• Journal for History of Mathematics
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• v.18 no.2
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• pp.31-42
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• 2005

Renaissance is revival of the ancient Greek and Roman cultures. So, in Renaissance period, the artists began to study Euclidean geometry and then their mind was a spirit of experience and observation. These spirits is namely modernism. In other words, Renaissance was a dawn of modern times. In this paper, we notice modern spirits and ones social backgrounds. Differential and integral calculus was created by these modern spirits. And in art field, 'painter of light', 'artist of moment' appeared. Because in the 17th and 18th centuries, the intelligentsia researched for motions, speeds and lights.

• Journal of the Korean Society of Costume
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• v.67 no.4
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• pp.71-88
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• 2017

The purpose of this study is to reveal that the deconstructive dis de phenomenon in contemporary fashion beauty design can be interpreted from the viewpoint of Korean aesthetics by having an open mind of coexistence. The typical characteristics of dis de phenomenon are decomposition, decentralization, and discontinuity, and these can be compared with beauty of non-artificialness, unity, and humor, which are characteristics of Korean aesthetics. In other words, the dis de-phenomenon rejects traditional composition and uniformized expression, and seeks various images by accepting the bi-national confrontation concept, this is similar to Korean aesthetics, which experienced atypical diversity by concentrating on the inner spirit rather than the outer form through indifference to technique, form, and honest human emotion.

• Journal of the Korean Society of Costume
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• v.52 no.3
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• pp.111-122
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• 2002

The study of traditional costume is significant in terms of figuring out of the reality of its originality and enrich the costume culture of today. The purpose of this study is to analyze the aesthetic characteristics and to contemplate the aesthetic values of the Kokuryo costume. Kokuryo costume were characterized with the simpleness in its clothing constructions. The spaces found on the dresses were emphasized giving a geometric characteristics and abstract images. Many different colors were used for tops, bottoms, and border elements showing value contrast in each parts of dress. Patterns were simplified in a dot or stripe shapes impling a certain symbols. Dot patterns were varied in its shapes. In general. the decorative elements were simple and eliminated. Through the process of investigating these aesthetic characteristics, aesthetic values were found. The aesthetics of nature were favoured and tradition were respected. Religious mind were favoured and progressive spirit were endowed by the Kokuryo people. They have pursued the diversities and many changes in visual forms of dresses which were the manifestations of their esprit.

• Journal of Korean Academic Society of Home Health Care Nursing
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• v.16 no.1
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• pp.40-48
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• 2009

Although the general concept of suffering care includes palliative care for the terminally ill that is designed to alleviate pain, it is much more holistic and encompasses emotional, spiritual and other life dimensions. Human suffering is multi-dimensional including spiritual and religious aspects, which diverge from the concept of pain understood in the context of materialistic medical approach. In this caring perspective, the body, mind and spirit are integrated so that objectivity and subjectivity can merge. The extended awareness with inner source or energy, and positive thinking about the personally-relevant God can be meaningful the dying person, family members and the caring team. Despite the importance of an inclusive understanding of human suffering, actual nursing practice still does not fully embrace the full understanding of human suffering. A more fundamental meaning of human suffering from the nursing perspective may fruitfully adopt a more inclusive view of human suffering.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.9 no.1
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• pp.73-91
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• 1998

National information policies have to be flexible： to anticipate changes and turn them to good advantage, to scrap old approaches as they cease to be relevant and to experiment with new approaches as they cross the horizon. This flexibility implies‘a liveliness of mind’and‘a spirit of enterprise’at the policy-making level, two qualities that do not abound and which must be in demand for other national policies.

• Journal of Korean Medicine for Obesity Research
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• v.6 no.2
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• pp.1-15
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• 2006

Based on the fact that obesity is a complicated disease, we must treat obesity in a holistic way, but psychological factors are usually neglected in the clinical field. Oriental Medicine is basically holistic and psychosomatic, however, there are very few psychotherapy approaches in Oriental Medical treatment. In this review Oriental Medicine psychotherapy is outlined and a new model for oriental psychotherapy for the treatment of obesity is introduced. This program has a multi dimensional approach that includes behavioral, cognitive and spiritual components. The behavioral component relates to the discipline of diet and exercise. The cognitive aspect focuses on the mind. The third and possibly the most important component deals with one's spirit and awareness of their true self. This program is called "Yangsung" which means "Finding and raising one's true self."

• Journal of Christian Education in Korea
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• v.62
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• pp.75-99
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• 2020

What means the Waldorf school based on integrative imagination to our educational reality in our days? This is the key question in this article. This article seeks to the fundamental meaning of the Waldrof school to know our educational problems. For this purpose this article explore understanding on the theosophy of Rudolf Steiner in the insufficient research until now. The theosophy of Rudolf Steiner in this article is investigated with the understanding of Triune God, human, and educational arts. The understanding of triune God is identified as the critiques to the view point of materialism, the meaning of logos in the scripture of John, the Christ as the foundation of all creatures. The understanding of human being is distinguished as the nature of body, soul, and spirit in the theosophy. Especially the nature of spirit is to see the invisible in the visible things through the eyes of mind that means esoteric spirituality not unrealistic spirituality of monasticism but integrative spirituality of overcoming the dualism between spirit and material. The educational characteristics for the integrative spirituality and imagination is called as the educational arts by Rudolf Steiner. The educational arts includes contents of the soul life, the education of freedom with individuality, and integrative education. The educational arts intends to the wholistic education with harmonious interaction of intellect, feeling, and willing to equip the individual human being in the spirit. And the educational arts educates with the harmony of story, play, art, and integrative curriculum of subject contents. The educational arts is to intend for reformation in christian education including church school and alternative school, etc. The Waldorf school needs to emphasizing the christian spirituality in the educational arts.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.269-303
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• 2000

