• Magazine of the Korean Society of Agricultural Engineers
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• v.41 no.6
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• pp.54-63
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• 1999

Considering that rural village had evolved through a long-sustained effort of harmnization with nature, there should be the wisdom not only to reflect the level of rural resident's housing demand, but also to conserve the traditional characteristics of high-valuation in the modern rural housing. In Korea , standard design proposals of rural houses had been made public three times ; in 1972 , 1984 and 1995. so , firstly, this study analysed the inner-space layouts of design proposals mentioned above, from which changes and problems in the past housing design were derived. And also, through, the positive acceptance of residents' opinion living inthe houses built by standard design proposals in 1970 ~1980's, improved design principles and an alternative model were proposed , finally. The inner-space structed of standard design proposals in 1970s was originated from small-scaled and low-priced one, basically under the " open system". In 1980s, the basic design principle changed to the 'closed system' in which the living room being the focus of indoor family life, and , in 1990s, progressively, therural housing developed to the high qualified type by the spatial enlargement and with increased equipements. However, this structural change of rural house brought about the problem of functional separatioon between farming and daily living activities. In details, limited spaces of multipurpose spaces and sanitary facility would be mentioned as problems for improvement. conclusively in this study, newoly arranged "open system" was recommended , as a basic design principle for theinner space structure formation of rural house, which easily links the constituent inner-house spaces to outer one. Based on this principle, the detailed design criterial was proposed as follows ; 1. The living room be directly linked to the front-yard and centrally placed, the addtional space of which could be secured for the special family events by the flexibleuse of its adjacent room or by the housing of male quarters(separated from main building quarter). 2. The kitchen also be directly linked to side-yard and to livng room , for the convenience of farming activities and the shortening of path flow housewife. 3. The expanded toilet-and-bathroom be placed in the directly connected left-hand side to the living room and also be allowed access through multipurpose spaces to out door. 4. The multipurpose spaces be directly connected to the kitchen and the toilet and-bathroom , of which function would be for undressing of working clothes, quickwashing and ordinary working.nd ordinary working.

• Asian Pacific Journal of Cancer Prevention
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• v.16 no.17
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• pp.7789-7794
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• 2015

Background: This study aimed to evaluate the impact of a community-based health education and communication programme on reducing liver fluke infections caused by the consumption of uncooked fish among people in a high-risk area of Thailand. Materials and Methods: The study was quasi-experimental in nature, with three-stages. Stage 1 involved a situational and capacity analysis of designated communities in Khon Kaen province. This was followed by the development of a model for community-based health education and communication to prevent liver fluke infections among high-risk people, and, lastly, implementation and evaluation of the model were performed. Data were collected using both qualitative and quantitative methods. In total, 390 people were surveyed, and quasi-experimental and comparison groups, each with 90 people, were assessed between May 2011 and April 2012. Analysis was using statistical OR, 95 % CI, the Willcoxon matched pairs signed ranks test, the chi-square test, and the Mann-Whitney U test. Results: The findings showed that most respondents had a high level of knowledge and understanding of liver fluke disease (89.5%, 95% CI:86.0-92.4), and positive attitudes toward the prevention of the disease (94.4%, 95% CI:91.6-96.4). However, with regard to changes in consumption of uncooked fish, most respondents were still in the pre-contemplation phase (55.1%, 95% CI:50.0-60.1), followed by the contemplation phase, 22.6%. Furthermore, four factors were found to be associated with the consumption of uncooked fish - the consumption of alcohol (OR 4.16, 95% CI:1.79-9.65), gender (OR 3.17, 95% CI:1.53-6.54), smoking (OR 3.03, 95% CI:1.31-7.05), and age 40 years and above (OR 2.68, 95% CI:1.02-7.05). After nine months of the health education and communication programme using local media based on local wisdom, culture and persons, the results showed that, compared to the control group, members of the experimental group had a higher level of knowledge, a better attitude and lower levels of ill-advised consumption behaviour. Also, it was found that consumption of uncooked fish, by an assessment of the level of stage of change, was reduced. (p-value 0.002). Conclusions: The health education and communication programme developed as part of the study was effective in changing the consumption of uncooked fish. Therefore, this approach should be promoted in other high-risk areas in Thailand in the future.

