• 제목/요약/키워드: SPIRIT

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'기(氣)' 현상에 대한 철학적 고찰 (Philosophic Investigation of the 'Ghi(氣)' Phenomena)

  • 이현주
    • 동서간호학연구지
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    • 제3권1호
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    • pp.50-67
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    • 1998
  • When recognition of the Ghi(氣) which exist in all things, is changed on the aspects of the science of nursing, the view of health and nursing will be more efficient and can be developed as the proper concept for Korean culture. I think it is nessary to confirm which philosophical basis of the will be applicable to nursing and how to it has to be developed. Therefore I can for the research of the Ghi phenomena to attain the Thoughts of philosophy that is appropriate to expound those phenomena. And I attempt to induct "the fusion of horizons" to unify the view of the I world between Korea and the West. The Ghi is very energetic and omnipresent among the universe, Nature, and the human being. So it can organize all the primary elements of mental and I physical function of human as like life, mind, breath, feeling, energy, etc. A general concept of the Ghi is described as follows ; (1) The Ghi is the origin and essence to organize the universe, Nature, and the human being. (2) It is the perpetually movable thing. (3) And there are continuous transmission between the Ghi of the universe and the human through 'body, mind, and soul. For review on the philosophic basis of the Ghi, I studied out the identity of the doctrine of Li and Ch'i(理氣論) in the field of philosophy of Korea and the West. In Korea, the concept of the Vigor is based on Ch'i monolism(기일원론) and Li Ch'i dualism (이기이원론) of Yul-gok Lee's, Toi-kye Lee's, Hwa-dam's, and/or Hekang's. These are indispensable for the view of the world of Korea as Metaphysical ideology, Concrete science, Materialism, Ontology, and Epistemology. From the viewpoint of the philosophy of the West, the doctrine of Li and Ch'i(이기론) of Korea is identical with the doctrine of Li and Ch'i(이기론) of Joo-ja, Idea of Plato, Metaphysics of Aristotle, World Spirit(Weltgeist) of Hegel, and Existentialism of Heidegger. In the nursing theory of the West, some of them referred to the Ghi as like Energy field theory of Rogers and Energy exchange of Neuman. Though there are different in terminology, "energy" and the "Ghi" are induced comparable therapeutic action between the human and the environments. With the nursing theory of Korea, I have made an attempt to compare the Ghi with metaparadigm of nursing-the human being, the environment, the health, and the nursing. For the most part, the alternative therapy is resonable to the frame of the nursing theory of Korea. It is easy to apply alternative therapy on the every spot of nursing. So this therapy could be a kind of forms as nursing therapy in the nursing centers where take the duties of supporting in local societies. In result, independent nursing intervention will be activated by the nurse who puts up with the major parts. It is available to apply this therapy to palliation of pain, insomnia of infant, Sanhujori (산후조리), pain of menstruation, arthritis. And the alternative therapy makes it possible to propose the nursing model which represent originality, tradition, and history of the nursing of Korea. Additionally, in the field of the nursing, it is indispensable to choose a suitable methodology which is considered whether it is matched with a theory of philosophy in the boundary and object of the research. Because there are many way to get the knowledge of nursing related to the Ghi. In the science of nursing, context of sociocultural background and frame are required to understand the person who need to take care of (nursing client). But the value systems of the West and the East are distinctive each other as well as the behavior of health persuance. Therefore it is the basic research data of great worth to review philosophical the Ghi phenomena which is well known to Korean.

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담배소송 중 담배회사의 과학적 근거 오용과 과학자 포섭 활동 (The Tobacco Industry's Abuse of Scientific Evidence and Activities to Recruit Scientists During Tobacco Litigation)

