• The Journal of Korean Society for School & Community Health Education
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• v.2 no.2
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• pp.39-55
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• 2001

The purpose of this study was to provide the necessary fundamental data in composing a systematic text content of the public health by analyzing each text, domain, and teaching contents suggested in the textbooks as well as teachers' guides of the 7th elementary school education curriculum, while the study subjects were as follows. 1. The health education content suggested in the 7th physical education curriculum were analyzed and examined. 2. The health teaching content of each textbook in the 7th elementary school curriculum was to be analyzed and examined. In order to resolve the above research issues, the physical, spiritual, and social domain along with the (1) Proper living habit, (2) Health and nutrition, (3) Sex education, (4) Prevention of the sense-organic diseases, (5) Cleanliness of food, (6) Oral hygiene, (7) Individual health and public health, (8) Safety in living, (9) Abuse and usage of medication, educational content suggested in the 7tand (10) Environment pollution focused around the health of the elementary school education curriculum was analyzed and its outcome was as below First, compared with the 6th elementary school education curriculum, the health content suggested in the 7th elementary school education curriculum was decreased. Second, although each grade's teaching content of the health domain in the physical education was considered in its structure following after the according systems, they were preponderant in partial subjects such as the safety in living, nutrition, proper living habit, sport, and health in sport. oo. Third, the health education content was organized in 4 units such as the physical growth and development, prevention of diseases, safe living, and leisure living(leisure, spiritual health, and etc.) for the 3rd and 4th grade. Then, as for 5th and 6th grade, it was organized in 3 units such as the understanding the human body, prevention of disease, and leisure and safe living. Fourth, in the physical educational health domain, a strong point was constructed within the physical, spiritual, and social areas of the elementary school physical education. Fifth, the number of the public health education contents directly related with the health education was 43 as with 25 indirect contents. Sixth, each grade's domain unit structure of the public health content was heavy upon the physical and social area throughout every grade while in opposite, the spiritual domain' s unit structure was weak. In according to each grade, the physical domain was stressed in 4, 5, and 6 grades while the social domain was stressed in 1, 5, and 6 grades.

• Journal of the Korean Society of Costume
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• v.54 no.8
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• pp.129-146
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• 2004

The Purpose of this study is to search the characteristics of aesthetic sense from the spiritual root of anti-decoration culture in contemporary Japanese fashion and find the aesthetic meanings inside contemporary Japanese fashion. This study considered contemporary Japanese fashion design from 1970 to 2000 to figure out the anti-decoration culture in contemporary Japanese fashion. The contents of this study are 1. surveying the historical change about the aesthetic sense of Japanese anti-decoration culture. 2. deducing the distinctive aesthetic ideology from the anti-decoration culture 3. finding aesthetically the inside meaning of anti-decoration culture in contemporary Japanese fashion. The conclusion on this study is as the followings. Anti-decoration culture has three aesthetic ideology. First, faintful aesthetics implies the aesthetic ideologies of Wabi, Sabi from Heian period and it appears the aesthetic sense to be natural beauty. simplicity, minimalism and temperance. Second, ambivalence aesthetics is based on nothingness and has the characteristic of multivocal and variableness without biased view. Third. playful aesthetics has the meaning of humorous. witty and mischievous which is the basic factor of Japanese formative arts. The aesthetic range of this study are the beauty of simplicity. poverty, incompletion, vagueness and humor. First, beauty of simplicity is composed of minimal lines and area through strict temperance and elimination. Second, beauty of poverty came from the aesthetic concept of Wabi which means honorable poverty and plainness. Third, beauty of incompletion means emptiness which is within the range of possibility. Forth, beauty of vagueness could be explained as incorporeal, colorlessness and voiceless. Fifth, Okashi which was the middle ages in Japan, shows the vein of humor in anti-decoration culture. As a result, anti-decoration culture does not mean the opposite of decoration culture, but accomplishes extreme artificial beauty by strict temperance and elimination. Also it is concerned as intentional poverty of decorative effect.

