• MISULJARYO - National Museum of Korea Art Journal
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• v.98
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• pp.154-175
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• 2020

Most Korean Buddhist paintings from the late Joseon period were produced through collaborative projects (bulsa) between clans of Buddhist monks and monk artists (hwaseung), in which the monk clans would select themes and iconography for works that would then be produced by the artists and their school. Thus, any attempt to understand the Buddhist paintings of this period must consider not only the stylistic characteristics of the monk artists, but also the conditions at the respective temple at the time of production. Applying this methodology, this paper examines the collaboration between the Buhyu monk clan and the monk artist Uigyeom and his fellow artists (hereinafter, the "Uigyeom School") that took place in Honam (湖南) and surrounding areas in the eighteenth century. In particular, the paper reveals the strong influence that the Buhyu clan exerted on paintings that the Uigyeom School produced in 1724 and 1725 at Songgwangsa Temple, the clan's main temple. Following the paintings for Songgwangsa Temple, the Uigyeom School actively participated in similar projects at regional temples under the auspices of the Buhyu clan in Honam, Hoseo (湖西), and Yeongnam (嶺南). Consequently, the Buhyu clan granted Uigyeom several honorable titles-including "Hoseon" (毫仙), "Jonsuk" (尊宿), and "Daejeonggyeong" (大正經)-that were rarely conferred to a monk artist. Such acclaim helped Uigyeom's style of Buddhist painting to become widespread throughout the three southern provinces of Korea. The paintings for Songgwangsa Temple exemplify how the Buhyu clan and Uigyeom School collaborated to visualize the thoughts and philosophies of the Buhyu clan. For the Uigyeom School, this project served as the foundation for building the reputation and esteem of Uigyeom, who became one of the most esteemed and influential monk artists of the late Joseon period. As such, the paintings created for Songgwangsa Temple in 1724 and 1725 have great significance not only for Korean Buddhism, but also for art history in general.

• KASI NEWSLETTER
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• s.56
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• pp.22-23
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• 2006

지난해 한국천문연구원과 (사)한국아마추어천문학회가 주최한 '제1회 아마추어천문인 공로상' 교사 부문을 수상한 박재문 씨는 현재 부산시 가덕도에 위치한 부산덕문중학교 교사로 재직 중이다. 부산이라지만 배를 타고 들어가야 하는 외딴 섬마을에서 박재문씨를 만났다.

• (The)Study of the Eastern Classic
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• no.59
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• pp.325-357
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• 2015

Max Weber claimed that the clans as a self-sufficient community in traditional China had limited market development. His statement can be applied to the lineage groups of $Chos{\breve{o}}n$ dynasty, however, it also could be criticized as an example of oversimplifying clans. Starting from this question, in this article, I examined the lineage movement of the P'ap'yong Yun's Nojongp'a branch. Through this research, I tried to investigate the reality of the lineage group communities of $Chos{\breve{o}}n$. My issues are following. First, the Nojongp'a clan promoted the solidarity movement of their lineage in the name of practicing human morality, which belonged to their family learning. Second, the Nojongp'a clan made preparations for their own 'righteous rice fields and grains', through which they tried to establish the base structure for the clan activities. This, however, had its own limitations in aiding the starved suffering from famines and did not last long. Third, the lineage could not function as a community for living that was actively involved in the reproduction of life, and was not an exclusive self-sufficient community, either.

• Journal of Digital Convergence
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• v.19 no.9
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• pp.411-421
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• 2021

This study was conducted to compare the effects of student-generated questions (SGQ) and online quiz-based learning (OQL) applied to a physiology and a pharmacology course with 173 nursing students in total. The levels of learning motivation of all participants at 15th week decreased significantly compared with 8th week. There were no statistical difference on learning motivation, communication, and critical thinking between SGQ and OQL, and regardless of the order SGQ and OQL were applied. However, the level of learning satisfaction in students taking pharmacology course was significantly higher in OQL than SGQ (t=2.184, p=.003). We suggest that either SGQ or OQL or both SGQ and OQL be used throughout a semester in biological nursing science subjects without changing teaching strategy during a semester.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.255-293
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• 2020