  • 이성규
    • Journal of Preventive Medicine and Public Health
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    • 제49권1호
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    • pp.23-34
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    • 2016
  • 국민건강보험공단이 담배회사를 상대로 손해배상 청구소송을 진행 중에 있다. 담배회사는 전통적으로 소송 진행 과정에서 과학적 근거를 오용하거나 과학자를 포섭하여 소송을 유리한 방향으로 이끌어 가기 위한 노력을 해왔다. 본 연구는 전 세계적으로 주목 받고 있는 국민건강보험공단의 소송 과정 중 담배회사의 전략을 분석하였다. 선행연구를 통해 이미 밝혀진 담배회사의 담배소송 전략을 이해한다. 국민건강보험공단 소송 중 법원에 제출된 소장, 준비서면, 증거자료 등에 대한 내용분석을 통해 담배회사의 소송 전략을 파악한다. 국민건강보험공단의 소장 내용 중 첨가물 사용과 관련된 쟁점에 대해 담배회사는 세계보건기구의 "Tobacco: deadly in any form or disguise(2006)" 보고서 중 'American spirit'과 같은 천연담배로 광고하는 담배제품에 대한 의견을 마치 첨가물이 들어간 제품과 천연담뱃잎을 사용하는 담배제품 간 위험성이나 중독성에 차이가 없다는 내용으로 준비서면을 작성하였다. 하지만 원래 보고서 내용은 첨가제가 들어가지 않았다고 광고하는 천연담배의 위험성을 경고하는 내용이었다. 즉, 보고서의 작성 의도를 무시하고 정반대의 해석으로 과학적 근거를 오용하였다. 또한 준비서면 내 다른 해외자료들은 영문 그 자체로 참고문헌에 수록하였지만 세계보건기구 보고서는 한글로 번역하였고, 그 이유는 아마도 보고서 제목의 "deadly"가 부담스러웠던 것으로 해석된다. 또한 국민건강보험공단 소송 이전에 제기되었던 개인소송 중 담배회사가 법원에 제출한 증거자료의 일부를 분석한 결과 담배회사의 컨설턴트로 활동한 과학자의 연구결과를 증거자료로 제출한 것도 확인할 수 있었다. 국내 담배소송에서도 해외사례와 마찬가지로 담배회사의 소송전략은 유사했다. 담배소송 결과는 담배규제정책에 막대한 영향을 미친다. 성공적인 소송을 위해 보건의료분야 전문가들은 담배회사가 제출하는 방대한 분량의 의견서와 증거자료에 대한 적극적인 관심을 가져야 한다. 또한 담배회사의 과학자 포섭활동을 인지하고 세계보건기구 담배규제기본협약(Framework Convention on Tobacco Control) 제5조3항의 권고사항처럼 담배업계와의 협력을 거절해야 할 것이다.

미수(眉叟) 허목(許穆)의 연천 은거당(恩居堂) 정원 복원을 위한 연구 - 십청원과 괴석원을 중심으로 - (A Study on the Misu Heo Mok's Eunguhdang's in Yeoncheon for the Garden Restoration - Focusing on the Ten Evergreen's Garden and Oddly Shaped Stone Garden -)

  • 노재현;김화옥;박율진;김영숙;박주성;신상섭
    • 한국전통조경학회지
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    • 제33권2호
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    • pp.21-35
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    • 2015
  • 본 연구는 미수 허목의 정원 유적인 연천 은거당의 공간구성 및 정원적 특질을 구명하기 위해, "미수기언" 등의 시문과 고지도 그리고 소치 허련의 <연천 태령십청원도>를 중심으로 은거당의 입지와 핵심 정원인 십청원과 괴석원의 공간구성, 정원식물과 시설 등을 조사 분석한 것으로 연구 결과는 다음과 같다. 은거당의 건물은 안채, 사랑채, 별묘 그리고 행랑채 등이며 정원은 안채와 별묘 사이의 십청원과 녹봉으로 이어지는 후원 그리고 사랑채 전정의 괴석원 등으로 모두 괴석을 정원시설로 중요하게 활용한 것으로 확인된다. "십청원기" 등 기문 분석과 후손의 인터뷰 결과, 십청원은 하도를 표방한 용도서를, 괴석원은 낙서를 상징한 귀문원을 구현하고자 한 석정(石庭)의 형태를 갖는 정원으로 추정된다. 또한 십청원에 도입된 상록식물은 용도서에 등장하는 십장청(十長靑)의 식물과 일치하는데 이를 통해 맑고 시원한 이미지를 추구한 것으로 판단되며 괴석과 함께 활용함으로써 성리학적 격물치지(格物致知)와 불로장생의 도가적 이상세계의 소우주를 구현한 것으로 이해된다. 또한 괴석원과 주변에 도입된 화려한 화목과 화초는 귀문원에서 찾을 수 있는 변화의 용(用)을 의미하며 십청원의 상록식물과 대비를 이룬다. 더불어 은거당 정원에 도입된 괴석은 미수의 전서체에서 느껴지는 기이함과 동질의 미적 대상으로서 창고미(蒼古美)와 고태미(古態美)를 창출하고자 한 것으로 파악된다. 궁극적으로 미수는 상록식물로 바탕을 삼고 화훼류로 변화를 꾀하며 기(氣)의 체(體)와 골(骨)에 해당하는 괴석을 둠으로써 그 뜻을 더욱 견고히 한 것으로 추론되며 이는 은거당의 정원적 특질로 귀착된다. 본 연구에서 얻어진 은거당 정원의 의장적(意匠的) 특질은 향후 은거당 복원의 기초자료로 활용되기를 기대한다.

