• Journal of Korean Neurosurgical Society
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• 제65권6호
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• pp.875-875
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• 2022

• Journal of Society of Preventive Korean Medicine
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• 제12권3호
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• pp.199-211
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• 2008

Hong, You-Son($1452{\sim}1529$) overcame his suffering, caused by his low social standing, through Taoism. Hong, You-Son could be infatuated with Taoism because Taoism was still spread all over the country in early Chosun dynasty and in more permissive atmosphere than the atmosphere after the Japanese invasion of Korea in 1592. Therefore, Taoist health prevention, not religion, reflecting theory of Taoist hermit and wishing for perennial youth and long life was prevalent among the intellectual class in that period. In addition, it was very fascinating idea for Chosun intellectual class to prevent health with practice because medicine was not developed in that period. The importance of his health prevention was vitality ; he insisted that people can get health and long life with it and need mind practice to discard greed of this life. His advocacy was agreed with Kim, Si-Seup, and Chung, Ryum, the members of Danhak School, and his health prevention became a base for medicine developments preventive medicine. Hong, You-Son seemed to use Taoism not to avoid temporally, but to overcome his suffering, and furthermore, find out self identity. He became one of major members of Danhak School because the ideas of Taoism such as accomplishing health and long life with self practice and achieving self satisfaction with discarding utilitarianism was fitted for conflict mind of Hong, You-Son. Taoist ideas were reflected in his poetry and his everyday life ; he identified a Taoist hermit with Himself in his poetry and acted like a hermit in his everyday life.

• (The)Study of the Eastern Classic
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• 제49호
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• pp.393-430
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• 2012

In this paper, Bowen's family therapy from the perspective of the theory, narrative analysis of Korean novels, three Regis - tration Subsection.Bowen's description of the individual's behavior is causing problems within the family of anxiety and self-differentiation using two variables. The home if problems or conflicts expressed in these works, the figures showed that the undifferentiated ego at the center of the problem. Undifferentiated ego character felt extreme anxiety when their alienation from the relationship of the family-oriented jeokjangja Undifferentiated ego to relieve anxiety and to consolidate their position in the family relationship, so people were strongly united with each other. Sohyunseongnok, Chossisamdaerok series structures and patterns of a series of domestic problems occur, "mother and son, self-differentiation self undifferentiated undifferentiated ego and self-differentiation mother son, mother and self-ego undifferentiated undifferentiatedcan be subdivided into the son '.Established a symbiotic relationship between them and the U.S. established the presence of a pattern, healer, depending on the deployment method depends narrative. And is divided accordingly, self-determination and to the Son, a son, a son to be born again through repentance of the execution. Depending on the presence or absence healer than what was described on the deployment structure differs. Undifferentiated ego and self undifferentiated mother son family therapist within the family, the problem is solved. Son, a son to repent and be born again, and that caused the problem. Ego Undifferentiated mother and son self-differentiation, undifferentiated ego and self-differentiation mother son home my healer in the absence son committed suicide and executions each tragedy occurred. Personal level, but occurred at home conflicts or problems about this when analyzing the Three-generation stories of the Joseon Dynasty, by applying the theory of Bowen's Family Therapy view dimension in the relationship between family were. Toughness or desire of any one individual, but serious conflicts and problems within the family, the institution of the family itself is the root cause was. And was able to reveal aspects of narrative flow, depending on the presence or absence of family therapists vary significantly depending on his role in the rest of the family comfort and peace determines whether the Three-generation stories of the Joseon Dynasty, received an important narrative of men and axis formation. In a gauze-like situation of this problem in the Three-generation stories of the Joseon Dynasty, a personal desire or toughness in confined without the dimension of the entire family. And extrinsic psychological approach against the background of the wall in the main narrative of the sufferings of women of Korean novels, approached significance.

