• The Korean Journal of Community Living Science
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• v.15 no.3
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• pp.121-135
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• 2004

'Long-life' which has been the perennial interest to human beings also carries the risk of multiple losses such as the death of the family members and friends, the loss of physical and cognitive functions. In that regards, living a long life to be the 'oldest-old' could mean not only a 'symbol of successful aging' but also a hardship and low quality of life at the same time. Therefore, the issue of the quality of life of the oldest old has been the subject of the much of the public and research concern in recent days. While there has been increased awareness about the importance of the subjective aspects of the quality of life and meanings attached to the extended life, most researches on the quality of life of the oldest-old have focused only on the objective conditions of the quality of life such as health, economic status and housing conditions. To overcome these limitations this study aims to explore the subject meaning of 'living a long life' in Korean society by investigating centenarians and their caregivers' interpretations of aging experiences. Qualitative data were gathered from the forty-nine Korean centenarians and their caregivers through in-depth interview. Each interview was tape-recorded and transcribed verbatim. Researchers read each transcript a number of times to get some emerging themes. Most striking result was the fact that most of the centenarians express the 'guilty feelings' and try to offer the 'excuses' about their long life. This results were quite contrary to the results of the studies, done in Japan and western countries like Sweden, United States and Germany, where most of the oldest-old express quite positive interpretations about their long-life and take pride in their longevity. Lack of social support, cohort characteristics of the Korean oldest-old and the cultural interpretations linking the death of children to the long life of older generation are given as possible factors to these unique findings of Korean study. The policy implications of the results are discussed.

• The Journal of Industrial Distribution & Business
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• v.8 no.2
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• pp.21-31
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• 2017

Purpose - The total amount of advanced Corporate Pension Insurance products exceed 148 trillion Korean Won at the end of 2016. For a firm with over 300 employees, when a bill on compulsion of introduction of Corporate Pension Insurance products, currently pending in court, is passed, Corporate Pension shall be an essential. The findings of the paper will provide a guideline for understanding on firm's attributes and its effects towards introduction of Corporate Pension Insurance products. Research design, data, and methodology - The data were collected using statistics of employer panel survey from Korea Labour Institute in 2013. The study analyses a sample survey on 1,775 outstanding enterprises and their HR department among whole corporations in Korea. For analysis of data, empirical testing by Logistic Regression was utilized. Results - As an outcome of empirical testing, variables on share of regular employees and the aged employees in over 50's generates a significant statistical meaning. It eventually gives a great impact on purchase of Corporate Pension scheme. Moreover, variables on corporate financial statement, current sales, current net income, total amount of the debts, labor cost per person also has a vital influence on introduction of Corporate Pension Insurance products. Lastly, variables on firm's labor relationship have no effect except for the execution or non-execution of HR consulting. Meanwhile, Variables affecting a choice on pension schemes types among firm's attributes are a share of regular employees, current net income, execution or non-execution of HR consulting etc. These variables represents a statistical implication. According to their each features, they prefer DB or DC plan. Conclusions - Introduction of corporate pension scheme is apposite to contemporary Korea's situation entering a hyper-aging society and firms with a high share of regular employees, the weight of aging, current sales, current net income and labor cost per person are exceedingly active in purchasing Corporate Pension Insurance products. However, after the introduction of corporate pension scheme, firms which has an implementation of consultation on human resource management, flexible benefits plan, job security and welfare system prefer DC plan whereas from financial perspective firms with high net income prefer DB plan.

• Journal of Physiology & Pathology in Korean Medicine
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• v.34 no.6
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• pp.279-284
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• 2020