This study examines the God, Jiutian Yingyuan Leisheng Puhua Tianzun (九天應元雷聲普化天尊, 'The Supreme God of the Ninth Heaven, Celestial Worthy of Universal Creation through His Thunderbolt, the Originator with Whom All Beings Resonate' in Daesoon Jinrihoe), in terms of narrative imagination, by investigating the narrative of Wen Zhong (聞仲) in Investiture of the Gods (Fengshenyanyi 封神演義) and the narrative of Kang Jeungsan (姜甑山) in The Canonical Scripture (Jeongyeong 典經). This examination occurs along three dimensions: Firstly, I look into the cultural contexts of the image of the Thunder God (雷神) in Gojoseon (古朝鮮) mythology and the Korean seondo (仙道) tradition both of which are reflected in the narrative of Wen Zhong. At the same time, I also argue that the cultural contexts examined above are able to be found in the narrative of Kang Jeungsan. Secondly, I consider the essential meaning of the concept of "deifying" (封神) in the narrative of Wen Zhong and its connection to "the resolution of grievances" (haewon 解冤) in the narrative of Kang Jeungsan. Thirdly, I consider the traits of embracing heterogeneous things (異類) in the religious group "Jiejiao" (截敎) that Wen Zhong belonged to in relation to the values of "mutual beneficence" (sangsaeng 相生) that Kang Jeungsan pursued. In this study's conclusion, I posit that the "mentalité" of Dong-yi (東夷) culture and tales including Yin (殷) is identifiable in narrative imagination applied to the God, Jiutian Yingyuan Leisheng Puhua Tianzun. This means that the nature of Jiutian Yingyuan Leisheng Puhua Tianzun is closely related to the tradition of Korean seondo and Korean Daoism.

• The Magazine of the IEIE
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• v.19 no.6
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• pp.19-24
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• 1992

• Journal of Digital Convergence
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• v.17 no.3
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• pp.331-340
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• 2019

The purpose of this study was to examine the effects of student-generated questions (SGQs) partially applied in a pathology course on learning motivation, communication abilities, and problem-solving skills in nursing students. A one-group pretest-posttest design was employed to conduct this study with 106 nursing students taking the pathology course in a university-setting. Data were analyzed using a Wilcoxon signed-rank test in SPSS version 20. The results showed that communication and problem-solving skills were significantly improved at the end of the semester compared to the beginning. The findings imply that SGQs could be an effective means to improve nursing students' skills of communication and problem solving. To equip nursing students with such core competencies, teaching-learning methods combined various strategies should be developed and applied to nursing education.

• Journal of Korean Medical classics
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• v.18 no.3 s.30
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• pp.126-135
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• 2005

통과분석(通過分析)${\ulcorner}$금궤요약심전${\lrcorner}$경병조문중우재경적주석(痙病條文中尤在痙的註釋), 득출여하결론(得出如下結論) 1. 경병적원인유이(痙病的原因有二) : 외인시태양풍한중감한습(外因是太陽風寒重感寒濕); 내인시혈기음양적손상(內因是血氣陰陽的損傷), 단진액부족시기공통지처(但津液不足是其共通之處). 2. 경병기본속우표병(痙病基本屬于表病), 출현심맥시인감수습사소치(出現沈脈是因感受濕邪所致). 3. 경병(痙病), 출현강직시인감수풍사(出現强直是因感受風邪). 4. 강경유오한증상(剛痙有惡寒症狀), 단유가능인위표실증무오한증상(但有可能認爲表實證無惡寒症狀), 고장원문중적'반'자직접인용과래설명(故將原文中的反字直接引用過來說明). 5. '기맥여고'화'폭복장대'시풍사거이습사잔존적시후출현적('其脈如故’和‘暴腹腸大'是風邪去而濕邪殘存存的時侯出現的). 6. 경병적양명어열증가사용대승기탕(痙病的陽明瘀熱證可使用大承氣湯), 기병불시위료거제조실(其幷不是爲了去除燥實), 이시위료하양명어열(而是爲了下陽明瘀熱), 고실제상사용대승기탕적시후요소심근신(故實際上使用大承氣湯的時候要小心謹愼).

• KLA journal
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• v.4 no.5
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• pp.30-32
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• 1963

본고는 UNESCO의 Division of Libraries, Documentation and Archives에 제출된 회원국의 국제교환사업 보고문중의 일편으로서 EXCHANGE OF PUBLICATION Circular No. 27에 게재된 Pakistan 분의 전문번역입니다.

• The Science & Technology
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• v.28 no.12 s.319
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• pp.16-17
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• 1995

'핫 페이퍼'란에서는 지난 2년내에 발표된 세계의 과학기술논문중에서 가장 많이 인용된 논문들을 저자의 설명과 함께 소개합니다. 선정기준은 SCI(미국 과학정보연구소 과학인용지표)자료에 따랐습니다. <편집자>