• Hwankyungkyoyuk
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• v.16 no.2
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• pp.39-50
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• 2003

Secondary school environmental education is offered mostly in extra-curricular activities, not included in the school curriculum. Therefore, drawing out its curriculum has been left to teachers' discretion. Teachers' beliefs in EE have much more influence on the selection of content of EE than any other psychological factors. It follows that the reality of school EE depends on what teachers believes about EE and which content of EE they select according to their beliefs. This study is to research the realities of the secondary school EE: examine teachers' beliefs about EE and analyse environmental views in their environment-related programs; examine whether teachers' programs reflect their beliefs and environmental views; identify the factors which teachers inhibit teachers from their expression of these beliefs. To identify what perspective was reflected to these programs, this study employs environmentalism. Environmentalism can be classified into 3 categories: environmental management; deep ecology; social ecology. Data were gathered by means of in-depth interviews with five teachers. To show teachers' beliefs clearly, the analysis of the data was conducted on the basis of 5 categories: 'ecological sensitivity', 'value education', 'behaviors', 'issues', 'perception of a cause of environmental problems, related to social structures'. These belifs reflect deep ecological perspective and social ecology. But these perspectives did not accord with those in programs. Most EE programs included only the deep ecological perspective. They didn't reflect their beliefs that students should perceive the cause of environmental problems in the social structure. The factors which teachers find as inhibiting or supporting their expression of these beliefs were analysed as following: (1) EE requests the change of curriculum and methods of instruction; (2) teachers should acquire 'environmental consciousness' and environmentrelated knowledge; (3) programs requests an administrative and financial support.

• Journal of architectural history
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• v.13 no.3
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• pp.97-117
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• 2004

The tradition of architecture in the East and the West are different in many ways. One of the basic cause of such difference, however, is the different ways of perception of space and time. This paper aims to identify the attitude of perception of space and time in the cultures of the East and the West, and its influence on architecture. Degrees of importance placed on either space or time, as well as the modes of perception of space and time are discussed in relation to architecture. Basically, the architecture of the West seems to be more spatially oriented than the East, and this have much to do with the fact that the tradition of Western architecture is visually oriented. On the other hand, East Asian architecture have been more conscious on bodily feeling and its movement in architecture. Spatial units of traditional Eastern architecture, are arranged in such a way in which man can experience the change of space that is supposed to be organized to form a sequential message. Thus, in the East, temporal dimension is more deliberately included in the course of architectural experience compared to the cases of the West. Although it is not easy to attempt any kind of value judgment on such aspects, it is necessary to understand how the different perception of space and time influenced architectural outcome, especially when one wants to understand the cultural cause that have made the architectures of the East and the West very different. Such understanding is particularly important in East Asia where their future of architecture depends much on how they harmonize the Eastern and Western background which are already built up as two cultural structure in their consciousness to be able to create more desirable architecture for themselves.

• Journal of the Korean Society of Costume
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• v.57 no.4 s.113
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• pp.70-80
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• 2007

Clothes and human body are inseparably related. Aesthetic consciousness of the body determines the form of clothing, reflecting the time and culture as well as the individual and society. Clothes can even reorganize the meaning of the body, while transcending their instrumental functions of protecting, expanding and deforming the body. Using 'body' to analyze the clothing form, my study develops a framework by which to classify transfiguration in fashion design. In order to inquire tile formative style and aesthetic values expressed in transfiguration in fashion, my study examines subjects from the discourse on the body to the fashion collections of the late 20th and 21st century. The results of the study are as follows. Transfiguration signifies absence of body which questions the three dimensional construction of the body in more conventional clothing system. Transfiguration is expressed in non-figural forms which implies metaphorical plasticity and abstract extensity. Transfiguration in fashion stresses a will-to-form rather than mere bodily proportion and structure, which explores trans-extensity that goes beyond the boundary of the body. Ultimately, this phase also betrays the correspondence between signifiant and $signifi\acute{e}$ in sartorial convention. Aesthetic ideal of the body is visualized in the form of a dress. Some clothes prioritize the body, particularly the feminine bodily curves, while others focus on the clothing itself as abstract and sculptural forms. Fashion continues to explore forms and images that transcend the traditional representations of the clothed body. As a type of intimate architecture, fashion always mediates the dialogue between clothes and body, or fashion and figure. My study suggests a framework to analyze bodily representation in transfiguration in fashion, focusing on the relationship between the clothes and body.