The theory of "eccentric diseases are generally due to phlegm (怪病多屬痰)" means that phlegm is a major cause for intractable diseases including cerebrovascular accident, depression, insanity, and shock from strange things or evil sprint. It has been a key foundation for the diagnosis and treatment of phlegm in traditional Korean medicine. However, the origin of the theory is not clear and controversial. In this study, we critically reviewed the origin and developing process of the theory in the viewpoints of philology and pathology in Korean medicine. Wang Yin-Jun (王隱 君) did not claim that eccentric diseases are generally due to phlegm in Taidingyangshengzhu-lun (泰定養生主論). The miscitation by following medical literature caused the misunderstanding in the meaning of Taidingyangshengzhu-lun, that phlegm can cause variable symptoms and signs. In the Ming dynasty, some poor medical doctors had tended to diagnose any difficult case as phlegm syndrome and to use Kuntan-huan (滾痰丸) as a standard herbal formula for treating phlegm syndrome. However, the tendency to categorize delicate cases easily to phlegm syndrome is not desirable. Besides, the tendency to use Kuntan-huan as a basic formula for the phlegm syndrome might cause diverse and severe adverse effects. Thus, we cannot accept the theory of eccentric diseases is generally due to phlegm without a doubt. In conclusion, this theory might be a valuable aphorism in terms of considering the possibility of the secondary pathologic factors including phlegm and blood stasis which should be considered first in case of intractable diseases.

• Journal of Convergence for Information Technology
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• v.11 no.1
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• pp.34-44
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• 2021

This study aimed to understand the meaning and essence of the experience of bodily change in young-old adults. van Manen's hermeneutic phenomenological method was utilized. Study participants were 11 elderly who 65 to 74 residing in J city. Data were collected from in-depth individual interviews with the participants from July to September 2016. The essential themes were identified regarding the experience of bodily change in young-old adults: 'self-pity about perceived aging', 'myself projected onto others', 'wants to hold on passing of the time', and 'priority on wellbeing than appearance'. The present findings can be used as important basic data for the development of nursing interventions and improving quality of life for young-old adults.

• Journal of Korean Ophthalmic Optics Society
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• v.3 no.1
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• pp.209-216
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• 1998

The purpose of this study was to compare the right and left eye size, distance between two eyes, interpupillary distance on growth stage aging changes in Korean. The author divided into 5 groups according to subject's age(group A : 7~12 years, group B : 13~15 years, group C : 16~18 years, group D : 19~24 years, group E : 25~30 years). The high values of inter outer canthal distance(T) and distance between two eyes(G) were 94.30 mm, 36.66 mm at group B respectively. The ratio of identical eye size was about 10.0% in A, B, C group but 22.7% in E group. P[T-(right eye size + left eye size) / 2] was wider than IPD. Data showed that the difference was 5.72 mm in group B and 1.13 mm in group E. The reason for this is that the pupils are displaced nasally from the center of the limbal ring. This has significant meaning in ophthalmic procedures.

• Journal of Korean Medical classics
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• v.13 no.2 s.17
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• pp.174-188
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• 2000

