• Journal of English Language & Literature
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• v.55 no.3
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• pp.399-413
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• 2009

Pointing out the reality of criticism done mostly on Carlyle s original structure and rhetoric in his Sartor Resartus, this research paper focuses on Carlyle s dualistic philosophy revealed in the work, limiting its focus mostly to the dualistic theme of descendentalism and transcendentalism. The essence of Caryle s descendentalism is his irony and satire on human civilization, not for criticism itself, like other satirists, but rather out of his deep, secret humanism behind his mask. Roughly the two objects of his social criticism in the contemporary, descendentalisitc world, are mechanism and materialism in a variety of new ideologies. To diagnose the Zeitgeist and disillusion man living in contemporary civilization, Carlyle in this work uses a very original metaphor, the clothes-symbol. According to Carlyle, human history and progress can be said to be originated from man s adventitious invention of clothes that was not for biological need or social decency, but for decoration, the instinct of which implies man s innate vanity and desire. Interestingly enough here, however, Carlyle uses the same metaphor of clothes for his vision of transcendence, the world of Everlasting Yea. Man is also God s apparel and Matter is that of Spirit. Carlyle s Everlasting Yea world stresses especially the two attitudes, belief in God and love of man, which have been recently jeopardized in the socalled descendentalistic world. But Carlyle s transcendental and religious vision in Sartor Resartus is, as critics also have agreed, a unique and mysterious vision as something different from orthodox Christianity or other Victorian ideologies, as more like an amalgamation among Calvinism, Romanticism, Platonism and German Idealism. All in all, reading Sartor Resartus is still a valuable experience of an idiosyncratically original vision along with his warning against dehumanizing forces lurking in the name of civilization and with his ultimate eulogy on man, proving descendentalism as just part of transcendentalism, although the reader from time to time can be embarrassed by his male-centered, politically conservative, and individual-oriented dynamism.

• Journal of architectural history
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• v.15 no.1 s.45
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• pp.29-40
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• 2006

This paper is focused on Damheonseo(湛軒書), an anthology written by Hong Daeyong, and I deal with Chinese Architectural views which he had experienced in his itinerary to Beijing, and the vivid pictures of Joseonkwan (called the Koryo or Joseon Embassy) located in Beijing at that time. He was a scholar of great erudition over astronomy, mathematics, military science, politics, and so on. He was interested in practical sciences at early time, and criticized secular scholars full of vanity who had presented purposeless articles. In his age of 35, Qianlong(乾隆) 30 (1764, Youngjo 41), he, a military escort, accompanied by Hong Uk, Joseon envoy and his uncle. Before his itinerary, he self-studied Chinese. Also, during a long journey he got new experiences and information around each area, deviating his group whenever he had some times. He could get more variant experiences than others because of his character full of curiosity, and his observations from the vivid lives of the time helped us get various views between Chinese and Korean architecture. Likewise, although he denounced Qing(淸) scathingly as a barbarian, he mentioned several points about the characteristics of Chinese architecture at that time. First of all, totally Chinese architecture had strong rational and practical points. Secondly, based on bountiful products, buildings along streets shown in Chinese city had sophisticated compositions, and luxurious and magnificent appearances. Thirdly, using the brick from walls to houses was so universal. Fourthly, the layouts of building with three- or four-closed courtyard had very orderly shapes, and the structure of street was also so arranged. Finally, because of stand-up lives, the scales and appearances of interior space were even more extended, and storages were less developed than those of Joseon. As another points, I found that Joseonkwan was moved next to Shushangguan(庶常館)from Huidongnanguan(會同南館) around Hanlimyuan(翰林院), and had been remodeled into a house with Korean custom in using the inner spaces, although it was followed by a closed courtyard style. Likewise, I recognized that Ondols were sure to be established in all temporary houses during the journey to Qing, and felt their strong traditional residential custom in such mentions. Now that the past pictures have disappeared and ways of life and our values have been largely changed, this study has very important meaning in comparing the ancient Chinese and Korean architecture.

• Journal of Korean Academy of Nursing
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• v.26 no.4
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• pp.917-929
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• 1996