The xin(心) has various meanings in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ but they sometimes contradict each other. This thesis divided the xin into the meaning and the Zang-xiang(藏象), and then analyzed the xin's notion in detail. The concept of the xin in ${\ll}$Huangdineijing(黃帝內經)${\gg}$ is sorted out into : the notion of space, yin-yang five elements(陰陽五行) and shen(神) The xin is the upper part of body and it possesses the character of yang(陽). So the concept of the breast has originated from this character and it rightly belonged to the top. The xin is assigned to fire among five elements, 'chang(長)', which has the energy of moving forward, noon at a day when yang-qi(陽氣) is properous and shows 'gu(鉤)' & 'keo(矩)' in pulse condition. The xin possesses the character, 'Taiyang of the yang(陽中之太陽)' along with the notion of space combined with five elements. That is, the notion of upper space means 'of the yang(陽中)', and, fire in five elements means 'yang'. This is similar to '=(Taiyang)' of Sasang(四象) at ${\ll}$the Book of Changes(周易)${\gg}$ Since the xin puts shen(神) in order, actions of spirit have effect on the xin. And it depends whether the sense of vitality is broad or narrow. The xin related with broad sense of spirit is 'monarch of the organs(君主之官)'. Therefore it has control over the human body. As it also directly effects the life or death, Pericardium(心句) substitutes the xin and protects the external invasion. In Shi-er-won(十二原) and Bonsu(本輸), instead of the Xin Channel the Pericardium Channel was used in healing patients. The xin can be interpretable as the mind, because the xin includes spirit. The mind can be distinguished into 'desire' and 'state of profound reason'. In ${\ll}$Huangdineijing(黃帝內徑)${\gg}$, the disease of the xin caused by emotion was mentioned many times. This emotion is 'desire' which resorted to the sentiment. The reason one mind has both character is; man preserves given principle (reason) and emotion reveals via the reason exercised. The above is about the xin related with the broad sense of vitality. Concerning the narrow sense of vitality, one of the five vitalities is stored with the others away in the five solid organs. Then it takes part in the operation of five body constituents and it is linked with the personified description of five solid organs. The xin, spleen, stomach and kidney are 'the ground of life'. Spleen and stomach are the origin of making qi and blood, which 'means the ground after birth'. Kidney keeps the essence of life, and manages the growing and generative function of human body. The xin keeps 'Shin-myung(神明)', in other words, it has control over and supervise whole activity of body. Therefore xin's role is needed for the appropriate working of spleen, stomach and kidney. And 'Shin-myung' is its motive power. In ${\ll}$Huangdineijing(黃帝內經)${\gg}$, the reason why xin was assigned to September and October is that yang-qi of the human body goes to the inner part, with xin at the same time. This explains that yang-qi of the human body is adapted to change of season and goes into xin-fire(心火) in order to get away from the cold. In this case, heart means more inner part than liver, spleen and lung. Mengzi(孟子), philosopher of the China's turbulent ages emphasized the thinking function of xin. Sunzi(荀子) asserted that xin is 'heaven monarch(天君)' and the other organs are 'heaven rninisters(天官)'. This conception is similar to 'monarch of the organs' of ${\ll}$Huangdineijing(黃帝內經)${\gg}$. After the Ming Dynasty, commentators of Huangdineijing(黃帝內經) explained the heart, as 'monarch of the organs', or 'the master of body(一身之主)'. This was due to the influence of Sung Confucianism.

• Journal of the Korea Convergence Society
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• v.10 no.6
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• pp.259-268
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• 2019

The purpose of this study was to explore physical education majors' subjective perception on sports ideologies using Q-methodology. This study found four types of subjective perception on sports thoughts. Type I is named 'the type of fair victory and defeat.' The subjects of type I emphasize the items of victory and defeat, fair judgement, a drama without a scrip, etc. Type II is named 'the type of sport philosophy.' The subjects of type II emphasize the items of sport philosophy, theory of one of mind & body, great spirit, hwarangdo spirit, sport logic, self-improving, etc. Type III is named 'the type of communication & social activity.' The subjects of type III emphasize the place for communication, social activity, consideration, improvement of the quality of life, etc. Type III is named 'the type of communication & social activity.' The subjects of type IV emphasize welfare, security for the aged, leisure, entertainment(game), healthy, etc.

• Journal of The Korean Society of Integrative Medicine
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• v.7 no.3
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• pp.21-32
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• 2019

Purpose : The purpose of this study was to analyze perceptions of well-being and characteristics of beauty care tendencies among women, in order to provide basic data for the establishment of a well-being and beauty management direction. Methods : The domains examined for perceptions of well-being included spirit-oriented, material-oriented, self-oriented, and appearance-oriented values. The domains examined for beauty care tendencies consisted of appearance interest, social factors, and beauty care behavior. A survey of 320 women was conducted. In the analysis of the data, t-test and analysis of variance were used to examine the relationship between perceptions of well-being and beauty care tendencies based on sociodemographic variables. A multiple regression analysis was used to analyze the factors affecting beauty care tendencies. Results : The analysis of the perceptions of well-being among the participants indicated that they tended to be more aware of the mental aspects of well-being and seldom recognized well-being as having material aspects. Therefore, they recognized the concept of well-being as something mentally oriented. The analysis of the factors affecting beauty care tendencies indicated that the participants were most greatly influenced by spirit-oriented values, and the more appearance-oriented values were emphasized, the more focus there was on beauty care. Conclusion : This study found that well-being is a luxury, and traditional beauty care involving care of the mind and body can be effectively utilized if the beauty care is based on the recognition of mentally oriented well-being.