• Journal of the Korean Society of Costume
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• v.45
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• pp.55-70
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• 1999

The purpose of this study is to offer a new inspiration for fashion design relating the "Romanticism" in art to one in fasion-examining the circumstance expressionad the latest trend which is involved with it. Since. 1990. Romanticism is motivated and represented in the middle of aridity in this age which is going on the end (of age). To say the details Romanticism in fashion is represented modernly in the compound of social grounds cultures and new techniques. Romanticism in fashion is represented modernly in the compound of social grounds cultures and new techniques. Romanticism in fashion is classified in four categories : Retro Avantgarde, Minimal and Ethnic. First Retro mood in Romanticism is represented by reappearing the costumes in medieval Renaissance Baroque Rococo, Romantic era Specially corsets crinolines bustle decorative ribbons frills and Medieval symbols in religion are important factors in intuitional symbolic Romanticism. Second Avantgrde mood in Romanticism is mainly represented in the oriental patterns colors items being motivated by Eastern customs images and cultures. Today they appear in modern concept reinterpreting 'fusion" "hybrid" and "cross-over". Romanticism in fashion is creating new forms and beauties absorbing the past and the present. In addition it is motivated by the nostalgic mood. the expectation for the future and the refineent. Romanticism would be an important fashion theme to offer new inspirations for the fashion in 21th century rather than remain at the reappearance.er than remain at the reappearance.

• Asian Oncology Nursing
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• v.11 no.1
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• pp.41-48
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• 2011

Purpose: The study was to identify relationships between the family support, perceived health status and self esteem in Korean women with breast cancer. Methods: Data were collected by questionnaires from 214 women with breast cancer in inpatient and outpatient settings at three different university hospitals and one cancer hospital in B city, Korea. The instruments included Family Support Scale, Perceived Health Status Scale, and Self Esteem Scale. The collected data were analyzed using frequency, percentage, t-test, ANOVA, Scheffe's test, and Pearson's correlation coefficients by SPSS WIN 15.0 program. Results: There were significant differences in the family support by age, education, and cost burden. There were significant differences in the perceived health status by education, occupation, economic status, pain, fatigue, and cancer insurance. There were significant differences in the self esteem by age, occupation, economic status, type of religion, pain, fatigue, and cancer insurance. Self-esteem was significantly correlated with family support and perceived health status. Conclusion: These results suggested that promoting perceived health status and enhancing family support would increase self-esteem effectively among Korean women with breast cancer.

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.1-29
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• 2022

In this era of transnational migration, it is necessary to recognize the signs of the times regarding religion. During the globalization of Korean society, migration cannot be avoided, and as such, Korea should look towards hospitality with practical themes of religion and religious people aiming for peace. Therefore, this study examines the concept of 'conscience' in Daesoon Thought because this understanding of the conscience connects people to their heavenly endowed nature and their original selves. First, in order to explore the religious ideas of hospitality for transnational migration, this study viewed the issue through three analytical frames: exclusive perception, tolerant perception, and pluralistic perception, and then criticized these from the perspective of hospitality. Furthermore, hospitality was viewed as an attitude of attempting to expand one's sense of self in dealing with others. Religiously, it was derived that the expansion of one's sense of self should aim for relationships of Sangsaeng (相生 mutual beneficence) as these go beyond mere symbiosis. In addition, as a way to overcome otherness, the religious idea of unconditional hospitality towards migrants was explored focusing on the concept of conscience in Daesoon Thought. In Daesoon Thought, the mind is the source of Heaven and Earth and also the essence of human existence. There are two aspects of mind that arise in humans: conscience and private interest. In Daesoon Thought, the conscience enables human potential and aims for a return to the source. In other words, it is to abandon private-interest and regain one's nature and the essence of one's personality. This can be done through Mujagi (無自欺 Guarding against Self-deception); embodying and maintaining a mind that does not deceive itself. In Daesoon Thought, the practice of Sangsaeng ethics based on Mujagi is expressed as Haewon Sangsaeng (解冤相生 the Resolution of Grievances for Mutual Beneficence) and working for the betterment of others. Therefore, when the relational and communal perspectives of Daesoon Truth and Sangsaeng are reinforced, the argument for developing the practical ethics of Haewon Sangsaeng based on Mujagi into the transformation of the human spirit expressed as unconditional hospitality was found to be sound.

