• Sim-seong Yeon-gu
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• v.29 no.1
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• pp.1-45
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• 2014

Mystic experience such as seeing an vision could be explained as experiencing elusive and mysterious unique existence in religious way. In depth psychology, which is based on unconsciousness like analytical psychology, this could be explained as a something that gives a meaning of life and purpose through discovering health and healing. The importance of primodial experience in depth psychology is that it can possibly discover the base of present acts. In Christian theology, symbolic mystery and truth of religious experience that appear in Christian tradition have interest on human situation. These two fields' approach methods are different, but both show common interest on unique experience which can be said properly as raw experience. Various visions appear in many parts of the Bible. Among many visions, the book of Zechariah, one of the 12 Prophets, describes rich and diverse 8 visions through chapter 1 to chapter 8. However, due to the Genre of revelation, it lacks historicity, and because of vagueness and symbolic meanings, its visions are hard to understand and interpret. Theologically, visions of Zechariah show communality of Israelites by reconstructing kingdom of Judah and church in a way of historical circumstances. Though, these visions could deliver the meaning of an ethnical aspect as reporting continuous conversation between the God and humans. Furthermore, it could mean a personal aspect of the Prophet Zechariah as reaching for a opportunity of new change. Moreover, those who read these visions could try to interpret the meanings of various images which represent meeting mysterious existences. Therefore, the Author would concentrate on the fact that 8 visions in the book of Zechariah, which has not been received much attention to neither Christians nor non-believers, develop in chiastic structure (stylistic contrast), so that tries to interpret the first, second, seventh, and the eighth visions in analytic psychology way. In visions of Zechariah, excepting the 4th vision which probably was inserted later, rest of 7 visions each shows the stage of the hours of darkness. 1st to 3rd visions represent evening, 5th vision represents deep in the night, and 6th to 8th visions represent dawn to morning. Moreover, since structure of visions arranged in chiastic way, horse appears in 1st and 8th vision, measuring rope and measure tools are used as main motif in 2nd and 7th vision. However, same motifs could have different symbolic meanings and roles as visions are formed in different situations and conditions. In the first vision, angels who ride horses look around the world and report it is calm and peaceful. Concerning the political situation back in the day, the world being calm and peaceful in the beginning of evening means that it is not ready to change to a whole new world. Psychologically, if there is no readiness to adopt new world, it means being hopeless. It is sending you a message to get out of those kinds of situation. Moreover, appearance of four angels who rode red, brown, and white horses to a myrtus tree in the valley means that it is time for individuation and it is right and good timing for changing. In second vision, you will be able to see that Israelites had long years being caught in the shadows by foreign country, and long years succumbed by the strength of four horns, which shows the progress of renewing strength and being oneness with oneself from overwhelmed situation by paternity. In seventh vision, meaning of two women bringing the godness of the sky, who were locked up in a rice basket, back to the temple in Babylon is going towards in a level of Self-actualization by separating one's ego captured excessively by matherhood and putting back to a place where it was before. In eighth vision, chariots pulled by horses are scattered far and wide, and horses which went to north had rest in the land of North. After horses and chariots are seen between two mountains of bronze with the image of Self and anima/animus. These images can be explained as the changing progress are almost completed and the God and human, in other words Self and ego are being united and is now time for rest. All of 8 visions contains the conversation between angel and Zechariah who willing to know the meaning of visions. Zechariah asks the angel actively about the meaning of visions because of his wish for Israelites to return home and rebuild church. Conversation among the God, Zechariah, who asks questions until he knows everything, an Angel, who gives answer to given questions, is conversation between ego and anima/animus. Eventually, it is a conversation between Self and ego.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.1
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• pp.46-56
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• 2012

