• Korean Security Journal
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• no.32
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• pp.7-32
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• 2012

This study aimed to evaluate the relative status using Analytic Hierarchy Process(AHP) on the spiritual factors of the security martial arts for the guards to perform the best security service. There were 540 participants who were students majored in security martial arts, workers for security and specialists of practical and theoretical security martial arts for this study. The exploratory and confirmatory factor analysis were carried out using the selecting data through literature reviews in the level of the factor-extraction about the spiritual characteristics. The specialists' survey was conducted on the relative status among factors using the spiritual concept structure based on the studied above. Selected data was calculated with SPSS 18.0 for windows, AMOS 5.0, and Expert Choice 2000 software. The conclusion can be made through those process above. First, 4 general factors and 20 detailed factors were found as the result of the factor exploration related to the spiritual characteristics of the security martial arts. The result which was verified on Construction validity of searched factors had stable figures on every standard. In other words, the participants for survey on this study "Spiritual characteristic concepts of the security martial arts" can be evaluated it is valid. The general factors of security martial arts' spirit were conceptualized with Psychological spirit, ethical spirit, martial art spirit, practical spirit through the naming process on the general factors of the security martial arts' spiritual characteristic concepts. The detailed factors of security martial arts' spirit were concentration, self-confidence, self-management, immersion, self-esteem in psychological spirit and sacrifice, justice, royalty, peace, sense of duty in ethical spirit and courtesy, toughness, defense, balance of mind and body, bravery in martial arts and responsibility, cooperation, modesty, determination, professionalism in practical spirit of security martial arts. That is, the conceptualization of security martial arts' spirit was verified that it had validity. Second, the hierarchical model of the security martial arts was composed with 4 superordinate concepts and 20 subordinate concepts. As the result of evaluating relative status based on Spiritual characteristics-hierarchy model, the impotance was proven in order of ethical spirit(.482), martial art spirit(.248), practical spirit(.188), psychological spirit(.083). Also the importance related to spiritual characteristics of security martial arts on subordinate concepts was proven in order of sacrifice(.252), courtesy(.110), sense of duty(.108), responsibility(. 073), royalty(.053), toughness(.052), justice(.049), defense(.038), professionalism(.038), determination(.035), cooperation(.029), self-confidence (.026), bravery(.025), self-esteem(.024), balance of mind and body(.023), peace(.019), concentration(.014), modesty(.013), self-management(.011), flow (.007). To sum up, the spiritual factor related to ethics such as sacrifice, justice, royalty, peace, sense of duty was the most important for the security martial arts.

• Journal of Fashion Business
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• v.8 no.1
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• pp.16-33
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• 2004

Up to now, image of femme fatale has undergone constant transformation to be inherited and developed through various genres of movies. With few exceptions such cases have represented sensuality of women by costumes with the most distinctive and exaggerated sexuality. Temptresses in movies are mostly drawn as extravagant and gorgeous one or a gloomy and dreary woman. Such an image is reinforced with make-up, hair style, accessories, attitude and manner of talking. The movie 'Chicago' is a musical film that crosses the boundaries of reality and fantasy with dancing and singing. Its lighting, stage setting, powerful and sexy dancing augmented already exaggerated and sensual costumes. Following is the analysis of costumes for two heroines as images of femme fatale. Strong contrast of color among black, red and blue on see-through & stickingly tight body suit signifies liberal mind and arrogant charisma of Velma. The contrast, haughty gestures, cropped black hair and thick makeups represent sex appeal, aggressive image, and fearlessly determined character of femme fatale. Roxie wears decent dresses in front of public and gorgeous stage costume in fantasy to convey two images of bad girl and angel. Her body suit, showing off lustering materials and dazzling bead decoration, is rather loose but still displays her bodyline to emphasize sexiness for representation of desire in fantasy. Chastity and innocence are implied with the decency of dresses in reality. They were specially chosen to draw public sympathy and indicate cunning disguise of Roxy who desperately wants to realize her desire. These dauntless costumes, which sufficiently express inside aspirations of Velma and Roxie later denote open and realistic social yearning rather than fatal desire hidden behind sensual beauty. It doesn't exist as imperfect, unrealistic and socially disdainful ambition as the image of femme fatale of paintings and movies did before in history. Femme fatale is expressed with deep cleavage, silk dresses that explicitly display bodyline, sexiness of mesh stockings with garter belts. All of these won't be utilized as a negative tool to seduce and destroy someone anymore but rather, they should represent rightful and fair nature of humans such as men's curiosity who secretly steal a look at them or female sexuality that women spontaneously want to show off.