• Journal of Gifted/Talented Education
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• v.19 no.3
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• pp.503-527
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• 2009

The purpose of this research is to compare and analyze differences in modern 'Hyo' concepts and behaviors between the gifted and the general students of the elementary school. In this study, two groups(the gifted and the general students of the elementary school) were compared, in grade, birth-order, family members, education and religion factors in family, to seek for a better way to teach the Korean gifted students. The results are, as follows. First, the gifted had higher 'Hyo' concepts than the general students, because developments of the gifted in the field of intellect, emotion and will are faster than the general. The gifted had many interests in values and moral decisions. There are no meaningful differences between boys and girls in the gifted group. But in the general group, girls have higher 'Hyo' concepts than boys. This is because girls emotional developments are faster than boys. Second, in the gifted group, 5th graders have higher 'Hyo' concepts than 6th graders. On the other hand, in the general group, there are no meaningful differences between 5th graders and 6th graders. Third, there were no differences between the groups(gifted/general) by birth-order, family members and having religions or not. However, the comparison between nuclear families and large families shows that Korean traditional ethics - 'Hyo' is still in existence as a basic concept in the family, in spite of the changing family size and unit. In addition, in the family with a religion, the' Hyo' concept is revealed stronger than the other group. This is caused by the power of commanding love and affection which are emphasized through religions. From the results of this research, the gifted students of the elementary school have high consciousness concerning 'Hyo' concepts and behaviors. It is very essential for them to improve their 'Hyo' concepts until adulthood. Therefore, teachers and parents should pay more attention to help them improve their senses of Korean traditional morality - 'Hyo'.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.69-85
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• 2003

Death has been one of the basic objects in philosophy and religion. Why do people feel afraid about death? Maybe it is because they don't know the situation after death or because they have a wrong idea about it. Someone may think that he/she doesn't care the situation. But this attitude is wrong. We must understand that our attitude about life is shaped by our knowledge of the situation after death. A recurrent theme about death in popular thought is the idea that death is mysterious. As we have seen, it is difficult to formulate a satisfactory philosophical analysis of the concept of death. If it is impossible to analyse the concept of death, then it is impossible to explain precisely what we mean when we say that something dies. It might be said therefore that, in virtue of this fact, death is mysterious. Of course, death is not distinctively mysterious - all other unanalysable concepts are equally mysterious in this way. Reflection on death gives rise to a variety of philosophical questions. One of the deepest of these is a question about the nature of death. Typically, philosophers interpret this question as a call for an analysis or definition of the concept of death. Plato, for example, proposed to define death as the separation of soul from body. However, this definition is not acceptable to those who think that there are no souls. It is also unacceptable to anyone who thinks that plants and lower animals have no souls, but can nonetheless die. Others have defined death simply as the cessation of life. This too is problematic, since an organism that goes into suspended animation ceases to live, but may not actually die. The eastern philosophers proposed to define death as the nonduality of life and death. Taoists, for example, do not believe in the Wheel of Life of the Buddhists nor in the Heaven or Hell of Christianity. Taoists view existence as glorious. The whole Universe, they teach, is a marvelous, vibrant Unity wherein everything, visible and invisible, pulses with energy and changes. As being develops through the experience of existence, its vessels are swept onwards by the mighty stream of the eternal TAO to other forms of expression and activity. Man does not die; he merely extends into new fields. Taoists teach that the end of a person is the return to the Ultimate Reality. "Life is uncertain - Death is certain": This is a well known saying in Buddhism. Knowing very well that death is certain and it is a natural phenomenon that everyone has to face, we should not be afraid of death. Yet, instinctively, all of us fear death because we do not know how to think of its inevitability. We like to cling to our life and body and so develop too much craving and attachment.

• Journal of International Area Studies (JIAS)
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• v.22 no.2
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• pp.47-80
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• 2018

Bosnia has a unique political and social structure of 'One State-Two Systems' according to the 'Dayton Peace Agreement'. It is true that since the end of the 1995 civil war, the problem of nation and peace in Bosnia has been attracted by the broad concept of Europe as a whole, beyond the local dimension of the Balkans. Bosnia is a typical 'Mosaic of Religion and Culture' region in Europe. And Sarajevo, the capital of Bosnia, where various religious and cultural features of Europe are gathered, is called 'Jerusalem in Europe'. For this reason Bosnia has repeated a history of cultural and religious conflict since the Middle Ages. However, before the civil war in the late 20th century, the nations in Bosnia also had experience of 'harmony among various nations, religions and cultures of East and West'. The international community, including the EU, has paid attention to this point as it promotes Bosnia's reconstruction and peace settlement. And these are working to restore the history of harmony among nations in Bosnia today. In the past, research on Bosnia has focused primarily on national conflicts between religions and cultures. However, in this study, I will try to analyze the practical cases of peace settlement and harmony among nations in Bosnia as follows: First, 'Bosnia's accession to the EU' which means active intervention and continued interest of the international community. Second, 'the resolution of war crimes and liquidation of past history' through the end of ICTY mission in December 2017. And third, 'reflection of international society and historical reconciliation of Serbia' through the reinterpretation of the Srebrenica massacre.

