• Journal of Korean Elementary Science Education
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• v.26 no.1
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• pp.108-116
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• 2007

The purpose of this study was to examine the views of elementary students and teachers in relation to life phenomenon. Students seemed to strongly agree with the notion of vitalism as well as with organicism. However they clearly disagreed with the notion of mechanism. Contrary to our supposition, their viewpoints on lift phenomenon were highly affected by their relative levels of academic achievement in science subject areas, rather than by their religious affiliations. One possible explanation for this outcome is that elementary schoolers have not firmly established religious views, though they might indeed have a religious affiliation. High-achieving children in science subject areas seemed to agree with both vitalism and organicism (p<.01), and it is suggested that those students must have had more opportunities to encounter related cases in modem science or life ethics. Teachers agreed with all three views, showing the highest rate of approval in organicism. Though they appeared to agree with mechanism, they were strongly opposed to radical mechanism generally arguing that 'organism and machines were essentially the same'. Student responses indicated that TV had a bigger influence on their viewpoint on life phenomenon than teachers did. This means that children held certain views about the relative significance and influences of teachers vis-a-vis TV in daily life, and is also reflective of a perception amongst students that teachers do not how the significance of viewpoints on lift phenomenon.

• Philosophy of Medicine
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• v.15
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• pp.3-37
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• 2013

George Canguilhem(1904-1995) is one of the rare French philosophers of the 20th century to develop an approach that was shaped by a medical education. For him, medicine is considered as "a technique or an art at the junction of many different sciences, rather than a proper science." The thesis that medicine is a technique is presented not at a practical level, but on an axiological horizon which reflects the totality of humanity. This character of medicine became a motive that concretized Canguilhem's philosophical thinking. Medical knowledge is not an application of physiology, but is derived from clinical observations which are based on the personal experiences of each patient. If medicine were based on scientific knowledge and its practice the very application of this pure knowledge, the patient might be a passive object. However, the patient doesn't remain passive, but reacts to the menace of disease according to attitude that the patient developed over the course of his or her life. Canguilhem characterizes this point as 'normativity', the core of individual life, which eludes positivist medicine. Here appear the essential contents of his vitalism. Although they emphasized the activity of individual living being, other modern French vitalists didn't consider this dimension of norms. Since the normativity in Canguilhem concerns the subjectivity of the first person, it avoids a mechanical form of explanation. Thus Canguilhem's originality is found in his derivation of the essence of medicine from individuality, values and norms.

• Journal of the Korean Society of Clothing and Textiles
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• v.19 no.2
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• pp.190-202
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• 1995

The Optical Art is based on the principle of visual perception of the illusionary effects which induce psychological responses. It has influenced greatly on the Texile Design in that unique iJlusionary creativity of pattern simulates the visual sense of special movement; the dynamic psylosophy of vitalism. The Optical pattern has become a highly valued item due to its innovative effect in aesthetic direction. According to Vitor Vasarely the pioneer in this area, the integration and the inseparability of form and color which he calls 'Plastic Unity' provides the basis for the composition of infinite variety. The composition of infinite variety. The composition reveals the complex interaction between the space and form relating to order, repetition, combination and permutation. It is not simple to create optical patterns due to the extreme complexity composed by the multi-dimension and the infusion of form and color giving immensely varied movement. The purposes of this study are as follows; 1) to classify the complex processes of optical pattern on the basis of formative method. 2) to develop creative ideas for progressive contemporary textile design In this study, the analysis of applied methods is concentrated, which is based 1) on the gradual modification and on the transformation of the basic plastic elements which depend on thle direction of visual points involVing contradictory perspectives 2) on the composition varied special situations by repeating, overlapping and converging a series of idetUical units or by means of irrdiation, radiation and etc.

• Korean Institute of Interior Design Journal
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• v.23 no.4
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• pp.72-82
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• 2014

The Contemporary paradigm to understand the complexity and diversity is moving to 'Becoming' that taken place in reviewing at the relation of various concepts. In Japan, After the collapse of modern architecture has been declared 'Metabolism' was appeared. They tried to apply organism's metabolic system to buildings based on ecological thoughts. But Metaboilsm's projects had revealed limitations of representation that the city on the mechanical system became a huge scale. As a result, It caused a break the cultural context of the region in Japan. After then, Japanese Architects expressed a pluralistic aspects of modern society for the restoration of disconnected cultural context. From this perspective, The thought of 'becoming' is a new role for Contemporary Japanese Architect. This research is focused of projects of SANAA, Ito Toyo, Sou Fujimoto, because they have spatial thought about realizing the space through the ways organizing the various potential possibilities in the simple external form not stimulated. They are realize the 'becoming-space' within the architecture. This 'becoming-space' gives people in building the new characteristics and experience that potential interactions among user, architecture and nature. It is non-representational space not fixed, but changing organically and variably.