The meaning of Tiangui(天癸) in $Suwen{\cdot}Shanggutianzhenlun\;素問{\cdot}上古天眞論$ is very important because it has the cause of 'having a child' and it shows the signs to being healthy. But until now there have been many arguments about what the correct meaning of Tiangui is. The most important thing in these arguments is to compare and analyze Neijing(內經) commentators' views, and to understand differences between their views. So I compared and analyzed by focusing on Neijing(內經) text, the other books with explanatory notes, and other commentators' views, and, after that. I got the following results. 1. On the meaning of Tian(天), Wangbing(王氷) and Mashi(馬蒔) considered that it is inborn. Zhangjiecong(張志聽) considered it as the Yang(陽) producing Yin(陰) Zhangjiebin(張介賓) regarded it as the Yang(陽) of Gua symbol. On the meaning of the Gui(癸). Zhangjiebin(張介賓) said that it is Yin qi(陰氣) which is the prior step to Xing(形). Mashi(馬蒔) and Zhangzhicong(張志聽) said that it is spirit or Jingxue(spiritual sanguine) which is the concrete constituents in our body. 2. On the relation bet ween Tian(天) and Gui(癸), Mashi(馬蒔) and Zhangzhicong(張志聽) said that Gui(癸) is made from Tian(天), and Zhangjiebin(張介賓) said that Tian is intrinsic in Gui(癸). 3. On the relation between Tiangui(天癸) and Jingxue(精血), Yangshangshan(楊上善). Wangbing(王氷), and Zhangjiebin(張介賓) regarded Tiangui(天癸) as a concrete matter which is the prior step to becoming Jingxue(精血). Mashi(馬蒔) and Zhangjiecong(張志聽) considered Tiangui(天癸) as a concrete matter. Mashi(馬蒔) considered Tiangui(天癸) as Jing(精)which is directly related to pregnancy. Zhangjiecong(張志聽) regarded Tiangui(天癸) as Jingxue(精血) which controls general physiology of men and women. 4. On the function of Tiangui(天癸), Yangshangshan(楊上善) and Wangbing(王氷) considered that Tiangui (天癸) has relation to menstruation. pregnancy. and, production and extinction of Jing(精). Zhangjiecong(張志聽) argued that Tiangui(天癸) strengthens and warms muscle and derma. and controls differential physiology between men and women, and said that the maintenance of its activity is based on the acquired spirit of food. A book of 『Huangti Neijing Yanjiu Dacheng(黃帝內經硏究大成)』 said that the function of Tiangui(天癸) is to promote generation, to develop the second sexual symbol, and to make growing and aging in body. It also said that Tiangui(天癸) has some relation to kidney and other organs, Chong Meridian, Ren Meridian, Du Meridian, and Dai Meridian. 5. Other commentators of 『Neijing(內經)』 accepted the meaning of Tiangui(天癸) as the prior step of both man's spiritual overflowing and woman's menstruation. 6. On the relation between Tiangui(天癸). and, Cheng and Ren Meridians, Yangshangshan(楊上善) and Zhangjiecong(張志聽) said that Tiangui(天癸) has direct relation with two meridians. Wangbing(王氷) said that Tiangui(天癸) and two meridians have no direct relation. Now I compared commentaors' views of Tiangui(天癸) and studied the differences between their views. I concluded that on the concept of Tiangui(天癸), Zhangjiebin(張介賓)'s explanations express well its connotative meaning. And on the function of Tiangui (天癸), Zhangjiecong(張志聽)'s explanations are excellent because he organized well his seniors' views, and extended its meaning by showing Neijing(內經)'s phrases related to Chong and Ren Meridians. Also, Mashi(馬蒔) suggested that if Tiangui(天癸) comes earlier than normal. people will die soon. But I think that more studies on male and female bodies are needed as to Mashi(馬蒔)'s argument.

• (The)Study of the Eastern Classic
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• no.49
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• pp.109-136
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• 2012

'Old man' or 'old age' was not the parts of academic discipline in the Joseon era but Yeoheon put it in the philosophical 'problematization' of the learning of the Confucianism. He was argued that the old man or old age is not merely biological decline but it has the goal to achieve. The completion of self is the meaning and end of the life throughout the subjective realization and procedure of attaining the goal step by step. Well-aged old man is affirming the getting old and making the positive changing of old life time in his one sake. This essay is showing the Yeoheon's thought of old aging as the self-realizing well-ageing. Next, it is argued that the predicament of old age or old man is not just social welfare or biological aspects but it is serious philosophical problems. If it was just social or biological aspects then it is just a social phenomenon to approach the view of scientists. However, this is not only life and death and flux of time and relativities but also it is problematizing the self-identification subjectivities. Obviously, it is the significant that the old and or old age is fundamentally philosophical subject rather than social or biological materials. In the third chapter, we are dealing with the views of the life and death of Yeoheon. He was insisted that quite interesting opinion that is the all the lives in the universe include himself is 'a wayfarer'. It looks like a time traveler in the universe; we are just one who stays in a body for awhile. When we follow him, we are living in this universe in a time (disposable) but the same theorem is applying to the whole universe as well myriad creatures. Therefore, man has a job to do as an entity of the universe. Yeoheon was called it is the business as a job and we have to do the Dao till you end. The fourth, Yeoheon was suggested that the old man has his work and business. There are two kind of works for an old man, the former is self control as an old age that is call the old man's job and the latter is staying with the Dao that is called the old man's business. According to Yeoheon, man has charged to realize the law of the universe that means we are the moral entity; therefore we are business to complete ourselves. Old age is decline of physical activities rather than vigorous, therefore, we have to follow our body and self-affirmation of declination is the Dao. The final, Yeoheon was advised that the old man better saved in the current of the Dao, because the physical function is declining but the shining Dao is within the mind in the body. It is motivation of the self-dignity of old man and one who recognizes the work to do even in the old body that he will be the significant among all the society not a lonely old man anymore. Old aging is biological twilight but the considerable real size expertise and self-affirmation is the Dao of old age. We are meditating nowadays in Yeoheon's philosophical context on old man or old aging. By him, the old age is man of dignity as long as he realizes in his Dao through the business and self-affirmation.