The research results of tracing the Landscape Philosophy of Hageowon garden(何去園) in Musu-dong, Daejon of Youhwadang, Kwon, Iijin(權以鎭, 1668-1734) is as below. The ideological background of the protagonist reflected in Hageowon is the Hyoje Ideology(filial piety and brotherly love, 孝弟) of Sinjongchuwon(painstakingly caring for one's ancestors), Musil ideology(pursuing ethical diligence and truthful mind, 務實) based on sadistic tradition and ethical rationalism, Confucionist Eunil Ideology(ideology on seclusion, 隱逸) of Cheonghanjiyeon(quiet relaxation, 淸閒之燕), and the Pungryu ideology(appreciation for the arts, 風流) of Taoism in the Taoist style. Thus, by substituting these ideological values into a space called Hageowon, the Byulup gardens(別業) such as the Symbolic garden(象徵園), meaning gaeden(意園), and miniascape garden(縮景園) were able to be constructed. 2) The space organization system of Hageowon is generally classified into three phases considering the hierarchy. The first territory is the transitional space having residential features, which is an area to reach peach tree - road(Taoist world 桃經) from Youhwadang(有懷堂). The second territory is a monumental memorial space where the Yocheondae(繞千臺), Jangwoodam(丈藕潭), Hwagae(花階), and the ancestral graves take place, centering on the yards of Sumanheon(收漫軒), and the third territory is the secluded space in the eastern outer garden where the mountain stream flows from the north to south and which is the vein of the left-hand blue dragon(靑龍) of the guardian mountain of Hageowon. 3) Symbolically, the first phase has symbolized the space as a meaningful scenery by overlapping the Confucionist place of Youhwadang - Gosudae(孤秀臺) - Odeokdae(五德臺), and the mystic world of Jukcheondang(竹遷堂) - peach tree - road(桃徑). The second phase, which is the space of Sumanheon(收漫軒), Yocheondae, and Jangwoodam, the symbolical value of Sinjongchuwon(愼終追遠) and the remembrance and longing for one's parents are reflected. The third phase, which is the eastern outer garden of Hageowon and where the mountain stream flows from the north to south, is composed of the east valley(東溪) - Hwalsudam(活水潭) - Sumi Waterfall(修眉瀑布). More specifically, (1) Mongjeong symbolizes the life of gaining knowledge through studying to realize one's foolishness, (2) Hwalsudam symbolizes a transcending attitude in life refusing to pursue wealth and fame, and (3) Jangwoodam symbolizes the gateway to the fairyland to enter the world of mystic gods. 4) The rationale behind Hageowon is that the two algorithms of Confucionism and Taoist Theory appear repeatedly and in an overlapping way. The Napoji(納汚池) and Hwalsudam, which pertains to the prelude of space development, has symbolized Susimyangseong(修心養成, meditating one's mind and improving one's nature), which is based on ethical rationalism. Moreover, if the Monjeong sphere pertaining to the eastern outer garden of Hageowon takes the Confucionist value system as its theme, including moral training, studying, and researching, Jangwudam, Sumi Waterfalls, and Unwa can be understood as a taste of Cheokbyeon(滌煩, eliminating troubles) for the arts where the mystic world is substituted as a meaningful scenery. 5) The miniascape technique called artificial mountain was substituted to Hageowon to construct a mystic world like the 12 peaks of Mt. Mu(巫山). By borrowing the symbolic meaning expressed in old poems, it has been named 'Habang(1/何放), Hwabong(2, 3/和峯), Chulgun(4, 5, 6/出群), Sinwan(7/神浣), Chwhigyu(8, 9, 10/聚糾), Cheomyo(11/處杳), Giyung(12/氣融).' The representative poet reciting artificial mountain were Wangeui(汪醫), Nosamgang(魯三江), Dubo(杜甫), Hanyou(韓愈), Jeonheaseong(錢希聖), and Beomseokho(范石湖). They related themselves with literature by transcending time and space and attempted to sing about the richness of the mental world by putting the mystic world and culture of appreciating the arts they pursued in the vacation home called Hageowon.

• The Korean Nurse
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• v.36 no.2
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• pp.49-63
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• 1997