현대패션디자인에 나타난 동양의 미의식 연구 (A Study about the Aesthetics of Oriental in Modern Fashion design)

  • 임영자
    • 복식
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    • 제30권
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    • pp.261-274
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    • 1996
  • In the present age dominate by both cer-taingty of 1% and uncertainty of 99% 'Fuzzy thinking' of Bart Kosko that is the way to solve the problems by the scientific way through a worldview of Buddhism or Taoism greatly prevails around the world over 'Lateral greatly prevails around the world over 'Lateral thinking' and the authenticity or the right and-wrong of the uncertainty which is the thinking way to find the answer of the problems of illogical way of Edward de Beno against the western vertical thinking were Concurrently fashion designers over the world also adopt the oriental elements. But there exist differences of thoughts between the orient and the occident. And they have dif-ferent thinking way of aestheticism and references of the value on the beauty. Not only beauty but the view through the mind as intuitional thought in which not only the rec-ognition of sense but also the rationalism and the naturalness play key role. The aesthetic sense in the orient contains both the truth and virtue. 2) The beauty of the mean It's from the thought of neutralization of Confucius. The mean or moderation state which in harmony with ethical virtue and aes-thetic beauty is the ideal and is the ultimate. Therefore the thought of Confucian is the creativity in which the balance and the har-mony is most important. Fashion design is also one of the representation of the mean because the spirit of the designer is harmonized for-mlessly with the object of the model of the fashion design. 2) The beauty of skillfulness It indicates the Taoism of Lao-tzu and Chuangtzu. It takes a super-artistic declar-ation that human can feel and recognize the color of colorlessness the sound of sound-lessness and the taste of tastelessness. The thought of arts affected by Taoism is 'ad-vanced age' called the beauty of skillfulness. The view of arts of lao-tzu takes the beauty of cosmos and the nature as a standard. Es-pecially the beauty of inactivity is recognized by the linkage between the beauty and the ugliness. And these things appear in fashion design as a design element such as humor or exaggeration. 3) The beauty of non-dualism It is thought of Buddhism that all evil passions of worry occur form the opposition in dualism. Finally this thought leads to that everything is consistent and truth is only one from the point of view that virtue and vice has on linkage that is 'no virtues no vices' and 'one with two, two, with one, one is not two' A big tendency like this became the root forma-tion of the thought of the oriental arts. 3. Characteristics of the oriental aesthetic sense on the present fashion design 1) The formation of the fashion design on the oriental elements In the picture-incantation which was a representation of an era when the thought of 'cosmic dual forces' dominated the basic polygons of 'a circle square triangle' means both 'one two three' and 'the negative positive mean' of cosmic elements. From this point of view the was of planner cutting in the Orient is dif-ferent from that of the Occidental which is in three-dimensional. The planner polygon type of the cut-pieces comes to have the meaning of the three-dimension when they consist of a suit that has the combination of each cut-piece. This shows the consistency with the principle of cosmos creation of Taoism that one is two two is three and three is every-thing. 2) The coloring and the symbolic represen-tation of the fashion design on the orien-tal elements The sense on the colors in the Orient from the thought of 'the cosmic dual forces and the five elements' is not the experi-enced from the knowledge but contains the consideration of philosophy Five-primary-color representing compass directions Blue(East) Red(South) Yellow(Center) White (West) and Black (North) is called ' the posi-tive' for this five-primary-color secondary-color which comes from the compound of the primary colors is called 'the negative' The thought of 'the cosmic dual forces and the five elements' is also an theory containing the natural order of the cos-mos and this shows the perceptional differ-ence that they are not conceptual but to be recognized and fell directly. A thought of Buddhism which is 'Colors are colorlessness and Clolorlessness are color's proves that. 3) The pattern and symbolic representation of the fashion design on the oriental elements The pattern as a visual style is a figure of symbolic representation which adopt the mental and physical world of human and are the compo-sition of artistic revelation of the human nature and the religous thought of incantation. Es-pecially the symbolic representation of the oriental thought of Confusion. Buddhism and Taoism There are patterns such as plants aminals the oriental four gods and geometry. From the above it's the time toward the 21'th century when the world is constructing one global area and one historical zone. And the exotic mood of the Orient represented in the fashion which doesn't make the common feeling in general does not cease to develop only to express the visual modeling but also adopts the thought religion and the art which are the root of the Orientail and contains inherent willing of modeling.

