• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.4
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• pp.67-80
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• 2022

SipWooDo (十牛圖: Painting of Ten Bulls), a Buddhist painting, is a kind of Zen Sect Buddhism painting, which is shown as a mural in many of main halls of Korean Buddhist temples. MokWooDo has been painted since Song Dynasty of China. It paints a cow, a metaphor of mind and a shepherd boy who controls the cow. It comes also with many other types of works such as poetry called GyeSong, HwaWoonSi and etc. That is, it appeared as a pan-cultural phenomenon beyond ideology and nation not limited to Chinese Buddhist ideology of an era. This study, therefore, selects MokWooDo chants that represent Confucianism, Buddhism and Taoism to compare the writing purposes, mind discipline methods and ultimate goals of such chant literatures in order to integrate and comprehend the ideologies of such three schools in the ideologically cultural aspect, which was not fully dealt with in the existing studies. In particular, the study results are: First, the SipWooDo of Buddhist School is classified generally into Bo Myoung's MokWooDo and Kwak Ahm's SimWooDo (尋牛圖: Painting of Searching out a Bull). Zen Sect Buddhism goes toward nirvana through enlightenment. Both MokWooDo and SimWooDo of Buddhist School are the discipline method of JeomSu (漸修: Discipline by Steps). They were made for SuSimJeungDo (修心證道: Enlightenment of Truth by Mind Discipline), which appears different in HwaJe (畫題: Titles on Painting) and GyeSong (偈頌: Poetry Type of Buddhist Chant) between Zen Sect Buddhism and Doctrine Study Based Buddhism, which are different from each other in viewpoints. Second, Bo Myoung's MokWooDo introduces the discipline processes from MiMok (未牧: Before Tamed) to JinGongMyoYu (眞空妙有: True Vacancy is not Separately Existing) of SsangMin (雙泯: the Level where Only Core Image Appears with Every Other Thing Faded out) that lie on the method called BangHalGiYong (棒喝機用: a Way of Using Rod to Scold). On the other side, however, it puts its ultimate goal onto the way to overcome even such core image of SsangMin. Third, Kwak Ahm's SimWooDo shows the discipline processes of JeomSu from SimWoo (尋牛: Searching out a Bull) to IpJeonSuSu (入鄽垂手: Entering into a Place to Exhibit Tools). That is, it puts its ultimate goal onto HwaGwangDongJin (和光同塵: Harmonized with Others not Showing your own Wisdom) where you are going together with ordinary people by going up to the level of 'SangGuBori (上求菩提: Discipline to Go Up to Gain Truth) and HaHwaJungSaeng (下化衆生: Discipline to Go Down to Be with Ordinary People)' through SaGyoIpSeon (捨敎入禪: Entering into Zen Sect Buddhism after Completing a Certain Volume of Doctrine Study), which are working for leading the ordinary people of all to finding out their Buddhist Nature. Fourth, Shimiz Shunryu (清水春流)'s painting YuGaSipMaDo (儒家十馬圖: Painting of Ten Horses of Confucian School) borrowed Bo Myoung's MokWooDo. That is, it borrowed the terms and pictures of Buddhist School. However, it features 'WonBulIpYu (援佛入儒: Enlightenment of Buddhist Nature by Confucianism)', which is based on the process of becoming a greatly wise person through Confucian study to go back to the original good nature. From here, it puts its goal onto becoming a greatly wise person, GunJa who is completely harmonized with truth, through the study of HamYang (涵養: Mind Discipline by Widening Learning and Intelligence) that controls outside mind to make the mind peaceful. Its ultimate goal is in accord with "SangCheonJiJae, MuSeongMuChee (上天之載, 無聲無臭: Heaven Exists in the Sky Upward; It is Difficult to Get the Truth of Nature, which has neither sound nor smell)' words from Zhōngyōng. Fifth, WonMyeongNhoYin (圓明老人)'s painting SangSeungSuJinSamYo (上乘修真三要: Painting of Three Essential Things to Discipline toward Truth) borrowed Bo Myoung's MokWooDo while it consists of totally 13 sheets of picture to preach the painter's will and preference. That is, it features 'WonBulIpDo (援佛入道: Following Buddha to Enter into Truth)' to preach the painter's doctrine of Taoism by borrowing the pictures and poetry type chants of Buddhist School. Taoism aims to become a miraculously powerful Taoist hermit who never dies by Taoist healthcare methods. Therefore, Taoists take the mind discipline called BanHwanSimSeong (返還心性: Returning Back to Original Mind Nature), which makes Taoists go ultimately toward JaGeumSeon (紫金仙) that is the original origin by changing into a saint body that is newly conceived with the vital force of TaeGeuk abandoning the existing mind and body fully. This is a unique feature of Taoism, which puts its ultimate goal onto the way of BeopShinCheongJeong (法身淸淨: Pure and Clean Nature of Buddha) that is in accord with JiDoHoiHong (至道恢弘: Getting to Wide and Big Truth).