This study was performed to provide preliminary data for the development of a useful instrument to measure the effect of sex education. The study was conducted with the voluntary participation of 155 college students enrolled in the course "Sexuality and Relationship" at Y university in Seoul. At the end of that course, they were asked to write freely about the change they had experienced on sexuality. All meaningful statements were elicited and classified into 7 categories; "Change of Knowledge", "Enlightenment", "Change of Attitude on Sexuality", "Buildup of Ability", "Buildup of. Identity", "Change of Emotion", "Change of Behavior:' There were significant changes in the areas of knowledge(28. 6%), enlightenment(27.4%), and attitudes(20.3%) about sexuality among these 7 categories. The Change of Knowledge category consists of 3 areas: "concretion of knowledge", "increase of information", and "correction of misunderstanding." In the category of Enlightenment, total 12 areas are included: "sex role", "erception of lack of knowledge", "importance of family", "life plan", "parent role", "value of life", "equality", "sexual autonomy", "importance of sexuality", "freedom of sexuality", "perception of sexual problem", and "meaning of love." The Attitude Change category consists of 8 areas. These are "being natural", "being progressive", "being sensitive", "being truthful", "being expressive", "being cautious", "being responsible", and "being confident". The category of Buildup of Ability includes 4 areas: "problem solving", "sex education", "relationship", and "communication". The category of Buildup of Identity includes "sexual identity", and "value of sexuality". The Emotional Change category includes 3 areas: "positive feeling", "negative feeling", and "breaking from negative feeling on sexuality". The Behavior Change category includes "sex-related behavioral change". In conclusion, up to now most researches on sex education effect measures only changes of knowledge, attitude, and behavior. But we believe the changes in "Enlightenment", "Buildup of Ability", "Buildup of Identity", "Change of Emotion", should be included in addition to knowledge, attitude, and behavior in the development of an instrument to measure the sex education effects. And the effect of sex education should measure the degree of learning of autonomy, enlightenment, and ability of behavior and so on rather than studying the simple changes in sexuality.enment", "Buildup of Ability", "Buildup of Identity", "Change of Emotion", should be included in addition to knowledge, attitude, and behavior in the development of an instrument to measure the sex education effects. And the effect of sex education should measure the degree of learning of autonomy, enlightenment, and ability of behavior and so on rather than studying the simple changes in sexuality.ng the simple changes in sexuality.

• Journal of muscle and joint health
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• v.7 no.1
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• pp.131-147
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• 2000

Almost all patients with rheumatic disease experience fatigue. The fatigue affects the patient's life extensively at home and at work, therefore it is necessary to investigate the nature of the fatigue which the patients perceive. The purpose of this study is to explore the nature and pattern of fatigue of the patients with rheumatic diseases. Rheumatoid arthritis is typical disease for its joint involvement which leads to deformity. Whereas lupus is a characteristic systemic autoimmune disease and the fibromyalgia is characterized by the general bodyache and multiple local tenderness. The prevalence of these diseases and the fatigue was known to be higher in women than men. Therefore the subjects were woman patient diagnosed as rheumatoid arthritis, lupus or fibromyalgia, and they were recruited from the H-Rheumatic Disease Hospital. The two instruments, the Multidimensional Assessment of Fatigue by Belza(1995) and the Piper Fatigue Scale by Piper, et al(1995) were used to explore the nature and pattern of self-reported fatigue. In total, the data from 157 patients were analysed by the SPSS-PC program for statistical analysis. The results were as follows: 1. Most patients with rheumatic disease experienced fatigue and the degree of fatigue was at the middle range by the scores of the two instruments. 2. The degree of fatigue of the patients with fibromyalgia was the highest and the next was that of the patients with lupus and the fatigue of the patients with rheumatoid arthritis. But there were no statistically significant differences among the patients with three rheumatic diseases, except the subcategory, the meaning of fatigue of the Piper Fatigue Scale. 3. Even when the period of the symptom and pain were covariated, there were no statistically significant differences among patients with three rheumatic diseases. The fatigue of the patients with lupus and fibromyalgia is rarely investigated in Korea and this study can be the base for the further understanding of the patients with rheumatic diseases. Therefore repeated studies are required to identify the factors to affect the fatigue and to understanding the nature of the diseases and to develop the nursing interventions to alleviate the fatigue.

• Korean Journal of Psychosomatic Medicine
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• v.5 no.1
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• pp.3-11
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• 1997

In becoming parents, the marital partners enter into a new developmental phase. The conception of the child is an act of mutual creativity during which the boundaries between the self and another were temporarily obliterated more completely than at any time since infancy. The infant is a physical fusion of the parents, and their personalities unite within the child. for many women, creativity as a mother becomes a central matter that provides meaning and balance to their lives. The husband usually has strong desires for an offspring and can be transformed by it. The child can profoundly affect one or both parents, and the influences are reciprocal-a child's needs or specific difficulties uncover a parent's inadequacy. following the child's development, each transition into a new developmental phase requires an adaptation by the parents, and one or another of these required adaptations may disturb a parent's equilibirium. And the personality changes, emotional difficulties, and regressions of a spouse that occur in response to some phase of parenthood can upset the marriage. Not only do children identify with parents, but parents also identify with their children. The parents take pleasure in child's joy and suffer with the child's pain more than in almost any other relationship. certain respects e parents lives again in the child. Through the process of identification the child can also provide one of the two parents with the opportunity to experience intimately the way in which a person of the opposite gender grows up. Parenthood also provides the opportunity to be loved, admired, and needed simply because one is a parent and, as such, a central and necessary object in the young child's life. The many potentialities for emotional satisfactions from parenthood manage to outweigh the tribulations and sacrifices that are required. The child also exerts an indirect effect through changing the parent's position in the society, for new sets of relationships are established as the parents are drawn to other couples with children of the same age, and for a new impetus toward economic and social mobility often possesses the parents. frequently the couple's relatedness to their own parents improves and grows firmer once again. Parenthood, the satisfactions it provides and the demands it makes, varies as life progresses : and changes with the parent's interests, needs, and age as well as with the children's maturation. There are phases in the child's life that the parents are reluctant to have pass, whereas they tolerate others largely through knowing that they will soon be over. The changing lives of the children provide many satisfactions that offset the tribulations, uncertainties, and regrets. The parents change. The young father, who was just starting on his carrier whom the first child was born, settles into a life pattern. He becomes secure with increasing achievement and interacts differently with the youngest child and provides a different model for him than for the oldest. The mother may have less time for a second or third child than for her first, but she may also be more assured in her handling of them. The birth of a baby when the parents art in their late thirties will find them Less capable of physical exertion with the child and less tolerant of annoyances, but they are less apt to be annoyed. Eventually the children min and leave home, but the couple do not cease to be parents.

