• Review of Korean Society for Internet Information
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• v.14 no.3
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• pp.78-85
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• 2013

The revelations made possible by Edward Snowden, a contractor of the US intelligence service NSA, are a sobering reminder that the Internet is not an 'anonymous' means of communication. In fact, the Internet has never been conceived with anonymity in mind. If anything, the Internet and networking technologies provide far more detailed and traceable information about where, when, with whom we communicate. The content of the communication can also be made available to third parties who obtain encryption keys or have the means of exploiting vulnerabilities (either by design or by oversight) of encryption software. Irrebuttable evidence has emerged that the US and the UK intelligence services have had an indiscriminate access to the meta-data of communications and, in some cases, the content of the communications in the name of security and protection of the public. The conventional means of judicial scrutiny of such an access turned out to be ineffectual. The most alarming attitude of the public and some politicians is "If you have nothing to hide, you need not be concerned." Where individuals have nothing to hide, intelligence services have no business in the first place to have a peek. If the public espouses the groundless assumption that State organs are benevolent "( they will have a look only to find out whether there are probable grounds to form a reasonable suspicion"), then the achievements of several hundred years of struggle to have the constitutional guarantees against invasion into privacy and liberty will quickly evaporate. This is an opportune moment to review some of the basic points about the protection of privacy and freedom of individuals. First, if one should hold a view that security can override liberty, one is most likely to lose both liberty and security. Civilized societies have developed the rule of law as the least damaging and most practicable arrangement to strike a balance between security and liberty. Whether we wish to give up the rule of law in the name of security requires a thorough scrutiny and an informed decision of the body politic. It is not a decision which can secretly be made in a closed chamber. Second, protection of privacy has always depended on human being's compliance with the rules rather than technical guarantees or robustness of technical means. It is easy to tear apart an envelope and have a look inside. It was, and still is, the normative prohibition (and our compliance) which provided us with protection of privacy. The same applies to electronic communications. With sufficient resources, surreptitiously undermining technical means of protecting privacy (such as encryption) is certainly 'possible'. But that does not mean that it is permissible. Third, although the Internet is clearly not an 'anonymous' means of communication, many users have a 'false sense of anonymity' which make them more vulnerable to prying eyes. More effort should be made to educate the general public about the technical nature of the Internet and encourage them to adopt user behaviour which is mindful of the possibilities of unwanted surveillance. Fourth, the US and the UK intelligence services have demonstrated that an international cooperation is possible and worked well in running the mechanism of massive surveillance and infiltration into data which travels globally. If that is possible, it should equally be possible to put in place a global mechanism of judicial scrutiny over a global attempt at surveillance.

• Journal of the Korea Safety Management & Science
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• v.15 no.2
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• pp.135-141
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• 2013

As the country's elderly people who are 65 years or older recently exceeded 10% of the total population with development of medical technology and improvement of living standards, Korea has turned into an aging society. Especially in Gyeonggi-do, as of late December 2012, elderly people who were 65 years or older were 1,135,242 persons, taking up 18.98% of the region's population and registering the largest number of elderly people in the nation's cities or provinces. Due to such a sharp rise in elderly population, support for the elderly is increasing the burden on families and communities. The study aims to take as its subjects elderly people staying at authorized elderly welfare facilities, who are weak in mind and body and have difficulty in daily life with disabilities, or adult day care facilities that take care of elderly people during the day or at night, examine the concept of adult day care facilities and instances in foreign countries, and study the status of the adult day care facilities located in Gyeonggi-do, their services, and safety by figuring out space arrangement based on program implementation. Spacial arrangement in program operation should satisfy fuction and purpose from the manager and user's perspective, and a desirable program operation should provide separate spaces for the elderly with Alzheimer's and those without Alzheimer's. Compared to residential care facilities, adult day care facilities incur less financial burden and, compared to other authorized services, have many right functions that can upgrade the quality of users and satisfy their desires. Major countries like Japan, the UK, and Sweden recognize the right functions of day and night care services and aggressively support and utilize adult day care facilities. For adult day care facilities, quality services should be developed and use and choices should be enhanced as regards services. Development of special programs for the elderly with dementia and stroke, instead of simple protective functions of a program, must be actively promoted, while manpower training is required for program operation, conveniences, and safety. By developing and providing space arrangement models that focus on efficiency, convenience, and safety of program operation, adult day care operation can be revitalized, while quality of elderly care may be enhanced and welfare budget can be saved.