• Communications of Mathematical Education
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• v.30 no.4
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• pp.453-468
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• 2016

This study is a result of experiment to recognize geometric and spacial conceptions for early childhood. This researcher had built up Mandala figures which was an intermediary between consciousness and unconsciousness, and then have studied about early childhood's geometric and spatial concepts by using Mandala figures. In this paper, authors have studied fractal art activities of early childhood as a follow-up study, since the structure of fractal art is similar to Mandala. As a result, three years old young children have significant correlation in four areas(figure perception, visual discrimination, position-in space perception and visual memory), but five years old young children have significant in three areas(figure perception, position-in space perception and visual memory). For five years old group, there is some difference between boys and girls, also they had described for their art activities like real models.

• Journal of the Korean Society of Clothing and Textiles
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• v.38 no.5
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• pp.638-653
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• 2014

The structure of noble centered social status of the late Joseon Dynasty collapsed due to the commoner's higher status and increased level of consciousness caused by the growth of commerce and agriculture. In art, the a Korean and ethnical style dominated; however, with a diversity in the depiction of human figures in portraits, Buddhist paintings, genre paintings and folklore paintings. This study examines the diversity in human figures expressed in the paintings of the late Joseon Dynasty by expanding the common aesthetic fixed to the typical Joseon style of renowned painters. The conclusion of this study is as follows. The human figure is categorized into three different types of 'realistic', 'ideal', and 'distortion' based on the aesthetic category. First, the realistic type is defined literally by its realistic and detailed depiction of noble class portraits classified as extreme type and general type. The extreme type's formative element is hypersubtlety which includes a simultaneous aesthetic of aptness and ugliness. The general type shows subtlety with aesthetic of aptness. Second, the ideal type is defined by representing the standard form of time and criteria classified as beautified type, absolute type, and dignified type. Each shows a different character of gender of femininity, androgyny, and masculinity. Third, distortion types are defined by a characteristic expression of humans by transshaping the features in various methods categorized as grotesque, abjection, friendly, rustic, and caricature type. Each shows different formative elements of bizarre, patheticness, voluptuous, inartificial, and immaturity.

• Journal of the Korean Society of Costume
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• v.56 no.9 s.109
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• pp.66-82
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• 2006

Clothes and human body are inseparably related. Aesthetic consciousness of the body determines the form of clothing, reflecting the time and culture as well as the individual and society. Clothes can even reorganize the meaning of the body, while transcending their instrumental functions of protecting, expanding and deforming the body. Using 'body' to analyze the clothing form, my study develops a framework by which to classify the representation of the body in fashion focusing on the representation of physicality. In order to inquire the formative style and aesthetic values expressed in representing body in fashion, my study examines subjects from the 14th century European costumes to fashion collections of the 20th century. In fashion, representation of the body is visually analogous to the ideal boily shape and structure, including a realistic presentation of the body as well as reflection of aesthetic ideals. Manipulation of physicality entails the reconstruction of the ideal body image through the clothes that modify physicality into unnatural body. Ruff collar, gigot sleeve, crinoline, bustle, stomacher, and corset were all used to materialize the fictitious curves symbolizing femininity, authority, healthiness, maternity, virginity, socioeconomic status, and fertility. Accentuating specific clothing parts represents emphasizing the symbolism of the correspondent body parts. Consequently, in this phase signifiant is $signifi\'{e}$. Aesthetic ideal of the body is visualized in the firm of a dress. Fashion continues to explore forms and images that transcend the traditional representations of the clothed body. As a type of intimate architecture, fashion always mediates the dialogue between clothes and body, or fashion and figure. My study suggests a framework to analyze bodily representation in fashion, focusing on the relationship between the clothes and body.

