• The Journal of the Korea Contents Association
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• v.13 no.10
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• pp.189-199
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• 2013

This paper focuses on how a dance socialization supervisor affects dance participation and achievement of university students majoring in dance. Dance majors in their senior year were set as the population and 265 samples were selected through purposive sampling. The validity of the results were confirmed through the use of factor analysis and reliability test with a result of over 0.779. The data collected from the test was analyzed through factor analysis, reliability test and regression analysis using the SPSSWIN 18.0 program. The conclusions are as follows. First, dance socialization supervisor affects dance participation of university students majoring in dance. Second, dance socialization supervisor affects achievement of dance majors. Third, dance participation affects achievement in dance.

• 프린팅코리아
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• s.4
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• pp.76-81
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• 2002

"6.25전쟁때 인쇄기를 열차에 싣고 대구로 내려가 초등학교용 전시 독본을 인쇄하던 일이 엊그제 같은데 벌써 80나이를 넘겼습니다. 세월은 그런가 봅니다." 교과서 출판의 제 1세대인 이대의 장왕사 사장(82.사진). 그가 최근 그동안 '교과서 출판과 인쇄'라는 외길 인생 길을 정리한 회고록 '나와 검인정 교과서'(중앙출판공사)를 펴냈다. 이 사장은 일본 메이지대학에 유학 중 학병문제로 귀국했다가 해방을 맞자 1945년 10월 출판사를 설립해 지리, 물리, 동양사 교과서를 발행하기 시작한 이후 50여년간 교과서 출판을 이끌어왔다. 이 사장은 "교과서 출판은 인쇄, 정책, 편집 등의 새로운 모델을 만들어 내는 산파역"이라면서 "출판 문화 발전과 교육 향상을 위해서 교과서 출판에 더많은 관심을 가져야 한다"고 강조했다. 계원조형예술대학 출판디자인과 이기성교수의 부친이기도 한 이대의 사장을 만나 교과서인쇄에 얽힌 이야기를 들어봤다.

• Proceedings of the Korea Water Resources Association Conference
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• 2017.05a
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• pp.263-263
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• 2017

풍수의 본질은 생기(生氣)와 감응(感應)이다. 즉 사람이 늙어 죽는 것은 가화합체(假化合體)인 형태가 분리되어 화합이전의 진체(眞體)로 돌아가는 것이다. 이 땅으로 돌아간 뼈가 길기(吉氣)에 감응하면 그 자손에게 행복을 미친다. 그것은 마치 동쪽산에 불꽃이 나오면 서쪽산에 구름이 이는 것과 같은 동기상응(同氣相應)과 친자감응(親子感應)이 풍수의 본질이라 할 수 있다 (무라야마 지준/최길성, 1990; 장용득, 1996; 지창룡, 1984; 최창조, 1984; 김성원, 2011a, b, c, d; 2012). 인간의 운명을 결정짓는 것은 여러 가지가 있다. 그 중에서 풍수가 인간의 운명에 끼치는 영향도 지대하다고 할 수 있다. 본 연구에서는 대한민국의 역사상 가장 큰 국정농단 사건의 주역인 최태민-최순실 일가의 음택터에 대한 분석을 위하여 풍수공학적 접근법을 시도하였다. 최태민과 최순실은 대통령의 국정권한을 사사로운 개인의 영달을 위하여 사용하여 국가의 정치 및 경제가 파탄나고 국론분열은 더 심각해지고, 그로인한 국가의 운명이 풍전등화와 같다고 설명될 수 있다. 따라서 최태민과 부친인 최윤성 음택터에 대한 풍수공학적 해석을 통하여 국정농단의 근원을 찾아서 그 원인을 차단할 수 있는 기법을 풍수공학적으로 제시하고자 한다.

