• The Journal of the Korea Contents Association
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• v.18 no.7
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• pp.560-576
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• 2018

Plato's ontology is closer to Holism, which is based on IDEA, than to Dualism, which regards the matter and soul as being independently from each other. According to his metaphysics, the sensory things are the copies of IDEA. and IDEA is the original of them. Hence human body and soul are not separate from each other, but are ontologically continuous and functionally complementary. The reason why Plato's view of education, which pursues the perfection of the soul, emphasizes the physical training and makes it the premise of study is this ontology. It seems that Park Eun-sik, an independent activist in the late period of Joseon Dynasty, has a view of education similar to Plato's. He emphasized the importance of education on martial art in order to restore the our people's inner quality, 'Mind(心)'. Both Plato and Park Eun-sik thoughts that the education of physical training and martial art was the premise of study to make the humanity they pursued. And they expected that the talented people raised through the curriculum proposed by them would lead the prosperity of the nation by fulfilling their respective roles in society. In conclusion, from the view of Plato and Park Eun-sik's thoughts, it can be said that, the education of physical training and martial art for students is the premise of the study for personal perfection of human beings, and essential curriculum for making the ideal state that they dreamed.

• Journal of Korean Philosophical Society
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• v.137
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• pp.109-130
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• 2016

Plato learned of teleology from his teacher Socrates and expanded it to its application in cosmology. His cosmological work Timaeus was the final edition of teleological view. The motive that Demiurge created the cosmos was in resemblance of his goodness. He then modeled the idea of the Good imposing limit to the Forms of Good in a material world. In this sense, Demiurge was an excellent creator and created the Good cosmos. The cosmic body was made from four elements (water, fire, air, earth) and the cosmic soul entered the cosmic body and the cosmic intelligence (nous) entered the cosmic soul. According to these steps, this cosmos was created and named a living god. In conclusion, Plato asserts that this cosmos was created by God's teleological project, and resembles the goodness of a god. When man followed the order and balance in the cosmos, the good of the individual and the state would be accomplished.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.1-35
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• 2023

This study aims at determining the meaning of Life in The Canonical Scripture of the Daesoon Thought upon the ontological bases of occidental philosophies; especially upon those of Plato and Bergson. In western philosophy, the word ontology designates investigating the meanings of being, which is derived from the Greek 'onto (being)' and 'logia (logical discourse).' The various meanings of life have been sought from ancient times all over the world, for these are the critical and vital questions that pertain to the nature of human existence. Plato had asserted that life, in his word, soul, had three different kinds of aspects of meaning. Immortal, reciprocal, and divine. Plato scheme was such that the soul could die, but after death it could became reborn into another various forms of living creatures. The real inner life of humans, the soul, would live eternally. Henri-Louis Bergson, a famous French philosopher from the 20^th century, claimed that life had three different kinds of aspects. Self-identity, Élan vital (vital impetus) and liberty. Bergson insisted especially the real meaning of life had been characterized by "unité multiple et multiplicitéune," "unity as something multiple and multiplicity something singular." The meaning of life in Daesoon Thought could be said to have three different characteristics, solidarity, earthly immortality and grievance-resolution. Some similarities can be found between certain western ontological meanings of life and those of Daesoon Thought. Namely, the qualities of eternity, reciprocity, and divinity.

• Proceedings of the KAIS Fall Conference
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• 2011.05b
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• pp.622-625
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• 2011

1960년대 한국의 대중음악은 미국을 중심으로 한 서구음악의 유입과 음악 감상실의 유행, 방송국 개국 등의 많은 환경적 변화를 통하여 크게 발전하였다. 1960년대 초반에는 서양식 유행가와 일본식 유행가라는 2가지 장르의 가요가 인기를 끌었고, 1960년대 후반에는 로큰롤, 록, 소울, 포크에 이르기까지 다양한 장르의 음악이 고르게 성장했다. 본 연구는 1960년대 음악적 사회적 환경의 변화와 당시 유행했던 곡들을 중심으로 다양한 가요장르의발전에 대해 살펴보는 연구이다.

• Culinary science and hospitality research
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• v.5 no.1
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• pp.51-62
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• 1999

People who cook often say "cooking is art" or "cooks are the same as doctors". But matter how hard they way repeat these speaking, if they are not permitted socially, that becomes a useless thing. To sublime cooking into the art and cook like doctor′s prescription, culinary duty must be peformed by craftsman spirit and soul to endow artistic value. And culinary course is carried out by virture of scientic basis like doctor′s prescription.

