• The Journal of Asian Finance, Economics and Business
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• v.9 no.3
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• pp.377-388
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• 2022

The Personal sense of uniqueness (PSU) is positively associated with subjective well-being and has been recently shown its correlation with happiness, influencing consumer's experience behavior. However, the effects of hedonic and eudaimonic experience on conspicuous and inconspicuous (consumer's need for status and inner fulfillment) are unknown. The purpose of this research is to address a gap existing in the literature by testing the effects of PSU on hedonic and eudaimonic leisure experiences and how happiness leisure experiences effects conspicuous and inconspicuous consumption. The relationships hypothesized in the model are tested using partial least squares structural equation modeling (PLS-SEM) and bootstrapping procedure. Data was gathered using a self-administrated survey, answered by 200 consumers based on consumers' leisure experiences. The findings of this study suggest that (i) PSU positively and significantly influence hedonic and eudaimonic happiness; (ii) the effect of PSU on eudaimonic happiness is higher than in hedonic happiness; (iii) eudaimonic happiness positively and significantly influence conspicuous and inconspicuous consumption; and (iv) hedonic happiness negatively and significantly influence conspicuous and inconspicuous consumption. This study helps fill a gap in the literature by introducing and testing the effect of hedonic and eudaimonic leisure experiences and the relationship between these constructs and PSU and (in) conspicuous consumption.

• Proceedings of the Korean Society of Precision Engineering Conference
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• 2003.06a
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• pp.292-295
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• 2003

Moire topography method is a well-known non-contacting 3-D measurement method. the automatic 3-D measurement by moire topography has been required since the method was frequently applied to the engineering and medical fields. 3-D measurement using digital projection moire topography is very attractive because of its high measuring speed and high sensitivity. In this study, digital two-wavelength phase shilling moire is applied to the entertainment fields. recently. as promoting the growth of the VR-Game, display devices which attract public attention such as HMD or Projector are being appeared in order to deliver effectively the absorption sense. this study realized the Auto-calibrating system for arbitrary display surface using digital moire method which satisfied the shape measurement of display surface and the request of FOV(Field of View) output. also when large screen wasn't prepared, this auto-calibrating system was applied to enjoy games or movies at home with a projector and walls

• International Journal of Advanced Culture Technology
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• v.10 no.2
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• pp.148-153
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• 2022

This thesis investigates the meaning of a performer's energy taking into an account of the full bodily engagement as the flow of energy and/or psychophysical readiness focusing specifically on the significance of qualitative bodily transformation. In this contemporary era, the dominance of performer training and its approaches to acting/training has very frequently meant that how to play a character in a textual based approach by emphasizing on interpreting and impersonating the role as real as possible. In this sense, as a performer trainer, from my observation and research findings shows that it is common for the term energy is not to be motivated by what a performer's body needs within a specific moment in specific performance which they are working on. To address the problematic issues, this thesis begins by interrogating the practical meaning of transformation with addressing the principle and process of movement by means of the flow of energy on stage. For a performer, inhabiting/integrating his/her body and mind as oneness and/or unity means s/he sincerely encounter, confront, and therefore listen to his/her body in here and now. Because since the performer's physical appearance completely defined his/her psychological state, no one can play either the past or the future in the moment. In this manner, an appropriate use of energy synonymous with the flow of energy correspondence with the given time and space in which the performer's body informs and initiates movement as necessary action. To be precise, the performer's bodily movement either visible or invisible in a sense of training and rehearsal is perceived as attaining or achieving psychophysical involvement as the full body engagement which enable to make the event happen in the right moment. Here, this thesis argues that the significance of a performer's inner intensity reminds us of the necessity of qualitative transformation on which the performer could discover his/her own mode of awareness as well as a way his/her body function in the given circumstance. From this point of view, this research finding would advocates that the performer's body maintains in the field of energy flow where his/her conscious effort and/or mindfulness disappear. The performer's movement is a manifestation of the whole bodily engagement by means of being as real in that moment rather than representing reality.

• Journal of the Korean Society of Costume
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• v.30
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• pp.85-99
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• 1996

This study has been made to examine the symbolic meaning of our traditional costume colours based on the theory of yin-yang Wu-hsing the interaction of yin and yang with the rotation of the five agents wood firt earth metal and waters. Presenting the spirt and the life of our race the costume culture has been keep-ing its own systematic symbol. Being sensible the colour has to be under-stood as the colour sense therefore the cos-tume colour has begun to have the symbolic meaning with the feeling or the mental value. According to the theory of yin-yang wu-hsing the costume colour has presented our racial sprit way of thinking and way of life for a long time and it has become the tra-ditional culture at last. Based on the doctrine of cosmic harmony through the motion of yin and yang or the passive and active elements are their five agents form the material force of everything. The order of nature has its counterpart in five symbolic costume colours wood-blue ; fire-red: earth-yellow; metal-white: water-black. The five colours are called the primary colours. which produce the next compound colours. Accepted in the social system as well as the social stats the costume colour has set up systematically. The theory of Yin-yang Wu-hsing has given the five colours the symbolic meanings and its mainstream has been the function of Sangsaeng and Sangeuk which are genera-ted by the power of virture. The former is mu-tually beneficial while the latter destructive. The colour as a costume colour has been made distinction between the colour of the up-per classes and the colour of the middle and lower classes and the specific colour has presented the symbolic meanings. The yeollow the red and the purple have been regarded as the colour of king queen and upper classes Being the colour recognition the costume colour has been established by the society and the race generally Implied the spiritual elements the colour recognition could select the lucky colour in accordance with one's des-tiny. Besides the colour recognition has begun to appear as the racial costumes to protect the society and to pray for good fortune. According to the theory of Yin-yang Wu-hsing the costume colour has been forming through our long history and has become our costume culture. Therefore the colour of the costume has signified not only the colour sense but also the important symbolic meanings.