• The Korean Journal of Food And Nutrition
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• v.28 no.5
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• pp.745-751
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• 2015

This study was performed to investigate the quality characteristics such as pH, total acidity, browning index, 5-hydroxymethylfurfural (5-HMF), fructose, S-allyl-L-cysteine (SAC), total polyphenol, and DPPH radical scavenging activity of aged garlic at different aging temperatures and periods. Aging temperature and period had a significant (p<0.05) effect on the quality characteristics of garlic. The pH in aged garlic significantly (p<0.05) decreased with increasing aging temperatures and periods, while the total acidity, browning index, and 5-HMF levels increased. The 5-HMF levels in garlic aged at 60 and $70^{\circ}C$ increased from 0.08~3.30 and from 0.05~106.07 mg/100 g, respectively. The fructose content in garlic aged at $60^{\circ}C$ gradually increased from 0.77 to 14.57%, while that of garlic aged at $70^{\circ}C$ increased from 1.07 to 19.75% until day 30, after which it decreased. The SAC level in raw garlic was 47.09 mg/100 g. The SAC contents of aged garlic differed significantly according to aging temperature and period. The SAC levels in garlic aged at $60^{\circ}C$ and $70^{\circ}C$ were in the range of 15.28~100.5 and 12.41~85.55 mg/100 g, respectively. The total polyphenol contents of garlic aged at $60^{\circ}C$ and $70^{\circ}C$ were 6.01 and 6.67 fold higher, respectively, than those in raw garlic. The DPPH radical scavenging activity of aged garlic also showed a tendency to increase during aging.

• The Journal of Engineering Geology
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• v.17 no.1 s.50
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• pp.15-25
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• 2007

In general, the life and asset casualties that occur due to landslide or slope failure in urban areas are larger than that in rural areas. In order to reduce the casualties, a slope management program is necessary to categorize slopes based on properties and to manage them systematically. The slope management system is the establishment of the data base for the geological and geotechnical factor according to slope stability, and the utilization of the data base to manage slopes. The suitable system must develop to slopes in urban area through the survey, analysis and evaluation process. Based on the above necessity, the slope management program which is applicable to slope management in an urban area has been developed at Hwangryung Mt. in Busan as a target area. The developed slope management program has various functions such as slope ID number of each slope or sub-region of a mountain, making a slope data sheet, analysis and grouping of slope stability, and establishment of a data base. The slope management program is constructed by use of GIS, and the survey, test and analysis data according to all slopes can be input and edited into the program. The program can also be utilized practically by end users due to the convenient input, edition printing, management and operation of slope data. Therefore, the slope management system has been established on the application of the developed program in Busan which is located in slope area. As the system is widely applied to other cities, the slope in urban area can be managed systematically and the slope hazards can be minimized.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.3
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• pp.32-40
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• 2017

The introduction of neo-Confucianism as the ideological foundation of Joseon, and its root Confucianism have become the origin of the life, scholarship and ideology of the Korean people. Additionally, it was considered the best to follow the teachings of the discipline's advocates including Confucius (孔子), Mencius (孟子), Zisi (子思), ZhuXi (朱子). Among these teachers, ZhuXi was the one who overtly presented the way of self-discipline, of which goal lies in attaining the character by the manifestation of vitality (氣 ki) and rationality (理 i) and contemplating on them. As he regarded natural places with mountains and waters as stages and tools for practicing toward the enlightenment, Confucian scholars in Joseon also followed his example in the spirit of honoring and studying ZhuXi (尊朱子, 學朱子), which became the basic thoughts and practical philosophy among them. Ryu, Junggyo, the neo-Confucian dogmatist, was no exception to applaud the nature, as he designated and ruled Okgye Gugok. On the basis of these backgrounds, this study aims to estimate the geographic places of Okgye Gugok, which was set by Ryu, Junggyo, a Confucian scholar in late-Joseon period, by collecting and analyzing the basic data, starting from Gareung-gun Okgye Sansugi(嘉陵郡玉溪山水記) which is the primary text authored by Seongjae Ryu, Junggyo. The literature study is followed by ten field trips to the estimated locations of Okgye Gugok, and verification of the estimations by three locals who were born and raised in Okgye Gugok. Coordinates and photographs were obtained as spatial data for each location of nine Gok(曲) estimated through this study. They will serve as a primary and critical data for story-telling and tourism resource in Okgye Gugok. The significance of this study is that it provides the primary data for designating the locations of Gok(曲) in Okgyeo Gugok.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.12 no.3
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• pp.75-86
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• 2017