The purpose of this study is to explore types of postpartum depression and to understand the nature and structure of the postpartum depression by using Q-methodological approach. As a way of research, 55 statements concerning postpartum depression were selected through individual interviews with postpartum mothers and literature review. 30 women were chosen as a subject group for the study, with opinions shown in 55 statements divided into 9 scales by forced distribution. PC QUANL Program was used for analysis and Q-factors were analyzed by using principal component analysis. As a result, postpartum depression experience was classified into 5 types. There are "Role-Strain Type", "Unattributional Depression Type", "Psychosomatic Symptoms Type", "Self-Compassion Type", and "Role-Crisis Type". Type I was named "Role-Strain Type", referring to the strain generally experienced by mothers with regard to the new role as a mother and as a social member. Type II was named "Unattributional Depression Type", referring to the symptom experienced by people who were in a state of vanity and a sense of loss. They often break into tears for no specific reasons. In case of Type III, people in a state of "Psychosomatic Symptoms Type" develop physical symptoms after suffering from inherent emotional conflict. Type IV was named "Self-Compassion Type" refers to the symptom shown by those who feel pity for their children and for themselves. And they show inability to cope with the reality properly. Type V was named "Role -Crisis Type", which is experienced by people who have a burden and a severe fear of their own job and their children in their mind, also showing serious conflict with maternal role. Futhermore, it was carried out to examine structure of postpartum depression in terms of degree of depression and adjustment ability. Type I showed mild degree of depression and relatively good adjustment ability. Type II showed broad range of degree in depression and moderate adjustment ability. Type III showed moderate depression and relatively low adjustment ability. Type IV revealed relatively serious degree of depression and the lowest adjustment ability. Type V revealed very serious degree of depression and the lowest adjustment ability. As a result, considering the structure of postpartum depression. Type I is considered to be a normal depression sympton which most mothers generally experience, followed by Type II, Type III, Type IV and Type V, each of which show increasingly worse degree of depression and lower adjustment ability. In conclusion, it seems to be it is necessary to understand distinct symptoms of postpartum depression and to examine the characteristics and structure of those types, so that it could lead to more individual nursing approach.cteristics and structure of those types, so that it could lead to more individual nursing approach.

• Journal of the East Asian Society of Dietary Life
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• v.13 no.5
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• pp.353-361
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• 2003

This study was performed by questionnaire to investigate the recognition and prospect for Korean traditional Pyebaeck Foods. The subjects of this study consisted of 621 housewives in Daegu area. The results were summarized as follows: The most people(94.2%) had ever seen Pyebaeck refreshments before, and most had seen them in wedding halls(62.5%). The reason they do prepare Paebaek refreshments was “it's tradition”(44.9%), and they considered this tradition as a public moral. The peoples who had prepared Pyebaeck refreshments at home consisted 51.0% and those who had purchased at caterer was 59.5%. The reason for preparing the refreshments at home was usually “it's true-hearted”(48.8%) and the reason for hiring specialists was “it's more convenient”(38.7%). Opinions about cooking method were mostly “complicated”(79.8%), and the knowledge score for cooking methods was low in 2.80. 31.3% of respondents reported inheriting their recipes from their mother. 43.3% of the respondents thought it would be “transmitted only a part” on prospects for Pyebaeck refreshments. 31.5% of the respondents said the improvement plan should be “focused on development of various Pyebaeck refreshments with modern senses” and 30.4% that the industralization should be effected through “publicity activities and education about its excellence”. People had to experience the Pyebaeck in the right way and to understand its real meaning better in order not to consider it as an evil custom, empty formality and vanity.

• Korean Chemical Engineering Research
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• v.50 no.3
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• pp.567-573
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• 2012

Compared with the natural marble, the artificial marble has the advantages of excellent appearance, high degree of finish, even color, fine pressure and wear resistance, bear erosion and weathering, etc. It can be widely used in kitchen countertops, bath vanity tops, table tops, furniture, reception desks, etc. However, large amounts of artificial marble waste such as scraps or dust have been generated from sawing and polishing processes in artificial marble industry. Waste from artificial marble industry is increasing according to demand magnification of luxurious interior material. Artificial marble wastes can be recycled as aluminum oxide used as raw materials in electronic materials, ceramics production, etc., and methyl methacrylate(MMA) which become a raw material of artificial marble by pulverization, pyrolysis and distillation processes. The characteristics of artificial marble wastes was analyzed by using TGA/DSC and element analysis. Crude aluminum oxide was obtained from artificial marble waste by pulverization and thermal decomposition under nitrogen atmosphere. In this work, Box-Behnken design was used to optimize the pyrolysis process. The characteristics of crude aluminum oxide was evaluated by chromaticity analysis, element analysis, and surface area.

• Journal of Korean Philosophical Society
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• no.123
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• pp.61-89
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• 2018

The purpose of this paper is to characterize the reception of Cynicism by Julian, the emperor and Neoplatonist of the late Roman Empire. Julian attempts to restore true Cynicism, while chiding decadent contemporary Cynics. To this end, he idealizes Diogenes as an example of the true Cynic. The main attention is paid to the way in which Julian idealizes Diogenes. First, we introduce the basic features of Cynicism with a focus on the figure of Diogenes. Although Diogenes inherited the ethics of happiness from Socrates and presented the Cynic practices encapsulating - freedom from social customs, self-sufficiency as opposed to vanity and greed, and asceticism - as a shortcut to happiness, he was called a 'Socrates gone mad', owing to his unconventional and shameless words and deeds. Compared to this Diogenes, we try to discern the characteristics of the true Cynic described by Julian. The true Cynic for Julian is a rigorous ascetic like Diogenes, but a Diogenes knowing shame (aidos). He is an intelligent examiner of the opinion of the people like Socrates. However, he is a free man not enslaved to a particular state, but a pious philosopher who defends the divine moral law of the cosmopolis. In the end, it is shown that Julian embraces Cynicism in so far as it can be integrated into Socrates' rationalist moral tradition. We conclude with a brief reflection on the significance of Julian's reception of Cynicism from the perspective of his attempt to unify ancient philosophical traditions in order to protect Hellenism against Christianity.

