• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.1-34
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• 2020

It has been suggested that Jeungsan's prophetic poem that starts with the verse "For about seven or eight years, there will be a castle in the ancient country [七八年間古國城] ⋯" originally comes from Prophecies of Jeong Gam (鄭鑑錄). Despite Jeungsan, himself, obviously having been critical of that text, this claim has become the basic grounds for discourse suggesting that Jeungsan was not only interested in Prophecies of Jeong Gam but also considerably influenced by the text. However, the claim itself was formulated due to misunderstandings of the Chinese poems that had been included in A Compilation of Secret Prophecies Hidden in the Family-clan of Seogye (西溪家臧訣). These poems pursue a different ideological orientation than the poem from Prophecies of Jeong Gam. Ultimately, the Chinese poem in the verse 84 the chapter titled, Prophetic Elucidations in The Canonical Scripture of Daesoon Jinrihoe cannot provide a basis for the claim that Jeungsan was strongly influenced by Prophecies of Jeong Gam. This claim that Prophecies of Jeong Gam made a deep impact on Jeungsan and Daesoon Thought was based on three other texts outside of those that appear within verse 84 of Prophetic Elucidations. The first supposedly-related line is: "Heaven opens at the period of the Rat (Ja 子), Earth opens at the period of the Ox (Chuk 丑), humankind starts at the period of the Tiger (Ihn 寅)." This line comes from from Shao Kangjie's Book of Supreme World Ordering Principles (皇極經世), and the line could be quoted idiomatically as an expression in the Joseon Dynasty. Accordingly, attempts to relate Daesoon Thought to Prophecies of Jeong Gam are a distortion that arise from the assumption that Jeungsan had a significant interest in Prophecies of Jeong Gam. The second related line is "At the foot of Mount Mother (母岳山), a golden icon of Buddha has the ability to speak [母岳山下 金佛能言]." That line is nearly identical to the verse "On the summit of Mount Mother, a golden icon of Buddha has the ability to speak [母岳山頭 金佛能言]." Yet, Jeungsan changed '頭 (du, the summit)' to '下 (ha, the foot or under)' and express his own unique religious prophecy. This allusion to the prophecies of Jeong Gam is actually a criticism designed to disprove the earlier prophecy. Third, is the verse, "The form of Buddhism, creation of daoism, and propriety of Confucianism [佛之形體仙之造化儒之凡節]," which is characteristically related to Daesoon Thought. This verse can only be found in the prophetic text, Prophecies of Chochang (蕉蒼訣), and it is provided a main source when alleging that Prophecies of Jeong Gam was an influence on Daesoon Thought. However, considering the context of Prophecies of Chochang and the year of its publication (it is assumed to be compiled after 1950s), this does not hold water as Jeungsan had already passed into Heaven several decades before that time. This disqualifies the verse from being a basis for asserting Prophecies of Jeong Gam as an influence on Daesoon Thought. Contrary to the original assertion, there is a considerable amount of evidence that Prophecies of Chochang absorbed aspects of Daesoon Thought, which were simply revised in a novel way. There is no truly compelling evidence underpinning the argument that Prophecies of Jeong Gam had a unilateral impact on Daesoon Thought. There seems to be a great deal of confusion and numerous misinterpretations on this matter. Therefore, the claim that Daesoon Thought, as developed by Jeungsan, was influenced by the discourse on dynastic revolution and feng shui contained in Prophecies of Jeong Gam should be re-examined at the level of its very premise.

• Sijohaknonchong
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• v.44
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• pp.57-74
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• 2016

This these studies on SiJo to be published Dongkwang magazine. Dongkwang magazine was published from 1926 to 1933 but in the concrete it proceeded for three years two month. It was published a little SiJo and SiJo would reflected a phenomenon of society and a character of literature. A representative characters of the Si-Jo in substance at that time was summed up three. First it described a warmth of farm village. Expecially make full use of a sensuous description expressed a landscape of farm village. Otherwise it revealed a life of austerity in farming area. Second it reflected a phenomenon of return to their home village. People who was familiar with their country loved to come back their old home. To relax their mind and body they came back home and they pursuit romantic life. Third it was a poetry of historical retrospect. Although their country was colonial situation they longed fot their country's independence. Because of this anxiety they expressed their heart by means of old sijo. Mainly using old castle, ring, historic site they revealed a hidden feelings thst they had. It was a sorrow, an eager, remembrance etc. In spite of a poor surroundings they sang hope, romance, an possibility of independence. and so SiJo reflected the phases of the times.