• Journal of Korean Medical classics
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• v.11 no.2
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• pp.146-168
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• 1998

This thesis is a study on the diagnostic theory and methods of Macjin(checking of pulse) as described in the Whang Di Nei Qing. There are four methods of Macjin in this text, namely: Dong Macjin(動脈法), Sam Bu Gu Who Macjin(三部九脈診). In Young Gi Gu Macjin(人迎氣口脈診法), Nei Qing's Gi Gu Macjin(內徑의 氣口脈法). Each method developed in it's own way, but they are all closely related and became the basis of today's Macjin. I examined the methods of Macjin in the Whang Di Nei Qing from a perspective of "change". The main questions of this study are: "What brought about the development of the different methods?". "How do the methods differ?", and "how did these methods evoke into today's Macjin?". The method of Macjin generated spontaneously from the observation and treatment of disease. Dong Macjin was the first method developed and became the basis of subsequent forms of Macjin. The accumulation of medical knowledge and the influence of oriental philosophy fueled the evolution of Macjin. Chronologically, Macjin methods developed starting with Dong Macjin and eventually into Sam Bu Gu Who Macjin. In Young Gi Gu Macjin, and Nei Qing's Gi Gu Macjin. The different methods of Macjin vary in how many pulse points are checked, and were established with simplicity and effectiveness in mind. Dong Macjin involves the checking the whole body. Sam Bu Gu Who Macjin involves nine points. In Young Gi Gu Macjin involves four points. and Nei Qing's Gi Gu Macjin involves two. In it's early development, the checking of a patient's pulse was used to diagnose only localized disorders in comparison with symptoms. It evolved with Oh Jang Mad(五臟脈, five main types of pulse) to be able to check internal organs with the introduction of Nei Qing's Gi Gu Macjin. After the division of Chon Kwan Chuck(寸關尺), it evolved further to be able to make a detailed diagnosis by using the result of pules checks. Nowadays, we can make 28 forms of diagnostic indices from these development. In conclusion, Macjin can be used practically and effectively in the diagnosis of disease. In using three methods of Macjin(In Young Gi Gu Macjin, Nei Qing's Gi Gu Macjin, and today's Gi Gu Macjin, which can determine the whole body's Siate of well-being) in conjunction with Dong Macjin(which helps pinpoint the localized disorder), an exact diagnosis can be obtained. I strongly feel that we should acquire objectivity by accommodating Macjin with modern methods of medicine.

• The Journal of Pediatrics of Korean Medicine
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• v.20 no.3
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• pp.143-160
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• 2006

Objectives : As the side effect brought up by internet game addiction, many reports come out, but most of past articles are for middle or high school students. There is seldom a poisoning game treatise to a primary school student, if there is treatise, it is real condition that treatise for lead pipe with psychological reasons is seldom discussion about physical symptoms. This research searches high grade elementary students' game use actual conditions and when divide to general user group, latent danger use group, high dangerous use group, according to serious illness degree of game poisoning, three groups and game poisoning happens, recognized about body symptoms that happen much. Methods : Target population of these questionnaire are fifth and sixth grade elementary student of Seoul city 2 school. Chose 263 elementary students, 144 men, 119 women who understand purpose of research and admit participation is 25 October, 2006 since 1 September, 2006 Results : As poisoning serious illness degree is high, there are many number of game times, much more boys are addicted to internet game than girs, insomnia is apt to happen frequently in game poisoning danger group, and correlation is high by megrim, shoulder ache, digestive trouble. Insomnia, symptoms that show next even if some symptoms show first because there is high correlation between megrim, shoulder ache, digestive trouble is high possibility to happen among four symptoms. Insomnia, megrim, shoulder ache, digestive trouble that happen by internet game poisoning, is apt to increase by increasing addiction. Symptoms treatment can divide by internal treatment that treat insomnia, megrim, digestive trouble, external treatment that is typical symptoms of VDT syndrome shoulder ache, headache, fatigue persimmon. Root treatment is mind symptoms treatment. Game addiction treatment is relationship method 'seven emotions injury treatment' in oriental medicine. 'promote the normal flow of qi' and 'adjustment of suitable emotion' can talk as pivotal point of treatment.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.6
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• pp.715-721
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• 2018

