• Sleep Medicine and Psychophysiology
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• v.5 no.1
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• pp.71-79
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• 1998

Objectives : This study was to evaluate sleep patterns and daytime sleepiness resulting from rotating shiftwork. The authors, also, tried to find out the relationship between the severity of daytime sleepiness and personality factors. Methods : The subjects consisted of 41 female rotating shiftwork nurses and the control group consisted of 39 female day timeworkers. All of them completed the Sleep questionnaire of Korea University Sleep Disorder Clinic, the Epworth Sleepiness Scale(ESS), the 16 Personality Factors(16PF), the Beck Depression Inventory(BDI) and the State Trait Anxiety Inventory(STAI). Multiple regression analysis of 16PF of the rotating shiftwork nurses was done to find out possible predictors of the severity of daytime sleepiness. Results : The mean duration of deprived sleep due to rotating shiftwork was $64.26\;{\pm}\;14.54\;min$. The frequency of sleep difficulty($1.24\;{\pm}\;1.17\;day/week$ vs $0.67\;{\pm}\;1.31\;day/week$, p < 0.05), time needed to fall asleep($103.05\;{\pm}\;73.48\;min$. vs $70.00\;{\pm}\;60.08\;min$, p < 0.05), sleep duration when having some difficulties in sleep ($204.25\;{\pm}\;79.90\;min$. vs $280.44\;{\pm}\;111.59\;min$., p < 0.001), recent changes in energy($x^2\;=\;4.16$, p < 0.05), worrying about sleep($x^2\;=\;11.08$, p < 0.05), and taking naps($x^2\;=\;4.98$, p < 0.05) showed significant differences between rotating shiftworkers and normal controls. The ESS socre of shiftworkers ($8.68\;{\pm}\;3.04$) was greater than that of normal controls ($6.86\;{\pm}\;3.04$)(p < 0.01). Personality factors such as C factor($R^2\;=0.283$), I factor($R^2\;=0.358$) and G factor($R^2\;=0.470$) were related with the severity of the daytime sleepiness(p < 0.001). Conclusions : The rotating shiftwork nurses had more difficulties in sleep such as having difficulties in falling asleep and in maintaining sleep, and showed lowered energy, decreased senses of well-being and so on. The rotating shiftwork nurses experienced more severe daytime sleepiness than controls did. Personality factors, such as C factor, I factor, and G factor of 16PF were suggested to be useful for predicting the severity of daytime sleepiness resulting from rotating shiftwork.

• Journal of Korean Philosophical Society
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• v.105
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• pp.49-74
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• 2008

