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A Study on the Palsapum (八賜品, Eight-Bestowed Things), Treasure No. 440, in Tong-Yong Shrine to the Loyal Dead in Korea (보물 제440호 통영 충렬사 팔사품(八賜品) 연구)

  • Jang, Kyung-hee
    • Journal of Korean Historical Folklife
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    • no.46
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    • pp.195-237
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    • 2014
  • Palsapum are ornaments to reveal the purpose of commander of three naval forces as well as symbols to remember the greatness of admiral Yi, Sun-Shin. In 1966, ther were designated as a treasure No. 440 based on their value; however, they have not received attention from academia because they are relics from China. This study compares and analyzes the document, paintings, and relevant references from Korea and China focusing on Palsapum, understands their formal characteristics, and examines their historical value such as years and location of creation. As a result, the study determines five of them are original, but three of them were newly created by the later generations. The five, Dodogin (都督印, Commander's seal)·Yeongpae (令牌, Commander's tablet)·Gwido (鬼刀, Replica of the devil sword)·Chamdo (斬刀, Replica of the decapitation swor d)·and Gognapal (bugle) were created by Ming Dynasty before 1598, and delivered by the hands of General Chen Lin. The other three, Dokjeongi (督戰 旗, Battle flag)·Hongsoryeonggi (紅小令旗, Commander's flag)·and Namsoryeonggi (藍小令旗, Commander's flag), were created in 19th century by Joseon Dynasty. After analysis on the former relics, the study determines that they are not official relics with the dignity of Ming Dynasty but personal relics with regional characteristics; in other words, Palsamun are not the royal gifts from Emperor Shenzong to Admiral Yi, Sun-Shin. but personal momentoes left by General Chen Lin in the Tongjeyoung to celebrate the admiral. The names, variety, numbers, and appurtenances of Palsapum have been changed with time as follows. First, the scholars of Jeseon in 17the century only focused on Dodogin. It was certainly created in Ming Dynasty; however, it was a personal stamp, so considered to be not from the emperor but from General Chen Lin. Second, Palsapum was called Palsamul and consisted of 14 pieces of 8 kinds in 18the century, ; it is confirmed on the 「Dosul(圖說, stories with pictures of」 『Yi Chungmugong Literary Collection』 The sizes of five relics including Dodogin are similar to the records, but their patterns and shapes are exotic, or cannot be found in Joseon. Thus, they reflect the regional characteristics of Guangdong province. Third, they were called Palsapum, and consisted on 15 pieces of 8 kinds in 19th century; it is confirmed on , a sixteen-fold folding screen drawn by Shin, Gwan-Ho in 1861. The stamp box, tablet bag, and three flags were newly created to engrave Joseon style letters and patterns on damageable materials such as leather and cloth. The relics easy to be destroyed have been renewed even after 19th century. Last, there are many misunderstandings about Palsapum by governmental indifference and improper management of records even though they were designated as a treasure in very early times. Thus, authorities should be concerned with Palsapum to provide the measures for stable maintenance of the relics; this will let people remember not only the history of cooperation between Korea and China to stop the Japanese ambition, but also Admiral Yi, Sun-Shin and General Chen Lin to bring victory in Japanese invasions of Korea.

Fish Assemblages Collected using a Beam Trawl in a Sheltered Shallow Water of Doam Bay in the Southern Coast of Korea (남해 도암만에서 새우조망에 채집된 어류의 종조성)