• The Journal of Natural Sciences
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• v.12 no.1
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• pp.85-101
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• 2002

Landscape civilization in Korea originated in Cochosun(Ancient Chosun) era, this again succeeding to the period of the Three States - Koguryo, Baekje and Silla. The distribution of this culture showed great progress with the association of two particular religions - Buddhism and Confucianism.. Landscape development in Korea has greatly changed during specific times of both cultural and political upheaval in various societies. Religion has had a great deal of influence on landscape development. Traditionally Korean people have had a tendency to favor more natural landscape than man-made structures in landscape : This trend was a quite different concept from that of other oriental countries, not to mention of western countries. In particular, Buddhism influenced natural landscape, far from artificial craftsmanship in landscape. Oriental garden is a typical 'tabloid edition' of natural landscape which consists lakes, islands, ponds, stone monuments, and fruit trees, quite often raising animal in parks and courtyard style house. This style of garden influenced in Chosun Dynasty landscape. Landscaping was usually for royal gardens, cemetery parks or high level of officer's residence. However, landscaping in Chosun Dynasty which had established Confucianism as a state religion gave us a specific designation. It was neither ethnic imitation of the garden style of both China and Japan : People were used to enjoy nature-friendly landscape or sink into the ecstasy of natural scenery itself. The trend that landscape or establishing garden had been aimed at royal family- or bureaucrat-centered formatives was to become an obstacle to the development of landscape techniques in Korea. An example represented in a beautiful garden with fabulous decoration which established in places. This was completely not fit for the nation's feeling.

• The Journal of Korean Philosophical History
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• no.53
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• pp.255-281
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• 2017

This study examines the ways in which Confucianism developed in connection with other thoughts. Mythology especially had an great impact on the formation of Confucian thoughts. This study focuses on the concept of sage and examines how Confucianism and mythological thoughts influenced on formation and reformation of the concepts. In ancient religion, sages as a hierophantic figure, mediates human beings and gods, delivering the gods' messages to the human and the human's wishes to the gods. The fused role of shaman and ruler began to separate. A new type of leader without political power, but with a religious role with a moral authority is the Confucian concept of sage. A sage in Confucianism is an ideal person like Confucius, Mencius, and Xunzi, an ordinary person can attain with effort. Anyone can become a sage in Confucianism. The early Confucian sage was more like a hyper-human with unaccessible authority in mythology. Later, a sage in Confucianism began to be described as a model figure that any human being can become. The aspect of shamans and diviners (wushi 巫師) did not disappear, but merged into a kingly power and transformed into a sage-king with moral authority. The new images are reflected in Confucian ideology of statehood or its religiosity. This study has explored the ways in which Confucianism and mythological thoughts interacted and influenced to each other through a concept of sage as an ideal personhood.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.427-476
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• 2020

Park Wudang formally registered Daesoon Jinrihoe in 1969. While it shares ideas and history with other Jeungsanist groups, this paper argues that its organizational profile is unique. The two major institutional structures, the bonbu (headquarters) and the bangmyeon (branch) have together created space for the rapid development of this Korean new religion. The bonbu is a centralized hierarchy, while the bangmyeon exhibits the strong loyalty and cohesiveness of the clan. Running throughout both structural forms is the lineage concept, which is conceived here as an articulating paradigm able to operate in different organizational forms. This finely-balanced institutional structure makes a major contribution to Daesoon Jinrihoe's ability to fulfill its religious mission. The first side of this balance is the headquarters, which includes the core organization based in Yeoju as well as some outside temples and training centers. All of these were established under the direction of the Lord of Principle, the Dojeon, Park Wudang. Park Wudang also fixed the Dao Constitution, the Doheon, which serves as a blueprint for governance. From the Central Council to the various institutions for propagation, guidance, and auditing, current management practices conform closely to Park Wudang's organization vision. The second aspect of Daesoon Jinrihoe's organization is the branch structure. The larger branches, such as Yeongwol and Geumreung, are complex organizations in their own rights. The paper concludes by characterizing the two major axes of headquarters and branch as organizational types. Using Robert Quinn and Kim Cameron's institutional typology, the paper concludes that the bonbu is a classic centralized hierarchy with its focus on efficiency. The bangmyeon, in contrast, with its high level of group identity and spirit, comes approximates the clan institutional structure.

• The Journal of the Korea Contents Association
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• v.12 no.6
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• pp.249-264
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• 2012

The purpose of this study is to clarify the general concept and preparation process for successful aging. At the same time another object is to find out factors which were affecting influences on the preparations for the old age and analyze the relationships between the factors and preparation for old age. 280 questionnaires were distributed to over 40 years-old workers working in Banwol and Siwha industrial complex in Kyeonggi-do. Using 261 questionnaires, frequency analysis, factor analysis and multiple regression analysis, etc were executed with SPSS 18.0 to fulfill the purposes. Findings of the study are as follows. First, health condition had a positive effect on the general preparation for old age, but age, educational career, monthly income, religion and the number of children had partially positive effects. Second, job satisfaction had a positive effect on physical and economical preparation for old age, but job commitment had a positive effect on economical preparation only. Third, Age, educational career, spouse, religion, health condition and the number of children showed different effects on those preparations.