• Journal of Science of Art and Design
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• v.11
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• pp.201-220
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• 2007

From two viewpoints the writer investigated the beauty of space by overall arrangement and composition of a picture in Oriental painting. In particular, she examined the expanded representation and significance of space use which had not properly been recognized in the field of a colored picture contrary to a painting in India ink. She studied that the boundary for the representation and appreciation of space was unlimited to one field of painting by studying and analyzing it in connection with other fields of art which had something in common with it in techniques or languages of representation. The writer considered the aspects of similar forms and spirits as the methods of understanding and representing the essence of an object in creating a work. She generally considered the aspect of perfecting knowledge by studying the principle of an actual thing for the representation of revealed forms corresponding to the aspect of similar forms, and tried to reach the stage of 'materialization' united with the spirit of the subject of creation for the formless forms corresponding to the aspect of representing an artist's inner world as well as the external shapes of things. She tried to reach the stage of spiritual cultivation in pursuit of the boundary between 'mental vanity' and 'sitting quietly and attaining the state of perfect selflessness', which were presented by Chuang-tzu, to express the spirituality internal to it. She recognized that the projection of the cultivation on a work could convey internal essence as well as external forms to a picture. It was because the image of the form represented in a picture was based on the aesthetic experience got from realty. In the concept of space and a method of representing it, she explored and analyzed the basic concept of space, arranged the concept of space shown in Oriental ideas dividing it into the concepts of space in Confucianism, Taoism and the Zen sect. What she felt acutely through this study was that she should establish the identity of her work by succeeding to, changing and re-creating tradition based on the historical heritage left by successive excellent painters and theorists. Putting together all these things showed that establishing the identity in the world of work pursued and oriented by her required searching the direction in future works by mixing tradition with modern times in a creative way, which is just the purpose of study in this thesis.

• Korean Journal of Health Education and Promotion
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• v.26 no.5
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• pp.57-70
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• 2009

Objectives: This purpose of this study was to make clear the fitness to data of the causality model related to father's child-rearing participation in a double-income household. Methods: Subjects of this survey consisted of the fathers of 2,006 households that use 21 day-care centers and 4 kindergartens whose cooperation was received via the city government departments that have jurisdiction over day-care centers and kindergartens in cities A and B in prefecture I and in city C in prefecture II (city A: 499 households; city B: 1,113 households; city C: 988 households). The surveyed items consisted of the father's age, the father's educational history, the number of children, the age of the youngest child, the father's parental-role awareness, the father's daily working hours, the father's return-home time, and child-rearing participation by the father. Results: The fit indices were found to be CFI = 0.912, GFI = 0.948, and RMSEA = 0.082. Regarding the path coefficients, the path coefficient of the pathway from the age of the youngest child to the father's parent positivity (0.08) and the path coefficient of the pathway from the father's parent positivity to child-rearing participation (0.19) were both at statistically significant levels. Also, the father's return-home time and the working hours, which were considered as disincentives exhibited a direct effect on child-rearing participation without being influenced by the father's parent positivity or parent negativity. The path coefficient of the pathway from return-home time to child-rearing participation was -0.43, and the path coefficient of the pathway from working hours to child-rearing participation was -0.13. The value of the path coefficient expressing the relationship between the return-home time and working hours was 0.80. Conclusion: Authors infered that it'll be the basic material to build a generation mechanism about vanity and father's child-rearing participation appropriately as a result of this research.

• Cross-Cultural Studies
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• v.41
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• pp.415-442
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• 2015

Through the comparison of "Rendezvous with a Bird" with "Araby", there were found to be well-explained psychological causes of the boy's (Petya) behavior that closely discloses the concrete object of desperation and definitely confirmed the internal causes of heroes (vanity of the boys in "Araby" and "Rendezvous with bird"). Through the comparison of "Rendezvous with a Bird" with "A man in a boat" we also knew that Petya's indefinite fear of death was to some extent a sense of guilt. This study contains a full-scale review of Russian contemporary writer Tatyana Tolstaya's short story "Rendezvous with a Bird", which is one of the her earliest works. As many critics indicate, the works of Tatyana Tolstaya resonate with metaphor. "Rendezvous with a bird" plays an important role in understanding this metaphoric tendency. In order to understand the metaphoric tendency of her works we need our own reading strategy, and so we inquired into the grasp of the main motifs. Analysis of the main motifs can start from the understanding of meanings of the very figurative title 'Rendezvous with a Bird'. To understand the meanings of the title, we first of all analyzed the incidents of actual or figurative meetings with birds in this work, and through this we deduced two main motifs. We confirmed one main motif of 'desperation', which centers on the love of a young boy and woman. We confirmed the other motif as 'death', which developed into the rendezvous of the grandfather with inevitable death. Thus, the 'desperation' and 'death' with which we meet in childhood becomes a subject matter for the writer. To understand the deeper meanings of these main motifs, we compared "Rendezvous with Bird" with the short story "Araby" by James Joyce and with the short story "A man in a boat" by Eyvind Johnson, which very successfully deal with the motifs: 'desperation' and 'death'.