• Sim-seong Yeon-gu
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• v.33 no.1
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• pp.1-60
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• 2018

The paper was inspired by Jung's words in the Red Book "just as Christ tormented the flesh through the spirit, the God of this time will torment the spirit through the flesh." I propose that the new form of torment in this era could be eroticism as a way of the individuation process because it seems to be one of a very few ways left to modern men to grasp the sense of permanence, the essence of the divine, without religion because of its peculiar nature of transcendence. I suppose that it is not only a man who is tortured but also god is in torment since the divine needs a man as a womb for his incarnation. Therefore I suggest that man and god are fated to seduce each other to be redeemed by each other. I imagine that Eros with numinous sexuality seduces a man who has potentials for the god's incarnation and who would be willing to give in to the god's demand. This god needs a man who desires his essence of perpetuity, the eternal water of life, in ecstasy. Thus the purpose of the divine's seduction is to make a man awake from unconsciousness to pursue god himself, namely the individuation process. I call such divine seduction "eroticism of god" There seem to be a certain type of people who are destined to live eroticism as a way of individuation process. Through investigations, a melancholic tendency appears to be suitable for this type of individuation. Melancholia is deeply related to the poignant awareness of impermanence as the existential condition, which is a precondition for seeking permanence through eroticism. Melancholia essentially causes deep longing for eternity that bears fulfillment, which exists in eroticism, so melancholic agony seems inevitable for eroticism as the path for individuation in that, without knowing about deficiency, we never seek what is lacking in us. It can also be viewed that while a lover is driven to seduce lost love, what actually waits to become seduced for redemption is the god of love itself behind the human beloved. Man and god are fated to seduce each other for redemption. I suppose that the initiation to Eros implies how to seduce Eros. In a woman's psyche, psychological virginity is one of the essential qualities that her ego needs to attain. To the male it is vital to live his sensuality thoroughly and to experience his own and his lover's emotions to their limit. It cannot be an easy task because it demands us to give up our egotism entirely. Through eroticism, unconsciousness seduces us to make us live life as a whole. The god of love brings powerful sexuality as a means of "spiritual crisis" to redeem our lukewarm soul. Only a few can withstand the experience since it requires a strong will to bear the brunt of the sword despite the keen awareness that it may leave us bleeding in pain.

• Journal of the Korean Association of African Studies
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• v.29
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• pp.27-53
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• 2009

At the start of the new century, South Africa probably had the largest number of HIV-infected people of any country in the world. The only nation that comes close is India with a population of one billion people compared to South Africa's figure of 57 million. The tragedy is that this did not have to happen. South Africa was aware of the dangers posed by AIDS as early as 1985. In 1991, the national survey of women attending antenatal clinics found that only 0.8percent were infected. In 1994, when the new government took power, the figure was still comparatively low at 7.6 %. The 2004 figure which has been published is 26.5%. This article tracks the epidemic globally, in the region and in South Africa. I explain some of the basic concepts around the disease and look at what may happen with respect to numbers. The situation is bad, and the number of people falling ill, dying and leaving families will rise over next few years. This will impact on South Africa in a number of important ways. This article assesses the demographic, economic and social consequences of the epidemic. It disposes of a number of myths and present the real facts. The AIDS in South Africa is not related to individuals only. It warns that AIDS in Africa is becoming a community and systemic problem. The acuteness of the problem does not stem merely from the fact that communities are affected, or could even be wipe out by the end of this decade, but from the fact that AIDS will place incredible burdens and obligations upon medical services, health care and religious communities such as churches. The facts confront churches' mission with the important question: who is going to take care of all the patients and where? The reality is that people dying of AIDS will have to be cared for at home by relatives and friends. A further question that arises is whether our people are prepared for this. AIDS was considered to be a homo-plague and the hunt was on for a scapegoat in the light of the fatal implication of the disease. At present we are in the strategic phase where we all realize that it will be of no avail to scare people with the ominous threat of AIDS AIDS destroys the optimism of our achievement ethics. This exposure of the culture of optimism is also an exposure of the so-called 'human basic fear which accuses Christianity that their concept of sin is a damper on man's search for liberation and basic need to be freed from all Imitation. AIDS is also a test for our ecclesiastical genuineness and the sincerity of our mission sensibility. It poses the question: How unconditional is Christian love? Is there room for the AIDS sufferer in the community of believers, despite the fact he is an acknowledged homosexual? The question to put to the church is whether the community of believers is an exclusive to put to the koinonia which excludes homosexuals. They may be welcome on principle, but in actual fact are not acceptable to the church community. As South Africa enters the new century, it is clear that the epidemic is not having a measurable impact. However, the impact of AIDS is gradual, subtle and incremental. The author's proposal of what is currently most needed in South Africa is that the little things will make a difference. It's about doing lots of little things better at grassroots level, with the emphasis on doing. There are so many community, churches and NGOs initiatives worth building on and intensifying. One must not underestimate the therapeutic value of working together in small groups to overcome a problem