• Journal of English Language & Literature
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• v.58 no.4
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• pp.753-782
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• 2012

This paper attempts to look at how the question of cultural identity can be discussed in terms of which "a family of the minds" as a unit can be given meaningful form of interpretation. I found its real possibility in the James family, especially in Henry James Senior, William James, and Henry James Junior since they represent important cultural context reflecting their European relationship in terms of American cultural consciousness. This research is divided in two parts; the first part of this study consisted of the elder James's role as a source of moral aesthetic consciousness for the two children, the second part consisted of showing different aspects of inter-relationships between father and sons and between brothers in the process of identity construction. I examine different aspects of the identity formation process of William James and Henry James Junior by arguing different ways of making relationship with their father's philosophy to illuminate how they reflect and represent American cultural consciousness, and to define the meaning of the Jamesian mind in American cultural history.

• Journal of the Korean Home Economics Association
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• v.17 no.4
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• pp.75-93
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• 1979

1. Partly because of Freud's greatemphaiss on the important of the child's successful weathering of the oedipal crisis and on the need to home both parents present if that period is to be successfully resolved, there has been a good deal of research on the effects of the absent father on the child's development. 2. Compared with boys whose fathers remained at home, boys were more immature and less secure in identification with their fathers. Some evidence suggests that father-absent children, particullarly boys suffer unusual difficulties in social relations wit their peers. 3. Emphasis on family quality , harmony, or climate as more important than father's absence, person is another recurrent finding among studies that attempt to analzed family factors in relation to juvenile deliquency. 4. The fatherless boys were more often judged to be anxious about sex and to be more effminated. 5. The sex-role problems of the boy without a father probably refect a number of factors, obviously they relate in part to the simple fact that he has not had a man around to provide a model of maliness. 6. Father is important to a girl's sex-role development not only because he is particularly interested in sex typing but also because he provides her with an opportunity to relate intimately to a man and to learn what it is like to invest emotionally in a male. 7. It is conceivable that children of broken marriages are more sensitive to martial problems and more ready than others to end an unhealthy relationship ; it is also conceivable that they are less likely to enter into a healthy one. 8. In some cultures it simply reflects the extreme amount of intimacy mother has with her son as compared with the amount of time compared with the amount of time father has available to spend with him.

• Journal of the Korean Institute of Oriental Medical Informatics
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• v.13 no.1
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• pp.39-46
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• 2007

종고대도현재하단전재건신양생방면점착흔중요위치. 의가(醫家), 도가(道家), 불가등위료보지건강타문주료흔다노력화각식적연구. 하단전시태아재모친복중생활적지방(下丹田是胎兒在母親腹中生活的地方), 시정자재부친체내생장적중요부위시생명성장적지방(是精子在父親體內生長的重要部位是生命成長的地方), 위료보유지건강적영혼화육체취요단련단전보지단전기중최보편적방법취시단전호흡화수기(爲了保維持健康的靈魂和肉體就要鍛鍊丹田保持丹田其中最普遍的方法就是丹田呼吸和手技)(침구(鍼灸), 약(藥), 안마(按摩)), 본고취시통과수기유지건강적단전소주적고찰(本告就是通過手技維持健康的丹田所做的考察). 한의학설(韓醫學說);(종동양사상주기초(從東洋思想做基礎))치인체질병유음양설(治人體疾病有陰陽說), 오행설등동양문화적근원음양설시포괄인간자연계적세계만물(五行說等東洋文化的根源陰陽說是包括人間自然界的世界萬物), 음화양적상대성(陰和陽的相對性), 상보성(相補性), 상련성등(相連性等) 원리주적관찰(原理做的觀察), 오행설시목(五行說是木), 화(火), 토(土), 금(金), 수자연계적삼라만상오류군적상생(水自然界的森羅萬象五類群的相生), 상극(相剋), 상화사득만물질서조율(相和使得萬物秩序調律), 인체시삼라만상(人體是森羅萬象), 우주중적소우주(宇宙中的小宇宙), 산화계곡(山和溪谷), 천화강해(川和江海), 동식물(動植物), 생활도구(生活道具), 건축물(建築物), 천체화무의등조성료인체구조자연화생명적조화중한의학시용침술화약재치료료인적질병(天體和巫醫等組成了人體構造自然和生命的造化中韓醫學是用鍼術和藥材治療了人的疾病). 저양조화유지료신체건강, 여과파배료저종조화상호보충적관계취회출현이상, 취회질인병기질병(就會疾引病起疾病), 소이위료유지신체적조화취요호호적이해신체적구성(所以爲了維持身體的調和就要好好的理解身體的構成), 관리호신체적각부분(管理好身體的各部分). 저시논문규명적취시신체내양생최중요적지방시단전, 하단전적구조이해지후취회명백유지신체조화적경혈적관계(下丹田的構造理解之後就會明白維持身體調和的經穴的關係).