• Korean Security Journal
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• no.18
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• pp.39-54
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• 2009

The purpose of this research, the importance of security and the means to carry out the spirit of Taekwondo is to identify. First, the target of more than 2 years of taekwondo training has continued to set as a guard, and experience to respond faithfully to the general staff to the administrator from 9 respondents were selected to accomplish this purpose. Through the course of a series of studies which have drawn the following conclusions. First, taekwondo training is created through the politeness, lot of nerve, patience, self-mastery, indefatigable the spirit of taekwondo in the security mission is a positive impact. Typically, the bodyguards make a statement through the body and mind will acquire the spirit of taekwondo. The spirit of taekwondo becomes an important material on the process of security mission as the stress and the occurrence of the situation, such as conflicts within the organization to overcome the negative situation. Second, it requires the right attitude in life, mental health, flexible social attitudes based on the taekwondo spirit. Therefore, the security guards needed in the organization the opportunity to learn the position could get the hierarchy between protection and bodyguard, or supervisor bodyguards and low class bodyguard.

• Journal of Society of Preventive Korean Medicine
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• v.1 no.1
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• pp.59-75
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• 1997

After examining the viewpoints of the mental cultivation of The yellow Emperor's Internal Bible(內徑), from the viewpoints of The yellow Emperor's Internal Bible, I studied the principles and methods of the mental cultivation(精神養生) which the Taoism School, the Confusian School and the past physicians proposed. And I studied the methods of mental cultivation of the child, the woman and the old by the differences of ages and sex. At the subject of health preservation(養生學) on the basis of concept of relevant adaptation of man to nature(天人相應思想), the mental cultivation(精神養生) was regard more important than the body cultivation(肉體養生) and it was considered that the success of health preservation depended on the state of mind. the basic principles of the mental cultivation is achivement of the mental internal keeping(精神內守) through the state of peace and tranquility without avarice and wild fancy(恬憺虛無). The ways of mental cultivation of the Taoism School, the Confusian School and the past physicians were in the category of The yellow Emperor's Internal Bible. 4. In the previous Jin dynasty(先秦時代), the important theoretical bases and practices to mental cultivation were made. In the Han dynasty(漢時代), the physicians attached importance to mental treaments. During the time from Sui dynasty to Tang Dynasty(隋唐時代), the mental cultivation was made perfect theoretically. During the Period from Song dynasty to Yuan Dynasty(宋元時代), Many methods of mental cultivation were newly created. During the Ming and the Qing Dynasties(明淸時代), the theory of health preservation and the methods of mental treaments were embodied. 5. Studying the mental cultivation by the differences of ages, the childhood(小兒期) is the spring of life. So the mental cultivation of this period put importance to the cultivation of Sh ng(養生). And the youth(靑年期) is the summer of life. So the mental cultivation of this period pill importance to the cultivation of Ch'ang(養長). And the middle age(中年期) is the autumn of life. So the mental cultivation of this period put imporance to the cultivation of Shou(養收). And the old age(老年期) is the winter of life. So the mental cultivation of this period put importance to the cultivation of Tsang(養藏). Studying the mental cultivation by the differences of sex, the man must do the mental cultivation through the dynamic nature(性情) of Yang(陽) and the woman must do the mental cultivation through the static nature of Yin(陰).

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.4
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• pp.312-318
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• 2016

This study examined the influence of a Mindfulness Based Compassion Meditation Program on the brain activation and stress of elderly women who experienced loss of spouse using 2 channel EEG (Electroencephalography). The total number of subjects was 60, consisting of elderly women aged from 65~75years of in Y county; 30 in the experimental group and 30 in the control group who were checked by EEG before and after the study. The study was conducted from August to November, 2015. The Mindfulness Based Compassion Meditation Program was designed for the convergence of body and mind integration with compassion meditation for the purpose of developing love, sympathy, and compassion. The treatment was conducted once a week, for 60 minutes at a time, over a period of 16 weeks. The results in the experimental group showed an increase in the Activity Quotient (ATQ) Rt(82.51/85.83, p<.013) and AntiStress Quotient (ASQ) Lt (74.711/71.17, p<.050). The Activity Quotient shows the mental function and behavior tendency in the brain, while the AntiStress Quotient shows the state of physical and mental relaxation. The Mindfulness Based Compassion Meditation Program was shown to influence the brain activation and stress of the elderly women using the practical application of neuroscience.

