• 동양고전연구
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• 제50호
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• pp.233-259
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• 2013

이 글은 "도화견문지(圖畵見聞誌)" "임천고치(林泉高致)" "화안(畵眼)" "고과화상화어록(苦瓜和尙?語錄)"에서 보이는 '유'의 용례를 고찰하였다. 고찰의 결과 첫째, '유'에서 생성한 미적가치를 유형화하면, 송대의 "도화견문지"의 경우 심이 생성한 정사 ${\rightarrow}$ "임천고치"의 경우 심이 생성한 의사 ${\rightarrow}$ 명대 "화안"의 경우 고은지사 ${\rightarrow}$ 청대 "고과화상화어록"의 경우 일획의 법이다. 둘째, '유'의 주요 방법, 즉 미적가치를 얻는 방법은 "도화견문지"의 경우는 찰 ${\rightarrow}$ "임천고치"의 경우는 간 ${\rightarrow}$ "화안"의 경우는 간득숙 ${\rightarrow}$ "화어록"의 경우는 수와 식이다. 셋째, '유'는 창작주체의 심이 찰, 간, 간득숙, 수와 식의 방법으로 미적가치를 생성하는 과정이었으며, 이때 미적가치는 사물의 진으로서 신을 추구하였다. 그리고 "도화견문지"의 '유'가 생성한 미적가치인 정사는 사물을 사실적으로 표현하는 것 ${\rightarrow}$ "임천고치"의 '유'가 생성한 미적가치인 의사는 사물의 객관적 표현과 주관적 표현 ${\rightarrow}$ "화안"의 '유'가 생성한 미적가치인 고은지사는 사물의 생기를 표현하는 것 ${\rightarrow}$ "화어록"의 '유'가 생성한 미적가치인 일획의 법은 사물의 리와 태를 창작주체의 화법으로 표현하는 것이라는 창작론을 구성하였다. 전신을 목적으로 하는 전통회화에서 '유'는 다양한 미적가치를 생성하는 경험을 이끌지만 그에 선행하여 사물의 진으로서의 신을 추구한다는 속성을 가진다는 점에서 미적 태도로서 규명하였다.

• 패션비즈니스
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• 제8권3호
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• pp.20-33
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• 2004

The creative energy of the Korean women who pursued spiritual artistic practices under the limited situation of male-dominated confucian society in the Chosun Dynasty(AD 1392 - AD 1910) constituted the background for the development of Gubang Craft. Gubang Craft represented their artistic abilities, moral and family values, and the pursuit of self-esteem. Especially embroidery successfully showed four main elements of Gubang Craft such as embellishment, diversity, femininity, and craftsmanship. This paper is designed to explore how the traditional elements of embroidery works are restored and have influence on the modern Korean fiber art.

• 대한간호학회지
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• 제30권5호
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• pp.1145-1155
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• 2000

The purpose of this study is to explore the concept spirituality and to gain understanding of nursing intervention that may improve spiritual well-being. The concept analysis framework developed by Walker and Avant (1995) was used to clarify the concept. In the study, 'Harmonious interconnectedness', 'Transcendence', 'Integrative Energy' and 'Purpose and Meaning in Life' emerged as the critical attributes of spirituality. The first attribute, 'harmonious Inter- connectedness', has three categories including intrapersonal, (self), interpersonal (others/ nature) and transpersonal (the Supreme Being). The second attribute, 'Transcendence', is defined as the ability to extend one's own self beyond the limits of usual experiences and to achieve new perspectives. This attribute is demonstrated by 'coping with situations', to 'self-healing', and 'transformation'. The third attribute of spirituality is 'Integrative Energy', which integrates all dimensions and acts as a creative and dynamic force that keeps a person growing and changing. 'Integrative Energy is also defined as an inner resource that gives a sense of empowerment. Therefore the highly spiritual person demonstrate 'inner peace', 'growing', 'inner strength,' and 'well-being'. The fourth attribute 'Purpose and Meaning in Life' represents a sense of connectedness with one's inner values and with a greater purpose in life. It is demonstrated by 'hope' and 'a powerful life'. In this study, the antecedents of the spirituality represented as 'spirit' and its potential enablers were 'Introspection/reflection', 'Interconnectedness with all living things', and an 'Awareness of a Higher-Power'. The consequences of this concept may be described as 'physical, psychosocial, and spiritual well-being'. Empirical referents of this are 'purposeful life' 'self-worth' 'hope' 'love' 'service' 'forgiveness' 'trust/belief' 'inner peace' 'self-actualization' 'religious practices' 'transformation' 'inner strength' and 'coping'. In conclusion, spirituality can be defined based on these critical attributes. Spirituality is a dynamic, integrative energy based on a feeling of harmonious interconnection with self, others and a higher power. Through it, one is enabled to transcend and to live with meaning and purpose in life.