• Journal of the Korea Academia-Industrial cooperation Society
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• v.16 no.2
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• pp.1092-1100
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• 2015

This thesis is a part of a case study conducted in order to understand the trends of the 16th~17th century Cheongju region bigwigs, and has examined the life and academic stream of Seogye Deuk-Yoon LEE (1553-1630) focused on the previous study, "The Great Family Genealogy of Ikjaegong of the Gyeongju LEE Family". Seogye Deuk-Yoon LEE learned from his father Seomgye Jam LEE, and GiSEO, Ji-Hwa PARK from an early age, and based the basic orientation of his studies on one's moral and religious self one's moral and religious self'. This is how he became to emphasize "Sohak" (an introductory book of Confucianism for children), and he made an effort to realize the world of Neo-Confucianism by distributing the 'YEO's Hyangyak(Lue-shih-hsiang-yueeh : autonomic regulations of the district areas)' published on "Sohak". Furthermore, he made great effort in education of the Cheongju by regarding it as his own mission to teach young scholars, continuing on the footsteps of his father. Considering this, Seogye was not only a Confucian scholar that devoted himself to 'Sugi(moral training of himself', but was also a practical scholar that committed his sense of social responsibility in ' teaching' and 'governing the people, who greatly affected the academic world of the regional bigwigs of the Cheongju during the 17th century. Furthermore, Deuk-Yoon LEE was a member of the 'Nangseongpalhyeon(eight wise men of the Cheongju region) together with his disciple Deok-soo LEE, who performed a core role in establishing the 'Gihohakpa(Capital and Chungcheong province School)' and 'Hoseosarim(forest of scholars in Chungcheong province)' of the Cheongju region. As a main figure in establishing the Sinhang Confucian academy, he prepared the socio-economic basis for the 'Gihohakpa' to take place in the Cheongju, and by academically associating with Sagye Jang-Seng Kim without regarding their conflicting parties, he became the bridge in allowing his disciple, Deok-Soo LEE to associate with the academic stream and the 'Gihohakpa'. Through such roles, he allowed the relatively easy establishment of the 'Gihohakpa' and 'Hoseosarim', which continued to Jang-Seng KIM and Si-Yeol SONG, in order to prepare the basis and establish the strength of its basis in the Cheongju region from the late 17th century.

• Cross-Cultural Studies
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• v.44
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• pp.147-189
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• 2016

This study attempted to investigate the issue how stepmother's narrative was transferred to . For this agenda, the approach of this paper is described below to determine how Bbaengdeok's stepmother narrative was transferred episodically to . First, this paper started from the relation between stepmother narrative and affiliated with each root folk tale in Buddhist text. Among known as root folk tale until now, this paper investigated whether was the root folk tale affiliated to Buddhist literature. At that point, stepmother narrative showed relation with opening eyes motive. It has been reported that the text of opening eyes in Buddhist literature is originated from the south. This paper confirmed that 's stepmother narrative was related to Buddhist literature originated from south. Next, this paper investigated the background of opening eyes motive of stepmother types. After entering Gyeongpan , it formed Bbaengdeok narrative of Wanpan related to Literary geography of Jeollado enjoying space of Wanpan . There are two evidences for this. The first one is which was passed down around Jeollado. In the course of sudden Buddhist folklore's flow into the country, it is that combined stepmother narrative of sudden Buddhist literature with the characteristics of northern Buddhist literature which was reconstructed into son's filial behavior of northern Buddhist literature to make father's blinded eyes open. The other is the Buddhist trend of the late 18th Chosun when northern Buddhist literature and sudden Buddhist literature were combined. It appeared that stepmother narrative was formed in the Buddhist background of the late 18th Chosun when northern Buddhist literature and sudden Buddhist literature were combined.