• Korean Institute of Interior Design Journal
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• no.38
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• pp.91-99
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• 2003

In the philosophical sense, aZen teacher would probably say there is no answer to the Question. Whatnis Zen\ulcorner Zen is an approach to life, a way of being , rather then a philisophy or set doctrine. Modern living people quest for peace and tranquility has led designers and decorators to look to East to the natural harmony and blance of Asian home and to the simpicity of their art and design. Zen style interiors are simplicity and serenity. These imply the paring down of a cluttered environment and concentration on creating harmony. balance, touch, and texture. By achieving these things you can create a place where the spiritual or inner needs can be addressed and where you can indulge in calming or stimulating the senses with light, space, and free flow of energy In Zen interior we approach 'Homoㆍaesthetcus' by feeling and' Homoㆍreligious' by mind. "Less is more", this phrase has made the pared down environment an interior form.

• Journal of the Korean Institute of Rural Architecture
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• v.11 no.4
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• pp.25-34
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• 2009

The modern philosophy of historic conservation focuses on the permanence of the material aspects of monuments as historic evidence of the artistic achievement of the past. However, so strongly are European attitudes to architecture and its conservation embedded in modern conservation, that it has skewed all conservation thinking towards the concept of the European-type monument which emphasizes visual beauty through its material substance. Thus, some basic ideas of modern conservation seem ill-suited to East Asian architecture which is conceived in a different spirit from its European counterpart. The purposes of the paper are to discuss the need for approaches which are different from the modern Western view of conservation for East Asian architectural heritage, and to make suggestions for developing conservation principles more suited to the unique values and aesthetic sense of East Asian culture and architecture. Conservation principles in the East Asian societies are determined in relation to the spiritual and naturalistic sensibilities of East Asian culture and architecture.

• English Language & Literature Teaching
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• v.9 no.1
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• pp.189-203
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• 2003

This paper attempts to prove Dickens's hopeful view of the future in his last completed novel Our Mutual Friend. This novel has been usually regarded as one of the "dark" novels, "dark" in the sense of viewing social reality and the future negatively. However, although it has the dark descriptive color of society typical in Dickens's later novels, it still contains some elements that point to a better future. To prove this positive view of future, this paper will disentangle the intricate narrative structure of Our Mutual Friend and find out the true meaning of the dust--money. In addition, it will investigate how people react to dust(-like money). From a close study of several characters' lives, it will testify that the dark world of Our Mutual Friend, in the end, could be a world of regeneration, a world that will lead to a better future.

• Korean Journal of Child Studies
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• v.3
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• pp.115-126
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• 1982

Nobody denies that to detect a view of children agreeable to us is one of our tasks. Studying the Early Buddhist Scriptures, for the purpose of finding and the view of children entered the priesthood of Buddhism rooted deeply in our culture, I can find out the following conclusions. 1. Buddha regards that adults and children are same in that both of them are equally able to attain Nirvana, and he recognizes the differences between adults and children appeared in body and mind in the process of spiritual discipline. 2. He consideres that parent's worldly love is needed to the children priests below the age of 12. 3. He called priests over the age of 12 to 20 children priests, and he said that they have to be under a certain guard in particular, because unlike adults they have a lot of problem in the discipline process. 4. In the view of human being's growth and development, it is assumed that the group of children priests played a part as a group of spiritual discipline for youths. 5. It's regarded that the group of children priests also had function as a group of child welfare of today. 6. In other side, we can see Buddha's strict view of education for children priests, that is, even though they were children they had to discipline themselves thoroughly according to the view of values of Buddhism as far as they are priests who entered the temple. 7. Even if they are children, only minimal living things are permitted to them, and an ascetic life is required to them. In modern sense, how can such views be accepted and used? I think, this is our new task deeply looked into again in the standpoint of education of whole man rooted in religions psychology.

• Korean Journal of Adult Nursing
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• v.19 no.1
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• pp.155-165
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• 2007

Purpose: The purpose of this study was to determine the relationships of pain cognition, performance status, and hope with health-related quality of life. Methods: Patients(n=149) with various cancer diagnoses completed the SF-36 standard Korean Version and the Herth Hope Index. The Perceived Meanings of Cancer Pain Inventory was used to measure the cognition dimension of pain, whereas the Brief Pain Inventory Korean version was used to represent the sensory dimension of pain. Results: The patients in the pain group had significant differences in the three dimensions(loss, threat, spiritual awareness) of pain cognition. There were statistically significant negative correlations between the three dimensions(loss, threat, and spiritual awareness) of pain cognitions and SF-36 dimension, and the positive correlations between challenge dimension and SF-36 dimension. Hope had the positive correlation with SF-36 dimensions. Conclusion: Pain has a negative impact on health-related quality of life, especially on physical health. However, patients who ascribed more positive meaning to their pain, tended to have a higher quality of life. Therefore, nursing intervention to reinforce the positive aspects of pain cognition is to empower patients to create a sense of control and assume an active role in pain management and quality of life.