• Journal of the Korean Society of Costume
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• v.59 no.5
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• pp.115-134
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• 2009

This study is about Christian Dior's and Martin Margiela's fashion works that create 'New look' which leads the periodic ideology, philosophies, circumstances and the trend at that time. For the systematized interpretation, this study investigates the iconology of E. Panofsky, E. H. Gombrich and N. Goodman. Based on their theories, iconological analysis paradigm is made into four phases: I. Recognition of iconological form, II. Analysis of External Elements, III. Analysis of symbolic meanings and artistic will and IV. Aesthetic enjoyment and communication with a viewer. Christian Dior treats woman as a organic and architectural structure. He falls in love with himself such as narcissus and woman who wears his works. Dior's ego is visualized by woman and his works which are the symbol of narcissism and beauty. Martin Margiela makes form of clothes and at the same time destroys. Margiela deconstructs aura of clothes and tries to make it unfamiliar. Also he changes traditional idea of beauty and creates 'ugliness' which is a notion of dialectic. Margiela transforms elements of clothes which brings variation of thinking and makes it possible to create new look. Christian Dior and Martin Margiela are the creators of new look which visualizes the notion of habitus that is the space of self-exists. Fashion dose not have to be what people wears but it could be an image itself. It means that fashion is a part of ontology and it is a 'New look' which is based on economy, the standard of periodical beauty and ideal aspects. The creation of clothes is a work of embodiment of human being where it constructed or deconstructed.

• Journal of the Korea Fashion and Costume Design Association
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• v.15 no.3
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• pp.69-83
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• 2013

Clothes show not just the different social status of people, but the ideology and value of former society through pattern, colour, materials, shapes, etc. The purpose of this article is to fill the academic blank of this part by researching the pattern of fabric design in Jing Pai(Beiing style) and Hai Pai(Shanghai style) cheong-sam during the period of the Republic of China. The contrastive analysis of regional pattern between Jing Pai and Hai Pai cheong-sam expect to provide the theoretical basis for the former fashion designers and scholars. There are three approaches in the article: Data collection method, comparison method and Combining theory with practice method as film. Regarding components of pattern, both Jing Pai and Hai Pai cheong-sam have mostly single or composite pattern like plants. Further the most of Jing Pai cheong-sam pattern is traditional flower pattern. But Haipai cheong-sam patterns have some western flower pattern. Beside that, it have some geometry pattern. Regarding arrangement of the pattern, both cheong-sams have scattered dot style, the border style, and pictures style. But continuous type of Jing Pai cheong-sam is less while Hai Pai cheong-sam is the most. Comparing Jing Pai cheong-sam color of patterns in "Moment in Peking" is unadorned and types are simple as chinese traditional clothes; However, "In the Mood for Love" introduces us various material colors, new types of patterns and extraneous characteristic geometry patterns of Hai Pai cheong-sam. Generally speaking, the main characteristic of Jing Pai cheong-sam is traditional and conservatism. It keeps Chinese traditional pattern and culture to the most extent. However, Hai Pai cheong-sam are confluent and open with absorbed external culture and techniques which are endowed new artistic color.

