• Journal of the Korean Society of Clothing and Textiles
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• v.25 no.5
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• pp.880-890
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• 2001

The purpose of this study was to find out the correlation between the spirit of the times and the characteristics of each eras fashionable silhouette and clothing in Gothic and Modern Period. Theoretical studies about the spirit of times, and the characteristics of clothing about each times were preceded. The results were as follows: The similarities of spirit of times were 1) emphasis on reason and rationality 2) centralization by christianity in Gothic Period, and modernism theory in Modern Period 3) times of the nobility and the churchman in Gothic, and elite class in Modern era. The similarities of characteristics of clothing were 1) preference of slim body form as the ideal body figure, 2) emphasis on convenience and function for freedom in action, 3) discontinuation of traditional way of clothing attitude, 4) emphasis on straight and simple on the silhouette and design, 5) tendency of eliminating ornaments on clothing.

• Archives of design research
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• v.12 no.3
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• pp.29-40
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• 1999

Walter Gropius, famous architect of Bauhaus, once treated of pure mind which was revealed in the system of object and its phenomena through sense of sight while examining material being and illusive being. And Thomas Aquinas said that man can have a creative power only with modest mental state void of prejudice saying that he expected God to come to him after his soul went out of him. The same thing was said by so many great philosophers and thinkers other than him. I think his saying, "God comes after Soul's escape from the body for a new creation", has a real truth for all times and places and beauty itself beyond expression. Why\ulcorner The reason why the saying is so true is because it has a Yin and Yang Idea, that is, the Soul means a dark spirit correspondent to Yin between both oriental ideas and God does a bright spirit correspondent to Yang between them. By reason of this idea, I would like to assert that we should take it granted that we stand in need of the same bright Yang's spirit as God has for the new creation, and let the Yang's bright spirit come to our minds. We can call it divine 'Providence', or call it God's guidance, which we cannot help accepting as a man's fatality. As God was pleased after he made man and all the creatures by dint of his design, so man was pleased after he made everything he needed by the same design that he accepted from God. In spite of pleasure of different dimensions from what God and Man has each other, their way of empathies were all the same. In this paper I compared a worldly lower conception by which man designed his products for his sensuous satisfaction with a higher conception by which God designed his creatures for his mental satisfaction. I intended to infer what destined relation there must be between both God's and man's creations, trying to remind designers that they have to confess to have not so divine a providence as God has for creation because I think the real truth is that they had regarded their works of product design as a routine occurrence for their physical convenience in the industrial plans.ial plans.

• Journal of Korean Philosophical Society
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• v.143
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• pp.267-290
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• 2017

At the end of the 'observing reason' of the chapter of 'the Reason' in Hegel's PhdG, reads that 'Spirit is a bone' and it is an 'infinite judgement'. We will concentrate on the following problems to clarify the meaning of this infinite judgement. First, this paper introduces the various interpretations on the meaning of the 'Spirit is a bone' and makes a comparative investigation of that problem. If we do not examine the various interpretations, there may be the probability of arbitrary interpretation of this judgement. Second, we will discern the difference between Kant's and Hegel's interpretations with regard to the meaning of the infinite judgement. Hegel obviously understands the content more than the meaning of Kant's forms of infinite judgement (S is not-P). If we do not explicate the reason which Hegel expands beyond the form to the content, it is difficult to understand the meaning which Hegel has said on it. With regard to this, we do not restrict our study to the PhdG. We also refer to the meaning of the infinite judgement on 'the judgement of Dasein' in Hegel's small and large Logics. Third, We are going to explore the various interpretations concerning those problems. Above all, we note ${\check{Z}}i{\check{z}}ek^{\prime}s$ interpretation who relates it to Psychoanalysis. While examining ${\check{Z}}i{\check{z}}ek^{\prime}s$ interpretation, we expecially note how he can interpret it well.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• Korean Institute of Interior Design Journal
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• v.15 no.4 s.57
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• pp.138-146
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• 2006

Main elements in definition of space value were physical, formal, and reasonable characteristics in the past. Howener recently, definition of space value is changing by being advanced about study concerned with human's cognition and thinking way in definition and analysis of space. As you see, cognitive psychologists have emphasized the importance of human's cognitive structure and process and studied diverse aspects of human's thinking ; consciousness, perception, memory, image, language, decision-making, inference, and so on. Therefore main elements in definition of space value are five-dimensional, psychological, symbolic, mental, emotional characteristics above physical, formal, and reasonable characteristics. As mentioned above, the conversion of thinking focused on reason to thinking focused on human's spirit and emotion is achieved in contemporary architecture and 'human's experience' in space becomes a very important factor. For that reason, the purpose of this study is consideration of human's cognitive process in space by conversion of thinking and gives a definition about experience. And, I would like to define 'experience design' whose main attribute is experience in space and establish theoretical basis of experience design through theoretical researches about experience. This study on experience design that induces users to participate in space and stimulate human's spirit is a important point in definition of space value not only contemporary interior architecture but also prospective generation.