• Journal of Korean Medical classics
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• v.33 no.3
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• pp.21-36
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• 2020

Objectives : This paper aims to understand the meaning of '少陰人 心之範圍' and to determine its clinical implication. Methods : First, the meaning of the verb '範圍' was examined in 『IChing·XiCi(周易·繫辭傳)』 from where it originated. Based on the findings, the meaning of '心之範圍' in the context of the nature and emotion[性情] of So-eumin as explained in the 『DongUisusebowon(東醫壽世保元)』 was further investigated. Moreover, the clinical significance of the observation of '心之範圍' in relation to determining prognosis was discussed in regards to 'visceral syncope[藏厥]' and 'exuberating yin separating yang[陰盛隔陽]' which come under the severe symptoms[危證] category in the disease pattern of So-eumin. Results : '範圍' as mentioned in 『IChing·XiCi(周易·繫辭傳)』 refers to the process of creating a framework that takes after the tendencies of the patterns of change of the external world that influences mankind. The objective of this process is to prepare for the excessiveness and insufficiency of the change that happens in the external world so as to ultimately protect all existences. The workings of '範圍' could be assumed on a personal level as well. As the nature and emotion of So-eumin is closely related to the purpose and object of '範圍', Yi Jema suggested that through observing whether the So-eumin exhibits '心之範圍' or not, that it could be determined whether his/her innate nature is being properly exercised or not. Conclusions : Whether one's agitation calms down or not even for a moment is the criteria for determining prognosis of the entire disease, while its calming-down relies on proper functioning of '心之範圍'. The way to determine this is through observation of the manifest attitude of the So-eumin. If the So-eumin displays a poised and autonomous[綽綽卓卓] attitude even for a moment, it could be understood as the '心之範圍' process being properly functioning, indicating the overall direction to be heading towards relief of the sense of instability, allowing for a positive outlook on treatment.

• Journal of Christian Education in Korea
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• v.65
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• pp.29-54
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• 2021

In Europe, the diversity in religions, cultures, languages and historical backgrounds is enormous. World War II and the Soviet Regime have played a large part in this and the flow of refugees from other continents increases the pluralism. How can religious education add to bridging between differences? The language across European countries is different, literally between countries, but also figuratively speaking and even inside individual countries. These differences occur in cultural sense and across age groups as well. Secondary education has the task to form young people to become firmly rooted people who can hold their own in society. It is essential that they learn to examine their own core values and their roots. Recognising their values should be a main focus of religious education. However, schools are currently accommodating increasing numbers of non-religious pupils. What role do religious values still play in this situation? How do pupils feel about active involvement in religious institutions, and about basing life choices on religious beliefs? Can other, non-religious values be detected which could form the basis for value-oriented personal formation? Research of these subjects has been ongoing in the Netherlands for more than twenty years and is currently being expanded to the Czech Republic and(former East) Germany. These are also secularized countries but have a very different history. Does the history and context of these countries play a role, and does this show in the values that are important to pupils? A comparative pilot study is being conducted as start of this broadening perspective geared towards greater insight into the values of pupils in these three European countries. This information helps to design appropriate new forms of religious value-oriented worldview education.

• International Journal of Advanced Culture Technology
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• v.9 no.3
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• pp.62-67
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• 2021

This thesis examines the term a performer's sincerity taking into consideration issues of the bodily engagement and specifically addressing the place of a performer's respiration. The main emphasis in this research will be on the tendency to a performer's anticipation in contrast to a state of being in the moment on stage. Exploring and reconsidering the process of training the performer's body reminds us the significance of rigorous training in an appropriate way(s) within which the performer's body enables to meet the principles of acting with the nature of theatre as his/her body is responding and subordinating to the moment on stage. Here, this thesis argues that we need to acknowledge that initiating any bodily movement has to understood and then inhabited by negating a performer's active willingness where the source of energy, breathing roots, then transfers through the entire body rather than the mere use of the external forms or muscles. To be precise, maintaining the internal energy through the moment informs how the performer interrogates where and what s/he is in a state of whole body engagement preventing the performer's self-doubt about what s/he is doing in the next moment(s). The process should be considered as a qualitative bodily shift gazing into his/her inner territory to reach behind a linguistic and/or an intellectual sense. The research finding suggests that a performer's art is to allow the animating respiration in order to facilitate and enliven his/her entire body as oneness which in turn moves his/her scene partner(s) as well as the spectator in the here and now.