  • 김종빈;강창근;장대수;김영혜;조규대
    • The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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    • v.8 no.3
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    • pp.307-316
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    • 2003
  • Fish assemblage structure in a sheltered shallow water in the Southern Coast of Korea was examined monthly. Sampling was conducted in Doam Bay using a beam trawl between March 2001 and February 2001. A total of 53 fish species from 33 families were caught. Pinkgray goby (Chaeturichthys hexanema), ponyfish (Leiognathus nuchalis) and yellowfin goby (Acanthogobius favimanus) were the most frequent species, comprised 67.4% of the total numbers captured. Snailfish (Liparis tanakai), yellowfin goby (Acanthogobius flavimanus) and pinkgray goby (Chaeturichthys hexanema) represented 50.8% of the total biomass. While total abundance (number of individuals) and biomass were high in autumn and winter, species richness (number of species) and diversity were high in spring. Cluster analysis, based on monthly abundance data of the 14 most frequent species, showed that the species were separated into three different groups. Group A composed of pinkgray goby, yellowfin goby, robust tonguefish (Cynoglossus robustus) and scaly hairfin anchovy (Setipinna taty), which were year-round residents, and devil flathead (Onigocia spinosa), Red dragonet (Repomucenus lunatus) and ponyfish, which were abundant in autumn, group B surmullet (Upeneus japonicus), hairtail (Trichiurus lepturus) and gaff-topsail goby (Cryptocentrus filifer), which were abundant in summer, and group C grassfish (Liparis tanakai), spotted velvefish (Erisphex pottii), chameleon goby (Tridentiger trigonocephalus) and Richardson dragonet (Repomucenus richardsonii), which were abundant in winter and spring. A seasonal homogeneity of fish assemblage indicates that overall fish assemblage in Dom Bay is largely controlled by year-round residents.

Study on Police-led National Response against CBRN Terror by Strengthening the Standing Cooperation System of the Interagencies (다부처 상설 협력체계 구축을 통한 경찰주도 국가 화생방 테러대응 발전방안)

  • Cha, Jang-Hyeon;Kang, Taeho;Kim, Daesoo;Lee, Hochan
    • Korean Security Journal
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    • no.59
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    • pp.217-242
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    • 2019
  • Nowadays, Terrorism has become bloodier. Unlike the past, the recent terrorism has been indiscriminate in the purpose of mass- killing. Given this aspect, the threat of a CBRN attack is the biggest one to modern society. Notably, the possibility of terrorist attacks in Korea by international terrorist groups such as ISIL is higher than ever in consideration of its allusion; crusades and the devil's allied forces. To overcome these circumstances, various measures have been taken for counter terrorism at the state level including anti-terrorist legislation. Under the anti-terrorist act, police have to lead relevant inter agencies when it comes to the CBRN terror. At first glance, current countermeasures would work well. However, in order to respond quickly, the standing cooperations system of related departments need to be set up. In this sense, this article proposed a coagulatory body that could not only consider institutional-oriented organizational restructuring and response but also integrate and operate functions of various specialized institutions. It also stressed that the council should move toward a consultative body of information gathering, distribution and working- level consultation. With this cooperation system, counter-terrorism agencies can respond rapidly, stop wasting their effort and assets by about 30%. Also, they could design the atypical aspect of terrorism into standardized.

A Study of the Personal Ornaments and Make-up of Maroccan (모로코인(人)의 장신구(裝身具)와 화장(化粧)에 관(關)한 연구(硏究))

  • Lee, Soon-Hong
    • Journal of Fashion Business
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    • v.5 no.2
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    • pp.15-34
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    • 2001
  • Ornaments are accessories for the decoration of the body or dress. They aren't unavoidably required one, but serve to make one's dress perfect as decorative industrial art objects. In Morocco, ornaments were initially used as a sign of social position or the class or an incantatory symbol. In effect, they were originally employed to adjust one's dress, not just for decoration, and they were of use for household economy. Gold, silver and handcraft available for exchange were a means of increasing one's property and an indication of social standing and wealth. In particular, the dress and jewelry of a bride was a measure of her family's wealth, regarded as a symbol of her chastity and value. The ornaments symbolically back up people's faith in supernatural power, and their real value is based on implicit form or way of decoration, not the external shape. Specifically, there is a tendency to use the form of animal as a protector, not one to frighten people. In the artistic tradition of Morocco, fish pattern stands for water and rain, and eagle and bird are considered to be related to fate. Scorpion and lizard are depicted as an inquirer of sun, and snake is a symbol of abundance and sexual instinct, being viewed to have an ability to cure disease. Turtle pattern is a symbol of saint because it protects one from the evil. The ornaments are made of gold, silver, amber, clam, garnet, glass, nielle, enamel, glaze, coral or tree, and symbolic patterns are used, including hand(a symbol of five numerals), turtle, lizard, scorpion, eye, triangle, bird and eggs. They are very big and diverse, being categorized into ornaments for the head or the chest, neckless, fibula, earring, bracelet and ring. For Moroccans, make-up is a sort of instinctive behavior to meet aesthetic and sexual desire. They also wear make-up for practical purpose of protection, intentionally inflict a wound on the skin for ceremonial or religious purpose, paint the skin with pigment, or have the part of the body tattooed for incantatory purpose. All this actions are regarded as make-up. The raw material of cosmetics is aker, a vegetable dye. They get the lips or cheeks turn red and paint eyebrows with yellow saffran powder to have a bad devil lose its strength. Tattooing is mainly done by women and viewed as a sign of their value or social organization they belong to. Sometimes that is used to represent a woman's being old enough to marry or getting married already or the frequency of marriage. Besides, tattoo is believed to prevent or remedy loose bowels or cough, depending on its location or pattern, and they often change tattoo according to the change of beauty art.

