• Journal of English Language & Literature
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• v.56 no.2
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• pp.383-408
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• 2010

This paper intends to suggest the positive, ecological vision of sustainability in Karen Hesse's Out of the Dust that Billie Jo Kelby recovers herself through her readjustment of interior consciousness and outer environment in her tragic situations caused by the Dust Bowl. In spite of her desires for happiness and affluence of home, she loses her mother and brother, and her musical talent as a pianist, and lies in self-abandonment. But she finally raises up herself with her courage and patience, reconciliating with the nature and ameliorating the community by taking care of the devastated landscapes. Hence it is appropriate to approach the loss-recovery process of nature and consciousness with ecological solutions, The Dust Bowl breaks down human mind and body, and eventually leads to the situations of despairs and death. Hesse proposes the primary solution that humans should reconstruct their interior consciousness and participate in recovering the nature because humans are inevitably linked with nature. In this novel, the nature takes a dynamic and active role as a catalyst, reconciling the self with other humans and settling with the conflicting situations in history and culture. This verse novel as an active, self-ordering, and corrective process gives the more intense ecological message. As Hesse defines the setting of Dirty Thirties as a channel of energy, she creates the utmost effects of ecological process that human and environment are part of a total situation, representing the transactional formulation, each conditioned by conditioning to the other. Therefore Billie Jo takes her part as an interpreter and actualizes herself, understanding the nature with metaphor and symbol. Eventually Billie Jo realizes that she should rebuild her environment not out of the dust but in the dust, accepting the reality of Dust Bowl.

• Journal of Korean Medical classics
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• v.25 no.3
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• pp.149-158
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• 2012

Objectives : In modern meditation, psychologic therapy and happy life have been in the main status. The aim of this study is to search about the value of modern meditation systematically and to summarize the contents on the meditation in "Donguibogam(東醫寶鑑)". Methods : We investigated the meditation-related materials in "Donguibogam(東醫寶鑑)", and discussed them in comparison with the other contents found in "Huangdi's Internal Classic(黃帝內經)" and some scriptures on meditation and self-discipline. Results : The mind-body concept in Korean Medicine takes meditation and self-discipline into main consideration. Meditation and self-discipline mean the endless pursuing the nature of mind and body, thus leading to self-practice about the true meaning of life. "Donguibogam(東醫寶鑑)" includes the views on the meditation and self-discipline from the various angles based on Confucianism, Buddhism and Taoism. Conclusions : Meditation and self-discipline rooted in East Asian tradition are good ways to reach the true nature of mind-body system of universe and to help people seek happiness in their lives.

• The Journal of the Korea Contents Association
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• v.14 no.8
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• pp.137-149
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• 2014

The purpose of this study is to elucidate the emotion-understanding of Korean and thus to find out the importance of their way of self-expression by exploring the sentiment of Korean as regards their way of communications and self-expression therein. The method of this study is, being presumed the Cheong as the Korean's sentiment, to define the differences of concept between the Cheong traditionally used by them and the emotion employed in the psychology or the theory of consultation. And also, this study examines the aforementioned importance under the presumption that the Cheong in the Korean Culture makes it difficult that their emotion-understanding and self-expression to be perfect in their way of communication. In order to attain such purpose in this study, it investigates how they have seen the emotion-understanding and self-expression as to the way of communication throughout Carl G. Jung's psychology and T oegye Yi Hwang's theory of Human Mind and Nature respectively in the Occidental and Korean's Ideology. The most important thing, to be enlightened in this study, in the way of communication and self-expression are the emotion come from the big-Self(Self) in Carl G. Jung's psychology and that of the righteous sentiment from the human nature in T oegye Yi Hwang's theory of Human Mind and Nature. In conclusion, it reveals that our behavior, unvaryingly in the Orient and the Occident, is not the rational subject but the emotional one to be reacted only if our minds are attached mutually.

• Journal of Sasang Constitutional Medicine
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• v.15 no.2
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• pp.1-8
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• 2003