• The Research Journal of the Costume Culture
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• 제6권3호
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• pp.185-200
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• 1998

The eldest son of the crown prince is very important social status next to the crown prince deciding fundamentals of a state in Chosun dynasty which laying stress royal authority. Accordingly, Chakbong(冊封) of the eldest son of the crown prince has been done independently like as Chakrei(冊禮) of the crown prince. The existig record of Chakrei(冊禮) of the eldest son of the crown prince. The existing record of Charkrei(冊禮) of the eldest son of the crown prince are Hyunjongwangseon(顯宗王世孫), Euisoseson(懿昭世孫), Youngjowangseson(英祖王世孫), Hungjongwangseson(憲宗王世孫) of 4 books for Chakreidogameuigue(冊禮都監儀軌) being preserved in Kyujangkak(奎章閣). The transition of classified clothes are stated on Wangse sonchakreidogameuiguebanchado(王世孫冊禮都監儀軌班次圖) for Chakrei(冊禮) of the eldest son of the crown prince. Its details are as below. Finally, there is no changes in constitution of the costume of the eldest son of the crown prince Chakrei(冊禮) called as Ssanggodong(雙童髮)·Gongjungchak(空頂 )·Ojangbok(五章服) on documentary records depsitefo no explanation of Banchado(班次圖). Secondly, The classified clothes of the eldes sion of the crown prince Hcakreibanchado(冊禮班次圖) are on . We have acknowledged that Kwanmo(冠帽) of Dangbukwanwon(堂部官院) has been changed from Heugrib(黑笠) to Samo(紗帽) since Youngjowangseson(英祖王世孫), Euibok(衣服) from Chungpo(靑袍) to Nokdanryung(綠團領), the costume of Euijangsu(儀仗手) from Chunggun(靑巾) to Whangchorib(黃草笠) and changed again to Hongpimoja(紅皮帽子), Chungeui(靑衣) changed to Hongeui(紅衣). Also we know that Kwanmo(冠帽) of Kyogun(轎軍) has been changed to Pimoja(皮帽子) with high top, Chungeui(靑衣) changed to Hongeui(紅衣). The costume of Byulgam(別監) has been changed from Nokgun(綠巾) to Jogun( 巾), Nokpo(綠袍) changed to Pimoja(皮帽子) with high top, Chungeui(靑衣) changed to Hongeui(紅衣). The costume of Byulgam(別監) has been changed from Nokgun(綠巾) to Jogun( 巾), Nokpo(綠袍) changed to Hongpo(紅袍), that of Suri(書吏) changed from Chungeui(靑衣) to Huekeui(黑衣). Accordingly, the transition of costume color to red stands for the briliance. Thirdly, regarding the constitution of the eldest son of the crown prince Chakrei(冊禮), that of Euisoseson(懿昭世孫) & Youngjowangseson(英祖王世孫) are same for Unggolta(態骨朶), Youngjagi(令字旗), Keumdungja(金 子), Eundungja(銀 子), Mojul( 節), Jaksun(雀扇), Chungkae(靑蓋), Chungyangsol(靑陽率). In case of Hunjongseson(懿昭世孫), Baktakgi(白澤旗) is added. On Youngjowangseson(英祖王世孫), Chungilsol(靑日率) and Kiringi(麒麟旗) are added. However, we know that the constitution of the eldestson of the crown prince Hunjong(憲宗) Chakrei(冊禮) is quite different that of previous constitution. i.e. : Hongae(紅蓋), Baktakgi(白澤旗), Samkaggi(三角旗), Kagdangi(角端旗), Byukbonggi(碧鳳旗), Jujakgi(朱雀旗), Kuemdungja(金 子), Eundungja(銀 子), Eunribgwa(銀立瓜), Kuemhwanggwa(金 瓜), Eunhwhanggwa(銀 瓜), Kuemwolbu(金鉞斧), Bongsun(鳳扇), Huegkae(黑蓋). Also the kinds of Eujanggi(儀仗旗) are various which are similar to the constitution of The Crown Prince(世子) Chakrei(冊禮).

