• Journal of the Korean Home Economics Association
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• v.40 no.5
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• pp.39-51
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• 2002

The purpose of this study is to investigate prior thinking and posterior thinking formation of children and adolescents in sinking objects. The subjects consisted of twenty eight, 9- and 11-year old children and fourteen, 13-year old adolescents selected from one elementary school and two middle schools. The transcripts were analyzed to classify children and adolescents'prior thinking and posterior thinking frequency, reasoning response(evidence based response, idea based response) and reasoning method(valid method, invalid method). The data were analyzed by frequency, percentile, mean and standard deviation,1 test, ANOVA. Major findings were as followings: 1. Children and adolescents have already had prior thinking in sinking objects. 2. Children and adolescents applies their prior thinking to posterior thinking formation process. 3. There were significant differences in children and adolescent'posterior thinking formation process, especially choices in objects and reasoning methods depending on age. 4. There were significant differences in children and adolescents'reasoning response depending on presented evidences types.5. Through the experimentation, children and adolescents'prior thinking was different from their posterior thinking. There were significant differences in differences between the prior thinking and posterior thinking depending on age.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.77-110
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• 2016

The purpose of this article is to study on the Correlative linkage between the cosmic principle of birth-growth and contraction-recess and the Non action Tao. The split time between birth-growth and contraction-recess is the conflict between the Prior Time and Posterior Time as the Great Renewal. The cycle of this Chaotic Renewals is the cycle of a cosmic circulation as 129,600 years. In relation to the correlative linkage of function, Jeong-san Sangje governs all the beings of the universe by means of the cosmic principle birth-growth and contraction-recess. Also Jeong-san Sangje, using the Non action Tao governing all the beings of the universe and let them exist as the original selves. Thus, the two necessities are mutual interdependent and mutual complementary. In relation to the correlative linkage of substance, Jeong-san Sangje is included in the cosmic life which forms of all the existences. That is personal God of Jeong-san Sangje that is a part of the cosmic life. So that Jeong-san Sangje is included in the cosmic life, the basis of all the cosmic affairs. He is also subordinate to the cosmic principle but he simultaneously governs it. Jeong-san Sangje is trans-versal mediator between the cosmic principle and the cosmic life of Non action Tao, since it is the origin of his mind. To understand the nature of Jeong-san Sangje who becomes one with the cosmic life, the old causal way of thinking which inquires the timely order and seeks for causes and effects should be abandoned. The new way of thinking is thus different from the old one. The core of cosmic life is abstracted as the essence-energy and god-blood. This structure is similar to the cosmic principle of birth-growth and contraction-recess. The death is a kind of event caused by the depletion of the essence, and all beings could altered into the god. It also would be returned to the natural birth place of the cosmos, as it were, that can be called the 'Return to the Origin'. As the cosmos goes to the new epoch, humans have been living together with the cosmic principle. Now we can expect the Posterior Time to open to humans as cosmic life of Non action Tao.

• The Journal of the Korea Contents Association
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• v.20 no.12
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• pp.95-102
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• 2020

The purpose of this study is to seek a new understanding of human beings by examining, through the various types of futuristic humans in SF narratives, the changes of human condition and identity, raised by the discussion on the posthuman today. The rapid development of science and technology blurs the line between humans and machines, predicting the birth of the 'new human posterior to the human'. The advancement of technology enables the production of 'human beyond the biological human' through the combination of humans and machines, and humans are becoming more mechanized. On the other hand, machines are gradually developing to the stage of resembling not just the exterior body structure, but the thinking abilities and emotions of human beings. However, by colliding with the traditional view of human beings, artificial changes to the human condition as a result of cutting-edge technology demand a new perspective on the meaning of a new being and changes in human conditions. Therefore, the study examines how human conditions and perceptions have changed in accordance with the evolution of science and technology, and then explores the direction of co-evolution between humans and machines through the various types of futuristic humans that appear in the SF narratives, as well as the potential of futuristic humans as the new subject.