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Study on Folklore Consciousness of Twelve Chinese Zodiac Animals Shown in Folk Painting (민화에 나타난 십이지동물의 민속의식에 관한 연구)

  • Lee, Jong kawn
    • Journal of the Korea Academia-Industrial cooperation Society
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    • v.17 no.6
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    • pp.347-359
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    • 2016
  • People are destined to live according to the time and fate after they are born. Man is connected with the idea that is called the Chinese zodiac sign related to one out of 12 animals, regardless of one's thought. This paper was written with the expectation that it will be a new turning point understanding the mutual influence and its changing process by catching the ethnic belief and emotion as well as its cultural background in the Asian Zone by investigating the meaning of the 12 Chinese zodiac shown in the folk painting from the viewpoint of folk lore including "Chinese zodiac sign" culture rooted in our daily lives. The animal 'Rat' has been lived well human beings accompanied by the fable or the nature, while the animal 'Ox' has been living together with human history. The 'Tiger' has been considered the 'Power retreating disease or a devil' to humans, which is the most frightening but near at hand. The 'Rabbit' in the fable is inculcating hope and ideals to humans. The imaginary 'Dragon' is rooted in the deep national belief, which is seated as 'Guardian god' of farming culture and mankind, while the 'Snake' is playing a role in protecting humans as the 'Sea God' in Tsushima and Jeju Island, and has been believed and followed in the deep mind of humans. The 'Horse' in the nomad culture has been adorned as the basic creature of nomadic society in the character of a psychic medium between the human and god or their 'Guardian god'. The ancient Japanese regarded 'Monkey' as holy, being connected with treasure. It infers a human's desire to borrow wisdom from 'Monkey'. 'Chicken' includes the meaning of a lucky sign connecting the sky and the human world by arranging together with humans. The 'Dog' is believed and followed as performing the function of a messenger connecting this world with the afterlife in the next world tale of shamanism. The 'Pig' also lives well with humans, being interpreted as fecundity. Although the meaning of the 12 Chinese Zodiac animals has ethnic differences, all of them have been shared with humans, rooted in the human mind, being believed, and followed in human lives.

Effect of the Early Traumatic Experience on the Mental Health of the Elderly (조기경험이 노인 정신건강에 미치는 영향)

  • Lee, Kwang-Hun;Lee, Jung-Hoon;Lee, Jong-Bum;Park, Byung-Tak;Cheung, Seung-Douk
    • Journal of Yeungnam Medical Science
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    • v.7 no.2
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    • pp.67-77
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    • 1990
  • This study was intended to analyse the relation between the psychic traumatic experience and the psychological health of the aged. The authors carried out this study by means of the combined anxiety-depression scale(CADS) and the preadolescence traumatic experience scale(PTES) with 278 aged men and women residing in Taegu from September to October 1988. The results were as follows : 1. Based on the scores avaluated by CADS, the scores of the both groups showed that comparative group was accounted for $40.15{\pm}6.19$, while the experimental group for $57.75{\pm}6.37$, which showed significantly higher score in the experimental group(p<0.001). 2. The experimental group showed significantly higher early experience score than the comparative group in the dietary difficulty, alcoholism among family members, disunion between husband and wife, trouble between mother and children, early mother loss, parent's indifference and unwanted birth(p<0.001). 3. The experimental group showed higher early experience score than the comparative group by sex, age, marital status and grown location(p<0.001). 4. When the subjects were included in the unemployed and in the middle or low classes and their parents were engaged in agriculture and commercial business and believing in buddhism or non-religion, showed higher experience score (p<0.001).