Le but de notre recherche est $d^{\prime}{\acute{e}}clairer$ la nature du $d{\acute{e}}passement$ de soi aux actes humaines dnas le Thomisme. Dans le Thomisme la nature humaine qui a la raison et la $volont{\acute{e}}$ a une $intentionnalit{\acute{e}}$ ver la fin ultime. De sorte que les actes humaines qui $corr{\grave{e}}spondent$ cette nature humaine a un $caract{\grave{e}}re$ du $d{\acute{e}}passement$ de soi visant toujours plus que le $pr{\acute{e}}sent$. Le fondement de cet acte du $d{\acute{e}}passement$ de soi est $l^{\prime}{\hat{a}}me$ rationelle qui est la forme substantielle de l'homme et de soi subsistante. Chez st. Thomas ce $caract{\grave{e}}re$ du $d{\acute{e}}passement$ a trois ${\acute{e}}taps$ distinctes : (1)le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel (2)le $d{\acute{e}}passement$ de soi dans l'ordre morale (3)le $d{\acute{e}}passement$ de soi dans l'ordre de la religion. Le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel apparaît d'abord au $caract{\grave{e}}re$ de $l^{\prime}{\hat{a}}me$ rationelle. St. Thomas $d{\acute{e}}finit$ les vertus rationelles comme $^{\prime}pl{\acute{e}}nitude$ dans le $f{\acute{e}}blesse$, parce qu'il $consid{\grave{e}}re$ la vertu rationelle comme $finalit{\acute{e}}$ des $facult{\acute{e}}s$ du sens $ext{\acute{e}}rieur$. L'homme par le sens $ext{\acute{e}}rieur$ reçoit des $esp{\grave{e}}ces$ sensibles(especies sensibilis), et $poss{\grave{e}}de$ les images. Puis cette images sensible devenant la $r{\acute{e}}alit{\acute{e}}$ spirituelle sous forme du $m{\acute{e}}moire$ et du souvenir, devient aussi la partie de son existence. Donc chez st. Thomas la vertue rationnelle n'est pas simplement un $facult{\acute{e}}$ $sp{\acute{e}}culative$, mais elle est dans l'ordre du devenir et du $pl{\acute{e}}nitude$. A cette raison st. Thomas compare la raison(ratio) comme $g{\acute{e}}n{\acute{e}}ration$(generatio) et l'intelleigence(intellectus) comme ${\hat{e}}tre$(esse). C'est-${\grave{a}}$-dire la raison $d{\acute{e}}passe$ le sensible et l'intelligence $d{\acute{e}}passe$ la raison. Le $d{\acute{e}}passement$ de soi dans l'ordre morale $li{\acute{e}}$ au $progr{\grave{e}}s$ de la conscience. Chez st. Thomas la perception de l'objet $ext{\acute{e}}rieur$ ayant pour but d'avoir conscience de soi, se perfectionne ${\grave{a}}$ ceci. D'avoir conscience de soi signifie d'avoir $l^{\prime}identit{\acute{e}}$ de soi, et de-$l{\grave{a}}$ apparaît l'acte moral en tnat qu'acte $sp{\acute{e}}cifique$ humain. La raison pour laquelle la vie morale elle-$m{\hat{e}}me$ a un $caract{\grave{e}}$ du $d{\acute{e}}passement$, c'est que l'acte humaine qui corresfonde ${\grave{a}}$ $l^{\prime}identit{\acute{e}}$ du soi est une vie qui vise toujours plus que le $pr{\acute{e}}sent$ ou $l^{\prime}id{\acute{e}}al$. Quant au problem du $d{\acute{e}}passement$ dans l'ordre de la religion, chez st. Thomas en raison de $l^{\prime}affinit{\acute{e}}$ entre Dieu et l'homme, $o{\grave{u}}$ il y a des vertues infuses(virtutes infusas), il y a une sorte du $d{\acute{e}}passement$ religieux. Car ces vertues infuses signifie la communication entre Dieu(${\hat{E}}tre$ absolu) et l'homme(${\hat{e}}tre$ fine) et cela signifie le $d{\acute{e}}passement$ de l'humain vers le divin. Cette $id{\acute{e}}e$ thomiste permet de penser que $o{\grave{u}}$ il y a un $d{\acute{e}}passement$ de soi dans la vie religuse d'une personne, il y a une intervention $r{\acute{e}}elle$ de la providence divine. Cette $pens{\acute{e}}e$ thomiste sera alors un $caract{\grave{e}}$ $r{\acute{e}}aliste$ face ${\grave{a}}$ la $pens{\acute{e}}e$ $id{\acute{e}}aliste$ qui n'admette que le $d{\acute{e}}passement$ absolu comme $d{\acute{e}}passement$ religieux.

• Journal of the Korean Institute of Educational Facilities
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• v.3 no.3
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• pp.41-57
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• 1996

본 연구는 광희중학교 학구내에서 재개발로 인하여 증가되는 인구수을 예측하여 장래 중학교 학생수를 예측하였다. 2016까지 학급당 학생수를 37명으로 하고 36학급 규모의 학교를 추구한다면 중학교는 적어도 1개 더 건축하여야만 재개발로 늘어나는 제1학군의 학생수를 수용할 수있을 것음을 분석하였다. 또, 교과과정을 분석한 결과 도덕 2.5교실, 국어 6교실, 사회 5교실, 수학 5교실, 과학 5교실, 체육 4교실, 음악 2교실, 미술 2교실, 가정 1.5교실, 기술 3교실, 영어 5.5교실, 한문 1교실, 컴퓨터 1교실로 분석되어 이용율이 88%가 되었다. 본 연구는 광희중학교 구체적 건축계획에 앞서 계획의 모델을 설정하여 이를 토대로 계획에 임하였다. 광희중학교 주변의 접근성, 교통 조건, 소음 상태, 지역사회인의 이용, 전망 등의 환경 분석을 토대로 4개의 죠닝(Zonning)안을 제시하여 평가한 후 가장 바람직한 안을 선정하였다. 이를 토대로 브록(Block)프랜을 5개 작성하여 평가후 1개 안을 채택하여 구체적 평면 계획안을 작성하였다. 36학급 37명 학생수를 기준으로 교과교실형으로 계획하였으며 특별 교실형의 학습도 가능하게 계획하였다. 교수, 학습의 복합화에 대처하여 칸막이를 이동 가능한 형태로 계획하였으며, 일반 교과도 컴퓨터를 이용한 수업이 가능하게 정보 코너를 설치하였다. 지역사회인에게 열린 교실이 되게 계획하였고 개별 학습이 가능한 구조로 계획하교 기자재의 선진화를 대비한 학습 환경의 제고도 고려하였다. 본 연구의 입면 형상은 주변 건물과 조화되게 수평적 요소가 강조되는 형상이 되도록 계획하며 고층의 아파트의 위협을 상쇄시키기 위하여 지붕이 있는 구조로 계획하여 지역사회에서 중심임을 강조하도록 계획하였다.