1. Objects of Research This research is purposed to find role and treatment mind of Sasang constitutional medicine in human genome age, through summarizing recognition of human and etiology. treatment on diseases proposed in Sasang constitutional medicine 2. Methods of Research It was researched as bibliologically with Dong-mu's chief medical writings such as ${\ulcorner}Dongyi$ Soose Bowon(東醫壽世保元)${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon Sasang Chongyun(東醫壽世保元四象草本卷${\lrcorner}$. 3. Results and Conclusions 1. The outlook on human of Sasang Constitutional Medicine was completed in the base on Confusianism and it recognized that human is consisted with congenital element based on 'Human nature-shape' and acquired element based on Knowledge-Acting. Dong-mu emphasised acquired element than inborn element. 2. Sasang Constitutional Medicine is thought that we ran overcome inborn limitation of each constitution through moral culture of aposteriori Knowledge-Acting. and that self-correction is methods which is applied to treatment of disease recovering Essential Qi of each constitution with moral culture of personality 3. Sasang Constitutional Medicine is recognizing Essential Qi by main standard that foretell prognosis of disease and emphasize recovery of Essential Qi through self-correction than way of 'Assisting-Good Qi' and 'Removig-Bad Qi' in treatment of disease. 4. Self-correction can be divided into non-herbal self-correction and herbal self-correction. Non-herbal self-correction is to control greed by aposteriori Knowledge-Acting and herbal self-correction is to recover Essential Qi by herb. 5. It is thought that the present constitutional disease is consisted by accumulating life habit nature of a disease of ordinary times, and Sasang Constitutional Medicine that present constitutional disease is treated through administration of life habit nature of a disease of ordinary times in Sasang Constitutional Medicine. 6. Treatment mind to correct oneself into Golden Mean through controlling Knowledge-Acting in Sasang Constitutional Medicine may get into important treatment guide of gene medicine age.

• Journal of Korean Academy of Nursing
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• v.47 no.2
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• pp.242-256
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• 2017

Purpose: This study was done to clarify attributes, antecedents, and consequences of spirituality. Methods: Rodgers's evolutionary concept analysis was used to analyze fifty seven studies from the literature related to spirituality as it appears in systematic literature reviews of theology, medicine, counseling & psychology, social welfare, and nursing. Results: Spirituality was found to consist of two dimensions and eight attributes: 1) vertical dimension: 'intimacy and connectedness with God' and 'holy life and belief', 2) horizontal dimension: 'self-transcendence', 'meaning and purpose in life', 'self-integration', and 'self-creativity' in relationship with self, 'connectedness' and 'trust' in relationship with others neighbors nature. Antecedents of spirituality were socio-demographic, religious, psychological, and health related characteristics. Consequences of spirituality were positive and negative. Being positive included 'life centered on God' in vertical dimension, and among horizontal dimension 'joy', 'hope', 'wellness', 'inner peace', and 'self-actualization' in relationship with self, 'doing in love' and 'extended life toward neighbors and the world' in relationship with others neighbors nature. Being negative was defined as having 'guilt', 'inner conflict', 'loneliness', and 'spiritual distress'. Facilitators of spirituality were stressful life events and experiences. Conclusion: Spirituality is a multidimensional concept. Unchangeable attributes of spirituality are 'connectedness with God', 'self-transcendence', 'meaning of life' and 'connectedness with others nature'. Unchangeable consequences of spirituality are 'joy' and 'hope'. The findings suggest that the dimensional framework of spirituality can be used to assess the current spiritual state of patients. Based on these results, the development of a Korean version of the scale measuring spirituality is recommended.

• (The)Study of the Eastern Classic
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• no.34
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• pp.7-38
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• 2009

This paper attempts to explore the theory of moral leadership in the Great Learning. There are two fundamental contents in the elements of moral leadership's human nature in the Great learning. These are meaning of general principle(綱領指趣) - studying, self cultivation and social authority from rectifying name, and category of concrete learning(學問綱目) - the scheme of manifesting original nature (明德之方) and the scheme of loving the people(親民之方). In this, there are two principles. One is the principle of stage. In the theory of moral leadership of the Great learning, there are stages from self-cultivation to making the world tranquil. The other is the principle of stop at the highest good in manifesting nature and loving the people. In the meaning of general principle, moral leader must have good nature that he or she preforms his or her original nature and accomplishes self-cultivation. For this he or she must learn and study, and endeavors self-polishing. In the category of concrete learning, at first, in the scheme of manifesting original nature, there are investigation things-extending knowledge and making the will sincere-rectifying the mind as the pre conditions of the self-cultivation, and moral leader must carry out harmonization peoples and accomplishing public morals as the result of self-cultivation. The harmonization people means that everyone has equal position and lives with each other in harmony In the scheme of loving the people, there are the connected ethics of self cultivation-regulating the family(修身齊家) and the connected ethics of regulating the family-ordering the state(齊家治國) by effect of self-cultivation.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.1-28
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• 2019