• Journal of the korean academy of Pediatric Dentistry
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• v.35 no.4
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• pp.718-724
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• 2008

Tooth impaction is a frequently observed eruption anomaly in pediatric dental practice. Young patients with impacted or unerupted teeth have more prediction for dentigerous cyst formation. Dentigerous cyst presents radiographic features, unilocular or multilocular radioluscency. Cysts occur most frequently in the premolar region except third molar. Dentigerous cysts can grow to a considerable size, and large cysts may be associated with a painless expansion of the bone in the involved area. Extensive lesions may result in facial asymmetry, osseous destruction, root resorption of proximal teeth and displacement of associated tooth. The nature of the causative tooth influences the type of surgical treatment required for the dentigerous cyst. If the cyst is associated with a supernumerary or wisdom tooth, complete enucleation of the cyst along with extraction of tooth may be the first treatment choice. Otherwise, preservation of the associated teeth should be considered to prevent a young patient from psychological and mental trauma because of the loss of tooth. We should consider the degree of tooth displacement, osseous destruction and growth pattern of oromaxillofacial area when planning treatment. Thus a proper and logical treatment planning can help a proper growth and development of oromaxillofacial area and can save the patient from a psychological and mental trauma. This report describes 4 cases of the management of impacted premolars and molars associated with dentigerous cysts in children.

• Journal of the Korean Geographical Society
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• v.44 no.4
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• pp.481-496
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• 2009

Every coastal area exhibits its own unique landscape owing to the combination of the natural and cultural processes. Coastal barrier islands well show the cultural aspects of American coastal landscapes. Some 47% of barrier island area was occupied by urban and built-up area in New Jersey, while some 5% in Georgia. Tourism-related development is back to in the mid 19C. in N.J. due to the closeness to heavily populated areas such as New York and Philadelphia. Developments without proper understanding the nature of coastal processes caused New Jerseyization, the destruction of the beauty or naturalness. It was mainly due to the lack of growth-control policies and the foresight for the future coast in the processes of legislation. North Carolina's islands experienced an increase of 269% in urbanized acreage between 1956 and 1976. However, N.C. exercised her wisdom to recover the naturalness of the coastal environs: all engineering structures are banned on the beaches. Nine out of 13 barrier islands in Georgia exist in the wilderness condition owing to her unique history. The remaining islands still experienced the least development. After the Civil War most of Georgian islands were owned by rich families and maintained as wilderness. In the 1970s most of the uninhabited islands were sold or donated to research institutes or governmental agencies.

• Sim-seong Yeon-gu
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• v.29 no.1
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• pp.46-81
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• 2014

The 'Woencheongang-Bonpuri' is one of the shamanistic myths in Cheju Island. That is a history of ancestor God of the 'Woencheongang'. This myth contains a shaman's initiation. And we can find important archetypal images in it. There are a child, old wise woman, book, water, tree, snake, Yakwangju which is a gem that emits light in the dark, dragon, hierogamy, goddess, time, etc. I've tried to interpret these images through the method of amplification from the perspective of analytical psychology. A heroine of this shamanistic myth is 'Ohnuri' that means 'today'. When she came out from the earth, she was a 'abandoned child' which is a 'hero-motif' in the fairytale and also a theme of individuation process in the analytical psychology. In the mean time, she grew up with helps of the nature, crane, and 'Yakwangju'. One day, she was found in the field by the people. They gave her a name of 'Ohnuri' and one day, an old wise woman told her how to go to her parents. On her way to the 'Woencheongang' where her parents regulate four seasons, she had met many characters which were in stuck. They told willingly Ohnuri a way to go to the 'Woencheongang'. Instead, they wanted to get solutions of their difficult problems. Finally, she met her parents in the 'Woencheongang' with joy and they taught her how to solve problems. Therefore, all characters in this myth could go on their own individuation process fortunately with help of the Whoencheongang's wisdom. In the meanwhile, Ohnuri got Lotus and Yakwangju and then she transformed to the goddess of the highest of the heavenly gods. Then she had helped people who get in trouble. In this way, the 'Woencheon-Bonpuri' was psychologically interpreted from aspect of analytical psychology.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.147-177
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• 2019

