• Journal of the Korean Home Economics Association
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• v.40 no.12
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• pp.1-11
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• 2002

This paper is intended as an analysis of the Chapter on Family in textbooks of a Middle school course at the aspect of Parson's Structural Functionalism Theory. In this analysis, We'd like to explore how the value of family is expressed in the Art-Home Economics textbooks. Generally, family is a subsystem in the structural system of whole society and family has two main functions to promote stability and equilibrium from the Parson's Structural Functionalism Theory point of view. Today, the concern with the Structural Functionalism Theory is dominantly reflected in textbooks, even though it has been proposed that the Structural Functionalism is not appropriate to explain family of modem society. Like that, the question now arises: the family history and interaction is ignored in the Structural Functionalism Theory. That is to say, There are limitations of Structural Functionalism Theory. The textbooks of Art-Home Economics was based on the revised curriculum has been severely changed in terms of external system of textbooks. But, we didn't know how much the view of the Structural Functionalism Theory is involved in textbooks. In this article, we analyze the view of the Structural Functionalism Theory in the Art- Home Economics textbooks using the Contents Analysis. At the same time, we find the confusion of family value revealed in textbooks.

• Journal of Korean Medical classics
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• v.34 no.3
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• pp.1-20
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• 2021

Objectives : This study aims to examine the background of how the theory of there being no excess pattern of the Kidney has been carried on by looking at contents on Kidney excess patterns pre-Qianyi and at those negating the possibility of Kidney excess post-Qianyi. The history of the Kidney draining method for Kidney excess patterns was studied as well. Methods : Key words such as 腎實(kidney excess), 腎無實(no excess of the kidney), 瀉腎(draning the kidney) were entered into major database such as the Sikuquanshu to excavate contents on both Kidney excess and non-excess from medical classics. Results & Conclusion :In the Neijing, there are few mentions of symptoms due to Kidney excess. The theory of Kidney non-excess marks its beginning with Qianyi, who argued that Kidney manages deficiency in children only. Afterwards, some doctors expanded this theory beyond children and applied it as a general principle of the body. Based on the theory of there being no excess of the Kidney, it could be thought that while there could be excess symptoms of the Kidney, the root mechanism lies in Kidney deficiency. The importance of the Kidney as the basis of heaven-bestowed life, which is responsible for reproduction, growth and development, is what motivated the theories on the Kidney as what needs to be preserved and never drained. It could also be argued that the symptoms of Kidney excess, which were mentioned post-Neijing, got dealt with within the context of other Zhangfu differentiation patterns and deficiency symptoms, and became increasingly less designated to Kidney excess.

• Korean Journal of Cognitive Science
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• v.28 no.3
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• pp.173-191
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• 2017

The theories of cultural evolution hold subtly or clearly different stances about definition of culture, pattern of cultural evolution, biases that affect cultural evolution, and relationship between culture and organism. However, the cultural evolution theories have a common problem to solve: As the evolutionary theory of life tries to explain the early steps and the origin of life, the cultural evolution theories also must explain the early steps of the cultural evolution and the role of the human capability that makes cultural evolution possible. Therefore, explanations of the human's unique traits including the cultural ability are related to determine which one is the most plausible among many cultural evolution theories. Theories that tried to explain human uniqueness commonly depict the coevolution of gene (organism) and culture. We will explicitly call the niche construction theory and the dual inheritance theory the 'gene-culture co-evolutionary theory'. In these theories, the most important concept is the 'concept of positive feedback'. In this paper, we distinguish between core positive feedback and marginal positive feedback, according to whether the trait that the concept of positive feedback explains is the trait of human uniqueness. Both types of positive feedback effectively explain the generality of human uniqueness and the diversity of human traits driven by cultural groups. However, this positive feedback requires an end, in contrast to negative feedback which can be continued in order to maintain homeostasis. We argue that the co-evolutionary process in the gene-culture co-evolutionary theories include only the positive feedback, not covering the cultural evolution after the positive feedback. This thesis strives to define the coevolution concept more comprehensively by suggesting the potential relationships between gene and culture after the positive feedback.