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합리성의 추구와 수학교육 (The Persuit of Rationality and the Mathematics Education)

  • 강완
    • 한국수학교육학회지시리즈A:수학교육
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    • 제24권2호
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    • pp.105-116
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    • 1986
  • For any thought and knowledge, its growth and development has close relation with the society where it is developed and grow. As Feuerbach says, the birth of spirit needs an existence of two human beings, i. e. the social background, as well as the birth of body does. But, at the educational viewpoint, the spread and the growth of such a thought or knowledge that influence favorably the development of a society must be also considered. We would discuss the goal and the function of mathematics education in relation with the prosperity of a technological civilization. But, the goal and the function are not unrelated with the spiritual culture which is basis of the technological civilization. Most societies of today can be called open democratic societies or societies which are at least standing such. The concept of rationality in such societies is a methodological principle which completes the democratic society. At the same time, it is asserted as an educational value concept which explains comprehensively the standpoint and the attitude of one who is educated in such a society. Especially, we can considered the cultivation of a mathematical thinking or a logical thinking in the goal of mathematics education as a concept which is included in such an educational value concept. The use of the concept of rationality depends on various viewpoints and criterions. We can analyze the concept of rationality at two aspects, one is the aspect of human behavior and the other is that of human belief or knowledge. Generally speaking, the rationality in human behavior means a problem solving power or a reasoning power as an instrument, i. e. the human economical cast of mind. But, the conceptual condition like this cannot include value concept. On the other hand, the rationality in human knowledge is related with the problem of rationality in human belief. For any statement which represents a certain sort of knowledge, its universal validity cannot be assured. The statements of value judgment which represent the philosophical knowledge cannot but relate to the argument on the rationality in human belief, because their finality do not easily turn out to be true or false. The positive statements in science also relate to the argument on the rationality in human belief, because there are no necessary relations between the proposition which states the all-pervasive rule and the proposition which is induced from the results of observation. Especially, the logical statement in logic or mathematics resolves itself into a question of the rationality in human belief after all, because all the logical proposition have their logical propriety in a certain deductive system which must start from some axioms, and the selection and construction of an axiomatic system cannot but depend on the belief of a man himself. Thus, we can conclude that a question of the rationality in knowledge or belief is a question of the rationality both in the content of belief or knowledge and in the process where one holds his own belief. And the rationality of both the content and the process is namely an deal form of a human ability and attitude in one's rational behavior. Considering the advancement of mathematical knowledge, we can say that mathematics is a good example which reflects such a human rationality, i. e. the human ability and attitude. By this property of mathematics itself, mathematics is deeply rooted as a good. subject which as needed in moulding the ability and attitude of a rational person who contributes to the development of the open democratic society he belongs to. But, it is needed to analyze the practicing and pursuing the rationality especially in mathematics education. Mathematics teacher must aim the rationality of process where the mathematical belief is maintained. In fact, there is no problem in the rationality of content as long the mathematics teacher does not draw mathematical conclusions without bases. But, in the mathematical activities he presents in his class, mathematics teacher must be able to show hem together with what even his own belief on the efficiency and propriety of mathematical activites can be altered and advanced by a new thinking or new experiences.

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기업가정신과 창업준비가 사업성과에 미치는 영향에 관한 연구: 창업인프라 활용 매개효과 중심으로 (A Study on the Influence of Young Entrepreneurs' Entrepreneurship and Entrepreneurial preparation upon the Entrepreneurial Performance: Centered on Mediated Effect of Entrepreneurial infra system using)