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.2
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• pp.42-53
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• 2023

This paper explores the recent development of environmental aesthetics and critically examines the main agendas, claims, issues, and implications of everyday aesthetics, which is emerging as an important branch of environmental aesthetics. Environmental aesthetics began in the context of cultural change and environmentalism in the 1960s and expanded in the second half of the 20th century with a solid theoretical foundation. At the beginning of the 21st century, it entered a process of diversification of objects and subjects. Having reached academic maturity, environmental aesthetics has expanded into theoretical territory considering the urban environment and the human environment, providing practical coordinates as a discourse for planning and designing urban environments and landscapes. The most notable achievement of environmental aesthetics since the mid-2000s is the establishment of 'everyday aesthetics'. Yuriko Saito, who is leading the research on everyday aesthetics, expanded the objects and scope of aesthetic theory to everyday objects, events, activities, and environments. She excavates the microscopic and sensory aspects of everyday life, which have been overlooked by conventional art-centered aesthetics, through the lens of aesthetics. She reinterprets various layers of phenomena in contemporary urban landscapes and analyzes how the 'power of the aesthetic' hidden in everyday life profoundly affects the quality of life and the state of the world. Saito examines the appreciation of the distinctive characteristics and ambiance inherent in everyday objects and environments and proposes a 'moral-aesthetic judgment' to alert citizens to the environmental, social, and political consequences of everyday aesthetic appreciation and response. This paper identifies the issues and implications of everyday aesthetics as first, the expansion of aesthetics and the ambiguous everyday, second, the moral-aesthetic judgment and the aesthetics of care, and third, urban regeneration landscapes and aesthetic literacy. In particular, the moral virtues of everyday aesthetics that Saito proposes, such as care, thoughtfulness, sensitivity, and respect, provide a critical reference for the practice of contemporary urban regeneration landscapes. The 'aesthetic literacy' is a key concept demonstrating why an environmental aesthetics perspective is necessary to interpret everyday urban environments and landscapes.

• Journal of Korean Philosophical Society
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• v.144
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• pp.319-338
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• 2017

Nowadays, the attention of integrity increases in ethics by concerning about the self and reviving the virtue ethic. It's terminology is diverse because integrity is understood and translated in various dimensions. I am trying to translate integrity into self-integration. Firstly, the reason why is to bring the Latin language of integrity. The Latin language of integrity means an undivided and broken completeness or totality with nothing wanting. Secondly, This is the reason why it is related with the morally good life. This integrity is not an integration as a stream of consciousness and a substantial self identity given from an ancient Greek. I resolve a self integration through the unity of a narrative of MacIntyre. MacIntyre's point is like this. Integrity is connected with the unity of character which a self is embedded in character. The unity of character presupposes a self identity, ultimately the integrity of narrative requires the unity of character. But like a beginning and middle and end of a narrative, he says that the concept of self is based on the its unity in the narrative uniting birth and middle and death. This is in the course of life being his/her history and narrative because a self has a sustainability of time embedded in a life from birth to end. That self exists as a subject making its narrative shows being responsible for and responsible for experience and action constructing this narrative. This shows the relation with narrative and temporality. The self of present is talking about the self of past and brings the problem of responsibility by narrating the self of future. Then, who are those person who live life of their integrity. We can talk that comfort women live life of their integrity. Comfort women realized their integrity by narrating and become subject of their history.

• Trans-
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• v.16
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• pp.107-133
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• 2024

Narratives are fundamental to human cognition and social culture, serving as the primary means by which individuals and societies construct meaning, share experiences, and convey cultural and moral values. The field of artificial intelligence, which seeks to mimic human thought and behavior, has long studied story generation and story understanding, and today's Large Language Models are demonstrating remarkable narrative capabilities based on advances in natural language processing. This situation raises a variety of changes and new issues, but a comprehensive discussion of them is hard to find. This paper aims to provide a holistic view of the current state and future changes by exploring the intersections and interactions of human and AI narrative intelligence. This paper begins with a review of multidisciplinary research on the intrinsic relationship between humans and narrative, represented by the term Homo narrans, and then provide a historical overview of how narrative has been studied in the field of AI. This paper then explore the possibilities and limitations of narrative intelligence as revealed by today's Large Language Models, and present three philosophical challenges for understanding the implications of AI with narrative intelligence.