• 한국콘텐츠학회논문지
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• 제9권7호
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• pp.171-183
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• 2009

고대의 정신세계는 인류의 사상의 근원이 되는 소중한 가치를 가지고 있다. 본 연구는 과학의 발달로 점차 소멸되어가는 인류의 근원적 정신세계를 고대 신화적 요소에서의 상징적 표현으로 나타나는 고대이집트 신들의 장신구로부터 연구하여, 신들의 장신구를 통해 반영되어진 고대인들의 정신세계의 독특한 인간관을 재조명하고자 한다. 이집트에서 장신구는 장식적 역할도 분명하지만, 그 근본적인 목적은 부적 즉, 신체의 취약한 부분에 지님으로써 신비적이고 적대적 힘으로부터 보호받기 위한 주술적 목적으로 사용되었다. 이러한 단면에서 시사하는 것처럼 인류는 인간 스스로 해결 할 수 없는 초월적인 문제를 초자연의 힘을 빌려 해결하려 하였고, 그 안에서 삶을 영위해가기를 추구하였다. 때문에 본 연구는 인류의 문명을 대표하고 있는 이집트 장신구의 형성 과정을 이집트 문화적 배경과 신화를 통해, 신들의 장신구에 내포되어 있는 정신적 의미와, 신들의 장신구의 역할이 무엇이었는지 알아보고, 또한 이집트인들이 신들의 장선 구를 통해 무엇을 염원하였는지 고찰하였다. 그 결과 이집트 신들의 장신구들은 첫째로 자연을 묘사하고 있었고 둘째는 선분의 상정, 성별의 구분과 종교의식의 의미를 지니고 있었으며 셋째로는 사후세계를 믿었음을 보여주었고 마지막으로 부활을 상징하고 있었다.

• The Journal of Asian Finance, Economics and Business
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• 제8권7호
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• pp.313-322
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• 2021

This study aims to analyze the influence of religiosity, spiritual leadership, and work-life balance and its impact on innovative behavior through the mediating effect of employee engagement on the state-owned sharia bank of Central Java Province. The total sample of this study is 226 respondents taken from state-owned sharia bank in 6 Regencies/Cities in the former Karisedenan of Central Java. Samples are taken using a cross-sectional approach. The sampling technique is using the division of regions based on clusters (cities) and is carried out using a purposive sampling method. The results indicate that the indirect influence of all independent variables on innovative behavior through the mediating effect of employee engagement is found to be significant. This study views employee engagement from the perspective of religiosity-based social exchange theory so that religious values in the interaction relationship can be fairly applied and respected by the employees of the state-owned sharia bank. Managers can socialize the importance of spirit behavior to employees so that it can be their everyday attitude and becomes their guide for work. Leaders can become role models in straightening intentions while working as well as conditioning the conscience to always think positively at work by strengthening work engagement in sharia banking institutions.

• 대순사상논총
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• 제34집
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• pp.293-321
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• 2020

文化的核心主旨凝結為其價值意涵, 「羽化登仙」集中反映道教文化的終極價值訴求。從文字學視閾探究「羽」, 「化」, 「登」, 「仙」, 有助於我們透視道教神仙信仰這層神秘面紗背後的生命理念, 體知功夫與境界追求, 以及生命修為與精神超越之間特有的內在理路。其中, 「神仙」可謂玄門修士的人生信念, 「羽化」指代其煉養功夫, 「登真」表徵生命能級攀越。「羽化登仙」寓道教文化價值目標, 煉養功夫與生命境界於一體, 乃玄門修士至上價值追求與生命終極鵠的之完美集結。与之相较, 「大巡」「道通真境」, 既主张道人「身心改造」「精神开辟」, 更强调个人修道服务, 服从于「地上天国建设」, 二者统一于「后天仙境」生命价值理想之中。

• 한국의류학회지
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• 제28권2호
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• pp.200-211
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• 2004