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Persuasion and Truth in Gorgias' Rhetoric: A Feature of the Sophistic Reception of Parmenidean Logos Tradition (고르기아스 수사학에서 설득과 진리: 파르메니데스적 로고스 전통에 대한 소피스트적 수용의 한 국면)

  • Kang, Chol-Ung
    • Journal of Korean Philosophical Society
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    • no.116
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    • pp.251-281
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    • 2017
  • The Parmenidean tradition of logos which previous researches fail to fully appreciate has three dimensions of reality-knowledge-discourse. Parmenides is not just an ontologist, as the traditional view emphasizes, but also an epistemologist, as the revisionist view begins to emphasize, and, at the same time, a meta-discourser, as those two established views fail to embrace. In order to reach the third view which fully grasps such a dynamic and integrated feature of Parmenides, we should closely pay attention to the organic interconnectedness of three discourse parts of truth-doxa-proem, especially the significance of proem and meta-discourse. In the Eleatic tradition of discourse, the figure who clearly appreciated and further developed such an authentic feature of Parmenides' discourse is not, as one might easily expect, one of the second-generation Eleatics, but Gorgias who has commonly been positioned at the opposite side of Eleatism. This paper investigates how he actually both innovated and succeeded the Parmenidean tradition of logos; especially, it characterizes his discourse as an antilogy(antilogia) from within the tradition: as a 'devil' advocate' who complemented and completed Parmenidean persuasion by positing the Parmenidean tradition of logos as an arena of a huge intellectual discipline and cultivation, offering himself as a sparring partner to it, and bringing up an antilogy. In the process of this antilogy he performed in his rhetorical speeches such as the Encomium of Helen and the Defense of Palamedes he experimented and examined a possibility of persuasion operating independently from truth, which, however, is not merely sacrificing truth in favor of persuasiveness and probability (to eikos) as Plato criticized mainly focussing on his 'philosophical' writing On not-being. Rather, it was an 'opposition for opposition's sake' and serious play which purported to provide balance and flexibility to contemporary intellectual society which had too much inclined towards truth and knowledge and become stiff and to put weight on the opposite side of mainstream. It is wholly our eranos (i.e. our share of contribution) to summon and examine such sophistic tradition for the sake of the task of our times, not for the sake of Plato's task, that we should build up a healthy culture of discourse where we can share serious play.

Russia Represented the Novel of Dae Hun Ham before and after the Liberation (해방전후 함대훈 소설에 나타난 '러시아' 표상 연구)

  • Kang, Yong-Hoon
    • Cross-Cultural Studies
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    • v.44
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    • pp.87-121
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    • 2016
  • Daehoon Ham's novel 'Cheongchunbo' features a studier as the main character who majored in Russian literature and admired the culture of the Soviet Union. From his viewpoint, the novel reproduces North Korean society before and after its independence from Japan. In this regard, it shows multilayered presence related to Russian culture and Soviet Russia. Such an aspect is based on the sense of sympathy that the main character has. The sense of sympathy is originated from the main character's admiration for the exoticism of Soviet culture which was forbidden during the late Japanese occupation. After Korea's independence from Japan, Russian was replaced by English. Such change also occurred in the main character's viewpoint. He underwent a change in his integrative viewpoint on Russian and Soviet under the name of Red Army. After defecting to South Korea, he began to put Russia down as a den possessed by the devil called 'communism.' In the meantime, Russia and Soviet have been separated from each other in ideological terms. The novel 'Cheongchunbo' stresses that the decisive cause of such changes is argued over trusteeship. The main character, fascinated by the presence of exotic Soviet, predicates that Soviet is a political symbol around the national division caused by the trusteeship. His change alluded to the life path of Korean authors who translated Russian literature after independence. During the Japanese occupation, Russian literature translated into Korea was a longing for forbiddance and admiration for Russia. However, the Russia presented in Daehoon Ham's novel before and after independence implies that the romantic translation has ended.

