• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.45-70
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• 2015

Master Jeungsan understood a general view of Pungsu but actually he used the theory of Pungsu in his own religious perspective, transcending it. The theory of Pungsu is different. But the fact that it is premised on the principle of 'in and yang', the five-element principle, the Book of Changes, energy thought, and To chugi piyung, etc. is generally recognized. The three important elements of Pungsu are mountain, water, and direction or man. Pungsu has formal principles such as Gallyongbeop, Jangpungbeop, Deuksubeop, Jeonghyeolbeop, Jwahyangbeop, and Hyeongukron. etc. In the late of Joseon, Jeungsan established a new traditional thought, understanding Bibopungsu, Gukdopungsu, Minganpungsu, etc. However, he reinterpreted them to be suitable to his religious ideal and let his followers understand them as well. In particular, Jeungsan overcame the previous view on earth and expressed a new perspective to enhance earth up to the level of heaven. In the perspective of the traditional world, earth is lower than heaven, but Jeungsan made it a status equal to heaven. He mentioned that in the past, the culture and history of man was influenced by earth's energy but today, at the age of man respect, he put passive man influenced by earth-condition on the more subjective and active status. Even though he mentioned different Pungsu, Hyeongguk, and Hyeolmyeong, he expressed the shape of Pungsu within the construction of three worlds, the one of heaven and earth transcending good or ill luck or a favorable change in fortune. He practised the expedient of Pungsu from the stand of the construction of heaven and earth instead of the usage of Bibopungsu, Gukdopungsu, and Minganpungsu. He diagnosed that the division of the world is caused by the one of earth and tried to solve it. Moreover, he said that Myeongdang(a propitious site) must be the man-orientation rather than the earth-orientation. It means that Pungsu, stressing the energy of earth and turning one's luck, is changing into the world of man-orientation. In other words, Jeungsan diagnosed the world of Pungsu but he ultimately used Pungsu theory in building up his own view of religious world transcending such a theory.

• Journal of the Daesoon Academy of Sciences
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• v.49
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• pp.229-263
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• 2024

The purpose of this article is to elucidate the origins of the symbolic significance of traditional Korean talismanic ornaments such as dried pollack, bokjori (luck-bringing strainer), silk threads, and sokotture (a nose-block). Previous studies have primarily interpreted the magical meanings of these ornaments based on their shapes or functions, but such approaches are limited due to this likely being an ex-post-facto interpretation. This study argues that the symbolic meanings of these ornaments originated from the socio-economic characteristics of the time. These items were food resources or products closely related to the economic activities of the people of the time, and therefore, could be considered symbols of abundance and fortune. In particular, dried pollack served as an important food resource and commodity during the Late Joseon Dynasty, even functioning as a quasi-currency, and considering that fish are seen as symbols of abundance and fertility in various cultures around the world, its symbolic significance becomes clearer. Bokjori and sokotture acquired the meaning of abundance by being associated with major goods or properties of the time such as rice and cattle, and silk thread was linked to sericulture, a significant source of income for farmers of the time. These economic characteristics form the basis of the symbolism of these ornaments, and the function of these talismans can be seen as a secondary symbolism added in the process of social justification of these customs. This study reveals that economic motives underlie magical-religious customs and suggests that a broad consideration of the cultural and ecological environment of the time is necessary to understand the origins and transformations of cultural phenomena.

• Journal of the military operations research society of Korea
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• v.12 no.1
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• pp.87-105
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• 1986

Among the various types of waiting line systems, the elevator servicing system is quite different from the usual queueing system in view of the service characteristics. For example, the FIFO discipline is not always valid depending upon the situation when the direction of first-come customer's is opposite of the operating elevator direction and at that time a later-arrived one has a luck to be served first. In this paper, a simulation model is constructed and tested by the sample data and the results have turned out to be fairly adequate. This model, therefore, will provide a good guide to anyone who is interested in the decision of optimal location selection of no-passenger elevator in high buildings whatsoever. This model is also available, with slight modification, to the problem of city bus dispatching or any other waiting line problems where the servicing equipments are moving.

• 중국학논총
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• no.65
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• pp.101-116
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• 2020

I in this article analyzed poetry and prose written by Ming Navy forces who visited Chungcheong Navy Castle(忠淸水營) in Ocheon(鰲川) during Japanese Invasion of Korea in 1592(壬辰倭亂) and the remains concerning them. Chungcheong Navy Castle was used as a way station when Ming Navy forces came and went to the Southern Sea during Japanese Invasion of Korea in 1592. In April 1598, "Gyegong cheongdeok bi(季公淸德碑)" was erected to praise Gyegeum for his virtue. The villiagers have served "Gyegeum cheongdeok bi" as a god for the peaceful sea and good luck from the ancient times. Zhang Liangxiang(張良相) & Jia Xiang(賈祥) developed his great spirit to appreciate beautiful viewwhen he defeated Japanese force and ascended again to Yeongbo Pavilion(永保亭).