• Journal of Digital Convergence
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• v.11 no.7
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• pp.111-122
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• 2013

The purpose of this study was to investigate the relationships among intrinsic motivators, psychological empowerment, affective commitment, and service quality among hotel industry employees. For this study, data were collected from 233 hotel employees in Seoul Metropolitan City with self-administered questionnaires and analyzed using structural equation modelling technique. This study found that two job characteristics variables(job challenge and job autonomy) had positive effects on hotel employees' psychological empowerment; that three job characteristics variables(job challenge, job variety and job autonomy) and psychological empowerment had positive effects on hotel employees' organizational commitment; and that psychological empowerment and organizational commitment had positive effects on hotel employees' service quality.

• Journal of Korean Philosophical Society
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• v.126
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• pp.423-461
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• 2013

The researcher conducted this study to investigate what special meaning does an emotion experience program, a Confucianism philosophical thinking, has for Sunwoo(善友), and based on what structure it unveils a good clue of Sunwoo(善友); and to reveal the structure of philosophical counselling treatment simultaneously. Thus, the researcher performed an "emotion experience program for 3 weeks, targeting 22 research subjects and collected the data of their experience. As for date analysis, a phenomenological analytic method of Colaizzi (1978), one of qualitative research methods was used. It was because the phenomenological analytic method of Colaizzi was suggested to derive common properties of whole research subjects rather than those of individual research subject, which could help develop the theories of philosophical counselling treatment. The finding of the analysis revealed the intrinsic structure of the phenomenon which the research subjects experienced through "an emotion experience program" was reborn as 'unfamiliarity and suspicion', 'burden', 'recognition of a method and a need', 'self-reflection', 'awareness of nature and the correct behavior', 'joy and pleasure', and 'rebirth as a valuable existence'. These were categorized to examine the structure of philosophical counselling treatment. The findings revealed the treatment went through the precesses: 'the start of learning and intentional guidance', 'reflection', 'enlightenment', 'Sugichiin(修己治人)', 'freedom', and 'transcendence. Considering the purpose of Confucian philosophy is living valuable life and the accomplishment of objectives is based on the transcendence, realizing preallotment and putting it into practice, the structure of emotion experience by the research subjects is appropriate for the purpose of Confucian philosophy and the process of objective accomplishment.

• River and Culture
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• v.6 no.4
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• pp.37-42
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• 2010

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.4 no.1
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• pp.3-26
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• 1993

Leo Kanner (1943)의 자폐증에 관한 획기적 논문발표 50주년을 맞아, 자폐증의 개념변천, 분류, 의학, 원인설 및 자폐증의 본질을 문헌고찰을 통해 살펴 보았다. 초기에 자폐증을 정신병의 아형으로 보다가 1980년 (DMS-III)을 기점으로 전반적 발달장애로의 개념 변천이 일어났다 원인설도, 초기의 심리${\cdot}$환경설은 지지 받지 못하고 1960년대에는 신경${\cdot}$생물학적 이상이 자폐병리의 기저를 이룸이 분명해 졌고 1970년대에는 지각과 운동, 감각과 인지 통합의 결함, 심각한 언어, 인지의 장해가 일차적인 결함으로 생각 되었다 최근 1980년 후반기 부터 상징적${\cdot}$표상적 인지의 결함, 타인의 감정과 생각의 이해 결함, 사회적${\cdot}$정감적 표현의 결함등 사회${\cdot}$정서발달의 이상이 자폐의 근본적 결함이라는 비교 관찰 연구가 많이 보고되어, 자폐증의 근본적이고 일차적인 결함이 정감적 접촉의 선천적 장애라는 Kanner의 놀라운 임상적 통찰을 증명해 주고 있다. 저자는 이상의 광범위한 문헌 고찰을 통해 자폐장애를 일차성 애착장애로 개념화하고 앞으로 치료, 교육의 방향도 일차적으로 사회${\cdot}$정서발달에 촛점을 두어야 하며, 특히 어머니와의 애착증진 치료가 필요함을 제안하고 있다.

• Journal of Information Management
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• v.4 no.6
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• pp.135-137
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• 1971

• The monthly packaging world
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• s.223
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• pp.86-91
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• 2011

• 주택과사람들
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• s.190
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• pp.86-89
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• 2006

자그마한 정원과 야트막한 담장을 갖춘 2층 규모의 고급주택이 밀집한 일산 장항동 고급주택단지. 푸근하면서도 정감이 가는 일산 정발산 기슭 고급주택단지로 산책을 나가보자.

• The Korean Publising Journal, Monthly
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• s.90
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• pp.20-20
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• 1991

흔히 '문단야사'로 불리는 일련의 책들은 일단 읽는 재미를 주는 것이 사실이지만, 단순한 '기사낙수'적인 성격에서 탈피해 문학 혹은 예술이라는 작업을 둘러싸고 있는 독특한 분위기와 그 속에서 치열하게 나름의 삶을 키워가는 사람들의 내면세계를 드러내 준다.