• Journal of Fashion Business
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• v.25 no.1
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• pp.51-64
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• 2021

The purpose of this study was to develop smart bags that combining fashion-specific trends and smart information technologies such as light-emitting diodes(LED) and optic fibers by grafting marquage techniques that have recently become popular as part of eco-fashion. We applied e-textiles by designing leather tote bags that could show off LED luminescence. A total of two tote bags, a white-colored peacock design and a black-colored paisley design, divided the LED's light-emitting method into two types, incremental lighting and random light-emission to suit each design, and the locations of the optical fibers were also reversed depending upon the design. The production of circuits for the LEDs and optical fibers was based on the design, and a flexible conductive fabric was laser-cut instead of wire line and attached to the circuit-line location. A separate connector was underwent three-dimensional(3D)-modeling and was connected to high-luminosity LEDs and optic fiber bundles. The optical fiber logo part expressed a subtle image using a white-colored LED, which did not offset the LED's sharp luminous effects, suggesting that using LEDs with fiber optics allowed for the expression of each in harmony without being heterogeneous. Overall, the LEDs and fiber optic fabric were well-harmonized in the fashion bag using marquage techniques, and there was no sense of it being a mechanical device. Also, the circuit part was made of conductive fabric, which is an e-textile product that feels the same as a thin, flexible fabric. The study confirmed that the bag was developed as a smart wearable product that could be used in everyday life.

• SUVANNABHUMI
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• v.6 no.1
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• pp.193-221
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• 2014

Archipeligiality, a concept continuously being developed by the scholar, is one that attempts to articulate the Filipino sense of place as discoursed in/through its literatures. As a country composed of 7,107 islands, the very fragmentation and division of the country, as well as its multiculturality and multilinguality, have become the very means by which Filipino writers have "imagined" so to speak-that is, also, constructed, into a singular, united frame-the "nation." This, the author supposes, is an important aspect to explore when it comes to discoursing the larger Southeast Asian imagination, or poetic, as similar situations (i.e. Indonesia, Malaysia, and Singapore), may soon compel for a comparative critico-literary perspective. This paper continues this exploratory "geoliterary" discourse by looking at a Filipino canonical work in English by Cirilo F. Bautista, the epic The Trilogy of Saint Lazarus, the title of which already signals a geographic allusion to the first map-name granted by the Spanish colonizer to the Philippines in the region, and consequently the first signification of the country's subjected existence in the colonial imagination. The work, published between 1970 and 1998, is composed of three parts: The Archipelago, Telex Moon, and Sunlight on Broken Stones, which won the 1998 Philippine Independence Centennial Literary Prize. In these epics, notions of Philippine history and situation were discoursed, and Filipino historical figures were engaged in dialogue by the poet/the poet's voice, with the end of locating the place [where history and time had brought it; or its direction or trajectory as a nation, being true to the Filipino maxim of ang di lumingon sa pinanggalingan, di makararating sa paroroonan (the one who does not look back to his origins would not reach his destination)]. of the Philippines not only in the national imagination, but in this paper, in the wider regional consciousness. The paper proposes that the archipelagic concept is an important and unique characteristic of the Southeast Asian situation, and thus, may be a means to explicate the clearly connected landscapes of the region's imagination through literature. This paper focuses on Sunlight on Broken Stones.

• Journal of English Language & Literature
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• v.56 no.2
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• pp.357-382
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• 2010

Motherhood as an ideological construction has been regarded as an oppressing apparatus enforced by patriarchism. On the one hand, demystifying motherhood helps expose dehumanization of women, and accordingly liberate women from being an ideal mother. On the other hand, however, feminists' attempts to unearth the distorted images of mothers result in devaluation of such values as love and sacrifice attached to motherhood. "Tell Me a Riddle" by Tillie Olsen, who is a declared socialist as well as a feminist, occupies a significant position in a sense that it neither condemns motherhood as evil nor idealizes it. Through the main character, Eva, it examines the meaning of motherhood in a way that a real mother experiences it in a real life, and thus Olsen challenges the readers to ponder upon the mothers' dilemma: a conflict between a desire for self-fulfillment and sacrifice for others. Eva, a mother of seven grown-up children, and now dying, shows an ambivalent attitude toward motherhood. She realizes that she is a victim of idealized motherhood in that, toward the end of her life, she feels uncomfortable accepting her personal desires as they are. Yet at the same time, she appreciates her experiences as a mother in that she could consume her passion for the ideals as she has spent her youth working toward, trying to construct an idealistic socialist country. Eva's real ideal, as a human being, is to live "with" others, not just "for" others. In other words, she does not want to allow herself to live only for others in the name of the mother because she does not have any alternatives to do otherwise. Rather, she desires to live a life of voluntary sacrifice and love. In this way, through Eva, Olsen tries to help us to construct a community where we--not just mothers-can live "with" others.