• Journal of Christian Education in Korea
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• v.62
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• pp.75-99
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• 2020

What means the Waldorf school based on integrative imagination to our educational reality in our days? This is the key question in this article. This article seeks to the fundamental meaning of the Waldrof school to know our educational problems. For this purpose this article explore understanding on the theosophy of Rudolf Steiner in the insufficient research until now. The theosophy of Rudolf Steiner in this article is investigated with the understanding of Triune God, human, and educational arts. The understanding of triune God is identified as the critiques to the view point of materialism, the meaning of logos in the scripture of John, the Christ as the foundation of all creatures. The understanding of human being is distinguished as the nature of body, soul, and spirit in the theosophy. Especially the nature of spirit is to see the invisible in the visible things through the eyes of mind that means esoteric spirituality not unrealistic spirituality of monasticism but integrative spirituality of overcoming the dualism between spirit and material. The educational characteristics for the integrative spirituality and imagination is called as the educational arts by Rudolf Steiner. The educational arts includes contents of the soul life, the education of freedom with individuality, and integrative education. The educational arts intends to the wholistic education with harmonious interaction of intellect, feeling, and willing to equip the individual human being in the spirit. And the educational arts educates with the harmony of story, play, art, and integrative curriculum of subject contents. The educational arts is to intend for reformation in christian education including church school and alternative school, etc. The Waldorf school needs to emphasizing the christian spirituality in the educational arts.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.184-232
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• 2000

The trend of the concept for modern medicine is gradually forwarding to preventive medicine from therapeutic medical science. One of the most remarkable characteristics of oriental medicine is that it attaches greater importance to preventive medicine scientifically. The basic theory of oriental medicine principally takes roots in Huang Di Nei Jing and it is Si Qi Tian Shen Da Lun that is deep-rooted in the principle of "growing life" grounded in theory of unity of heaven and man of oriental medicine. Therefore having translated annotation of 〈Si Qi Tian Shen Da Lun·Huang Di Nei Jing Su Wen〉 which is quoted frequently and using it for appendix and comparing each views of annotators, I would like to state the results of dissertation as below. 1. Si Qi Tian Shen of title of the paper means that it keeps our health and prevent diseases in advance to control our mind and rhythm of life to the change of Yin and Yang - that is, the grower Yin, the looser Yang - following four seasons of nature environment. 2. The summary of this dissertation is that spring means things newly sprout from old ones, things become profuse, beautiful and brilliant in the summer. Autumn stands for things is harvested and allocated evenly and finally things is closed and stored. That is, in the spring and summer. If one break this principle of growth, diseases are followed after this. Therefore an excellent physician should handle diseases before they are attacked not remedy them after outbreak of diseases. It is said that a sage governs the nation before it is put into confusion. 3. These four terms standing for each season describe definitely and realistically rural life in the agricultural environment, in other words, spouting in spring, growing in summer, harvesting in autumn, storing in winter. Going with the current of the times, they have developed to theoretical concept of getting, growth, harvest, store so that implied the principle of growth for four seasons. 4. It means in a concrete way "Yang would grow in the spring and summer and Yin would grow in autumn and winter" as follow. That is, when the day is long, things act energetically and emit the warmth of life and expand the vigor of growth. On the other hand, when the night is long, things lessen their activity to protect the warmth of life and to preserve the sprit of growth. In addition, we should be concerned about the work outward and try to concretely fulfill plan of business in spring and summer. It is in autumn and winter when we should grow Yin. It does not mean that we simply grow cold yin in our body to build Yin. But according to annotators, for example, Wang Bing stated that we need to make things be cool in spring and summer, and be warm in autumn and winter for improvement. Zhang Jie Bin noted that things should not be cold in spring and summer and not be too hot to improve in autumn and winter. Those principles theorized to unify physiological status into the principle of changing of Yang and Yin in the nature and enriched the contents. In these principles, no problems are not found logically somewhat.