The development of web technologies and the generalization of smartphones have dramatically increased the number of social media users using the Internet. As a result, companies are perceived social media as a major marketing tool and operate a variety of SNS channels. In particular, start-ups conducting businesses with limited resources, social media is being used as an effective marketing tool to meet many potential customers at a low cost. Among them, facebook is the most used channel in the world and plays an important promotional tool not only in overseas but also in marketing activities of domestic start-ups. The purpose of this study is to analyze the relationship between satisfaction and purchase intention according to four personal characteristics of users who use social media contents and to measure the mediating effect of satisfaction on the relationship between content type and purchase intention. To this end, we classified into three types based on the previous research, and social media content is provided to 200 fans of Minbak Danawa(Minda), one of representative start-ups related to accommodation, The questionnaires were conducted for 3 weeks, and a total of 145 copies were collected. All the collected questionnaires were used for statistical analysis through SPSS 18.0. The empirical results show that all three types of content, such as task-oriented, self-oriented, and interaction-oriented, have a significant effect on the satisfaction level. Among them, it is confirmed that the satisfaction level plays a mediating role on the relationship between task-oriented contents and purchase intention. And the user 's personal characteristics showed a partially moderate effect on the satisfaction according to the content type. Therefore, social media content provided by corporations has an important effect on consumer satisfaction and purchasing, in order for start-up to prevail in the market, it is necessary to have an operational strategy to communicate with customers continuously through systematic contents analysis and planning. The result of this study suggests effective ways to build a social media marketing strategy for start-ups and suggests ways to utilize contents considering the characteristics of internet users.

• The Journal of the Korea Contents Association
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• v.6 no.12
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• pp.253-260
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• 2006

As media and product became variety, the propensity of the people is be coming various. From diversity, there we could search for some popularity is called 'the mania.' When Mania takes shape, the product will being longer even masses in these days only have short-term life. Also there are hundreds of animations that has short-term life whom people forgot everyday they watch. However, the animations could lasting its value which has the Mania. This thesis is a studies on the constitution of Mania from animation 'Fullmetal Alchemist's Character The BONES had made. We can learn that the audience were not just like the animation, but get crazy for it by comparing Japanese animation industry in those days; before it has been shrinking and manufacturing various contents from Fullmetal Alchemist means there is enough consumtions. There are many reasons to form Mania group, but specially the character symbols at the works as a whole. From this study is to know a cause of how the animation 'Fullmetal Alchemist' made huge Mania group, and significance value of the work those group left.

• Journal of Science of Art and Design
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• v.8
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• pp.63-94
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• 2005

