• The Journal of the Korea Contents Association
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• v.9 no.7
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• pp.171-183
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• 2009

The spiritual world of the ancient times has precious values which forms the origin of human thought. This study aims to reevaluate ancient people's particular views on man in their spiritual world reflected through gods' ornaments by studying the human race's fundamental spiritual world gradually disappearing due to science development from Egyptian gods' ornaments expressed symbolically in Ancient mythical components. Although evidently ornaments in Egypt served for decoration, the basic purpose was exorcism as amulets, a shamanistic purpose to be protected from mystical and hostile powers by carrying them on the vulnerable spots of the body. As this aspect indicates, the human race tried to solve their self-insoluble transcendental issues through the help of supernatural power, pursuing to lead their lives there within. As a result, Egyptian ornaments; First, the deity raised their value by deifying human-beings. Second, the nobility enhanced their dignity by having goddesses wear the same skirts as theirs. Thirds, all deities maintained their class society by wearing fpassiums, bracelets, and anklets. Fourth, the resurrection was symbolized through gods and goddesses in charge of the afterlife.

• Journal of Industrial Convergence
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• v.17 no.4
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• pp.103-115
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• 2019

Background: This study was conducted to identify the experiences of nursing students students who participated in jigsaw cooperative learning in medical terminology classes. Methods: Data were collected through in-depth individual interviews and analyzed using the Colaizzi phenomenological analysis methodology. Results: Six categories emerged through experiences of jigsaw cooperative learning of nursing students. The specific categories are 'two contrasting emotions that exist under consciousness', 'progression towards self-directed learning', 'resurrection of community spirit', 'facing the growing self', 'realistic limits', and 'co-operation that has risen above consciousness'. Conclusion: Jigsaw cooperative learning enhances nursing students' self-directed learning and community consciousness. It is a very useful teaching and learning method that encourages growth through community spirit and cooperation. In the future, we propose a study using jigsaw-cooperative learning in various classes.

• Korean Journal of Human Ecology
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• v.15 no.3
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• pp.469-480
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• 2006

Patterns in clothing symbolize some specific meaning that differs across cultures and religions, although patterns have been mostly used to realize human desires to overcome natural hazards in every culture or religion. This research aims to compare animal patterns of Korea (Confucian/Buddhism culture) with those of Byzantine (Christian culture), based upon a research method of literature survey. It is found through the research that both cultures used common patterns, such as dragon, butterfly, bat, honeybee, peacock, fish, and chicken. In the case of dragon patterns, Korea used it to symbolize emperor, dignity, or authority, while Byzantine used it for devil. Bat patterns had different symbolic meanings in both cultures: they mean happiness, longevity, prosperity or many off-springs in Korea while they mean misfortune or unhappiness in Byzantine. On the other hand, the rest of animal patterns, including butterfly, honeybee, peacock, chicken, had quite a similar symbolic meaning. Butterfly means change of life or beginning of new life in Korea, whereas it means resurrection in Byzantine. Honeybee symbolizes diligence, order, and cooperation. Many animal patterns were used in both cultures at the same time. Another difference can be found in terms of the kind of animals; for example, Korea used wild goose, pheasant, giraffe, deer, mandarin duck & turtle, while Byzantine used eagle, snake, pigeon. Of course, each and every animal has its own meaning, mostly positive. Except dragons and bats, both cultures have a similar meaning in most of animal patterns. Generally speaking, Korea used imaginary animals to pray for human happiness, but Byzantine used real animals to pray for resurrections.

• Health Policy and Management
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• v.10 no.4
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• pp.1-19
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• 2000

We have witnessed several kinds of new discourses and practices in health and medicine since the 1970s, such as popular concerns with alternative or complementary medicine, inordinate attention to the promotion of 'healthy' living, rapid resurrection of traditional medicine and ecological management of health. Four structural and situational factors are discussed to underlie these new trends：(i) as 'crisis' in health care of the 1970s was translated into health care reform of the 1980s backed up by neo-liberal political philosophy, the state responsibility for nation's health is being transferred to the individual ；(ii) it resulted from the limits of biomedical paradigm in dealing with chronic diseases；(iii) medico-scientific knowledge of disease is transformed into the subjective discourses and technologies of health in postmodern society ； and (iv) it is deeply associated with the considerable increase in environmental risk perception of health and disease. There are some inherent countervailing forces in these new discourses and practices. First, while they derive from lifestyle-oriented behavioral change, medicalization of life and death is still consolidated in the new trends. Second, inasmuch as new tides are reliant upon science, they. are likely to be remote from techne that means not the practical application of theoretical knowing but a special form of practical knowing. Third, as new discourses and activities accomplished＇in the name of health＇increasingly occupy important strategies in forming the self-identity, they serve as moral apparatus which involves prescriptions about how we should live our lives and conduct our bodies, both individually and collectively. Therefore, two points are suggested to consider seriously whether these streams will succeed in improving the‘healthy’living of all the people. Instead of limiting tile perspective to medicine, healing and health care, a new matrix that interweave welfare, ecology and labor along with them is timely needed for enhancing the health for all. In addition, as the World Health Report fm strongly shows, inequality in health heavily depends upon socio-economic development of a society, and it is not the richest countries that have the best health status, but those that have the smallest income differences between rich and poor.