• The Journal of the Korea Contents Association
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• v.18 no.6
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• pp.529-544
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• 2018

In this research, the significance and practice on life of Dasan Jeong Yak-Young's family is reviewed. Articles, letter, poetry written by Dasan and research papers regarding to him are mainly referred for the research. Family life consciousness is divided into three sections in terms of family, food clothing and shelter life, and the economy of the family. Dasan's family life consciousness has been organized with self-management, temperance, thrift, sharing and giving for family and others. He emphasized practical efforts in daily life to realize sense of family life. First, Dasan sought self-managing and temperance as follows. He suggested attitude of careful speech and behavior, filial duty, peace within a family, reading, and training the body and mind including nice and independent temperament with being in good shape. Second, Dasan has been taught to practice the following to save money. It is important to be diligent, to live a simple life, to work hard on one's work, and to avoid extravagant behavior and heavy drinking. Third, Dasan emphasized to practice rational sharing and giving. It is to adapt to the environment, to live within one's means, to cope with difficult circumstances, not to have desire, and to practice giving. Dasan's family life consciousness includes the rules and values for implementing a welfare society. The welfare society is a society that shares good values and practices norms. In the future, the content of education should be developed to provide education about Dasan's family life consciousness. I hope this study can provide an opportunity that the moral teachings of Dasan can be handed down and practiced in relation to family life.

• The Journal of the Korea Contents Association
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• v.15 no.5
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• pp.200-218
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• 2015

The purpose of the present study was to examine daily lives of elderly welfare recipients and their experiences with social welfare services. Researchers collected and analyzed data through individual interviews with 11 elderly welfare recipients. A major theme in the time context was "Daily lives enduring physical and mental sufferings alone and mismatches of social welfare services": 'Starting same tedious days: trading diligent work for basic living assistance', 'Forced ritual of having meals', 'Struggle with depressing night: not attentive welfare services at closing hours', 'Welfare services suspended in holidays', 'Mind and body withered by economic hardship in winter', 'Social support for enduring weary lives'. In the space context, a major themes was "Inadequate welfare services and social interaction in the context of social isolation": 'Unhygienic and unsafe living environment', 'Hiding places: spending tedious days in vacant lots', 'Community welfare centers useful only for healthy elderly', 'Differences and similarities of elderly in urban and rural areas', 'Receiving restricted medical services at hospitals', 'Hard-to-reach public institutions', 'ambivalence about living as welfare recipients'. Based on the findings, the researchers proposed implications for policy and practice to improve elderly welfare recipients' quality of life.

• Korean Journal of Child Studies
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• v.1
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• pp.1-14
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• 1980

The purpose of this study was to survey the degree of awareness and practice concerning prenatal care among Korean women. In this study, 626women in Seoul, Sungnam City, and Yangju Kun were randomly selected to be given a questionare that was formulated by the researcher. The statistical analysis of the data was obtained by percentage scores and $X^2$ scores on each item by age, educational background, and regional areas. The general out come of the study were as follows. A. The Practice of Prenatal Care 1. Physical Activities: Concerning the hard work, about a half of the women took care of it by themselves, and the others treated it with help. Also it was found that they tried to reduce the amount of travel as much as possible during pregnancy. 2. Dietary Intake: It was revealed that no significant change were observed before and during pregnancy. 3. Drugs: It was revealed that they tried to avoid drugs as much as possible during pregnancy. 4. Emotion: About a half of the women said that the family atmosphere did not change before and during pregnancy. The others said it had improved after pregnancy. In their spare time, most pregnant women rested in bed, read books, and listened to music. 5. Husband's Support: Most of the women expressed that they needed thief-husband's support absolutely, especially with hard work. They moderated the sexual activities when they found that they were pregnant. B. Degree of awareness for Prenatal Care 1. Perception of Prenatal Care: Most women heard about prenatal care at least one time through family, friend, or mass-media. 2. Necessity of Prenatal Care: Most women recognized the necessity of prenatal care, and they thought that the relaxation of body and mind was important during pregnancy. 3. Influence of Prenatal Care: It was revealed that most women recognized the positive influence of prenatal care to the neonate. 4. Practice of Prenatal Care: It shown that the most of pregnant women took serious interest in prenatal care and they tended to be careful during pregnancy. Generally speaking, the difference in educational background seemed to affect most to the pregnant women's awareness and practice of prenatal care: the higher the educational achievement, the more cautious about the prenatal care. The difference in region seemed to affect considerably in most aspects of practice: women in urban areas preceeded the rural women in prenatal care. The age difference seemed to affect least in their prenatal care except the younger generation took more care in avoiding the use of drugs.