• The Journal of Korea Institute of Information, Electronics, and Communication Technology
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• v.7 no.2
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• pp.92-99
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• 2014

There have been many existing researches on buildings of Yangtaek that applies Hyeongki Feng Shui, but not enough case studies on buildings applying Hyungong Feng Shui. In this study, which is located in Jongno-gu, Seoul applying Hyeonggohg Feng Shui A, B, C of the building you want to study the case. The result is as follows: first, the A building turned out to have the longest earth phase among the selected buildings. This also means the A building has the longest good luck. Second, the four Shape 'Wangsanwanghyanng' were identified Building A and B buildings. This means those buildings have a good feng shui, facing water with mountains at the back. Third, the Good or bad of the buildings judged by the Yeeki feng shui turned out to be "good". This result shows that those buildings have been well-formed in time and space with a good feng shui, and they are considered to have a great development in corporate growth.

• Journal of the Korean Society of Costume
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• v.1
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• pp.101-117
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• 1977

This thesis is a study of the Simui(深衣) system which was a dress regulation peculiar to old China with skirt and coat. The origin of Simui is a very long time, that is, before Ju dynasty in China. Its wearing range had a large circle irrespective of rank and good or bad luck. This was a ordinary dress to the Emperor or the lords, a below court attire or a below sacrificial rites attire to the illustrious officials, and good luck dress to the common people. But this was a funeral rites attire or coming-of-age ceremony attire in domestic behaviour. In the times of Song dynasty, lots of confucian scholars had put on this simui because of Juhi's recommendation for domestic behaviour. This Simui had been put on through all the times of China and was the original text of all the dress. Especially the court attire and silkworm working dress of Empress, and the court attire and underwear court attire of Emperor is also made out of this Simui, therefore this is a origin of the ceremonial dress which formed into long coat. In Korea it is said that this Simui was brought in prior to the middle of Goryeo dynasty. But we can't tell the correct transmitted age. According to the following records in Goryeo History, "King had put on the Simui as a sacrificial rite attire in the times of Yejong". It is sure that this Simui was brought in prior to the times of Yejong. In fact, lots of confucian scholars had put on the Simui since the introduction of confucianism in the end of Goryeo dynasty and after that time this was taken by many confucian scholars through Yi dynasty. Korean Simui system was complied with Chinese system through confucian domestic behaviour, This was respected for court dress of confucian scholars, as it were, Chumri, (an ordinary dress of scholars), Nansam (a uniform of upper student), and Hakchangui (a uniform of confucian student). There are many deta about Simui system in the book of Yeki, chapter Okcho and Simui, and other many canfucian books. But we didn't demonstrate the theory about it till now. Especially there are diversifies of opinions about the phrase of "Sok Im Ku Byun" in Yeki. Simui was cut in separate and then was stitched together in one piece. Generally its shape had round sleeve and angled lapel, its length reaches to the anklebone. And it has a line around the lapel, the sleeve band, and the edge of skirt. It is called Simui because the body can be wrapped deeply in broad width and large sleeve. The Simui was made of white fine linen and was cut by the natural size of body. Every part of Simui had a profound meaning; the round sleeve in compliance with regulation can keep a courtesy when a walker moves his hands and the angled lapel like a carpenter's square in compliance with square keeps them front loosing their Justice and a string of the back also keeps them loosing from their righteousness and the flat lower part of Simui makes their heart and mind calm. This Simui was usually attendant on a head cover and belt made cloth, and black shoes. This thesis was made a study of documents and portrait from Yi dynasty, for the actual object was not obtained.

• Cross-Cultural Studies
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• v.31
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• pp.119-153
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• 2013

There is the commonness between I-Ching of Asian scriptures and Analytic Psychology of C. G. Jung as the conjunction of opposites of yin and yang. I-Ching has the base of the Great Absolute(太極) as yin and yang. Jung's psychology has the basic structure of opposite contents of psyche. The former wants to find the proper answer for the situation as fortune book, the latter realization of personal psyche. At this basis to approach I-Ching through the Analytic Psychology can be connected with the screening its inner system and structure in the frame of depth psychology. Basically I-Ching is the scripture about the good or ill luck, regret and stinginess. All of them are related with the psychology of human beings practically. I-Ching as the main scripture of Asia has the core theme concept of the mean (中). Previously mentioned the good or ill luck, regret and stinginess are included into this as the large view point. The best decision between the given situation and the fortune teller pursues the mean(中) path of both. Jung's psychology also attaches importance to the proper balance among personal conscious, unconscious and his surrounded situations. Goodness is relied on the mean, healthy psyche the harmony with the psychological and real situations of a person. But this balance and mean cannot be achieved without any reason but by the result of the conjunction of opposites. The opposites are the Ch'ien(乾, the Creative, Heaven) and K'un(坤, the Receptive, Earth) as yin and yang in I-Ching and the conscious and unconscious in Jung's psychology. These can be opened to masculine and feminine, psyche and matter, transcendent and existence and casuality and acausal synchronicity. Conjunction of these opposites can develope and create the new conscious and creative situation. Finally yin and yang from the Great Absolute and conscious and unconscious from Self become the opposites and go through necessary step of separation and sublimation for the creation of new level. In the Great Absolute there are yin and yang and yin the latter contains the cyclic process which can make the former renew. Conjunction of opposite in Jung's psychology also go through the similar process as the Great Absolute of yin and yang.