Theories on the nature of the mind aim to accurately describe the nature of the human mind. In other words, these theories are meant to discover what the human mind ultimately is and what its nature is. In this study, I try to understand the theory of the nature of the mind in Daesoon Jinrihoe in connection to similar theories in Confucianism. Like in Confucianism, the issue of mind is an important subject in Daesoon Jinrihoe. The concept of 'mind' as presented in 'The Jeon-Gyeong' is connected to gods. But in 'The Jeon-Gyeong,' there is no premise that the mind is good or evil. It suggests that the mind is the center of humanity and the universe and that all things depend on the mind. Therefore it is understood that good and evil are revealed according to the actions of the mind. Conscience (良心) and self-interest (私心) are mentioned in 'Essentials of Daesoon Jinrihoe'. If conscience is understood as benevolence (仁) as spoken of by Confucius, or as Moral Knowledge in Mencius's usage, more advanced discussion can be made. If looked upon in that way, one can conclude that conscience is the nature of the mind and thereby, the nature of humans and their minds is good. Discussions on the nature of the mind can also be explained in relation to the concept of 'a Singularly-focused Mind (一心)', which was frequently emphasized by Jeungsan. The two mindsets of conscience and self-interest are mentioned, but the original mind is only conscience which exists as the nature of heaven (天性). Self-interest is nothing but an illusion. As Zhu Xi explained that even if a saint (聖人) thought of utterly nothing, he would became a madman, and therefore people should look closely and realize that self-interest is nothing but a delusion. Accordingly, when returning to one's conscience, the orignal state of a singularly-focused mind, it becomes the sort of Singularly-focused Mind that Jeungsan emphasized. In other words, self-interest is a form of greed that is born out of worldly desires.

• (The)Study of the Eastern Classic
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• no.35
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• pp.75-100
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• 2009

A human being makes a constant effort to find out what he really is. We try to do a great deal in self-culture to know his own self-nature with miscellaneous ways as Buddhism, Taoism and Confucianism. When we are faced with a difficult problem in life, We utilize own knowledge and wisdom to solve them. Thus there are many result of answer what self-confidence is throughout the devoting oneself to the study of man's life which is expressed poetry and prose. We can see the aspect of liberty life in their poetry and prose which is escaping from their restraints as they are willing to find out their own self-nature and want to attain a state of perfect self-nature in every day life. And they are anxious to be born again in spiritual value and to be a man in liberty with removing the narrow-mindedness, the stupidity, the anger and the absolute ego in their mind. That's what we are want to achieve man's purpose understanding of the human being's life. Here, I have a good such example who is Tao yuan ming. It is not easy to give up fame and wealth for maintaining his doctrines. So We have a high regard for this wisdom between entering into politics and withdrawing from his office. It needs a self-conquest and more courage than entering into politics. Retiring from his office, he returns to the place where is native place everything lives and let live without moral pressure in daily life. Because there is real liberty life and immutable truths.

• Journal of Korean Society of Forest Science
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• v.82 no.2
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• pp.107-121
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• 1993

This study examines whether or not forest campers' self-actualization, that is the tendency for a person to become actualized in what he or she perceived to be his or her own potential, and their attitudes toward nature were related to quality of forest areas where they visited. People were sampled in three Ontario Provincial Parks in Canada from September of 1988 to August of 1989. From a total of 138,317 campers, 540 were sampled randomly to collect data. People sampled ranged in age from 15 to 75 years with a mean of slightly over 37. They were highly educated. A majority of them resided in urban or suburban areas. Campers' level of self-actualization and their nature attitudes were highly correlated with forest area quality in both perceived or subjective and objective measures. Their self-actualization scores were also highly correlated with their attitudes toward nature. However, there was no significant relationships among campers' self-actualization, attitudes toward nature, and quality of forests where they camped when they were treated simultaneously.

• Journal of the Korean Society of Costume
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• v.66 no.4
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• pp.94-110
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• 2016

The purpose of this study is to delve into the identity of the swag style which has diversified into various forms by exploring the phenomenon, formative characteristics and the internal values of the swag style in modern fashioin. This study discusses the concept and the socio-cultural meanings of swag from the perspective of Jean Baudrillard's hyper-reality, and a form of existence. The classifies the swag fashion styles into parody, hip hop and collage-type mix-and-match. Expressive characteristics of the swag look in modern fashion are as follows. First, the swag look utilizes the parody technique. In the mid-2000s, the look parodied brand logos as a form of self-mocking and active self-derision toward cheap imitations. Second, the swag look borrows from the expressive factors of the hip-hop style. Born as a sub-culture based on music, hip-hop has become a way of life, as its nature became multi-cultural and trans-cultural while its fashion style gained popularity globally after the 1980s. Third, the swag look barrows from the pop-type collage form as it mixes-and-matches costume items based on the expressive characteristics of hip hop, and this can be seen through items being used in new, non-formative and free styles. Comic aesthetics is revealed in parodied expression, hip-hop factors and collage-style mix-and-match. Swag as a hyper-reality manifests itself in various natures: humorous nature, negative nature and deconstructive nature through reflection and re-enactment of reality, transmutation and distortion of reality, and absence of reality respectively. However, it does not have a binding nature, which is the norm for subcultures. This characteristic, in combination with it having internal lightness, strong meaning of communication, and a sharing of self-contentment, distinguishes itself from the general meanings of existing parody fashion, hip-hop fashion and collage fashion.