• Journal of architectural history
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• v.12 no.2 s.34
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• pp.41-59
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• 2003

Hugo $H\"{a}ring$(1882-1952) belonged to that special generation of architects born in the 1880s which became responsible for the establishment of Modern Movement in the 1920s as W. Gropius, Mies van der Rohe and Le Corbusier, etc. Although he have been overlooked by many historian, He was a key figure of the Modern architecture and as the main theorist for Organic stream in German architecture. He is well-known for his theory of 'Neues Bauen(New Building)', the organic functionalism that is epitomized as the design process from the inside outwards, starting with the life-processes of dwelling. So he argued that the builder must become aware of the life process his building is to serve, and he should not impose a form but try to find the form. These concepts are expressed well in his key-words, the 'Organwerk(organ-work)' and 'Leistungsform(form as achievement)'s. $H\"{a}ring's$ theory can be found in the short early essay, 'Wege zur Form(approaches to form)' of 1925. But His concept of 'function' is based on the speciality and individual identity that concerned him from the start, not purely pragmatic aspects. After 1940s his theory moved increasingly in this direction. He defined this as the transition from 'Organwerk' to 'Gesetaltwerk', from mere anatomy to essence, being, personality, life. It suggest that Hugo Haring's idea of Gestalt is a dimension of mystical or symbolic meaning. This paper Is about the way in which this theoretical transition can be parallel with contemporary philosophers as E. Cassirer's philosophy of symbolic forms and M. Heldegger's phenomenology. And the key example of this viewpoint is (1921-1926) near Lubuk in Germany, with its 'cowshed' of pear shaped plan devised around the requirements and rituals of farm. This study presents the symbolic conception of Hugo $H\"{a}ring's$ theory can propose the ability of a symbolic intuition as a view that re-integrate technical thinking with knowledge of other kinds beyond the immediate material.

• International conference on construction engineering and project management
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• 2011.02a
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• pp.241-248
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• 2011

Past theories on construction price formation have been shown to be inadequate in terms of their ability to represent real-life industry practice and price formation predictability. In this paper, we develop a theoretical framework on construction price formation that integrates four theories within the domains of marketing, learning, resource management and economics. These are: (i) marketing pricing theory; (ii) experiential and organisational learning theory; (iii) resourced based theory and (iv) microeconomic theory. Utilising pricing theory from marketing, a foundation is able to be created for the procedure of construction price formation, namely: (i) identifying the objectives; (ii) assessing the tendering environment; and (iii) formation of the price. However, understanding contractors' decision making process in tender pricing as such can be attributed to theories of experiential learning and consequently organisational learning. It is argued that contractors do learn from past experience and history and are able to adapt to different market conditions. In formation of the price, neoclassical microeconomics is able to provide additional insight in terms of the supply and demand model and consideration of the market conditions. Interrelated with the microeconomic concept of scarcity, we appreciate that contractors do have limited resources that affect their tender pricing decisions and resource based theory is used to substantiate this. Integrating the various theories as a unity allows the broader reality to be visualised and add to our theoretical understanding of construction price formation.

• Archives of design research
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• v.19 no.1 s.63
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• pp.243-252
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• 2006

This essay studies local design style in globalization era through investigation of the restaurants which are located at suburb of big cities in Korea. All regional memory and history is disappeared in 'The world time' and world design style in globalization era. Thus to study local design means to study the history of certain region and the memory of the people who lives in that area and how they represent their past and memory. Post colonial theory, everyday aesthetics and the way of using past and memory are preresearched for the theoretical background. Post colonial theory is discourse for the countries which have the experience of colonialism. History and memory are used for defining present political, social, economical and cultural situation. In this essay, the way using past and memory were classified in three dimension - by government, company, and individuals. The past which is represented by government is conceptual and defined as only sign without on going history. When it is represented by company, it is also uses as a sign and imitation without contextual meaning. However, when the past is used by individuals, it is alive in daily life. This essay argues that those restaurants which have the style of 'the Koreaness' symbolize the suppressed desire to represent the lost past and memory which are forced to be exduded during the colonial period and fast modern development. And the design style can be defined as epic design, for it has it's own main character, story, memory and plot too. This word 'epic' imply the main point of local design style. In conclusion, this essay will ask the role of design in the country which has colonial memory in globalization era.