• Korean Journal of Heritage: History & Science
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• v.56 no.2
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• pp.28-45
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• 2023

Although we have entered the era of digital transformation, there is currently no system that efficiently collects, manages, integrates, and services a large number of archaeological digital source materials produced as a result of cultural relics research, i.e., an intelligent integrated management and service platform for archaeological academic information. In this regard, the need to build a digital dictionary of Korean archaeology was confirmed by examining the problem of the Digital Encyclopedia of Korean Archaeology, which is currently available in PDF format on the web, the current status of the publication and use of the Dictionary of Korean Archaeology, and the cases of building digital platforms at home and abroad. Therefore, this paper aims to suggest a general direction for creating a digital encyclopedia of Korean archaeology based on the Dictionary of Korean Archaeology, which includes quality knowledge information, to reconsider the accessibility of archaeological data in conformity with data access limitations. The application of the series Dictionary of Korean Archaeology, published since 2001, and the necessity for digital transformation were examined, as well as the application of data from the archaeological data archiving platforms of Europe, the USA, Japan, and cases of establishing platforms corresponding to specialized encyclopedias from Korea. Based on these, a three-step implementation plan and detailed projects were suggested to create the Digital Encyclopedia of Korean Archaeology. Through this, we proposed the design of metadata for computerized records and the expansion to semantic (meaning-based) data that gives and shows the relationship information between the produced metadata as the implementation tasks to build the Digital Dictionary of Korean Archaeology. It is hoped that such research will help create an integrated intelligent management and service platform for archaeology, raise awareness, and provide a better understanding of Korean archaeology to the general public.

• Journal of The Korean Association For Science Education
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• v.44 no.3
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• pp.273-299
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• 2024

This is a qualitative research study in which three families focused on scientific culture and conducted the process of forming a family fandom using ethnography. The ultimate goal of science education is the "cultivation of scientifically literate persons.", The researcher examines families who regularly participate in informal science educational programs, such as those offered by the National Marine Biodiversity Institute of Korea, to understand the cultural ans sociological significance of these activities as part of their daily routines. This study analyzes and summarizes the experiences of three families in different home environments as to the completion of the family fandom through the process of self-sustaining cultural practice formation through family education activities, and science activities. This study found that the process tword completion is more meaningful than the completion itself, in the context of science, culture, family and fandom. The findings of this study are as follows: 1) The process of forming a family fandom began with the individual purpose of each family member. 2) The process of fandom formation was created in an organic relationship through the interaction between parents and children, and the self-sustaining cultural practice strengthened the bond and expanded the consensus on scientific culture. 3) Parents and children together share scientific culture, and unique culture in the form of sharing in their own cultural life as becoming scientifically literate people. The self-sustaining cultural practice of selecting and enjoying these scientific activities is not simple consumption of popular culture, but the role of parents as cultural designers. This has conducted experiential consumption as "refined (or sophisticated) cultural consumers," and family leisure activities as meaning production of family members so it has social and cultural implications that can be developed into a scientific culture.