• Journal of Haehwa Medicine
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• v.16 no.2
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• pp.87-98
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• 2007

Generally, mind-body medicine is the field of studying neurose or diseases induced to body by psychological cause in a broad sense. It is said that, by definition, the medicine means the field of medicine with psychosomatic disease as its main object of research, and that it aims at utilizing the study of the relationship between mind and diseases to diagnoses and therapy of many physical diseases. Oriental medicine, the mind is classified into 'O-shin'(五神, five minds) and 'Chil-chung'(七情, seven mental states). O-shin are related to the five viscera each other. The liver contains the soul, the heart does the mind, the spleen does the consciousness, the lungs do the spirit and the kidneys do the will Chil-chung are seven mental states such as joy(喜), rage(怒), anxiety(憂), thinking(思), sorrow(悲), fear(恐) and horror(驚). If these Chil-chung are excessive, they induce physical diseases by hurting the five viscera as well as they cause mental problems. In oriental medicine, five mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in oriental medicine. Function of spirit and body is regarded as one in oriental medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of oriental medicine.

• Journal of Haehwa Medicine
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• v.20 no.1
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• pp.25-37
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• 2011

It fuses into culture of the East and the West in use of color ; colors of five direction, which had been from the Five Phase Theory in East Asia. Formative ability of color fields in a formative early Oriental Medicine history as well. Color is a very important factor and a necessary step of visible diagnosis. As a human's body is maintained and alive under the control of spirit and spirit is stored by five viscera, so spirit expresses the change of five viscera and is reflected by color. Visible diagnosis consists of spirit, appearance, Qi and color and movement. The purpose of each visible diagnosis is that we would know states of essence, Qi and spirit in patient's body. To ancient Asia people 'to see' was a kind of insight to the object as a whole. Similarily the activity of seeing the human body was the integral part of making diagnosis of a patient. This was the cause that there was suggested the discussion of the Five color theory in Oriental Medicine as a counterpart to that of the 'Goethe for Zur Farbenlehrer'. The inspection of Oriental Medicine was not a simple gazing of the eye as a sense organ, but the total insight to the internal state of the patient. For that reason, the eye－perception in early Chinese medicine was the reading the signs of the internal body which had have not the visual form but the flux of the internal life.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.4
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• pp.878-883
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• 2005

The dream is a well-known experience in the routine life. It is the image and thought being occurred during the sleep, and the complex reaction of our mental world to the event of everyday. In particular, there are so many opinions of the reason why people have a dream and this thesis is telling about the physical and pathological changes in the human as one of that various opinions. The aspects of this thesis are often founded in the diverse texts of oriental Medicine, including the Internal Classics(내경), and there were some cases that regarded the dream as diagnostic object and put to clinical uses. These attempts were not only tried out by particular orient thoght, also the ancient Greeks thought that the dream would represent important informations about the health. But, these ideas have been treated lightly by the impacts of the western medicine since the modern age. Straightforwardly, before the psycho-analytics was not development, most of the doctors and scientists regarded the dream as things like dregs of mind. The central operating bodies of the dream are the Spirit(신) and Hon and Beak(혼백), and the Spirit(신) is more essential part between the two.

• International Journal of Advanced Culture Technology
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• v.7 no.1
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• pp.199-208
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• 2019

Today, mankind is falling in serious stress. So there are various way that heal men as human psychology, philosophy, medical science etc. And in recent years, interest in literature therapy has been focused to heal the human sense of spirit. In the future, we will be able to treat our spirit sense with AI Emotion. The treatment process can be induced by the system of emotion coding which AI Emotion deliver Emotion signals to Human body. For this study, we used the Ahn Min-young's Sijo. The reason is that his Sijo is useful this study of the Emotion Coding. As the result, Ahn Min-young's emotion coding created the codes as if amino acid codes. We must continue this research. Then our literature therapy could grow and contribute to human well-being.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.4
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• pp.626-629
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• 2002

In Oriental medicine, Five Mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in Oriental Medicine. Function of spirit and body is regarded as one in Oriental Medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of Oriental Medicine. In Confucianism, Li(理) refers to nature's discipline, which everything under the sun shares. It is similar to the concept of Shin(神) in a broad sense and Sung(性) is similar to that of Shin(神) in a narrow sense. Confucianism's principle is similar to Oriental medicine's, in that they classify Sung(性) into Gi-Jil-Ji-Sung(氣質之性) and Bon-Yeon-Ji-Sung(本然之性), that Sung(性) acts upon man differently according to his disposition, and that materials have an effect on Shin(神)'s action. According to mind's action, there are Human mind(人心) and Moral mind(道心). Human mind(人心) is defined as a mental action of higher degree and Moral mind(道心) is conceived as a mental action related to body. It is similar to Oriental medicine's principle in which Shin(神) is classified into Hun(魂) and Beak(魄) according to its action. Yi(意) is self-control and application, and Zhi(志) is a conscious state in which basic acts towards the object are fixed regularly. Those are similar to the concepts of Oriental medicine.