• The Research Journal of the Costume Culture
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• v.7 no.5
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• pp.1-18
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• 1999

This study concerns the role of costume in Shakespeare\`s history plays from the viewpoint of the role theory. The term “role” has been used to represent the behavior expected of the occupant of a given position or status. A specific role can not be successfully performed without the aid of the costumes. Costumes are adopted in relation with a specific role. The term ‘role’ had been borrowed from the drama. The similarity between the role on the stage and the role of the social man had been recognized. The similarity between the role on the stage and the role of the social man had been recognized. The typical examples in which the costume help to make access to a specific role and can be effectively exploited for the performance of the role are manifested in the history plays of Shakespeare. Thus, our goal in this study is to analyze the role of costume which appears in Shakespeare\`s history plays from the viewpoint of the role theory. The role of social status and position reflects sex, age, occupation, class, economic position of the characters. In his works, the crown and the mace represented not only the throne but also a previllege and supreme position. The situation role of costume could be widely used for visualizing the psychological situation and external environments of the characters on the stage. The disguise role hided one\`s status, thereby makes possible acting other\`s position. The costume also could symbolize the social status, position, rank, occupation, and the situation, and functioned as a media fo delivering messages to others. The costume performed the role of the physical and psychic protection, and provided its wearer with consolation and peaceful mind. The costume reflected the custom of a society through its wearing configuration. The costume (or a uniform) adopted by a group notified the characteristics and the expectation of action of the group to others. The results obtained from this study can provide useful cues for understanding the role action in the social structure. This kind of understanding reveals the costume phenomena in real life, allows one to perform roles properly and efficiently, and opens our insight on the overall aspects of the costume culture.

• The Journal of Korean Medical History
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• v.18 no.2
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• pp.137-187
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• 2005

This thesis study of the medical concept Qiu Zheng Lu (求正錄) is discussed in the Lei Jing Fu Yi (類經附翼), a book authored by Zhang Jie Bin (張介賓) a medical doctor during the Chinese Ming (明) dynasty (1368-1683). The meaning of Qiu Zheng Lu (求正錄) is "searching for the rightness." In his book Zhang Jie Bin (張介賓) intended to clarify Qiu Zheng Lu (求正錄) by delineating the concept into four categories. These are: Sanjiao Baoluo Mingmen Bian (三焦包絡命門 辨) the theory of the triple warmer, the Pericardium, the Gate of Life ; Da Bao Lun (大寶論) the theory of the great treasure of the human body; Zhen Yin Lun (眞陰論) the theory of true-yin fluid; and Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the part of the pulse and its condition in regards to the twelve viscera. Sanjiao Baoluo Mingmen Bian (三焦包絡命門辨), the theory of the triple warmer, the Pericardium, the Gate of Life. The triple warmer (三焦: Sanjiao) is composed of three parts: the upper, middle, and lower. This concept is also connected with the functions and roles of the vital organs. The upper burner is related to the heart and lungs. The middle burner is related to the liver and spleen. Whereas, the lower burner is related to the kidneys. Bao-Luo (包絡) is the Pericardium, the envelope of the heart, serving as the protector of the heart. Ming-Men (命門) is the Gate of Life, reffering to the vitals of life. It functions as kidney-yang which is considered as the origin of yang-energy of the human body, and serves partly as the function of cortico-adrenal gland in modern medicine. Zhang Jie Bin (張介賓) discussed the Da Bao Lun (大寶論) as the most important function in the human body because the Da Bao (大寶/great treasure) is the true-yang (眞陽) which is the affective force for physiological functions, and as the source of energy for life activities. Moreover, true-yang (眞陽) functions both as a heater and thermometer that warms the human body and indicates vitality by levels of body warmth respectively. The Zhen Yin Lun (眞陰論) theory states that if true-yang (眞陽) is energy, then true-yin (眞陰) is the source of energy. This can be likened to a tree with roots which absorbs nutrients from the ground (source), and spreads the nutrients (energy) through its branches. Thus, true-yin (眞陰) is the root cause for later functional activities of true-yang (眞陽). In Shi Er Zang Mai Hou Bu Wei Lun (十二臟脈候部位論) the theory of the pulse (脈 /Mai) and its condition in regards to the twelve viscera, Zhang Jie Bin (張介賓) insisted that when a diagnoses by the pulse is made the five vital organs and the six viscera (五臟六腑) of a human body should be harmoniously arranged in accordance with its respective part of the pulse. Furthermore, Zhang Jie Bin (張介賓) supported his theory with evidence from earlier Chinese medical doctors. And, by stating that human beings must cultivate and preserve their true-yin (眞陰) and true-yang (眞陽) energies he therefore created four new prescriptions called: Zuoguiyin (左歸飮), Youguiyin (右歸飮), Zuoguiwan (左 歸丸), Youguiwan (右歸丸). To further clarify his theory Zhang Jie Bin (張介賓) considered that the function of true-yang (眞陽) and true-yin (眞陰) is expressed by Ming-Men (命門). This theory is that for humans to be spiritually and physically healthy they must live in accord with natural law. Also, within the framework of natural law, astronomical and geographical factors must be considered for complete, holistic, health. Thus, Ming-Men is the basis for healthy living in the modern world.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.169-191
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• 2009