ChangSayng-Do in the late Chosun dynasty was a kind of traditional painting which sublimated the philosophy and emotion of everyday life into an aesthetic consciousness through a long history of Korean people . It would represent a human wish and desire to live a long and healthy life, which was implicated by way of Taoism. The major themes of ChangSayng-Do - mountains, the sun, cloud, water, rock, deer, tortoises, cranes, pine trees, bamboos, peaches, and herbs of eternal youth - were all symbols used. to wish for a long-life and immortality in real world. All or some of these items were represented in paintings, which resulted in the various kinds of ChangSayng-Do. The main concern of this thesis will be centered around the naturalistic subjects shown in ChangSayng-Do. This thesis consists of four chapters. The first chapter describes the purpose of and need for the research, and its method and scope. The second chapter deals with the origin and style of ChangSayng-Do, and the background of its formation. It is found out that the formative characteristic of ChangSayng-Do lies in the archetype, the unity of man and nature following the traditional view of nature. It is also found out that ChangSayng-Do implied the notions of Supernatural Being, Yin-Yang and Five Elements, Taoism, and Confucianism as well as Korean shamanism. Third chapter is largely about an analytic investigation into symbolic visualization of ChangSayng-Do. Firstly, the subject matters shown in ChangSayng-Do consist of items of wishful omen for long-life and good luck, and any motif in a picture implies a symbolism of eternal youth and long-life. Secondly, the view of colors shown in ChangSayng-Do is closely connected to Five Elements and Five Direction, a traditional oriental philosophy of universe, and these symbolic colors are based on shamanism and Yin/Yang-Five Elements. According to an iconological analysis, it is confirmed that these viewpoints are consistent with formative principles and expressive methods of ChangSayng-Do to some extent. The fourth chapter is one of the most important elements for visualization of ChangSayng-Do. The symbolic meaning of long life and good luck is the major source of its popularity inside the palace as well as among the people in general. The fact that ChangSayng-Do was used to ornament the palace was documented in $\lceil$UiGuey(documents about Chosun dynasty$\rfloor$. Also during the late period of Chosun dynasty, the appreciators of arts had begun to spread from high level class to lower level class, and many pictures represented in $\lceil$Hanyang-Ga$\rfloor$ were the ones produced and circulated for those increased consumers. As for the folk-artistic characteristics, the anonymity and arbitrary naturalness of ChangSayng-Do demonstrates that the folk-artistic elements were fully soaked into the life styles of people in general. ChangSayng-Do further shows that a human being is located in the center of the universe, and that all the natural phenomena and ecology are observed to happen around human beings, and that the results of those happenings are connected to man's course of life. It is discovered that the subject matters of ChangSayng-Do in the late Chosun dynasty imply another idea inside metaphors and symbols. With regard to the arrangement of time and space, the unity or oneness of oneself with the world is more highly regarded than one's individual subjectivity: there exist multiple times and spaces in a single picture This reveals a wholistic view of oneness which does not permit the division between phenomenon and substance. To conclude, this thesis inquired into ChangSayng-Do in the late Chosun dynasty focusing on the expression of archetype-symbols. And through the analysis and demonstration, this thesis re-established constructional principles and formative characteristics of ChangSayng-Do and then settled a new phase of ChangSayng-Do, with a deep under-standing of fundamental thoughts of Korean people underlying ChangSayng-Do.

• The Korean Society of Law and Medicine
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• v.21 no.1
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• pp.153-185
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• 2020

In principle, even if serious consequences such as death or serious injury of a patient occur as a result of a medical accident, if the medical malpractice of a health care worker is not recognized, the health care worker is not held liable for said consequences. However, with the opening of the Korea Medical Dispute Mediation and Arbitration Agency on April 7, 2012, a system was established to compensate health care personnel for their medical malpractices only in the case of "injuries caused by medical accidents in the course of childbirth" (hereinafter referred to as "program for compensation of medical accidents"). Article 46 paragraph 1 of the current Medical Dispute Mediation Act, which is the basis of the Force Majeure Medical Accident Compensation System, stipulates that "medical accidents under delivery" claims are to be determined by the Medical Accident Compensation Review Committee are subject to the compensation project. And the details of the compensation, ratio of sharing financial resources for compensation, scope of compensation, and the guidelines and procedure for the payment of compensations are prescribed by Presidential Decree. In other words, the Presidential Decree requires the state to pay 70 percent of the compensation funds, and 30 percent of the above funds among health care providers. The Constitutional Court has decided on the 2015Hun-Ga13 that the scope of the health care institution's founders and the share of the compensation funds cannot be directly determined by the law, and that the portion delegated by the Presidential decree does not violate the Principle of Legal Protection nor Comprehensive Nondelegation Doctrine. However, this can be seen as an exclusion of accountability for force-induced delivery accidents even if there is no negligence of the medical staff. If the nature of the system is a type of social security system with a social compensatory nature, it could consider eliminating the health care innovator's cost-sharing provisions, leaving the full cost to the state. However, it is also necessary to review institutional protocols that strengthen the efforts of medical institutions in areas such as analysis of the causes of medical accidents and measures to prevent their recurrence. In addition, I think that the conclusion of the Act is in line with the purpose of the Comprehensive Wage Support Regulations that at minimum the law sets an upper limit of the compensation funds that are to be paid by health and medical institutions. Moreover, it is reasonable for the Medical Accident Compensation Review Committee to specify gestational age and weight of births, which are the criteria for compensation, under the Enforcement Decree of the Medical Dispute Mediation Act, in relation to the criteria for payment of contributions by the Medical Accident Compensation Review Committee, and to set the detailed criteria.