The Purpose of this study was to review the effects of the cyberspace mentality on fashion as a visible symbol of feminity and to analyze terms of its aesthetic values. As for the research methodology, relevant theories across cultures and disciplines are reviewed and an experimental study is conducted to explore spiritual objectives in cyberspace. Then, major issues facing the digital society. symbolized in the computer networks, are reviewed in terms of feminine identity and physical beauty from a feminist＇s viewpoint. Lastly, the aesthetic values found in the spatial meditation of a new dimension (reality versus virtuality) is comparatively analyzed. The virual reality technology and bio-medical technology are combined to be represented in fashion to create a more realistic virtual world than the real one. Such a world may well be characterized by virtuality, artificiality, masquerade, and fantasy. The intrinsic values which are revealed as psychiatrical or psychological implicated values featuring virtual or artificial implications may well be characterized by distopia, hyper, hybridity and Sur Reality.

• 한국의류산업학회지
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• 제14권1호
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• pp.13-23
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• 2012

"Sustainability" and buzzword as in many areas of products produced and studies in progress, in situations of domestic "green fashion" of the Progress and identify problems and advanced in value sustained growth that can be done fashion design, the future of the gauge view there is need. For the purpose of environmental protection and resource conservation of the eco-fashion trend, "recycling" of the low-growth, emphasizing the ethical responsibility to pursue by the aesthetics may be limited in terms of avoided. Environment, most notably an "issue" fashion emerged as a growing, destroying a temporary fashion trend as a "recycling" of the limitations and pro-technology and design of the added value of recombinant and advanced recycling design trends, attracting attention "upcycle" Case of the aesthetic value and spiritual value of the designer by giving understanding and a new aesthetic values to the area you want to raise the possibility of extension.

• 한국의류학회지
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• 제35권11호
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• pp.1386-1398
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• 2011

Slow fashion can be viewed as an activism that provides an alternative solution to the problematic issues of fast fashion in a practical sense; however, (from a theoretical point of view) it is a fashion phenomenon arising from the criticism of an accelerating society. Slowness emphasizes the virtues of moderation. Slowness refers to the recovery of human ethics that have been neglected due to the goal-oriented nature of an accelerating society. Slowness can solve the problem of conformity and discrimination in society through pluralism and respect for local indigenousness. The characteristics of slow fashion can be defined by the aesthetic values of circularity, sustainability, moderation, expressivity and convergence. This includes the beauty of circularity (which views the relationships of all processes as organic), the beauty of sustainability (which ensures the maintenance of continuous emotions and the durability of products that can be promoted through slow processes), the beauty of moderation (which places importance on spiritual values and the moderate use of materials), and the beauty of expressivity (which plays the role of a social messenger that facilitates social assertion). These combined values present the beauty of convergence such as the harmony of local communities and the world in a blend of the old and the new with an exchange between producers and consumers.

• 대순사상논총
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• 제24_1권
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• pp.255-289
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• 2014

This study's aim is to identify modern and post-modern values and transnationalism embodied in Daesoon Thought and to seek for the new value to overcome irrationality of modern values in this society we live in. Several previous studies discussed about these issues, but most of them studied them on the basis of Korean new religions or Jeungsangyo, or in sociological theory perspective. Therefore, this study focused on Daesoon Thought encompassing ideological perspective as well as historical perspective of Daesoonjinrihoe. As for nationalism, while Eastern learning(Dong-Hak) is prone to ethnocentricity, Daesoon Thought shows trans-ethnic perspective. As for historical perspectivel, Mugeuikdo, a precursor to Daesoonjinrihoe showed non-relationship with any politics as contrasted with other new korean religious movement at that time. As for aspects of modern values, 3 perspectives (political system, social system, abolition of premodern values) were discussed. As for political system perspective, while Eastern learning advocates democratic modernity but accepted monarchy, Jeungsan denied monarchy. And While western political philosophy advocated rationality-based absolute person, Daesoon Thought proposes ideal human who can have political power and do religious indoctrination all together. As for social system perspective, while western humanism is based on all of he people's equity in front of God, Eastern learning on humans are Heaven (人乃天), Daesoon Thought is based on Injon thought(人尊思想) which encompasses spiritual world, human world and all of the universe. Daesoon Thought also proposes abolition of discrimination by gender, social position. As for abolition of premodern values, Daesoon Thought critics pre-modern formalism and advocate acceptance of other nations' culture, pragmatism, and humanism. As presented above, Daesoon Thought has not only modern values but also aspects of post-modernity and transnationalism. In the future, further studies are needed which tackle these issues and search for new values of Daesoon Thought which can overcome limitation of modern values.