• The Journal of Korean Philosophical History
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• no.25
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• pp.333-354
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• 2009

Zhuangzi contends that one of the reasons to cause life difficulties is mistaking the truth of cosmos and the existence meaning of human. There is no difference of value between the existence of human and universal creatures. However, "human mind" can not being peaceful because of " ChengXin(成心)" causes the difference of right and wrong. Zhuangzi contends the ideal world is "ZhiDe zhi World(至德之世)" of unmoved mind. Because of the value of "RenYiDaoDe(仁義道德)" in politics, the status of ideal existence of human and creatures is destroyed, i.e., disturbing the status of peaceful mind. This is also a reason of life difficulties. Zhuangzi contends the reasonable relationship of human and creatures is to recognize creatures as creatures, and therefore, there is no difference of value between creatures. Additionally, one shall understand the concept of "universal creatures are the same(萬物?一)" is based on the fact of continuous change of universal creatures. The socalled concept of "universal creatures are the same(萬物?一)" in Zhuangzi's thought is based on three dimensions: one is the materials of forming universal creatures; one is the same meaning of "Hisn" between human and creatures, and universal creatures are continuously changing. Therefore, one shall get a clear understanding of the nature of things, and one may treat the universal creatures in the concept of "universal creatures are the same(萬物?一)".

• The Journal of Korean Philosophical History
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• no.57
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• pp.91-125
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• 2018

This study aims at attempting to make a new interpretation of Mencius from the point of social welfare. The thoughts of social welfare, found from Mencius, are temporal and humanistic and near to those in nowadays. Social welfare began under the name of philanthropic work, relief work, charitable work or social work from the Industrial Revolution in the 18th century on. Welfare means the whole social activities such as satisfying the fundamental desires of the social members, ensuring the conditions of their lives, and ultimately achieving social integration and stability. It means the conditions of their lives and wellbeing. Wellbeing means the minimal physical desires and psychological stability. The realization of the economic system through concept of steady livelihood and steady mind, tax system and well-field system, proposed by Mencius, can be ensured by the whole social activities such as ensuring the stable lives of the social members, enriching and satisfying their happiness and ultimately achieving social integration and stability. The thoughts of Mencius include people-as-root idea, which regards people as most important and tries to solve the instability and inequality that are the structural vulnerabilities in modern capitalist society. His concept of Way of the king means promoting people's sense of happiness through education of morality, based upon the people-as-root idea and filial and fraternal responsibilities. The main ideas of social welfare include living like a human being, ensuring minimal physical and psychological stabilities through social welfare system and welfare policy, enriching human dignity and freedom and enhancing the quality of lives. The thoughts of Mencius include all the above ideas. In particular, he desired to establish ethically and morally stable society by economically implementing the well-field system in Zhou dynasty, based upon politically benevolent governance of the politicians. That society was the people-as-root society, the realization of which was the ideal society Mencius desired to establish, and the goal of his thoughts on social welfare. This study, among the thoughts of Mencius, investigated his ideas on social welfare and the practical ethics for applying them to real society. In addition, to understand his ideas on social welfare, not only the social and economic backgrounds and conditions but also the political ideas at that time were also investigated. This will provide the opportunity to make more in-depth research of the elements of social welfare intrinsically contained in his thoughts.

• The Journal of Korean Philosophical History
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• no.39
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• pp.29-52
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• 2013

Philosophy of respect righteousness advocated by Nammyung points to what first needs to be done to drive social changes. It is consistent with the Confucianism, which views the world from within oneself. After all, developing a proper view of the society starts from looking at oneself in the right perspective. The view that personal cultivation can develop into cultivation and eventually reform of the entire society is also present in Confucius' belief that one can only be at peace after disciplining oneself and observe good manners only after perseverance. Also, one can lead the world in peace only after disciplining one's body and mind. In other words, it suggests that individuals and the community where they belong to are not independent from one another. Rather, individuals gather to create a society and righteous individuals are the basis for righteous society. These principles of social system in Confucianism can be understood as a mutual or layered division and integration. The society is not conflicted with individuals or the nation but rather perceived as moral communities to co-exist. Hence, power of execution observed in the philosophy of respect and righteousness by Nammyung is identical to power of execution applied to the society. The power of execution shows up as 'the execution of righteousness' in Nammyung's philosophy of respect and righteousness. It is also demonstrated in the acts by Nammyung's disciples when the nation was at crisis. This is what differentiates Nammyung's new-Confucianism in Joseon Dynasty from Toegye or Yulgok as he tried to deliver 'the execution of righteousness.' It does not mean that neo-Confucian scholars did not emphasize the importance of execution, but Nammyung, in particular, warned how deceitful ideological or inner-directed thinking can be since they fail to come up with concrete solutions to social issues. In summary, Nammyung's moral discipline and training based on respect and righteousness cannot be evaluated in a state of vacuum separate from social and historical aspects but under the context of enlightening virtue and social execution. This can draw the conclusion that Nammyung's execution of respect and righteousness is in the starting point of the realistic 'theory of social reform' for creating a better world.