• Asian Oncology Nursing
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• v.6 no.2
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• pp.121-132
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• 2006

Purpose: The purpose of this study was to describe the lived experience of the patients with cancer participating in a clinical trial for the development of a new drug. Method: This study was based on a phenomenological approach. The eight patients participating in a clinical trial were selected as the participations of this study. The data were obtained through in-depth interviews from the participants and were analyzed using the Giorgi method. Results: Essential experiences of the patients with cancer under a clinical trial consisted of anticipating recovery of physical health and a social role, passing the strict criteria of a clinical trial, diminishing economic burden, satisfaction with special treatment receiving, social contribution, concerns about side effects and withdrawal from the clinical trial, conflicts as a participant, pain, limited administration of other treatments, regret for giving up other treatments, strict compliance with instructions, prevention of side effects and maintaining desirable life-style. Integrated units of meaning of these components were hope, good luck, a sense of satisfaction, fear, distress, and the will of self-control. Conclusion: The most essential meaning of the cancer patients participating in a clinical trial was hope. Hope was found to be a primary factor reinforcing the will of self-management. The results of this study can be of great help to the research nurses to understand the lived experience of the patients with cancer and to plan an effective nursing intervention for the patients.

• The Research Journal of the Costume Culture
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• v.4 no.3
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• pp.395-406
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• 1996

This article aims, by analyzing structurally the codification of dress sign in Korean society, the signifying system of the codes and their message communicated, to make clear a signifying structure that would be codified through the relationship between abstract concepts and real condition of dress. I used the semiotic theory of Ferdinand de Saussure′s conception on structuralismly the codification, cultural semiology of Roland Barthes and Myung-Sook Han′s formula of dress structure as tools analyse may objective of wedding dress of folks in Choson Dynasty, which has been successive our traditional Korean wedding dress. My results of the study are : The procedure of wedding ceremony in Choson Dynasty was presented in texts like Juga-garye, Sarye-peonram and Kukjo-orye, its dress system has been more emphasized on language, and aspect of social system, than parole, one of individual realization. In addition, the meanings of marrage such as "Oneness of bride and bridegroom", "Mixture of two sexes", "Blessing of good luck", were included in the signified like the style, pattern and color of the wedding dress, and specially, pattern and color, the articulated morphemes, was emphasized, When we combinated terms of dress in Choson Dynasty with syntagmatic, regarding their list as paradigmatic, it will signify a wedding dress, and according to combinating ways, it amy be divided as sign of dresses of bride and bridgeroom by sex or king, gentry and common people by class. Wedding Dress in Choson Dynasty = [{ODx(U/Dxu/d)}+AC·H·FW].

• Journal of Korean Academy of Nursing
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• v.47 no.1
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• pp.110-120
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• 2017

Purpose: The purpose of this study was to describe the lived experience of patients with heart transplantation in Korea. Methods: Individual indepth interviews and a focus group interview were used to collect the data from nine patients who had heart transplantations in 2015. All interviews were audio-taped and verbatim transcripts were made for the analysis. Data were analyzed using Colaizzi's phenomenological method. Results: Among the nine participants, eight were men. Mean age was 57.30 years. Six theme clusters emerged from the analysis. 'Joy of rebirth obtained by good luck' describes the pleasure and expectation of new life after narrow survival. 'Suffering from adverse drug effects' illustrates various psychosocial difficulties, such as low self-esteem, helplessness, alienation, and burnout, arising from the side effects of medications. 'Body and mind of being bewildered' illustrates disintegrated health and haunting fear of death. 'Alienation disconnected with society' describes isolated feeling of existence due to misunderstandings from society. 'Suffering overcome with gratitude and responsibility' includes overcoming experience through various social supports and suitable jobs. Finally, 'acceptance of suffering accompanied with new heart' illustrate changed perspective of life itself. Conclusion: The findings in this study provide deep understanding and insights of the lived experience of heart related illness for these patients and should help in the development of tailored-interventions for patients with heart transplantation.