• Bulletin of the Korean Chemical Society
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• v.35 no.10
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• pp.2889-2890
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• 2014

• Journal of Hospice and Palliative Care
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• v.16 no.3
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• pp.155-165
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• 2013

Koreans' traditional view on death has been much influenced by Confucianism, Taoism, Buddhism, and shamanism since ancient times. Confucianism emphasizes the importance of the real life in this world and highly praises doing good deeds for the family and the community. It also praises people who are enlightened by education and self-discipline. Confucian scholars admit that death cannot be understood by rational thinking although it is unavoidable as a cosmic order. Taoism sees life as the same entity as death; Both are two different aspects of the same cosmos or the wholeness. However, the disciples of Taoism became much interested in a long life and well being that may be achieved by harmonizing with the cosmic order. Buddhism thinks that death and life are an "illusion". It says that people can be enlightened by recognizing the fact that "Nothing is born and nothing is dying in this world. Everything is the product of your mind occupied with false belief." However, secular Buddhists believe in the afterlife and metempsychosis of the soul. This belief is sometimes connected with the view of the traditional shamanism. Shamanism dichotomizes the world between "this world" and "that world". After death, the person's soul travels to "that world", where it may influence life of people who reside in "this world". And shamans who are spiritual beings living in "this world" mediate souls and living people. In conclusion, there are various views and beliefs regarding death, which are influenced by a number of religions and philosophies. They should be seriously considered when making a medical decision regarding the end of patients' life.

• Archives of Plastic Surgery
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• v.44 no.3
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• pp.251-256
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• 2017

The most important environment of human being is the human being itself. So we have been sensitive to the appearance of ours and others at the same time. This writing aims for locating origins of the face and discerning differences [1] between the face of humans and those of other animals [2]. The face assumes a substantial significance not merely as a body function, but, above all, a means of expressions and features being looked at. The face is an important means of communication to humans as social animals. Knowledges about the various faces of the face are useful to become a efficient specialist as an extensive generalist because the face is a regular patron to the plastic surgery. The face in Korean consists of two elements of eol (the soul or the mind) and gul a residing place). When Wittgenstein says "the face is the soul of the body," his semantics corresponds to the Korean meaning. The meaning of the face in Korean is summed up in five ways. (1) the head or the front of the face with the eye, the nose and the mouth, (2) reputation or honor, (3) the general description of the psychological state, such as "the face of sadness", (4) a figure person representing a particular area, such as "Sun Dong-yul is the face of the Korean baseball community," (5) the primary imagery of the things and the event, such as "He is the face of the 4.19 Revolution." As such, the word "face", referring to a body part, extends its usages in a wide variety of contexts. What image do you convoke when you think of a person? With rare exceptions, you are most likely to invoke the face of the person. The face has come to be a byword for one's reputation or honor, and a pronoun for an expression of the essence of the thing and the event. This is presumably true of other languages. That is because human beings are equipped with the universal rule of language. A comprehensive understanding of the face is a must for cosmetic surgeons whose main responsibility is to sculpt and repair the face (Fig. 1).

• Cartoon and Animation Studies
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• s.49
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• pp.537-561
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• 2017

Machines and robotic structures are questioning existential bases of human beings. They influence our way of thinking and transform our social philosophies and value systems. The same time they keep their fascination ever since. Mechanical technique and skills are symbols for development and hazard at the same time. The attraction of this ambivalence is reviewed in this thesis by having a look at kinetic elements in modern sculpture. The author is focusing on classical sculptural positions that use machines or machinery within sculptural artworks. The historical development is examined and certain examples from the classical modern era are discussed as role models during their time. On this scenario, the portraits of two young contemporary outstanding positions in the field of kinetic art and installation are analyzed and explained. One of the goals was to investigate the eastern and the western language of two artists that are doing artworks in the same field and compare the works and the cultural expressions to each other. Different cultural positions and visual languages become visible due to the research. And the author's final conclusions is, that even in a globalized world there will always be significant local distinguishes remaining.

• Journal of Physiology & Pathology in Korean Medicine
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• v.29 no.6
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• pp.451-457
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• 2015

The study about the five viscera's "Syndromes due to Damage" and "Disease" of 『Donguibogam. Five viscera and Six Bowels』, with several existing information on the specificity of the five viscera, were discussed as the physiological characteristics and the pathological conjugation of the five viscera. The results were as follows. The five viscera keep Essence, Spirit, Qi, Blood, Ethereal soul, and Corporeal soul, and There inside the body and keeping in the center. Based on this, it serves to make the body to strengthen. So it can be understood in relation to meat and shells. Characteristics of the specificity of the five viscera is determined to see the eyes, nose, mouth, ears revealed the face and the body that protect the five viscera, and characteristics that in relation to the date or time or season, Also that determined in conjunction with the face color, skin condition. In 『Lingshu』, 『Nanjing』 "how do pathogen involvement in the disease of the five viscera" and "disease occurs spontaneously in the Main meridian of the five viscera " and "Syndromes due to Damage to the Five viscera" in 『Donguibogam. Five viscera and Six Bowels』, It was discussed about the physiology and the pathology that is caused by biological activity according to the characteristics of the five viscera specificity "Outer symptoms" of "Five viscera Disease" in 『Donguibogam. Five viscera and Six Bowels』 is the description of the characteristics of behavior and emotional characteristics of the specificity of the five viscera. Also if you use excessive functions associated with emotional that was fall in consumptive disease.