  • 박재환;안태욱
    • 벤처창업연구
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    • 제11권1호
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    • pp.39-47
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    • 2016
  • 청년들에게 올바른 창업을 위한 준비와 기업가정신을 발휘할 수 있는 잠재적 창의적인재 육성과 배출은 국가의 성장과 더불어 다양한 부가가치 창출뿐만 아니라 선진국으로 진입하기 위한 경제발전에 중요한 요소이다. 그렇기 때문에 최근 창업에 많은 관심과 지원이 집중되고 있는 실정이다. 하지만 사업성과를 창출하기 위해서는 단순히 창업증가율보다 적극적인 투자와 정책지원으로 창업생태계가 조성될 수 있도록 창업인프라 구축과 활용이 전제가 되어야 성공적 창업을 육성해야 할 것이다. 그래서 본 연구는 국가적 경제발전과 다양한 부가가치 창출이 가능한 기술, 지식서비스 분야 창조형, 기회형 창업가 203명 청년 CEO를 대상으로 실증 분석을 하였다. 연구결과, 기업가정신과 창업준비는 사업성과에 정(+)의 유의한 영향을 미치는 것으로 나타났다. 기업가정신은 창업인프라 활용에 직접적인 영향이 없는 것으로 나타났다. 창업준비는 창업인프라 활용에 정(+)의 유의한 영향을 미치는 것으로 나왔다. 창업인프라 활용은 사업성과에 영향이 없는 것으로 나타나 인프라 활용만으로 사업 성과로 이어지기는 힘들다는 결과를 도출했다. 마지막으로 매개효과 검증에서는 기업가정신이 사업성과에 미치는 영향에서 창업인프라 활용 매개효과가 없는 것으로 나타났다. 기업가정신을 갖춘 청년CEO는 창업인프라를 활용하지 않아도 성과를 창출하는 것으로 나타났고 반면 창업준비가 사업성과에 미치는 영향에서 창업인프라 활용의 매개효과 역할 검증한 결과 유의한 정(+)의 관계로 나타났다. 즉 창업준비 단계에서는 창업인프라를 적극적으로 활용하는 것이 보다 성과를 높일 수 있다는 의미 있는 결론을 도출했다. 본 연구를 통하여 사업성과를 높이기 위해서는 청년 CEO를 대상으로 기업가정신 교육과 창업가 역량 함양을 위한 노력이 필요하며, 창업준비 단계에서 체계적으로 접근하고 다양한 창업인프라 활용을 적극적으로 활용하는 것이 사업성과를 높이는데 중요한 요인이 된다는 결과를 도출했다.

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동양회화의 경영위치(經營位置)에 의한 여백(餘白)의 미(美) 연구(硏究) (A study on the beauty of space by overall arrangement and composition of a picture in Oriental painting)

  • 이승숙
    • 조형예술학연구
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    • 제11권
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    • pp.201-220
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    • 2007
  • 본 논문은 동양회화(東洋繪畵)에 있어서 경영위치(經營位置)에 의한 여백(餘白)의 미(美)를 두 가지 관점(觀點)에서 고찰하였다. 첫째, 화면구성(畵面構成)의 일환인 경영위치(經營位置)로 드러나는 여백(餘白)의 처리 방법에 대한 기존의 방법론을 사료(史料)를 통하여 분석(分析)하여 체계적으로 정리하였으며, 둘째, 여백(餘白)의 미(美)에 대한 전통적(傳統的) 관점과 본인의 관점을 비교하여 그 차이점을 파악(把握)하였다. 대부분의 선행연구(先行硏究)와 자료(資料)는 여백(餘白)의 운영(運營)과 표현방법이 거의 수묵(水墨), 산수화(山水畵)에 집중되어 있었기 때문에 본인은 채색(彩色)위주의 작업을 하면서 여러 조형요소 가운데 사물간의 구성 및 색채(色彩)간의 조화(調和)를 통한 화면공간의 운용문제에 대해 연구하였으며, 동양회화의 회면구성을 담당하는 경영위치(經營位置) 요소 가운데 여백(餘白)의 미(美)를 새롭게 평가하고 인식(認識)하는 계기를 마련하고자 하였다. 수묵화(水墨畵)와 달리 채색화(彩色畵) 분야에서 제대로 인식(認識)되지 못했던 여백(餘白)의 운용에 대한 표현성의 확대와 그 의미를 살펴보았으며 이를 통해 표현기법이나 표현 언어 측면에서 공통점을 갖는 다른 예술분야(藝術分野)와 연계(連繫)하여 연구 분석함으로써 여백(餘白)의 표현과 그 감상의 경계가 결코 회화(繪畵) 한 분야에만 국한되지 않음을 연구하였다. 여백(餘白)의 개념(槪念) 및 표현방법에서는 여백(餘白)과 공간(空間)의 기본개념을 탐구하고 분석하면서 동양사상(東洋思想) 속에 나타나는 여백개념(餘白槪念)을 정리하였고 경영위치(京營位置)의 형성과 변천을 정리하고 원개념(遠槪念)을 정리하였다. 본인은 작품창작에 있어서 사물의 본질(本質)을 파악하여 표현하기 위한 방법으로 형사적인 측면과 신사적(神似的)인 측면을 함께 고려하였다. 형사적(形似的)인 측면에 해당하는 드러난 형상의 표현은 대체로 격물치지적(格物致知的) 측면을 고려하였으며, 사의적(寫意的) 측면에 해당하는 무형(無形)의 형(形)은 창작 주체의 정신과 합일되는 '물화(物化)'의 경지에 이르고자 노력하였다. 그 안에 내재된 정신성을 표출하기 위하여 장자(莊子)가 제시한 '심제(心齊)'와 '좌망(坐忘)'의 경계를 추구하면서 정신적 수양의 경지에 이르고자 하였다. 정신적 수양이 작품 속에 투영될 때 화면에 외형적인 형태와 더불어 내재된 본질도 함께 전달될 수 있으며 화면 속에 표현된 형상(形象)의 이미지는 현실에서 체득(體得)한 심미적 경험(經驗)을 바탕으로 하는 것이라 보았다. 본 논문은 역대(歷代) 화가(畵家)들과 이론가들이 남긴 역사적(歷史的) 유산(遺産)들을 근거(根據)로 전통(傳統)을 계승(繼承)하고 변호시켜 재창조(再創造)함으로써 본인 작품의 정체성(整體性)을 확립해야 한다는 사실을 알게 되었다. 본인이 추구하고 지향(指向)하는 작품세계의 정체성(整體性)을 확립하기 위해서 전통(傳統)과 현대(現代)를 창조적(創造的)인 방법으로 융화(融和)시켜 향후 작품의 방향성(方向成)을 찾고자 하였다.