• Proceedings of the KAIS Fall Conference
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• 2009.12a
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• pp.479-483
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• 2009

서론: 최근 음주가 사회적 문제로 더욱 심각하게 인식되고 있는 가운데 우리나라의 음주 소비량은 점점 증가하고 있는 추세이다. 또한 빠른 사회경제적 변화는 새로운 도덕과 가치의 변화를 가져왔으며 알코올 소비량의 증가와 관계가 있다.(양정남, 1998) 특히 결혼 및 배우자 유무는 음주에 중요한 관련 요인이라는 주장이 있음에도(김태수 등, 2003) 실증적인 연구는 미흡한 실정이다. 따라서 본 연구는 결혼 후 배우자 유무와 음주 형태의 관련성을 파악하고 음주 관련 교육 자료로 활용하고자 한다. 연구방법: 연구 대상자는 2005년 국민건강영양조사에서 40대 이상의 남녀 중 결혼 경험이 있는 14,970명 중 음주행태에 관한 설문에 응답한 3,190명이었으며, 결혼 후 배우자의 유무에 따른 고위험 음주 경험 및 다빈도 음주, 음주자제빈도, 고위험음주빈도와의 관련성을 통계 분석하였다. 연구결과: 결혼 후 배우자 유무에 따른 음주 행태의 연구 결과는 다음과 같다. 연구대상자의 일반적 특성은 남자 1,678명(52.6%)이며, 여자 1,512명(47.4%)였다. 연령별로는 65세 미만 2,359명(73.9%), 65세 이상 831명(26.1%)이었다. 결혼상태는 유배우 2,621명(82.2%), 사별 344명(10.8%), 이혼 및 별거 225명(7.1%)이었다. 고위험 음주경험은 한달에 한번 미만 1,883명(59.0%), 한달에 한번 정도 379명(11.9%), 일주일에 한번 이상 928명(29.1%)으로 한달에 한번 미만 고위험 음주를 경험한다가 가장 많았으며, 일주일에 한번이상. 일주일에 한번정도 순으로 고위험 음주를 한다고 응답하였다. 월평균 음주 횟 수에 있어서는 5회 이하 1,149명(36.0), 6회-10회 395명(12.4%), 11회이상 593명(27.7%)이었다. 고위험 음주 경험을 종속변수로 한 로지스틱 회귀분석에서 여자보다 남자가 고위험 음주 경험을 많아 하며, 연령이 증가하면 고위험 음주음 경험이 낮아지며, 교육수준이 높아지면 고위험 음주 경험은 낮아지는 것으로 나타났다. 음주자제 경험 종속변수로 한 로지스틱 회귀분석에서 여자보다 남자가 음주자제 경험을 많아 하며, 연령이 증가하면 음주자제 경험이 낮아지며, 교육수준이 높아지면 음주자제 경험은 낮아지는 것으로 나타났다. 다빈도 음주 경험 종속변수로 한 로지스틱 회귀분석에서 여자보다 남자가 다빈도음주 경험을 많아 하며, 연령이 증가하면 다빈도 음주 경험 높아지며, 가구 평균 소득이 증가 하거나, 교육수준이 높아지면 다빈도 음주 경험은 낮아지는 것으로 나타났다. 논의 및 결론: 결혼 후 배우자 유무와 고위험 음주는 남녀를 합친 전체와 남자에게서 통계적으로 유의하였으며, 음주자제빈도에서는 남녀를 합친 전체에서 통계적으로 유의하였다. 또한 다빈도 음주에서 여자에게서 통계적으로 유의하였다. 이러한 결과는 절주사업 기초자료로 활용될 수 있는 가능성을 확인하였으며, 추가적인 연구의 필요성을 시사하였다.