• Journal of Korean Classical Literature and Education
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• no.38
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• pp.139-173
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• 2018

In the study of Guunmong, which is one of the representative classical $17^{th}$ century novels of the Joseon Dynasty, interpretations through The Book of Change(Juyeok) have recently emerged. It is necessary to more concretely investigate the themes of the research. The writer Kim man-jung wrote the work in an exile situation. In that time he composed a poem using Chinese letters with meaning connected to The book of Change. In particular, the discourse of Bok-gwae(復卦, ䷗) concentrating on the meaning of recovery might be a basis to construct the inner world of the work. The sentence of 'Bok goes well' in The Book of Change suitably match up with the hero's life in Guunmong. In addition the sentences of 'There is no illness in going and coming. So it will be no faults if friends arriver' can be applied to the meeting between the hero and heroines of Guunmong. The general declarations of The Book of Change are appropriate for explaining the contents of Guunmong. There are six Hyos that make up Gwae. The Hyos, from the first one at the bottom to the fifth one up above, connect to the characters of Guunmong. The phrase of 'Not going far away' regarding to the first Yang Hyo can be connected to Yang So-yu, hero of Guunmong. The phrase of 'Recovering beautifully' with regard to the second Eum Hyo can also be realized in the life of Jeong Gyeong-pae and Ga Chunun, two heroines of the work. The phrase of 'Danger owing to frequently recovering' regarding the third Eum Hyo can be applied to the position of Gye Seom-weol and Jeok Gyeong-hong. The phrase of 'Going middle with recovering alone' regarding the forth Eum Hyo can be matched with Sim Yo-yeon and Baek Reung-pa. The phrase of 'No regrets during an intense recovery' with regard to the fifth Eum Hyo is applicable to Yi So-hwa and Jin Chae-bong. The phrase of 'Boding of a confused recovering' regarding the sixth Eum Hyo is related to the writer's situation. The boding of confused recovering is owing to anti-royal road. The contrast between the royal road and the anti-royal road reflects Confucianism and Buddhism, dream and reality, and Yang So-yu in a dream and Seong Jin, who is same hero, in reality. Moreover, the structure of Guunmong which is organized in the form of reality-dream-reality, has a basis in this contrast. Considering these relationships, we can say the classical novel Guunmong is a fable of Bok-gwae. The work is a hopeful narration of an effective recovery that the writer anticipated in exile.

• Journal of Korean Classical Literature and Education
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• no.37
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• pp.5-45
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• 2018

Today, in the case of literary works such as modern poetry, novels, 'literature production : literature acceptance' are relatively simple as 'writing : reading'. However, in classical literature, there are ways of 'singing, chanting, narrating, performing, public reading, writing : listening, reading.' Modern literary works such as poetry and novels are sole arts made up only of literature, but classical literature have many complex arts accompanied by music, theater, etc. In order to understand the way classical literature, it is necessary to consider music, theater, etc. also. There are a number of subjects to research today in relation to the accepting method of classical literature. There are such things at Hyang-ga (향가), Goryeo Sog-yo (고려속요), Sijo (시조) and Gasa (가사) in of classical poetry. There is a public reading in classical novels. There is securing video materialㄴ for narrators in oral literature. And there are Si-chang (시창. 詩唱) and aloud reading in chinese proses. 'Listening literature', such as the oral literature needs to have the A. Lord's 'formular theory' - 'formular' (general words), 'themes' (general subject), and 'improvisation.' It is the opposite of contemporary poetry and novels that value ' special words', 'special contents', and 'original text.' Classical literature with a great deal of 'listening literature' besides ' reading literature' needs to have this 'formular theory' too basically. In the case of 'excessive pornographic' oriented events in Goryeo Gayo (고려가요) and Pansori (판소리), a vision is required to set up a space for the realization of literature. The haman basic elements like a man and woman's body subject can be evoked as a literature means at open place for anonymous people. Unlike modern poetry and novels, which are 'reading literature', and contain only literature, classical literature have 'listening literature' besides 'reading literature', and have complex arts - classical poetry (literature and music), and oral literature (literature, music, theater etc.) These aspects are available to research modern mass media literature, which are all 'listening literature,' and all complex arts - pop songs (literature and music), movies (literature, drama, image, music etc.) and TV dramas (literature, drama, image, music etc.). Thus, a proper understanding and consideration of the accepting method is very important in understanding, researching and educating classical literature.