• Korean Journal of Organic Agriculture
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• v.15 no.3
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• pp.257-275
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• 2007

The objectives of this study were to analysis the farmer's attitude on agriculture and rural area where is developed Environmentally Friendly Agriculture (EFA). To analysis satisfaction level and prospect about EFA, famer's survey were conducted. The sample size of the survey was 176 respectively. Of the famers surveyed, 85.9% thought their income is higher than general farmer in the same area. However, when asked how the future income change, 40.7% responded that will be decreasing step by step. 89.2% of the farmer respondent thought that they want dwelling in rural area and continuing agriculture in the future. However, 29.9% of the farmer respondent thought that rural area is not proper to their children as the future residence. In order to training of new lamer, it is very important to set up stable income structure, improving of welfare facilities, medical facilities and education infra and so on. In addition, it need to develop and spread of environmentally friendly agri-technology, price preservation of environmentally friendly agri-product and supply extension of environmentally friendly agri-material etc.

• Journal of Oriental Neuropsychiatry
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• v.33 no.1
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• pp.1-19
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• 2022

Objectives: The objective of this study was to confirm the Chiljeong (七情) characteristics of Hwa-byung patients using the core seven-emotions inventory-short form. Methods: We conducted a retrospective observational study based on the electronic medical records from a Korean medicine hospital. We included patients who were diagnosed with Hwa-byung and examined with Core Seven-Emotions Inventory-short Form (CSEI-S) during hospitalization periods. We presented the characteristics of Hwa-byung by demographic information, CSEI-S, Hwa-byung scale, and Korean Symptom Checklist 95. A correlation analysis was performed between CSEI-S and other clinical and psychological characteristics. Results: The Chiljeong characteristics of Hwa-byung were high in the order of Sorrow (悲), Thought (思), Fear (恐), Fright (驚), Depression (憂), Joy (喜), and Anger (怒). There was no significant difference between each emotion. After combined Korean medical treatment, Sorrow (悲) and Thought (思) significantly decreased. There were static correlations between sorrow (悲) and fright (驚), thought (思) and sorrow (悲), depression (憂) and sorrow (悲), depression (憂) and fright (驚), thought (思) and depression (憂), fear (恐) and fright (驚), anger (怒) and thought (思), thought (思) and fright (驚), sorrow (悲) and fear (恐). Sorrow (悲) and Hwa-byung characteristics scale showed static correlation. Joy (喜) showed a static correlation with disharmony between the heart and kidney scores of the Hwa-byung pattern identification. Between KSCL-95 and CSEI-S, static correlation appeared in depression (憂) with depression, anxiety, and sleep problem scale, sorrow (悲) with depression and anxiety, fright (驚) with depression and obsessive symptoms. Conclusions: Despite several limitations due to the study design and small sample size, this research successfully used CSEI-S to study the Chiljeong (七情) characteristics of Hwa-byung for the first time.

• Journal of Korean Society for Quality Management
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• v.32 no.4
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• pp.48-63
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• 2004

On the process of Korean last half century's condensed economic growth, the contribution of quality management was very important. But if we continued the way in which U.S.A. developed and Japan revised, we would not be able to catch up the developed country. This paper says allegedly that we'd better introduce Korean Quality Management system, which is based on Korean traditional thought.

• The Journal of Korean Philosophical History
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• no.57
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• pp.31-55
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• 2018

Professor Dowon (道原) Lew, Seung-Kook (柳承國: 1923~2011) was a master of Eastern philosophy in Korea, in the 20th century. 'Confucianism' was the root of his discipline. Nevertheless he studied extensively throughout Eastern philosophy. He was also a pioneer of 'Korean Philosophy', who devoted himself to 'establishing the original form (原型) of Korean thought'. Professor Lew showed a unique view on how Confucian thought was formed. He has done many years of precise comparative analysis of the results of archaeological studies before 1970, particularly the study of bone-and-shell inions, and what was said in previous literature. As a result, he concluded that "we cannot discuss the origins of Confucian thought by separating the relationship with the Dongyi tribe". Confucianism was formed in relation to Dongyi. The purpose of his attention to the Dongyi tribe - RenFang tribe (人方族) was not to examine Dongyi tribe and its culture. His purpose was to examine how Confucian thought was formed and to examine the relevance of Dongyi tribe in this process. This was in conjunction with the task of exploring 'the original form of Korean thought', whether he pretended or not. Professor Lew, Seung-Kook's theory differed not only from the conventional view of the academic world in his time but also from the conventional view up to now. It is a pity that it was not yet discussed it in the academic world. I consider that it is necessary to seriously review Professor Lew and Seung-Kook's theory at this point when China has outlined the Northeast project (東北工程).

• Korean Journal of Culture and Social Issue
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• v.14 no.1_spc
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• pp.367-390
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• 2008

The primary purpose of this study is to investigate the college students' implicit theory of Korean creativity. This study deals with the degree to which the students exploit the creativity, and the obstacles for them to exploit the creativity. Another purpose of this study is to explore their implicit knowledge of Korean creative environments. The results are as follows. The implicit knowledge of Korean creativity could be characterized by the following key words: 'flexibility', 'application', 'transformation', 'originality', 'perseverance', 'not being stereotyped', 'esthetic flavor' and 'understanding-new-by-exploring-old'. Students thought themselves to be more or less creative. Students in art and physical education, and male students estimated themselves more creative than other discipline and female. They thought that socio-institutional factors such as educational system focused on the college entrance test are the most serious obstacles against creativity. About half of the students thought the creative persons would have been raised in poor family whereas other students thought differently. The home environment of the creative person was thought to be characterized by the words such as democratic, free and encouraging. Creative persons were thought to be maladaptive school life, but good at peer relations. This study will be used as a pioneer research which suggest a model of Korean creativity.