• Cross-Cultural Studies
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• v.53
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• pp.219-249
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• 2018

This essay attempts a historical examination of educational function of the novel. It pays attention to the eighteenth century sentimentalism, and its historical vicissitudes up to early twenties century. The eighteenth century is the period in which debates on the nature of emotion and its moral and aesthetic role have passionately taken place and the modern paradigm of thought on affect has been formed. This is why "affect revival phenomenon" in the late twenties century goes back to this period. This essay finds in Adam Smith the most sophisticated arguments on sympathy in their relation to the development of the novel; it examines the relationship of Smith's argument with modern novel in the tradition of sentimentalism, and its revision in modernist novel. Through this examination, it discusses how cognitive and non-cognitive approaches, the two representative positions in contemporary thinking on emotion/affect, have revised and transformed the eighteenth century sentimentalism.

• Journal of Sasang Constitutional Medicine
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• v.8 no.2
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• pp.165-190
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• 1996

Homoeopathy was established in 1796 by German physician Samuel Hahnemann(1755~1843). This method is an alternative form of therapy involving treatment by natural remedies. The basic principles of homeopathic medicine, "Similia similibus curantur", "experimenta in hominesano", "doses minimae" and "unitas remedii", are founded upon the idea of illness as a disorder of the internal equilibrium at the physical, mental and psychic levels. The three distinguishing characteristics of homeopathy are that remedies are prescribed on the totality of a person's symptoms, that the remedy likely to cure a person is a dilution of that remedies are prepared using microdoses of substances which are diluted and then vigorously shaken. This paper describes the basic principled of homeopathy and compared with the Sa-sang constitutional Medicine from the literature. 1. Homeopathy is the holistic medicine that derived from the competition of vitalism and mechanism, and it is the one of natural medicine that absorbed the influence of asian scholarship and theoretical background of oriental medicine. 2. Homeopathic remedy typologies and Sa-sang constitutional Medicine are same in the mind-body correlativity and in-born typologies. 3. In homeopathy, constitutional types are distinguished the variable types with variety of symptoms by the remedy picture, but comparably in Sa-sang constitutional medicine, it is determined only by the constitutional symptoms.

• Journal of the Korean Geographical Society
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• v.51 no.5
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• pp.613-632
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• 2016

The recent diagnosis of the Anthropocene challenges public understanding of nature as a pure and singular entity removed from society, as the diagnosis confirms the earth-changing force of humans. In geography, the nature-society divide has been critically interrogated long before the diagnosis of the Anthropocene, developing several ways of theorizing nature-society relations. This paper introduces a new frontier for such theoretical endeavors: more-than-human geography. Inspired by the material and performative turn in geography and the social sciences around the 2000s, more-than-human geographers have sought to re-engage with the livingness of the world in the study of nature-society relations. Drawing on actor-network theory, non-representational theory (NRT) and vitalism, they have developed innovative ways of thinking about and relating to nature through the key concepts of 'nonhuman agency' and 'affect'. While more-than-human geography has been extensively debated and developed in recent Euro-American scholarship on cultural and economic geography, it has so far received limited attention in Korean geographical studies on nature. This paper aims to address this gap by discussing the key concepts and seminal work of more-than-human geography. I first outline four theoretical strands through which nature-society relations are perceived in geography. I then offer an overview of more-than-human geography, discussing its theoretical foundations and considering ontologies, epistemologies, politics and ethics associated with nature-society relations. Then, I compare more-than-human geography with political ecology, which is the mainstream critical approach in contemporary environmental social sciences. I would argue that more-than-human geography further challenges and develops political ecology through its heightened attention to the affective capacity of nonhumans and the methodological ethos of doing a careful political ecology. I conclude by reflecting on the implications of more-than-human geography for Korean studies on nature-society relations.

• Journal of Nutrition and Health
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• v.56 no.5
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• pp.496-509
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• 2023