This article attempts to examine the fundamental perceptions and attitudes of human beings towards others utilizing the concept of 'precariat,' a new word recently created to designate people affected by the inequality and instability brought about by neoliberal globalization. Especially, the precariats within South Korean society noted in this article will be North Korean migrants. When leaving North Korea, they have entered into South Korean society with hurting bodies and minds as they made their way through China or third party countries. After arriving in South Korea, they face difficulties such as inadequate jobs and low-level welfare benefits. Also, considering the social discrimination, exclusion, and indifference towards North Korean migrants which are commonplace, they come to live their lives as precariats. Given their situation, I would like to seek wisdom for North Korean migrants to apply as they escape from insecure lives, and perhaps Sangsaeng (mutual beneficence) would allow them to do that within South Korean society. In this light, I think that the concept of hospitality and Haewon Sangsaeng (the resolution of grievances for mutual beneficence), a code of practical ethics within the Daesoon Thought, as a basis for discussion with other philosophies that are practical in enabling North Korean migrants and South Korean citizens to coexist within modern day South Korean society. This can be achieved because 'Haewon (grievance-resolution)' lowers the boundary between self and others through sharing, and consequently, daily mutual interactions can unfold as 'Sangsaeng', which stands as a new ethical and practical system of values available to all modern individuals. In fact, contrary to the religious implications of Daesoon Thought, the philosophical and existential significance of Daesoon Thought has not received much attention. However, if we pay attention to the question of why human subjects should be hospitable to others, we can grasp how Daesoon Thought presents values that are existential in nature and also consider the specific context that accompanies the religious aspects of this system of thought.

• The Journal of Korean Philosophical History
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• no.29
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• pp.179-202
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• 2010

In addition to the emphasis on filial piety ethics in everyday life, filial piety obtained a further significance in Confucianism which had the strong sense of ancestor worship. This paper focuses on filial piety as a mechanism of continuity within Confucianism and points out that it owed its development to its connection to agricultural culture. The sedentary life with less mobility forged a relative intimacy among people and filial piety was the actual expression of that kind of intimate affection. Yet, filial piety in Confucianism created a unique culture in terms that it not only stipulated material and emotional support for parents but also expected one's piety to the further ancestors through a memorial service and made its connection to the infinite posterity through sons. From the perspective of Confucianism that established filial piety at the turning point from life to death, the self existing in present was not an isolated self anymore. Yet, one can see another characteristic of Confucianism from that filial piety, based on blood bonds, could move beyond paternalism to broaden itself. It could be expanded to the care for strangers. The aged experience and wisdom through agricultural life begot the insight that the nature made its infinite connections with everything through circulation. As a stone thrown in a pond would enlarge its boundary by drawing larger and larger concentric circles, this thought enabled people to enlarge their affection to their parents to universal humanity. In this enlarged network, though it was natural to make distinctions between the closer and the farther, Confucianism sought to overcome it by establishing oneself upright. Confucianism emphasized the moral cultivation with its filial piety concept that contained the diachronic thought penetrating life and death and the broadened perspective relating everything around. In Confucianism, filial piety provided an important medium in forming a moral subject that penetrated life and death and related self and others. Inherent in it is the Confucius thought of continuity that searched for a paragon of a moral human being regardless of time and space.

• Cartoon and Animation Studies
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• s.50
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• pp.299-325
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• 2018

Humans have made a third person over a long history and differentiated them from each other. Discrimination of 'us' and 'them' has led Derrida to make works to look upon the human nature towards animal strangers. This study tries to examine upon the expansion of animal strangers by focusing on 'The Animal That Therefore I am.' Furthermore, the research asserts to pay more attention to animal strangers by looking at his works of how modern people think about animals in the current society. Derrida expresses his 'humiliation' that he felt when he faced his cat after a shower. This emotion brings up the topic that was neglected in the conventional wisdom and casts doubts on this. This emotion of humuliation is only felt by humans, and he explains this is one way of feeling like a 'human.' The researcher therefore focuses on the 'experiences of humans' and looks at the ambivalence of humans in culture and the irony in natural animals. This perspective criticizes Speciesism, which considers people other than oneself able to be suffered. This view also tried to escape anthro-pocentrism and looked at the animals on their own. This study examines current animal strangers with theories of Donna Haraway and Jane Goodal, and analyzes Derrida's artworks with Susan Sontag's philosophy. This aims to lead to a conclusion of how to reach an optimal relationship between human and animal. By focusing on Derrida, who has not been highlighted yet in this country, hopes to create effective communication between human and animal by explaining his artworks through new philosophy of animals.