• Journal of Families and Better Life
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• v.11 no.2
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• pp.111-120
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• 1993

The purpose of the study is to find how the family moral principles are placed in the Buddhist Sutra how they come up to the surface through certain course. We set up the following five kinds of question for aim of this study First in which form are the family moral principles placed in the Buddhist Sutra ? That is are they shown devided into two between the fundamental though of Buddhism and the concrete description? Second how are the family moral principles melted into the fundamental though of Bud-dhism ? Buddhism takes a cognitive method of pursuiting one from divesification,. If that is so the family moral principles will establish the fundamental thought of Buddhism melted along with other phenomena. When the fundamental thought of Buddhism is restored to the family moral principles which image are they presented with us? Third if the family moral princprinciples melted into the fundamental thought of Buddhism in itself came up to the surface ? Buddhism has a and is mixed together. The family moral principles of Buddhism are named from the fundamental thoughts to the family moral principles and do not come up to the surface but are melted into the important concepts of Buddism that is charity kama nirvara emptiness the principle of middle way. The aspects of the family moral principles which are melted into theses thoughts: 1) The concept of loving-kindness including equality non-self practice is shown in the family moral principles. 2) The thought of karma includes the moral principles for interdependence between the building up of home and family members. 3) Home should be a place of self-realization from the suffering realization This kind of home salvation should be set up by family members themselves and the consciousness of the master that such salvation is neither to be made by others not to be given by god is presented one should be the master of one's life 4) The thought of emptiness includes the social extension of home and those of the moral principles of collective body of family. 5) The Buddnist family is morality is based on the principle of the middle way shich means neither too extrim nor lacking.

• Journal of Korean Home Economics Education Association
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• v.23 no.4
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• pp.35-48
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• 2011

The purpose of this study was to examine the relationship between attachment and automatic thoughts of adolescents. A sample of 443 students at middle and high schools participated. Adolescents reported parent and peer attachment using the modified version of Inventory of Parent and Peer Attachment (Armsden & Greenberg, 1987) and automatic thoughts using the modified version of Automatic Thought Questionnaire (Hollon & Kendall, 1980; Ingram & Wisnicki, 1988). Multiple regression analyses indicated that effects of attachments were different by the type of automatic thoughts. Specifically, trust in peer relations, trust in father-adolescent relations and communication in mother-adolescent relations were important predictors of positive automatic thought, whereas alienation in father-adolescent relations, alienation in peer relations and trust in mother-adolescent relations were important predictors of negative automatic thought.

• Journal of Nutrition and Health
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• v.37 no.8
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• pp.701-711
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• 2004

This study investigated elementary, middle, and high school teachers' satisfaction, nutrition education, workload changes, and demands in school foodservice programs (SFPs). The subjects were 630 teachers at 12 elementary, 9 middle, and 9 high school within the nation. Ninety five percent of the teachers felt that there was a necessity for SFPs. Middle school teachers (MTs) and high school teachers (HTs) thought that it was necessary in order to reduce the students' burden of carrying lunch boxes. The teachers were relatively satisfied with their school's foodservice management types, food distribution types, meal quality, and sanitation. Elementary teachers (ETs) and HTs had a higher satisfaction than MTs. Teachers thought that SFPs had positive effects on their students' nutrition and health, enhancing desirable eating habits, and socialization. ETs had more positive opinions than MTs or HTs. ETs and MTs thought that their workload had been increased by SFPs more than HTs, but they had relatively positive opinions on the workload change. ETs taught nutrition and health through SFPs more frequently than MTs or HTs. Many teachers thought that there was a lack of appropriate teaching materials. Some teachers thought that the problems in the present SFPs were: a lack of cafeteria facilities, poor quality of meals, and management of leftovers. Their demands for SFPs were a improvement of meal quality and the establishment of cafeterias. In conclusion, MTs had more negative opinions than ETs or HTs. ETs perceived that SFPs had a function as an important educational activity as well as the supply of nutritional meals. MTs or HTs tended to consider only a meal. It is suggested that teachers, especially MTs and HTs, should modify their attitudes and recognize the educational functions of SFPs. Training programs should be developed under government auspices.

• Journal of Community Nutrition
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• v.8 no.3
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• pp.142-146
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• 2006

The aim of this study was to identify the drinking patterns and needs for nutritional education of male workers. The subjects in this study were 285 male workers in Ulsan City. The average age of the subjects was 41.2 years old, height was 171.8cm, weight was 69.6kg and Body Mass Index(BMI) was $23.6kg/m^2$. The subjects were classified into 3 drinking patterns such as 'normal drinker(ND)', 'excessive drinker(ED)', and 'alcoholic drinker(AD)' diagnosed by NAST (Alcoholism Screening Test of Seoul National Mental Hospital). Each group was 31.6%(ND), 43.2%(ED) and 25.3% (AD). The amount of one time drinking, frequency, kind of alcohol and spending money were significantly different among the groups. 87.8% of ND thought that the self identity of drinking habits was good. But twenty seven percent of AD thought that it was just not bad, one-half of them(51.4%) thought they seemed to have problems and 20.8% of them thought they were serious. 38.9%(AD), 22.8%(ED) and 6.7%(ND) of each group tried to abstain by turn. Reasons of trying to abstain were health problems, disharmony of family and bad influence on the business and job place. The methods of abstaining were to avoid a drinking gathering or to refuse drinking in the party. 70.8% of AD, 59.3% of ED and 40% of ND thought they needed to take an educational program about abstaining. 58.3% of AD, 43.1 % of ED and 31.1 % of ND answered they would join an alcohol program.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.