• Journal of the Society of Disaster Information
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• v.8 no.3
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• pp.213-222
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• 2012

The purpose of this study was to extract the spiritual characteristic factors of the security martial arts qualitatively which are emphasized in guard situation. To get the purpose of this study, 216 people who are students majored in security service, security service professionals, specialists of practical and theoretical security martial arts were selected as participants for this study. The results of this study were as follows. There were divided 4 sub-factors and 20 detailed factors. The spiritual characteristics of the security martial arts were named psychological spirit which was consisted of concentration, self-confidence, self-management, flow, and self-esteem, ethical spirit which was consisted of sacrifice, justice, royalty, peace, and sense of duty, martial arts' spirit which was consisted of courtesy, toughness, defense, balance of mind and body, and bravery, and practical spirit which was consisted of responsibility, cooperation, modesty, determination, and professionalism.

• Cross-Cultural Studies
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• v.34
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• pp.115-146
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• 2014

Cyclical stories on Caucasus and Sebastopol Sketches, including War and Peace, have generally been said as masterpieces dealing with the theme of war in Leo Tolstoy's literature. Among them, it is no doubt that War and Peace is absolutely the best one describing the grand panorama of people's lives and war itself. The plot of this novel consists of the so-called Napoleonic War of 1812 and of diverse lives both from the upper class and lower class, more essentially it dramatically presents how these pictures made all literary participants experienced their destiny and lives. Throughout these texts, war, including of its cause and effects and participants, re-considers and re-evaluates all of each features. The most important themes in War and Peace is war itself as the novel's title says. Rather than a just backdrop to the novel, the war plays a significant role in providing the reader with various realistic, philosophic, moral and existentialist perspectives. Moreover, War and Peace for the writer shows contradictory two views about war; he severally criticizes the Napoleonic war of 1812 in the sense that it violets people's reason and nature. At the same time, however, Tolstoy considers that the war as liberation is justified and necessary for guarding people's nation, otechestvo in Russian. What the writer attempts to show from this novel, however, goes beyond the simple descriptions which were done above. Leo Tolstoy successfully offers and what he tries to show in the long run is that how people go through all kinds of sufferings and hardship and their spiritual resurrection, thereby leading to the vital force making history. For the writer, the essential force that makes history and people's lives is not heroic military leader like Napoleon, but those common people. And the novel serves a wonderful prelude expecting the Decembrist revolt in 1825, because all of the vital and active streams that Tolstoy emphasizes turn out true in Russian history.

• (The)Study of the Eastern Classic
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• no.59
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• pp.405-428
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• 2015

Painting theorists in Song dynasty often spoke 'Li' when they talked about paintings. But 'Li' of the song dynasty is not limited to the 'ethics'. First, it includes visible 'natural's truth', such as the differences of 'geography' and 'physics' between the depicted objects. Second, it also includes 'common sense' which was based on both the observation and the thinking. The theorists thought if the 'common sense' was improper in the painting, the whole work was invalid. Thirdly, it also includes 'the reasonable sense in special situation', which requires great imagination ability and elaborative faculty. For example, when playing wind instruments and stringed instruments in the same time at the same concert, the painter should accurately draw the different gestures of musicians according to that the wind instrument is 'sound when the finger lift' and the stringed instrument is 'sound after the finger have left' in that moment. Fourthly, it includes 'art reason', theorists call it as 'ShenLi' or 'MiaoLi'. 'ShenLi' or 'MiaoLi' require the creator to join the spiritual concept besides his observation and thinking. For example, 'banana in snow' is neither observed available nor thought of available, but is the result of spiritual concept of creators for seeking everlasting. And at last, it certainly includes 'the principle of ethics'. Painters often highlighted the ethical relations of the feudal nation and the value of individual gentleman through the allegory story of figure painting and even the sudden composition in the landscape painting. 'Geography', 'physical', and 'common sense' are required the meticulous observation and the rational thinking for the painted object. And 'the reasonable sense in special situation', 'the art reason', 'the principle of ethics' are required enhancing painting style in the painting artistic conception and realm of life based on the nuanced observation, making 'technology' into the 'Tao'. This is the six reasonable increasing requirements for the painting work. Therefore, 'seeking the final reason' is the fundamental spirit of painting theory of Song Dynasty.