The Four Tenets of Daesoon thought are the Creative conjunction of the virtues of Eum and Yang, the Harmonious union of divine beings and human beings, the Resolution of grievances for the mutual beneficence of all life and the Realization of the Dao in the world. This article compares the concepts of the "Creative conjunction of the virtues of Eum and Yang", the "Harmonious union of divine beings and human beings" and the "Resolution of grievances for the mutual beneficence of all life" with "EumYangDaeDaeRon", "ShinMyonKiDeok", the Theory of Mutual Giving Life / Mutual Destruction (SangSaeng/SangGeukRon) of the Book of Changes and analyzes their common and different points. The conclusion is that Daesoon thought and the philosophy of the Book of Changes share common fundamental standpoints. However, the Daesoon thought defines the world of SeonCheon (the state before the Heaven and Earth have been created) as Mutual Giving Life (SangSaeng), and the world of HuCheon (the state after the Heaven and Earth have been created) as Mutual Destruction (SangGeuk). According to Daesoon thought the Mutual Destruction (SangGeuk) is seen as negative, while according to the philosophy of the Book of Changes the Theory of Mutual Giving Live/Mutual Destruction (SangSaeng/SangGeukRon) is viewed as a positive relationship of EumYangDaeDae. This is a point of difference between the Daesoon thought and the philosophy of the Book of Changes. According to EumYangDaeDae relationship theory the contradictory "other" is viewed not as an enemy, but as a necessary element that assures one's existence. When Buddhism and Christianity first came to existence, they did not belong to a main stream. Later, through continuous theorization and systematization they became generally accepted religions. The case of Confucianism was not much different. During Song dynasty in China Buddhism has contributed to the systematization and establishment of Neo-Confucianism; in the middle of 20th century the Confucian scholars of Hong Kong and Taiwan interpreted and defined Confucianism a new in the light of Western philosophy. Thus the "Modern Neo-Confucianism" came to existence. That's why the history of Confucianism is also called "the history of advancing and developing a concept". From this point of view the critical acceptance of some elements of Confucian, Buddhist, Taoist etc. traditions, as well as modern philosophy, by Daesoon, in order to achieve the systematization of Daesoon thought, is a very important process. As a part of this process, this essay explains the Daesoon thought from the point of view of the Book of Changes, which may be said to present the original East-Asian view of the world. Daesoon's emphasis of human dignity, the equality of sexes, the critics the hierarchical society etc. are rather "modern" and should be examined from the point of view of social science. Besides, leaving the boundaries of "modern philosophy", the concepts of "Harmonious union of divine beings and human beings", viewing the universe as one organism etc. should be approached from the point of view of Post-Modernism.

• Journal of the Korean Institute of Landscape Architecture
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• v.27 no.5
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• pp.150-160
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• 2000

The french modernist garden of the 1920-30s, significant when studying the history of gardens, has been disregarded in landscape architecture studies. This study aims to review and examine the main characteristics of the French modernist garden in relation to Cubism. In addition this study seeks to recover an unnoticed phase from landscape architecture history and lies in a same thread with studies on the theory of Modernism in landscape architecture. The french modernist garden is closely connected with Cubism, as Cubist garden is a popular synonym for the French modernist garden. used simplified and geometrical forms like Cubist painters. In spacial composition, the French modernist garden offered images of various views in one space, much like the Cubist paintings which showed various aspects of an object simultaneously on the canvas. In the French modernist garden, gorgeous colors and various textures were emphasized, much like the synthetic Cubism. Moreover, in the history of landscape architecture, the state of the French modernist garden which tried to change the traditional gardens into a space more suited to the new life style, is similar to that of Cubism as an art movement in the history of art of the early 20th century.