• Korean Journal of Social Welfare
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• v.56 no.2
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• pp.53-70
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• 2004

This study is about family discourses of social workers in Korea. The purpose of this study is to gain suggestions of relatedness between discourse and practice by grasping the contents and meaning of discourses in social workers. 10 social workers in various fields were interviewed for this study. The results are followed: First, social workers understand family as a private space which have a meaning of shelter and refuge. Second, there are gaps between consciousness and practice of division of gender role in family. But social workers generally are inclined toward receiving division of gender role in family and applied to their family practice. Third, monolithic family image have a tendency of versatility in family structure, is inclined toward the division of gender role and myth of motherhood. Fourth, social workers perceived emotional tie as important nature of family solidarity and family as natural institution. Also these discourses of social workers were applied to their family practice. The results of this study reveals possibility that social work practice can be discoursive practice or interpretive practice.

• Journal of the Korean Geographical Society
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• v.39 no.6 s.105
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• pp.933-954
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• 2004

This paper considers critically the conceptual development of international environmental security, and to explore some limitations which seem to have made difficult the construction of regional environmental governance among North-East Asian countries. The recently emerging concept of environmental security has turned the traditional or realistic meaning of security to the neo-liberal and the political-economic one. On the basis of a reconsideration of these newly developed meanings of security, this paper has reviewed critically some work which have focused on the concepts of environmental regime and of environmental governance. To formulate a true environmental governance, it is suggested that we need a theoretical analysis on the economic and political contexts and a practical development of civil society. From this point of view, the economic structure of labour division, the political tension and military opposition in the region, and the immaturity and exclusiveness of civil consciousness can be pointed out as some limitations of environmental security to be constructed in the North-East Asian region. A true environmental security in this region requires formation of reciprocal economic relationship, development of regional institutions for political trust among countries, and improvement of interaction between non-governmental organizations (NGOs).

• Journal of Digital Convergence
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• v.11 no.11
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• pp.725-731
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• 2013

The Jews has been cited as the most influential nations in the world of politics, economy, and culture in many areas. For these reasons, the study of Jewish economic life such as child-rearing, family life, and religious life is getting expanded to various areas. In this paper, we deal with the Jews's play for the various areas. Play is the best way to see the consciousness of a certain age on learning the structure and lifestyle. Therefore, the research is described to produce serious games based on by study of Jewish play using information in the internet, researched paper. Then, the investigated play's role of technology for production of functional game plans are discussed. As a result, the Jews play: 1) the history, traditions of wisdom, tools, 2) a medium for delivering educational messages, 3) the formation of community tools emotions 4) promise to play a role as a tool for learning. The development and Release of serious games based on Jews play can lead to a positive social learning effect.

• Journal of Haehwa Medicine
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• v.16 no.2
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• pp.87-98
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• 2007

Generally, mind-body medicine is the field of studying neurose or diseases induced to body by psychological cause in a broad sense. It is said that, by definition, the medicine means the field of medicine with psychosomatic disease as its main object of research, and that it aims at utilizing the study of the relationship between mind and diseases to diagnoses and therapy of many physical diseases. Oriental medicine, the mind is classified into 'O-shin'(五神, five minds) and 'Chil-chung'(七情, seven mental states). O-shin are related to the five viscera each other. The liver contains the soul, the heart does the mind, the spleen does the consciousness, the lungs do the spirit and the kidneys do the will Chil-chung are seven mental states such as joy(喜), rage(怒), anxiety(憂), thinking(思), sorrow(悲), fear(恐) and horror(驚). If these Chil-chung are excessive, they induce physical diseases by hurting the five viscera as well as they cause mental problems. In oriental medicine, five mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in oriental medicine. Function of spirit and body is regarded as one in oriental medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of oriental medicine.