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유영국(劉永國)의 초기 구성주의: <랩소디>(1937)에 나타난 유토피아니즘 (Yoo Young-kuk's Early Constructivism: Utopianism in (1937))

  • 유영아
    • 미술이론과 현장
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    • 제9호
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    • pp.93-121
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    • 2010
  • This study is about Yoo Young-kuk's early works which show constructivism, especially focus on his debut painting, for the 7th Dokuritsu Bijutsu Kyokai(獨立美術協會, the Independent Fine Arts Association) in Tokyo in 1937. The work was painted 2 years after he had started his study in Japan in 1935. It was the first painting that applied Constructivism. played an important role for Constructivism to be a leading art in his abstraction. After this picture, Yoo was soon devoted to the principles of Constructivism-- Faktura(material), Tektonika (tectonics), Tekhnika(technique), space, construction-- in his painterly reliefs. This article examined why Yoo concentrated on Constructivism for , what the characteristics were, and what influences were on other works from 1935 to 1949. In addition, I investigated in which period was painted and how Constructivism was spread in 1930s and early 1940s in chapter 2. I scrutinized Rhapsody in chapter 3. When Yoo created Japan was under the Fifteen Years War(1931-1945), and a major discourse was the Japanese Spirit at that time. It was connected with construction of an ideal nation which the Japanese ultra-national fascism pursued. This ideological pursuit was intended to unite the Japanese people for total war system and to restore a national dignity which had been fallen down due to Manchurian Incident(1931). Thus, on the hand, Kokusai Bunka Shinkokai(國際文化振興, The Society for International Cultural Relations) and the Nippon Kosaku Bunka Renmei(日本工作文化連盟, Japanese Werkbund) were supported financially by the Japanese government. On the other hand, the government enacted regulations to opposing parties which would distract Japanese people's unification. As for the Japanese art world, the merge of art groups was carried out through remodeling of Teikoku Bijutsuin(帝國美術院, The Imperial Fine Arts Academy) in 1935. This brought out continuous dispute and disorder. Young artists who felt difficulty of entering an entry of Imperial Fine Arts Exhibition repeatedly grouped and disbanded for small art groups to build their standing, which they pursued Surrealism and Abstract art. Among them Constructivism was considered as the latest trend and was popular in craft, design, architecture as well as fine arts. In the year before he painted , Avant-garde theatres including Constructivism theatre were introduced in a feature article of September, 1936 in Atelier, which was dealing with mainly avant-garde arts. Books related with Constructivism were translated into Japanese, and Gestaltung Education had become active since the publication of A Compendium of Gestaltung Education("構成敎育大系"(1934)), Salvador Dali(1904-1989) was also introduced, so Surrealism was drawn more attention by young artists. reflected popular trends. Yoo analyzed the Japanese avant-gardists' archaic taste in the Independent Art Association that he submitted his painting to. And then he entitled 'Rhapsody' which derives from Ancient Greek's epic poetry and deliberately set up images in a scene. In chapter 3, I examined a theme which was planned carefully by sorting favorite images from the Japanese Surrealism. was a result that Yoo Young-kuk observed objectively the phenomenon that young artists dreamt of Utopia or longed for Nostalgia passively and lethargically under wars. And then he otherized himself from that circumstance. First of all, for he used the typical icons of Japanese Surrealism such as the horizon, flowing clouds, and vast plain that were considered stereotypes of Arcadia. He, however distinguished himself form those Japanese Surrealists. He made his own vision about Utopia by referring Lyubov Popova(1889-1924)'s stage design. His objective point of view was expressed by positive and dynamic images of structure and human's actions. Constructivism which was attempted in had an effect on other early constructive works, and the principles of Constructivism were sought hard in reliefs, paintings, and photos.