This study examined energy saving and elevating the worker's neuro energy (comfort, concentration, physical, and psychological stability) by compensating for the unpleasant tactile sensation to stimulate auditory and olfactory senses and reduce energy consumption. The experiment was conducted in an environment test room under the test conditions of temperature $25[^{\circ}C]$, relative humidity 50[RH%], illumination 1,000[lux] and air current speed 0.02[m/sec] by stimulating the auditory senses with a 1/f change in rhythm and the olfactory senses with an aroma scent. The experiment utilized the method of EEG, which evaluates human body's psychological status via tactile means, and the method of the vibra image, which evaluates the learning abilities, HRV and human body's psychological status via non-tactile means. The subjects were selected as eight university students (four males and four females) in their 20s, the type that have high relative ${\alpha}$(8~13[Hz]) activation in occipital lobe, which brings the highest level of mind stability and concentration, who had no difficulty in physical activities. The subjects' posture and physical activity was fixed to 1met - when the subjects are seated and relaxing in a comfortable environment - and their clothes condition was standardized as 0.7clo. As a result, the sentimental and psychological stability and concentration were the highest in the multisensory stimulation of jasmine scent and change rhythm of an a=1.106 sound source. In addition, under this condition, the relative $M{\alpha}$ and relative $M{\beta}$ increased by 70.49[%] and 89.72[%], respectively; the HRT decreased by 39.09[%]; and the fatigue and tension/anxiety decreased by 36.85[%] and 15.54[%], respectively.

• 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.

• Korean Journal of Oriental Medicine
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• v.15 no.2
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• pp.101-109
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• 2009

The Pulse diagnosis is in the boundary of the Four Examinations, and it is called 切診, or palpation. It has a great impact on people in reminding of the Traditional Medicine that it is probably the first thing that people think of when they hear about Traditional Medicine. Hu-Jun quoted in the Treasured Mirror of Eastern Medicine "東醫寶鑑" that the doctor finds out the deficiency and the excess of the meridian of the patiant through the pulse, and that it is of the utmost necessity to know the "deficiency and the excess" of the meridian to decide the formula (君臣佐使) of the herbal medicine and the acupuncture/moxibustion treatment. The research on the studies of pulse diagnosis have been concentrated on the origin, history, and the theory of the pulse diagnosis throughout the years; however, the number of research on the image from the classics on pulse diagnosis have been less. With this in mind, this paper was written to study more on the origin and the history of the pulse diagnosis as well as to study on the image of pulse diagnosis shown on the classics on Traditional Medicine in China and Korea. The history of the pulse diagnosis has its root on the attempt to find out what is happening inside the body through the indication of the small changes of the pulse that is shown on the outer boundaries of the body. There were various kinds of pulse diagnosis including "Three positions and nine indicators method" and "Carotid pulsation and wrist pulse method" in the ancient period, and wrist pulse-taking method became the most popular since the completion of studying on palpation by 初보. The image of the palpation helps the rudimentary practitioners of Traditional Medicine. They are divided into two large categories, which are the area of diagnosis and the shape of the pulse itself. The historical classics including the image of the pulse diagnosis can be found since the Song Dynasty of China. There are various kinds of image of pulse diagnosis in the classic such as "The picture of the hand meridian" from "脈訣指掌病式圖說", "The picture of the image of meridian" from "察病指南", "The picture of the Seven exterior and Eight interior" from "校正圖注脈訣", and "The picture of the six parts of meridian" from Treasured Mirror of Eastern Medicine "東醫寶鑑". The Treasured Mirror of Eastern Medicine "東醫寶鑑" have analyzed the basic theories and made up the standards of pulse diagnosis by establishing "The picture of the six parts of meridian" based on "The method of placing the viscera and bowels corresponding to cun-guan-qi, or the meridian".

• Journal of the Korean Child Neurology Society
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• v.26 no.4
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• pp.284-287
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• 2018