• Journal of Fashion Business
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• v.14 no.1
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• pp.11-26
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• 2010

This study was carried out using personal measurement for female college students who have a great interest in fashion at 20-24 age, and examined somatotype character. As a means of a character type test, the grades were laid by using MBTI which proved to be objective, and relativity between character types was laid by conducting correlation analysis. The conclusions which can be drawn from this study are as followed. 1. In 4 preference index, which was classified by MBTI, Sensing(S) type was the highest of 17.27% at the average and 68.5% at the distribution rate each. The average of Extraversion(E) type was 14.56% and it's distribution rate was 64.5%. Index of types were : Intuition(N) 12.49%, Introversion(I) 11.75%, Perceiving(P) 12.50%. Average distribution rate of each types were : N 31.5%, I 35.5%, P 40.3%. And average of Sensing(S) type was the lowest, 11.09%. Like American Students, the subjects of this study showed higher in the E type than in the I type. The distribution rate of 16 character types of MBTI were : ESTJ 18.5%, ESFP 13.7%, ISTJ and ESFJ 9.7%. But INTP and INFP were low, 2.4% and 0.8%. 2. Average sizes of subjects for this study were : height 160.49cm, weight 51.83kg, bust 83.22cm, waist 65.49cm, hips 90.70cm. As compared with measurement of women at 20-24 age of Size Korea(2004), the subjects of this study showed less, about 0.2-5cm in height, 0.2-2cm in circumference except in waist, and 0.5-3.6cm in length. 3. After examining the relativity between personal measurement categories of the subjects and character type through the MBTI, Extraversion(E) type showed inverse correlation in stature, height, biacromial breadth, and subcutaneous fat thickness of posterior iliospinale. Contrary to the E type, the Introversion(I) type showed positive correlation. Sensing(S) type showed inverse correlation only in biacromial breadth, Intuition(N) type showed positive correlation in most categories including height, width and the subcutaneous fat thickness. Thinking(T) type showed positive correlation in bust point-bust point, chest depth and hip width. Feeling(F) type, on the other hand, showed inverse correlation. The Judging(J) type showed inverse correlation in stature, height, length and the parts of chest. In contrast, Perceiving(P) type showed positive correlation in other categories including biacromial breadth, same as the J type.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.2
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• pp.119-129
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• 2012

Yongdoseo and Guimunwon are described in "Bokgeo(卜居, fixabode)" of "Sanlimkyengje(山林經濟)" written by Manseon Hong. This record is a unique garden conceptual idea applying the principles of Hetu(河圖) and Luoshu(洛書), fanciful gardens which have not been actually constructed. Here, two garden types were concretely described respectively, however the underlying meaning therein cannot be apprehended without exact understanding about Sangsu studies. Therefore, the purpose of this study is to illuminate the meaning contained in Garden illustration and the historical meaning of landscape therein through considering this text. To achieve the purpose of this study, the writer and the compiler who are the background of this writing and the outline of Sangsu studies were investigated. Also, the principles of Saengsu(生數), Seongsu(成數), Yin Yang(陰陽), Four Bodies(四象), Palgwedo(八卦圖), etc. which are in Hetu and Luoshu were considered. The result of this study went through this research process is summarized as follows. First, Hetu Luoshu are conceptual definitions which wholly abstracted the basic propositions of Sangsu philosophy such as the universe change principle, etc., while Yongdoseo and Guimunwon can be said to be operational definitions which apply those as garden composition principle, enabling to experience the meaning contained therein concretely and explain it in a replicable way. This attempt is a unique example, unprecedented in Chinaas well. Second, as a livingspace, garden was selected as a means to concretize operational definitions about the meaning of Hetu Luoshu, and as the property to reproduce the bearings concept, the location and the number, etc. of Hetu Luoshu, Taegukjeong(太極亭), Shipjagak(十字閣), Dondae(墩臺), well, pond as well as various kinds of trees were used. Third, the main motif of Yongdoseo and Guimunwon is the relation between Apriority(先天) and Posterior(後天), and the relation between Constitution(體) and Use(用) of Hetu and Luoshu respectively. That is, Yongdoseo planted evergreen trees such as Shipjangcheong(十長靑) in order to symbolize the universe creation principle which Hetu stands for, i.e. silent, harmonious, orderly and win-win image. In Guimunwon, flowering trees(花木) and fruit trees(果木) were planted freely to express the change of Posterior which Luoshu stands for, thatis, dynamic, disharmonious, disorderly, incompatible(相剋) and changing image. The effects intended to be attained through such planting were, 'freshness and cheerfulness(淸爽)' of Yongdoseo and 'splendidness' of Guimunwon respectively. Sangsu studies based on Hetu and Luoshu is a unique thinking system to the Orient which came from the accumulated wisdom of several scholars from various schools through a long period since ancient times. Therefore, the concept and the theory thereof are profound and huge, and its viewpoints of interpretation are diverse. It is a limit of this study that more in-depth and various consideration was not performed. As a further research project, more empirical study of Orientalism such as Sangsu studies, etc. inherent in Traditional Garden is necessary.