The story structure characteristic of the "Shinbi Apartment" animation and meaning of contents of the traditional ghost story (애니메이션 <신비아파트: 고스트볼의 비밀>의 구성적 특징과 전통귀신담의 콘텐츠화의 의미)

  • Song, So-ra
    • Journal of Korean Classical Literature and Education
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    • no.39
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    • pp.137-180
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    • 2018
  • This article examines the constitutional characteristics of the works in the "Shinbi Apartment" (Mysterious Apartment) series produced by Tooniverse, a domestic animation channel, and considers the meaning of the contents of the ghoststory (鬼神談). The "Shinbi Apartment" series is a horror animation for children. It was produced for the first time in Korea and recorded high ratings. Additionally, it is different from Japanese horror animations that were dubbed and broadcast in Korea in terms of composition and narrative direction, and it succeeds in the form and direction of the traditional Korean ghost story. "Shinbi Apartment - The Secret of Ghost Ball" enriches narrative stories by embracing the structure of the "female ghost story" in traditional ghost stories while following the form of ghosts that suddenly pop up in the daily routines of contemporary ghost stories. The ghost's shape, which has a bizarre and unpredictable aspect, embodies the ghost as the object of fear that modern horror stories intend. However, it does not stop there, but puts the attention on the hero who focuses on the emerging ghost and listens and communicates with it, placing the emphasis of the story on communication, understanding, forgiveness, and reconciliation. The structure and contents of the unique story of "The Secret of Ghost Ball" contribute to the transformation of the ghost into a subject of friendliness and entertainment, not merely as one of shock, fear, and anxiety. Additionally, as the concept of "child" is being created, the custom of modernity, which deals with the story of ghosts in the dimension of teaching and edification, is also manifested in "The Secret of Ghost Ball." In other words, through the figure of the devil, it is to continue the lesson of the story by revealing the adventure, the courage necessary for the "child," and the boundaries for substance and appearance. The "Shinbi Apartment" series has also contributed to the success of ghosts as commercial contents. The structure of the story and its characters have been actively used as educational tools and toys for children. It can be said that ghost culture contributed to this popularization by establishing a base for enjoying ghosts for amusement and entertainment.

Review of context & meaning of Jeongjeonje by Yi Hang-no (화서(華西) 이항노(李恒老)의 정전제(井田制) 주장과 그 함의(含意))

  • Park, Sung-soon
    • (The)Study of the Eastern Classic
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    • no.48
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    • pp.195-223
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    • 2012
  • Until now, I guess, many scholars misunderstood the characteristic of economic awareness of Yi Hang-no as if it was a modern nationalism or radicalism against Japanese anti-Korean insistences. But I think these opinions are out of historical attitude. So to understand Yi's economic awareness correctly, I think, We should focus on the traditional Confucian thought system at that time. As one method to reach the goal, I focused on the word, Jeong-jeon-je: Oriental equal land system. Yi Hang-no put the importance on Jeong-jeon-je to make utopia he dreamed of. Yi thought Jeong-jeon-je is the basis of equal society and strong state. Also Yi thought a moral society would be achieved by Jeong-jeon-je because the equal land system, so called Jeong-jeon-je provide peasants with equal lands, so it makes peasants stable in economic situation. Especially, Yi Hang-no put importance on that Jeong-jeon-je would raise moral consciousness of people because equal economic condition makes people wealthy, so people would be good men naturally. Yi Hang-no explain it in basis of Insim-Dosim-seol: a theory of two minds bad & good to be. Yi Hang-no thought equal economic condition is the basis of making people moral being. He thought Jeong-jeon-je was a basis of the condition. Reversely, Yi thought Western insists of trade was the beginning of making people fight for individual benefit, so it produces devil selfishness out of human mind. That was the reason that Yi Hang-no opposed the trade with Western Powers. Eventually Yi's assertion of embargo came out of his Insim-Dosim-seol. In this context, Yi's Jeong-jeon-je was insisted as a method to raise human moral consciousness.