• Journal of Korean Philosophical Society
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• 제129권
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• pp.167-191
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• 2014

Pour Kierkegaard la condition de l'homme naturel est tragique. $D^{\prime}{\hat{e}}tre$ $s^{\prime}{\acute{e}}veiller$, ${\hat{e}}tre$ ignorant et $d{\acute{e}}nier$ sur son vrai ${\hat{e}}tre$, tous causent le $d{\acute{e}}sespoir$. En plus l'homme ne peut avoir une conviction sur son bonheur $jusqu^{\prime}{\grave{a}}$ la mort. Donc sa $th{\acute{e}}orie$ du bonheur ne se base pas sur le bonheur. Tous le monde vit dans une situation $o{\grave{u}}$ il y a une distance entre $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$ et son vrai ${\hat{e}}tre$. La vie ${\grave{a}}$ la perspective ${\acute{e}}thique$ s'apparaît comme se diriger vers son vrai ${\hat{e}}tre$ et ceci signifie $d^{\prime}{\acute{e}}tablir$ son ${\hat{e}}tre$ $int{\acute{e}}rieur$ en s'echappant la vie $esth{\acute{e}}tique$ qui est la vie sensitive et directe, et aussi faire s'identifier son ${\hat{e}}tre$ $ext{\acute{e}}rieur$ ${\grave{a}}$ son ${\hat{e}}tre$ $int{\acute{e}}rieur$. Le $p{\acute{e}}ch{\acute{e}}$ signifie la $s{\acute{e}}paration$ de son vrai ${\hat{e}}tre$, cela est la source de tout mal. L'obtention parfait de $l^{\prime}{\hat{e}}tre-soi$ exisge ${\hat{e}}tre$ en $pr{\acute{e}}sence$ devant l'Asolu(Dieu) en tant qu'individu unique, et s'accorder avec l'Absolu. Mais du fiat $m{\hat{e}}me$ que ceci est impossible pour tous, tout le monde ne peut vivre qu'ayant un peu de $p{\acute{e}}ch{\acute{e}}$. Donc l'aspect de la vie ${\acute{e}}thique$ s'apparaît une vie dynamique qui $d{\acute{e}}passe$ $soi-m{\hat{e}}me$ sans cesse. En contradiction qu'avec l'analyse sur $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$ qui est si tragique, la vertu de cette vie ${\acute{e}}thique$ est si optimiste. Elle est l'amour. Cet amour est $tr{\acute{e}}s$ excellent qui $d{\acute{e}}passe$ toute la vertu ${\acute{e}}thique$. En $v{\acute{e}}rit{\acute{e}}$ pour Kierkegaard, bien que le salut $lui-m{\hat{e}}me$ sera donner par la foi, le principe de cet amour est l'unique vertu qui ammene l'homme vers la foi et vers le salut. C'est pourquoi son ${\acute{e}}thique$ est essentiellement s'apparaît 'une ${\acute{e}}thique$ de l'amour', et la recherche sur cet amour, son principe et son aspect reste comme uneque $t{\hat{a}}che$ de $l^{\prime}{\acute{e}}thique$.

• Proceedings of the Korean Society of Precision Engineering Conference
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• 한국정밀공학회 2012년도 춘계학술대회 논문집
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• pp.661-662
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• 2012

• 대한핵의학회:학술대회논문집
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• 대한핵의학회 1990년도 제29차 춘계학술대회
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• pp.204.1-204.1
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• 1990

• Proceedings of the Korean Society of Precision Engineering Conference
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• 한국정밀공학회 2013년도 춘계학술대회 논문집
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• pp.865-866
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• 2013

• 한국도로학회:학술대회논문집
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• 한국도로학회 2009년도 추계학술대회 논문집
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• pp.73-80
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• 2009

• Proceedings of the Korean Society of Dyers and Finishers Conference
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• 한국염색가공학회 2004년도 추계학술발표회 논문집
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• pp.50-55
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• 2004