• Journal of Korea Entertainment Industry Association
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• v.13 no.1
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• pp.121-138
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• 2019

A term 'Wolabal' which is an abbreviation of the words, in South Korea means the balance between work and life. The term reflects on people's thoughts to seek for their happiness these days. In fact, they think that the quality of the life is more valuable than any other things on their lives, reflecting on the issues caused by modern societies. 'Wolabal' has emerged as an alternatives to solve the social issues like economic recession, high unemployment rate, aging society, low birth rate and etc. However, in order to establish 'Wolabal' as a culture the comprehensive agreement between an individual and society should be considered first. In society, the system or policies to forster cultural business should be settled while in individual, it is necessary to change the way they think about their work and the qualities of their lives. From this view we have to focus on the relationship between their work and leisure. On the relationship between their work and leisure we should understand that the relationship is not conflicted but co-exists and understanding the real meaning of the relationship is critical in balancing between work and life. The recognition to the labor which has been from the past would give not only the meaning of individual survival but the one of their whole lives. Despite this, modern society has faded away the real meaning of labor because it has focused on the mass manufacturing and sometimes the long-termed economic sluggish has emerged. This trend has made people think about their lives and seek for their lives' real value.

• The Research Journal of the Costume Culture
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• v.6 no.3
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• pp.111-125
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• 1998

What human beings wear is closely related to how they conceptualize their bodies and how they classify the group they belong to and the way they wear their cloth s an important cultural element that shows wearers' awareness and social relationship. Especially, underclothes reflect unrevealed cultural inside of the society more abundantly than outer wear do. Through such characteristics of underclothes, we are able to better understand inherent order of culture. This study si to understand the characteristics and changes of Korean culture by reviewing the convention of underclothes wearing that takes important role in clothing without being explicitly revealed. For this study, in addition to biblical review of under clothes of traditional societies, a total of 301 college students aging from 19 to 28, who are the most open to accepting new cultures and changes, residing in Seoul area were participant. Questionnaire consists of open-ended questions of underclothes terms, kinds, why they wear, items of wearing, how they obtained, how they take care of, etc. In conclusion, changes in cultural meaning of underclothes analyzed through convention of underclothes wearing are as follows; 1) changes in wearing pattern implies changes in functions of underclothes and changes in members' roles and values in a society; 2) changes in recognition of underclothes are related to the changes in awareness of sex; 3) consumer behaviour of underclothes represents a part of information culture; 4) changes in the pattern of maintaining underclothes show that differentiation of sex role in household tasks is decreased.

• Fashion & Textile Research Journal
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• v.14 no.6
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• pp.918-927
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• 2012

This study identified the aesthetic characteristics of the face description in late Joseon Dynasty beauty paintings. A total of 24 beauty paintings were selected as representative of the late Joseon Dynasty genre of painting works. The paintings were analyzed by the shape, color, and physiognomy of beauty trends from the components of women's faces expressed in the works of artists. The results of this study showed that the shape of the face components expressed a round, curved and thin line. Colors were expressed through Obang-sack (a traditional Korean color). Also the physiognomy of the late Joseon Dynasty's women was soft, wise, economical and brilliant. A round-forehead meant that economical and virtuous housekeeper, thin crescent shaped eyebrows denoted women of wisdom and excellent sensitivity. Single long thin eyelids and implied a women of longevity. A round curved nose were eager tobe a wise mother and a good wife. Small concave lips were desired eagerly by gentle and intelligent women. A curve face implied a subjective women of insight and good memory. In conclusion, the late Joseon Dynasty beauty paintings expressed a traditional Korean beauty face and a modern baby face. The data are useful for the aesthetic standards of modern through meaning of Korean traditional beauty.