• Physical Therapy Korea
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• v.11 no.3
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• pp.25-32
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• 2004

The use of a gym ball is becoming more popular for dynamic balance exercises. However, little is known about the effects of the dynamic ball exercises in the elderly. The purpose of this study was to compare balance and functional mobility after dynamic balance exercises using a gym ball to reduce the risk factorfor falls. All of the 15 subjects were women between the ages of 68 and 91 (mean age=79.9 yrs, SD=5.87) at anursing home in Wonju. Seven of fifteen subjects were placed in the experimental group and the others in the control group. Three clinical tests were used to determine the degree of balance and functional mobility before beginning the exercise program, after 4 weeks of gym ball exercise, and after 8 weeks of gym ball exercise. These three tests included Timed Up & Go (TUG), Berg Balance Scale (BBS) and the Functional Independence Measure (FIM). Dynamic ball exercises training for 8 weeks (5 days per week) included side stretching, prone walking, bridging, marching and opposite arm and leg lifting. There were significant differences found before the gym ball exercise program began and after 4 weeks and then 8 weeks in the experimental group (p<.05). Significant differences between the groups were shown for TUG and BBS (p<.05). No significant difference was noted between the groups for FIM. Therefore, gym ball exercises can improve dynamic balance and may be recommended to include in a therapeutic program to help the elderly reduce their risk of a fall.

• Journal of the Korea Fashion and Costume Design Association
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• v.8 no.3
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• pp.27-34
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• 2006

Flexibility, love of symbols, small size-these are all qualites that accompany the proclivity towards compactness in Japanese culture. They developed and have been refined to an unusual level in Japan partly out of the necessity to use limited space economically, but these qualities also characterize the aesthetic preferences of the people. Because space is so precious, it receives a great deal of attention in every aspect of life. Over the centuries Japanese have devised innumerable ways to use space that are ingenious in their successful combination of pragmatism, harmony, and beauty. Folding, stacking, rolling, nesting, carrying, consolidating, miniaturizing and transforming are some of the techniques for living that have created the compact culture. Folding allows a one-dimensional object to be placed in prescribed small space. Stacking objects of the same shape makes use of vertical space, saving valuable horizontal space. Rolling an object reduces it to a tidy cylinder without creasing it, creating yet another form of repose for functionally flat things. Nesting several identically shaped objects of graduated sizes is known as ireko. Carrying things by hand makes them available for any occasion, by plan or on impulse. Consolidating is to bring together the multifarious systems of living into an integrated whole. Miniaturizing things is a way to bring even the universe down to the scale of a human hand. Transforming the face of things is another notable propensity in the Japanese life style. Each one is put to use in countless ways, suggesting principles and conceptions that encapsulate the wisdom of tradition. In this study I wishes to investigate the principals of Japanese traditional design and the applied case in fashion goods.

• The Journal of the Korea Contents Association
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• v.11 no.4
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• pp.132-139
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• 2011

Despite the importance of sexual life of the aged, it is almost disregarded due to the Confucius value system and bias. The common people's view on the sex of the aged was clearly demonstrated by their attitude toward a movie entitled "I love it though I might die" which was determined "18 Age over"being awareness of its explicit sexual intercourse and several lied on the discussion. For this reason, the sex of the aged is clandestinely revealed and uses to receive publicity for sexual assault for children, sexual crime, and illegal prostitution in parks. And social atmosphere that prevents open discussion of the sexof the aged increases in the number of suffering aged in reality, and it causes the decrease of life quality of them. In this circumstance, cartoon contents can be perfectly used for sex education for them. Entertainment character and genre character of cartoon contents can deliver the understanding of sex rather voluntarily and easily to the aged and it can be used as a tool to motivate by indirect experience and to enhance efficient understanding.