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한국 여성의 수발양식 관한 연구 -조선시대 여성 수발법을 중심으로- (A Study on the form of korean Women's Hair Style-From the Viewpoint of Woman's Hair Style in Cho-Sun Dynasty-)

  • 정상숙;조효순
    • 복식
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    • 제41권
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    • pp.95-105
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    • 1998
  • SOO-BAL(Hair Style) is a method Which match hair style to face and clothes with using hair covering and protecting the head. Also SOO-BAL includes personal ornaments using to avoid one's hair be disheveled. In a standpoint of beauty and spirit, etiquette SOO-BAL is a very important thing as one being dressed up. Until now, since just a form of hair style have been studied, hair styling process is nothing to be known and studied. Time after time, our unique traditional SOO-BAL is forgotten with clothes and then this th-esis will be classified hair styling form follow-ing a form of hair style in royal palace of the C-hosun dynasty. According to the record of HAE DONG HISTORY, it shows the same of attire between Ko-rean and chinese style in ae of the chosun. The reason in that there were no any certain boundary border and the interaction of culture between two countries was happened spontaneously at ancient time like the GOCHO-SUN age. Until the period of the three states, the korean attire be changed had gone with chinese one s-imilarly. The chinese form gave to influence on the EONJIN MEURI·POON-GI-MYEONG MEURI·JJO-CJIN MEURI·MOOK-EUN GOONG-BAL MEURI·OL-LIN MEURI·SSANGSANG-TU ME-URI be drawn wall painting in the KOKUR-YU. And a gold chignon accesso-ry unearthed in a MOO-RYOUNG royal mausoleum is proof of the korean attrire be changed with chinese. In the shilla dynasty at three years after Cjin-Deuk(A.D. 649) reign. It was recorded that the dynasty let women wear the form of chinese attire. Also in the koryo dyn-asty, a rod-like hairpin (BIN-YEU) and DANG-GI employing EON-JIN MEURI was used. The SOO-BAL based on the Confucianism had lots of regulations which limited to use ornaments with classes of society in the CHOSUN dynasty. Until YOUNG CHO and CHUNG CHO period. EONJIN MEURI be decorated GACHAE was announced by dynasty as ind-ulging in luxury. Women of yangban used a rod-like hairpin and a chignon accessory made by jewerly. And 1-owly women weared a rod-like hairpin made of born and wood to perfom EONJIN MEURI with PUNCHAE. Most unmarried women decorated with DDA-AH-NEULIN MEURI, GUI-MIT MEURI, specially in palace with SAE-ANG MEURI. At palace, one put on a full dress with KEUN MEURI, and a simple dress with ER-YEO MEURI be decorated DDERL-JAM The CHOP-JI MEURI manifested social rank, class. Kids at CHO-SUN age had BA-DUK-PANMEURI and JONG-JONG MEURI. The ornament things are GACHE, DDERL JAM with EON-JIN M-EURI, and all kinds of rod-like hairpin and chignon accessory used in JJOK MEURI. IN DANGGE, JE-BI-BURI DANGGI used by ummarried women. DO-TOO-RAK DANGGI and AP DANGGI on a dress suit, and BE-SSI DANGGI used by 3∼4 years ungrown kids etc. were used. And at palace, kinds of CHUPJI used with JJOK MEURI showed social rank. In CHOSUN age, women want to keep shiny hair washed at TA-NO festival day, a treatment of bald hair used a forked remedy. In CHOSUN age, woman Soo-Bal hair style has DAE-SOO·DDEU-KOO-JI MEURI·CHO-P-GI MEURI·EON-JIN MEURI·SAE-ANG MEURI· and so on. We could find out Soo-Bal was developed very well by these variety hair styles. I attatched all of the hair style pictures step by step, and also explained detail my research foll owing these pictures.