• Journal of Families and Better Life
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• v.27 no.1
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• pp.73-88
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• 2009

The purpose of this study was to investigate the influence of the factors such as self-esteem, social supports, socio-economic status of parents, degree of disability in child, stress coping, religion, and sports.exercise on the qualities of lives in mothers with disabled children. Data were collect from 45 institutions(schools from kindergarten to senior-high, special education institutes, and social welfare institutions) by self-report questionnaire, and the subjects of the study were 386 mothers in Seoul whose children were attending the schools or institutions. Findings according to socio-demographic variables are as follows: 1. Mothers with disabled children in this study thought their quality of life as average degree. 2. The younger the mothers and children, the higher the quality of life was. 3. The higher the educational level and monthly income, the higher the quality of life was. 4. There was no statistically significant difference between the existence and nonexistence of spouse, and between the existence and nonexistence of religion as well. Findings analyzed by multiple regression are as follows: 1. Among 7 independent variables 'self-esteem'(${\beta}$=.49, p<.001), 'social supports'(${\beta}$=.15, p<.01), and 'socio-economic status'(${\beta}$=.11, p<.05) were found to be statistically significant in quality of life in mothers, while the rests were found not significant. 2. 'Self-esteem' was found to be the most influencing variable, meaning that the psychological factor such as self-esteem is more important than environmental factors in qualities of lives in mothers. 3. The total amount of explanation of the model was Adjusted R square=.301, so that it can be said about 30% can be explained among total variance of the qualities of lives in mothers with disabled children. Conclusions and recommendations based on the results above are: First, it is strongly recommended to conduct programs promoting self-esteem in mothers with disabled children, and to include 'self-esteem' hereafter in the studies related to qualities of lives in mothers with disabled children. Second, comprehensive and practical countermeasures should to be formulated to back up expenses for education and medical care, purchasing relative tools and equipments, plus helping to find jobs.

• (The)Korea Educational Review
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• v.23 no.2
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• pp.131-155
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• 2017

In this study, I examine what is called character. It is to establish what constitutes a relationship between life, culture, and education. In addition, I try to explore the possibility of anthropology of education as an academic basis for character education by using the way of '문 질빈빈(文質彬彬)'. As a result of the study, 'character' in terms of '문(culturality)' aspect implies the qualities, the nature, the disposition, and the meaning of virtue. A 'character education' can be seen in school education as a moral consideration, considering the social context, such as the ability to live harmoniously. In terms of '질(naturality)', I will look at both the innate aspect of the character and the acquired aspect through the 'character' which is the essence of character. Character is the concept of both parties, and if it is influenced by an external environment, one can seek better ways to improve the chances of improvement through education. Furthermore, the role of education is inevitably required in order to achieve the goal of 'lesser human being' to 'better human being'. Home and school education can have a positive impact on the character. An honest mind about humanity among family members is the right character. The importance of humanity is considered as a value to be recognized and protected in our society because the logic that it protects the family by character and helps to maintain the social order influences to the legal culture tradition of the modern. Therefore, the academic approach through anthropology of education has sufficient value of trial study for exploring the relationship between character, education, and culture for teachers and learners, and is appropriate for providing an academic foundation.

• Journal of the Korean Institute of Educational Facilities
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• v.26 no.4
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• pp.3-10
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• 2019

In school facilities, space is the basic framework. The structure and arrangement of space will provide the form and feel of school facilities. In order to become a high-quality school facility, it is necessary to focus on the educational, human and ecological aspects of the instructor and learner until the space is conceived, designed and completed. However, even when public education was introduced in the past, it did not become a school space considering this aspect. The school space, which focuses on efficiency and labor production, is a school space that reflects the characteristics of a factory-type school, which has been occupied by a large number until recently. Although efforts to improve the quality of school facilities have been attempted in recent years, there is also a need to pursue more active changes. Future-oriented and progressive school spaces include flexibility, connectivity, individualization, diversity(creativity). In other words, space should be flexible so that it can be used faithfully according to the educational situation, not the fixed and limited school space as in the past. In the future, the school space should be open and securely linked to the place where it is essential to complete community relations with the community. In addition, space should be flexible so that the school can meet the needs of each student as much as possible. And the school space should be transformed from the space design of the past fixed pattern to reflect the close relationship between spatial, psychological, physiological, and behavioral areas. When school space needs to shift away from the past and change in a new future-oriented direction, the remaining tasks should be presented with specific characteristics and content of the direction. And the function of the consignment should be handled by related research. Although the text of this study reveals the characteristics of future-oriented school space, more concrete and empirical research results should be presented by subsequent research at home and abroad. It is necessary to reduce trial and error in creating a future-oriented school space where both professors and learners can be satisfied by analyzing the common points and differences between the results of the study. In order to do this, it is necessary to make efforts to approach such research based on the participation of the subjects who teach and learn directly at the school site.