• Journal of Korean Library and Information Science Society
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• v.50 no.3
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• pp.1-22
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• 2019

Western society has depreciated the Middle Ages as the 'Darkness'. However, if Islam, which led the medieval millennium, had not spread paper and art of papermaking, and Arabic translations to the Western countries, translating and interpreting Arabic manuscripts into Greek and Latin, Gutenberg's printing press, Reformation, and Renaissance could not take place. They were not destructors of ancient knowledge and civilization, but were the protagonists of restoration and resurrection. The base camp is the Mosque and Islamic library(the House of Wisdom), which was referred to as a Muslim community. This study traced Islamic libraries that emerged in the process of establishing the Islamic dynasties and controlling Arabian Peninsula, Africa, Iberian Peninsula. For this purpose, the Islamic library was divided into the caliph library led by the royal families, the public library attached to the mosques, and the private library established by the viziers and scholars, etc. Then, the researcher analyzed history and development, roles and functions, impact and Importance on human civilization, and stagnation and decline, focusing on major libraries that existed in the Islamic cities of Damascus, Mecca, Baghdad, Aleppo, Cordoba, Cairo, Fes, Tunis, etc.

• Cross-Cultural Studies
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• v.37
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• pp.51-79
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• 2014

Seriously depressed by the failure in the first performance of his own drama ${\ll}$The Government Inspector${\gg}$, N. Gogol sought out a space, Italy, which is obviously a turning point for the writer. Here in Italy, the writer could be able to explore an essential foundation for the national identity as well as self-identification of Russian traditional culture, all of which have already been epitomized in the Renaissance period in Italy. The city Rome itself provided Gogol with its grandness and harmonious perfectness, influencing something 'spiritual being' upon the writer. The work under discussion, "Rome," is thus created through these literary circumstances. Though it is made under the different title as "Annuntiata" and it delivers a love story between lovers, the story lines gradually turned into a fiction about the city, Rome. In comparison with city Paris, Gogol himself presents a negative view of the French metropolitan, saying that it is nothing but a by-product of the 19th century civilization. Interestingly enough, Rome for Gogol is totally different; it is the place of sublimity, that is a locus of harmonious, holy, and eternal city. Likewise, this pattern can be said of another description on the two contradictory cities: Paris and Rome. Again, Gogol fully pictures the city Paris as centripetal and Rome as centrifugal, in which the main protagonist makes the reader indulge in his own world. Throughout the story the writer tells us a transformation experienced by his character, and the work ends with an open denouement. Like Jerusalem, Rome is the city of resurrection for Gogol. Yet, this kind of possibility of transformation in the story is exposed to the hero, and it arguably depends on the extent to which he explores the readiness for encountering of 'eternity' in this "eternal city."

• English & American cultural studies
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• v.13 no.1
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• pp.83-103
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• 2013

This paper focuses on the function of suicidal images in the history of art including literature. Death has been romanticized or repoliticized into an existential act of defiance and rebellion in literary works, so questions remain about the correlation between literary suicide and the essence of suicide. Although Jacques Ranciere insists that the order of art contrasts with the order of common people whose acts and gestures can express either their specific purposes nor the rationalities of their frustration, literary suicide reflects the outside life of readers. In fact, images of suicide produces the order of things about the real world. William Shakespeare's Hamlet handled two oppositional self-murder significantly. As Ron M. Brown pointed out, Hamlet, by choosing confrontation, seeks out an end which is voluntary, thus he avoids self-destruction and feels triumph of heroic fashion. Ophelia's self-chosen death stems from loss, frailty and the disintegration of reason, which demeans the act and diminishes her from the tragic to the pathetic(16). In the $19^{th}$ century, the resurrection of Ophelia acted as the context for later periods where life itself is fictionalized from the differing periods of network of signifier and texts. Finally, in Ophelia's case, fiction became life(Brown 285). Her suicidal image was fixed in the Victorian Culture whose visual discourse was strikingly similar to that of the men. Likewise, the ambiguities of the suicide became intertwined with the social, cultural issues of a certain period, and the paradigm of suicide was conformed to the changing needs of successive generations. However, if literary art understands that a European culture grappled with the almost impossible task and coming to terms with this strangest and most persistent of phenomena, it will be able to focus on of the multi-layered suicide by recognizing the inherent instability of the verbal sign which cannot reveal the design and grammar of truth.