Purpose: This study aimed to identify the general characteristics, chronic diseases, health behavior, mental health, and nutritional status of young-old women based on their vitality. Methods: This study used data from the 2019 and 2021 Korea National Health and Nutrition Examination Survey (KNHANES). The subjects were 1,113 young-old women aged 65 to 74 years old. The health-related quality of life concept with an 8-item questionnaire was used to measure the quality of life. Subjects were categorized into 4 groups (always, often, sometimes, never) based on their vitality. General characteristics, chronic diseases, health behavior, dietary behavior, food intake, and nutrient intake were compared among the groups. Results: Age, education level, household income, employment, fruit intake, dietary supplements, abundance of food, and nutrition labeling recognition were associated with the vitality of the subjects. Young-old women with arthritis, diabetes, and osteoporosis displayed lower vitality. Moreover, subjective health status, exercise, activity restrictions, and average daily sitting hours were related to vitality, while no significant difference was found in vitality between smoking and drinking. In terms of mental health factors, higher vitality was associated with 6-8 hours of sleep, lower stress levels, and reduced depression. The high-vitality group exhibited a higher intake of potatoes, starch, mushrooms, fruits, meat, milk, animal oils, and beverages than the low-vitality group. Additionally, the group with higher levels of vitality showed a higher intake of protein, fat, saturated fatty acids, monounsaturated fatty acids, polyunsaturated fatty acids, n-6 fatty acids, dietary fiber, sugars, phosphorous, potassium, magnesium, iron, zinc, and riboflavin. Conclusion: This study suggests that the vitality of young-old women is related to socioeconomic factors, health behavior, mental health, and food intake. To maintain a vibrant lifestyle in elderly women, it is necessary to have social and economic stability, prevent arthritis, diabetes, and osteoporosis, exercise regularly, get sufficient sleep, maintain mental health, and have a balanced diet.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.33-67
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• 2021

This paper aims at revealing the core concept of Injon (Human Nobility). The concept of Injon is one of the salient fundamental ideas which makes Daesoon Jinrihoe recognizable as Daesoon Jinrihoe. The concept of Injon has the basic meaning of 'human nobility,' but within the context wherein the nobility of humankind is considered to be greater than the nobility of Heaven and Earth. Although the religious and ideological interpretations of Injon (human nobility) that have developed over time have been quite diverse and abundant, these interpretations are all limited in that they generally assume the relationship between 'Heaven and Earth' and 'Humanity' to be antagonistic. However, if human nobility is relativized in that manner, it can reduce the potential broader meanings of mutual beneficence and the earthly paradise of the later world. These interpretations are grounded in the view of semiotic interpretation. Such interpretations have composed their view point via the semiotic meaning of the words. The semiotic point of view suggests that meanings of words consist in the relation of the word and the object to which it denotes. We will introduce a new view point which can be termed the transcendental view point. This view focuses on how the exact interpretation of words and sentences depends on the comprehension of the triad of systematic relations among the word, object, and speaker. In the Daesoon Thought, the Former World is considered to be the world wherein all creations unfolded according to the principle of mutual contention. This led to the accumulation of grievances and grudges which condensed and filled the Three Realms of Heaven, Earth, and Humanity. The Former World was dominated by Western material civilization, selfishness, and exclusivism. It was also a world where humans suffered from various natural disasters such as floods, droughts, plagues, and wildfires. The Former World lost the constant Dao and was overwhelmed with all kinds of disasters and calamities. That world fell into various kinds of wretchedness. The causes which made the Former World so cruel came from humans misunderstanding their relation to nature and life in general; including human life. The anthropocentric modern cosmology insisted that the human race was the only one to have the powers and rights to exercise dominion over nature. On the other hand, there is the Later World, which means the ideal and perfect, immanent eternal world for all humankind in Daesoon Thought. This world consists of life, peace, and equality and is also characterized by three typical attributes: goodness, peace, and all kinds of life. All living beings previously struggled for survival, but in the Later World, those lifeforms will embrace each other; even across different realms. In Daesoon Thought, the world and cosmos contain diverse forms of life, and human have both an earthly life and life in the after world should they die before the Later World. There are also the lives of divine beings and animals, and other such living entities. Daesoon Thought subsumes pan-vitalism, which allows they acknowledgement of myriad possible lifeforms. The concept of the Later World in Daesoon Thought, which mainly revealed in The Canonical Scripture and the words of Sangje (Kang Jeungsan), suggests that all kinds of life, including humans, animals, and even spirits in the afterworld, can live together in a perfect coming earthly paradise which is immanent. The concept of Injon can be interpreted though the view of transcendental pragmatics as an alternative to the typical views discussed in Daesoon Thought. Thinkers should attempt to improve current discourse on Injon in Daesoon Thought by focusing on the point that all kinds the original teachings demonstrate a value of all lifeforms. Therein, Injon would indicate not only the human nobility and dignity but also the nobility and dignity of divine beings, divine humans, and all other forms of life that have existed across time. The dimension of time allows for recognition of lifeforms from the Former World, the afterworld, and the Later World. This revised appraisal of Injon could further accommodate denizens of the afterworld, animals, ghosts and spirits, the earth and cloud souls of humans, and other lifeforms held to exist in the cosmology of Daesoon Thought.