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무릎 이상에 대한 자화전이 위상감각에 의한 정량분석법 (Quantitative Analysis of Magnetization Transfer by Phase Sensitive Method in Knee Disorder)

  • 윤문현;성미숙;인창식;이흥규;최보영
    • Investigative Magnetic Resonance Imaging
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    • 제10권2호
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    • pp.98-107
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    • 2006
  • 자화전이영상 (MTI)은 무릎의 연골조직, 활액, 연대 등에 있는 거대분자에 붙어 분자운동에 제한을 받은 수소와 비교적 자유로운 물 분자의 수소가 두 가지 자화 상태로 서로 교환되고 있는 상태에서 한쪽 자화상태를 RF 펄스를 사용하여 포화시키면 다른 자화 상태가 교환 상황에 따라 그 신호강도가 달라지면서 영상의 대조도를 이룬다. 교차이완은 수소의 T2 이완시간이 다르면서 생기는 두 스핀 풀로 모델화하여 물 분자와 거대분자 사이의 쌍극자들의 상호교환 뿐만 아니라 물분자와 거대분자의 수소 화학교환으로 설명된다. 이에 의학영상에서 가장 필수적 요소인 신호강도와 대조도를 조절하는 능력으로서 양성자 밀도와 T2 강조 무릎영상을 획득하여 비정상적 조직과 그 변화 위에 시퀀스와 더불어 무릎 조인트의 중간신호들에 의해 무릎 연골주위의 다른 조직과의 신호강도 차이를 더욱 높이기도 한다. 또한 지방억제 기술은 조직 대조도를 증대시키고 화학전이 인공물을 제거할 뿐 아니라 움직임과 관련한 고스트 인공물을 감소시킨다. 이와 같은 지방 포화억제는 위상감각 방법 (Phase Sensitive Method)에서 물과 지방의 세차운동 주파수에 차이를 나타낸다. 본 연구에서 위상감각 방법은 Larmor 주파수 차이를 직접 사용하기 보다는 그 주파수 차이결과를 축적하여 생기는 위상 차이를 보고자 하였다. 자화전이영상이 어떻게 작동하는가는 무릎조직의 자화전이(MT)에 대한 정량적 모델로 유도되는 임상적 증거에서 주어지지만 그 자화전이 효과를 설명하는 수학적 공식화는 전방 십자형 인대 (Anterior Cruciate Ligament)파열과 관절간연골 파열과 같은 무릎관절질환을 평가하는 데 적용하였고, 자화전이 포화 효과의 계산은 MT 펄스에 의한 신호강도에 상대적 감소를 정량적으로 측정하는 자화전이률에 의해 주어졌다.糖) 및 이성화당(異性化糖)의 개발생산(開發生産)이 시급(時急)하며 이런 감미원(甘味源) 생산공장(生産工場)의 대규모화(大規模化)로 경제적(經濟的) 양산(量産)을 서둘러야 될 줄 생각(生覺)한다. 우선적(優先的)으로 소요(所要)의 효소생산(酵素生産)에 대(對)한 개발연구(開發硏究)가 앞서야 하며, 이어서 전분(澱粉)으로부터 이성화당(異性化糖)에 이르기까지 단계적(段階的) 효소처리공정(酵素處理工程)의 확립(確立)과 새로운 공정(工程)의 개발연구(開發硏究)가 이루어져야 하겠다. 나아가서 보다 더 경제적(經濟的) 감미료(甘味料)의 생산(生産)과 생산공정(生産工程)의 능율화(能率化)를 위(爲)하여 전분당화(澱粉糖化) 및 이성화(異性化) 공정(工程)의 연속화(連續化)가 필연적(必然的)이며, 이에 소요(所要) 및 불용성(不溶性) 효소(酵素)의 생산공정(生産工程)도 연구(硏究)되어야 한다.>$16.8{\sim}30.1$ kcal/mole의 범위 안에 있으며 ginsenoside-Re 및 $-Rg_1$$ginsenoside-Rb_1,\;-Rb_2$, -Rc 및 -Rd 보다 훨씬 높으므로 troil saponin이 diol saponin보다 온도(溫度)의 영향(影響)을 더 많이 받고 있었다. 마. total ginsenosides의 분해반응시(分解反應時)의 활성화(活性化)에너지($E_a$)는 17.7kcal/mole이었고 분해속도상수(分解速度常數)의 온도의존성(溫度依存性)은 $k=4.574{\times}10^8{\exp}(-8898.8/T)$의 관계식(關係式)으로 표시(表示)할 수 있다rc}C,\;30^{\circ}C,\;45^{\circ}C$ 별로 각 fine spirit에 oak chip을 넣고 숙성시킨

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