• Journal of English Language & Literature
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• v.58 no.4
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• pp.723-752
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• 2012

Although his mythic poetry deals with the fall and resurrection of Albion as the origin of humankind, William Blake (1757-1827) simultaneously links it to the professionalization and unification of disciplinary knowledge itself. He particularly takes a great interest in the cross-referential relation of poetry to science. He argues for the communication of poetry and science on equal footing with each other without the former's prioritization over the latter, or vice versa. In his works Vala, or The Four Zoas (1797-1807) and Jerusalem: The Emanation of the Giant Albion (1804-1820), on which I focus in this essay, Blake's primary problematic is to display strong conflicts among different systems of knowledge. I approach this issue in light of the ideological clash of Newtonian thought, Romantic thought, and postmodern thought. In his poetry, Blake thematizes the very clashes of these different thought patterns. From the standpoint of Romantic thought, first of all, Blake problematizes Newtonian Enlightenment. He criticizes abstract universalization both in poetry and science, which Urizen, one of four Zoas, propagates. Protesting against Urizen's Newtonism, Los values "living form." Thus, Blake demonstrates, through this figure, that poetic imagination and scientific organicism are discursively communicative. Blake, however, also questions the network of Romantic science and Romantic poetry so as to suggest what current critics would call postmodern thought. Blakean postmodernism pursues the self-similarity of organic structure in science and poetry. Precisely, Blake sees polypus as a proliferation of organic body; he arranges four Zoas' self-repetitive stories in a non-linear way. Blake aspires for the conflicting coexistence of different thought patterns.

• Journal of the Korean Society of Costume
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• v.18
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• pp.321-337
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• 1992

Fashions are constantly subject to change, so that forecasting trends in fashion is very difficult and the forecasting is very important. The reason is that forecasting is identifying a hot trend for the next days' business and projecting the future. The purpose of this study is to suggest the realistic forecasting theory identify fashion trends at present, further forecast fashion trends to 1995. For this study, historical models (th historical resurrection model, the historical continuity model) and the art movement model among the behavioral science models which was suggested in 1986 by Geoge B.Sproles were selected. According to this study, was exhibited. This curve was resulted from relation between 1980s fashion trends and the behavioral science models of fashion. Fashion trends to 1995 through will be followings; 1. Body Conscious look as one of the characteristics of modern fashion will bi continued throughout 1990s' fashion trends. 2. The attraction of Mini style was started from the middle of 1980s, recently gets near micro mini and super shouts, These are representative of the historical continuity model. 3. Mini look as revivals of '60s in early 1990s fashion trends. This phenomenon identifies that "Fashion is repetition" 4. When Mini look and super shorts reach, will not progress any more. In this time, will bi seen transfer of style be using classic style. Tat is modern classic will be appeared. also this condition is same from late 1960s to early 1970s. In view of the historical base, the action of the varieted pants will be prominent. 5. Fashion trends which passed through this process will transfer from young look to elegant look. In this time, designers will retrospect '30s and '50s fashion trends, and then will design modern feminine look. 6. Ethnic look, the fashion trend after that condition will be accelated feminine look. This look with the feminine look will reveal rich, colorful, elegance feminine image. 7. In 1980s, activity and function in clothes were demanded. The clothes which are considered these condition will be demanded continuously. 8. The variety of fashion will appear as mixmode and new coordinate look in a clothes simultaneously in fashion of '90s. And these looks will creat mixed beauty. 9. Pop art, op art, graphic art will be not only development of textile but also movement of fashion soul in 1990s. The fashion behavior will be continuously scientificated.

• The Journal of the Korea Contents Association
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• v.20 no.9
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• pp.638-647
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• 2020

This study reflects on suffering, a theme of anthropology, from a Christian theological point of hope. It suggests that suffering is not a negative experience, rather a medium of hope that can be a positive driving force in life and an opportunity to reach personal maturity. It aims to deepen the content of anthropology regarding the meaning of suffering by discovering a new harmony within the relationship between pain and hope. The book of Job denies the theodicical concept that justifies suffering as punishment for human sins and opens a new horizon of understanding the suffering as a space of hope, where men can experience the Love of God in the relationship with God. In his theology of suffering, Moltmann broadens and deepens the horizon of understanding as the book of Job discovered. First, he interprets the history in the hope of an eschatological future when the resurrected Jesus Christ will bring the final victory over evil and suffering. Then he invites men to proactively resist the absurdity and suffering revealed through this interpretation. Second, Moltmann reflects on the problem of suffering in the concept of the Trinity of God who endures active suffering with love for men shown in the crucifixion of Jesus Christ. He offers another hope that enables men to overcome the suffering in God's love. Therefore, the Christian faith can confess that we can hope in suffering.