Tuberous sclerosis complex (TSC) is an autosomal dominant disorder caused by mutation of one of two genes, TSC1 (encoding hamartin, 9q34) and TSC2 (encoding tuberin, 16p13). It invades the central nervous system and various parts of the body, causing various symptoms. Crohn's disease (CD) is a chronic immune-mediated disease that has not been clearly elucidated. It is thought to be caused by an excessive immune response of the body to bacteria that normally exist in the digestive tract with genetic factors. No cases have been reported in which both of the above-mentioned diseases occurred simultaneously. We report a case of CD in a patient with TSC. A 12-year-old boy was brought to our hospital because of abdominal pain. Skin lesions were observed in the TSC. Fundus examination revealed a hamartoma in the right retina. Brain magnetic resonance imaging revealed a subendothelial giant cell astrocytoma (SEGA). On the basis of these findings, he was diagnosed as having TSC. Blood test results showed increased levels of inflammatory markers. On abdominal ultrasonography, his colon walls were observed to be thickened with increased vascularity of the proximal ascending colon, ileocecal valve, and terminal ileum. Colonoscopy revealed discontinuous ulcerations and inflammations of the ileum, IC valve, and cecum, similar to those found in CD. Everolimus was administered orally for the SEGA but was discontinued frequently owing to the exacerbation of CD. The possibility of CD should be kept in mind in patients with TSC considering to undergo treatment for SEGA.

• Journal of Korean Philosophical Society
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• v.139
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• pp.81-104
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• 2016

Given that the goal of study lies in the pursuit of truth and that philosophy asks questions about the origin of being, dealing with existence rather than essence is distant from the original meanings of philosophy. In spite of this, people talk about existence because it is closely related to the academic goals of phenomenology. It is true that phenomenology is Wesenswissenschaft ("the science of essences") in that it tries to restore the original nature of philosophy and establish philosophy as a strict science, but it cannot be ignored in phenomenological research that essence starts from existence. The purpose of this study is to examine the issues that traditional philosophy has sought after and missed by focusing on the issue of "existence." Existence is man's participation in the world, thus being expressed as being-to-the-world. All that has been perceived is understood in total unity and accordingly cannot be restored to ideological essence. In the end, the issue of existence should make a new start at the root of perception. Man is a thinking being and, at the same time, acting being. Here, an attempt to determine the priority between thinking and acting will be meaningless, indeed, and make an issue where there is none. Human beings will not thus stay at Descartes cogito argument' and try to go out into the world through the door opened by cogito. With these reasons in mind, this study examines the issue of existence with a focus on a phenomenal field and body.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.35-48
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• 2004

The third teachings of Confucianism, Buddhism, and Taoism have been coexisted and had effect on the oriental spirits for long times. The doctrines of the Confucianism, the Buddhism, and the Taoism are represented as 'moral culture', 'practice', and "training" respectively. The practices of three teachings had individual ways. But in the late Han-dynasty, they had coexisted and effects on one another, then finally had been united since the Song-dynasty. The Confucianism, which advocated "xiū-jǐ-zhì-rén(修己治人: Practising oneself and controlling others)" and "nèi-shèng-wài-wáng(內聖外王: Establishing natural law in oneself and presenting it to others)", put an emphasis on the practice for personality by "Kŏgzĭ(孔子)" and "Mèngzĭ(孟子)". For example, the practices of "Yăng qi(養氣)", "Jìn Xīn(盡心)", and "Cún Xīn(存心)" reflect this doctrines. In the Song-dynasty, "Zhū-xī(朱熹)" established the 'New Confucianism', the study of "Jū-Jìng-qióng-lĭ'", which put an equality with "human nature" and natural law. It is so-called as "Seong-li-hark" in Korea. Therefore, it came to life again by emphasizing 'jīng-shì: Ruling the world' and "moral culture". The Taoism, which pursued "yán-mìng-cháng-shòu(延命長壽: Maintenance of a Scanty existence long life)" and "dào-tōng-shén-xian"(道通神仙: Spiritual awakening Shén-Xian), originally put an emphasis on the practice of body and mind. For example, "Lăozi(老子)" and "Zhuāngzĭ(莊子)" suggested "bāoyī(包一)", "Shŏuyī(守一)", and "Zuòwàng(坐忘)". After the religious body of the Taoism had been established, "Gè-hóng(葛洪)" accomplished the "Nèidān(內丹)" and "Wàidān(外丹)" as practice methods. As times went over, the "Nèidān(內丹)" of "Yăng-Shēng-Wŭ-Dà-Yāo(養生五大要)" including "bì-gŭ(辟穀)", "fú-qì(服氣)", "dăo-yĭn(導引)", "fáng-zhōng(房中)", and "fú-ěr(服餌)", has been the mainstreams for practice. Since the Song dynasty, "sān-jiào-hé-yī-sī-xiǎng(三敎合一思想: Three Teachings are the each other same thoughts)" had been put on emphasis and the three teachings were effected one another, and all of them attached importance to practical training. Therefore, the practice ways in civil societies have been mixed, the origins of them are difficult to divide definitely. The Korean society also has the vague origins of them and reflects the theses historic traditions.