• Korean Journal of Breeding Science
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• v.50 no.4
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• pp.424-433
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• 2018

Watermelon (Citrullus lanatus) is an economically important vegetable crop all over the world, which has functional compounds such as lycopene and citrulline. Gummy stem blight caused by Didymella bryoniae is one of the most devastative diseases in watermelon. Single nucleotide polymorphisms (SNPs), which are genetic variations occurring between individuals with respect to a single base, were often used to construct genetic linkage maps and develop molecular markers linked to a variety of horticultural traits and resistance to several diseases. In this study, we developed high-resolution melting (HRM) markers based on SNPs generated from NGS resequencing of two parents in watermelon. Plant materials were C. lanatus '920533' (female and susceptible parent), C. amarus 'PI 189225' (male and resistant parent), and their $F_1$ and $F_2$ progenies. A total of 13.6 Gbp ('920533') and 13.1 Gbp ('PI 189225') of genomic sequences were obtained using NGS analysis. A total of 6.09 million SNPs between '920533' and 'PI 189225' were detected, and 354,860 SNPs were identified as potential HRM primer sets. From these, a total of 330 primer sets for HRM analysis were designed. As a result, a total of 61 HRM markers that have polymorphic melting curves were developed. These HRM markers can be used for the construction of SNP-based linkage maps and for the analysis of quantitative trait loci (QTLs) related to gummy stem blight resistance.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.149-183
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• 2022

The oracle of the I Ching, divination can be understood as 'synchronicity phenomenon' in analytic psychology. In order to experience divination actually, it requires a religious attitude that asks questions with a serious mind when a person is in trouble that consciousness reaches its limit. It is not just a passive attitude, but a modest, active attitude to ask what I can do now. The experience of the oracle of the I Ching connected to supra-consciousness is similar to 'active imagination'-talking with the archetype of collective unconsciousness-and is 'the process of finding the rhythm of Self-archetype, the absolute wisdom of unconsciousness.' One month before my father's death, I took care of him who couldn't communicate verbally and I divination with a question 'What can I do for my father and me now?' The I Ching's answer was hexagram 19 Lin 臨, nine at the beginning. It's message was '咸臨貞吉 joint approach. perseverance brings good fortune.' 志行正也 we must adhere perseveringly to what is right.' Through this phrase, I learned the attitude of waiting for life after death as if 'joyful obedient' to the providence of nature that spring comes after winter. And I found that keeping the touching emotion of meeting infinity (in analytical psychological terms, 'Self') with perseveration is to do the true meaning of life beyond popular money-mindedness. And six months before my father's death, I had a dream about the afterlife. In the process of interpreting that dream, I learned not only from the shock of the direct message that 'it is a truth that there is something after death,' but also the regeneration of the mind through introversion from the similarity between the closed ward and '黃泉'-chinese underworld through amplification. And I learned the importance of an open attitude to accept new things through the 'window to eternity' symbolized by the white iron gate. In my father's catholic funeral ritual, I had hope that the catholic doctrine 'Communio Sanctorum'-A spiral cycle in which the living and the dead help each other may be real as well as a symbol of the individuation process in which consciousness and unconsciousness interact in our minds. Through the consolation received through the funeral visit of many people I met in my life, I found the answer that the path to contact with infinity begins with loving the beings in front of me. I tried to understand this continuous experience by the perspective of analytical psychology.