• CELLMED
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• v.6 no.4
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• pp.26.1-26.3
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• 2016

The purpose of this article is to argue that Korean music, Yukjabaegi (six-bit songs), helps us overcome grief. It is not untrue to say that Yukjabaegi is among the greatest types of music in Korea. This is a testament to the prominence of this statue among Han Ak (Korean music, 韓樂). Empathy is an inherent human quality involving all parts of the brain which is also linked to feelings of love. Empathy is created the moment we imagine ourselves in someone else's situation. Moreover, if empathy is good for us, the generation of empathy may actually mobilize our strength. Koreans have superior strength in overcoming grief and difficult situations by singing together. Often Koreans feel that their lives and labors are difficult, they start singing Yukjabaegi because they consider grief and anxiety wear on a person more than hard work. Listening to and singing Yukjabaegi can cheer up people who feel as limp as a rag after hard labor. Tackling reality and venting the experience via creative expression is bound to be healthy. Under a change of the rhythm pattern, Yukjabaegi thus becomes a major form of amusement for those suffering from difficult situations and comes as a true friend to share in our grief with us. Singing together via Yukjabaegi is a time to share grief. Thus, this, author believes that it is related to empathy. It helps us overcome grief by means of music therapy.

• Hwankyungkyoyuk
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• v.20 no.4
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• pp.132-144
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• 2007

This study had the following aims: (1) To examine the significance of an eco-friendly environment based on the experiences of adventure sports participants, and to identify eco-friendly behaviors; (2) To review the characteristics of adventure sports that are held in a natural environment, as well as the existing problems in different adventure sports fields (3) To conduct an analysis of various eco-friendly behaviors and of the efforts that are being exerted to address a wide range of problems related to environmental pollution, by employing qualitative research methods, in a bid to ultimately present the symbiotic, coexistent, and harmonious relations between nature, sports, and humans. Ten individuals who were engaging in the adventure sports of scuba diving and paragliding were selected for the study, and the gathered data were analyzed based on the "surjection", "unit", "sign", and "subject" factors. The results of the analysis show that most of the adventure sports participants who were the subjects of the study believe that an eco-friendly environment helps protect and preserve nature, which is the basis of human life that adventure sports flourish in a natural environment that nature sustains adventure sports and that dealing carelessly with nature, or concentrating on the exploitation of nature for development purposes a real danger to its preservation. It was established in the study that keen adventure sports participants, or those who have a passion for and a thriving career in adventure sports, can do much to address environmental problems. The results of the study demonstrate that the link between sports and nature will promote a keen interest in and love for nature among sports enthusiasts as well as an awareness of the need to protect and preserve it, which will in turn lead them to develop a desire to do such. When these are realized, concrete images of eco-friendly behaviors will be seen on the part of a greater number of people.

• Research in Community and Public Health Nursing
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• v.31 no.3
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• pp.234-243
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• 2020

Purpose: This study is aimed to identify the health-related quality of life for children with a mentally ill parent. Methods: The 13 participants were school-aged children whose parents were registered at the D Regional Mental Health Welfare Center. Data were collected using one-on-one interview with illustration cards and analyzed by content analysis. Results: The participants were living a difficult life in anxiety amid a reversal of parent-child role, such as doing housework and taking care of their parents. The study revealed a love-hate family relationship that the participants wanted parental recognition and attention but they were frustrated by insufficient parental care and sibling conflict. Nevertheless, they only had each other themselves to trust and rely on. Their mixed health awareness and negative emotions were influenced by parents. Some of participants were exposed to dangerous environment such as domestic violence, and they need support system for help in difficult situations. Sometimes they felt happy by satisfying physiological, social, and self-esteem needs. They also showed a positive potential that they were matured more than peers through the experience of overcoming difficulties. Conclusion: Not only were there not enough attention and support for the children with mentally ill people, but they were also exposed to an environment that threatens their physical or mental health. Therefore, to improve their health-related quality of life, there should be some integrated support of the community health system to cope with the challenges they face.