• Journal of Korean Academy of Nursing
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• v.21 no.3
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• pp.396-417
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• 1991

In order that nursing care an essential quality of nursing practice be acceptable and satisfying, it is necessary that client's culture be respected and that nursing practice be appropriate to that culture. Since cultural elements are an important influence on health practices and life patterns related to medical treatment, recovery from and prevention of disease, nurses need to have an understanding and knowledge of social and cultural phenomena to aid in the planning of nursing interventions. To understand the health practices surrounding health and illness, the health beliefs and practices of both folk and professional healing systems should be ascertained. Cultural data are required to provide care of high quality to clients and to reduce possible conflict between the client and the nurse. It is nursing's goal to provide clients from various cultures with quality nursing care which is satisfying and valuable. The problem addressed by this study was to identify Korean health practices which would contribute to the planning of professional caring practice with the culture : ultimately this study was intended to make a contribution to the development of the science of nursing. The concrete objectives of this study were ; 1) to identify Korean health practices, 2) to interpret the identitial health practices through traditional cultural thought, and 3) to compare the Korean health practices with those of other cultures. The investigator used the ethnosceintific approach outlined by spradly in a qualitative study. To discover ancestral wisdom and knowledge related to traditional health practeces, the subjects of this study were selected from residents of a small rural mountain village in south west Korea, a place considered to be maintaining and transmitting the traditional culture in a relatively well -preserved state because of being isolated from the modern world. The number of subjects was 18, aged 71 to 89. Research data were collected from January 8 to March 31, 1990. Five categories of health practices were identified : “Manage one's own mind”, “Moderation in all thing”, “Live in accord with nature”, “Live in mutuality with others”, and “Live to the best of one's ability”. Values derived from these ways of thinking from Confucianism, Taoism and Buddhism help fashion a traditional way of life, examplified by the saying “Benifience to all”. Korean thought and philosophy is influenced primerily by Confucianism, Confucian principles of ethics, embedded deeply in the peoples' minds, form the idea that “heaven and human being are intimately united” based on concept that “heaven is, so to speak, reason”. Twoe Gae's theory of existential subjectivity develops the concept of self which is the basis of the spirit of reverence in modern Confucian philosophy. The human md is granted from heaven out of the idea of matter, and what control the mind is the spirit of reverence. Hence the idea of “The primacy of the mind" and provided that one should control one's own mind. The precepts of duty to parents, respect for elders and worship of ancestors, and moderation in all behavior put a restraint on life which directed that one live earnestly according to Nature's laws with their neighbors. Not only Confucianism, but also Buddism and Taoism have had an important effect upon these patterns of ideas. When compared with western culture, Korean health practices tend to be more inclusive, abstract and intuitive while westerner health practices found to be mere concrete, practical and personal. Values and beliefs based and pragmatism and existentialism infuence western civilization, Ethical values may be founded on utilitarianism, which considers what is good for the persons in their circumstances as the basis of conduct and takes a serious view of their practical lives including human aspirations rather than an absolute truth. These philosophical and ethical ideas are foundations for health practices related to active, practical and progressive attitudes. This study should be enable nursing not only to understand clients as reflections of the traditional culture when planning nursing practice, but to dovelop health education corresponding to cultural requiments for the purpose of protection against disease and improvement of health, and thus promote sound health practice. Eventually it is hoped that through these processes quality nursing care as the central idea of the science of nursing will be achieved.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.1
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• pp.97-106
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• 2016

This study is to suggest the necessity of landscaping alternatives for succession of Takjok(濯足) culture by considering the background and meaning of Takjok's cultural phenomenon shown in old literatures, paintings and ruins of landscape architecture as a front morphemes. Its result is as follows. 1. An old idiom, 'Takyung Takjok(濯纓濯足)' implying a disinterested living attitude from the mundane world and an attitude complying with the nature, has been sublimated to 'Takjokjiyu(濯足之遊)' which means living in comfortable retirement through life in seclusion(隱逸). 2. The meaning of Takjok did not expand into, not only Takyung Takjok, but also into Takcheong(濯淸), Tako(濯吾), and Taksa(濯斯) with continued expansion in its meaning. The spaces the meaning of Takyung Takjok is implied on have also newly expanded into the artificial spaces, including Jeong(亭-pavilion) Jae(齋-house) Heon(軒-eaves), and Ji(池-pond), as well as the natural spaces, including Am(巖-rock) Dae(臺-flat foundation) Dam(潭-deep pond) Ban(盤-dish rock) Seok(石-stone) So(沼-shallow pond) San(山-mountain) Bong(峰-peak), and Cheon(泉-water hole). 3. As seen here, the cultural phenomenon of Takyung Takjok, which have derived from the Dangho(堂號) of buildings, the names of natural objects in Palgyung and Gugok(eight sceneries and nine curves), facilities of Byeolseo garden and Seowon, and the Amgakseo in nature, is worth noting. 4. It should be considered that Takjok includes ordinary people's wisdom to resist the hot weather as well as classical scholar's ideal and the veneration of antiquity. From this perspective, water space, Takjok rocks, and use of water based on the environmental supportability should be newly focused as a recreational space and it reminds us that the spirit of Takjok is a classical mental healing method.