This study aimed to determine how 15 weeks of Tai Chi training affected attention and brain waves. Thirty-six university students (mean age = 24.27 years; SD = ±1.054) participated in this experiment. Participants practiced form postures from the first section of form 85 of the traditional Yang style of Tai Chi Chuan. The Frankfurt Attention Inventory (FAIR) was used to assess each participant’s level of attention. The sensorimotor rhythm (SMR) power analysis demonstrated that participants in the Tai Chi group show higher SMR power than the control group. This study showed that Tai Chi Chuan increases theta and alpha waves by relaxing the body and mind, as well as through soft and slow movement and deep breathing. It reduces fast beta waves, which stabilizes the brain and improves attention. FAIR results showed that 15 weeks of Tai Chi training improved selective ability, control index, and persistence index. These findings suggested that Tai Chi is an exercise that helps improve attention.

고운(孤雲) 최치원(崔致遠)은 신라 말기 문학 서예 역사 철학 등에서 매우 뛰어난 인물로 특히 우리나라 서예사(書藝史)에 큰 족적(足跡)을 남긴 거목이다. 최치원에 대한 시 문학과 사 상. 정치. 철학. 종교 등에 대해 많은 연구논문이 계속 나오고 있다. 그는 서예의 대표작으로 <진감선사비(眞鑑禪師碑)>와 『숭 복사비(崇福寺碑)』를 남겼고 시문집으로 『계원필경집(桂苑筆 耕集)』과 『고운집(孤雲集)』등 많은 문헌을 남겼다. 이처럼 그는 인문학적으로 깊고 넓은 학풍과 문학적인 정감을 갖춘 문 장가이며 사상가이며 또한 서예가이다. 본 고에서 논하는 <진감선사비>는 885년에서 887년에 세워 졌다. 본 비문은 학문적 자료 가치가 매우 높으며, 특히 한국의 불교사는 물론 한문학사. 서예사. 사상사에 연구 대상이 되었 다. 더욱 <진감선사비>의 독창적인 전액(篆額)은 수준 높은 경 지를 보여준다. 이는 당(唐)나라에 머물렀던 17년 동안 모든 서 예를 섭렵한 결정체라고 할 것이다. 아울러 <진감선사비> 전 액에서 <설문해자>와 <한간>, <삼체석경>의 조형을 벗어나 오늘날 서예의 한 장르를 창조했다. 이미 1200여년전에 외형적 문자 조형에 깊은 조예가 있었기 때문이다. 이것은 독특한 최 치원 체라고 할 수 있는 혁신적인 서풍을 탄생시킨 것에 큰 의 의를 둔다 그러므로 본 고에서는 서예가로서의 최치원의 <진감선사비> 를 분석하여 서예미를 논하였다.

일반적으로 한국기독교의 농촌계몽운동은 1920년대에 시작하여 1930년대에 소멸한 것으로 알려져 있다. 엄밀하게 말하자면 한국기독 교의 농촌계몽운동은 1920년대부터 1930년대까지 전성기를 경험한 것이 맞다. 하지만 이보다 앞서 농촌계몽운동에 관심을 가지고 나름의 역할들을 해온 두 인물이 있는데, 그 두 사람은 바로 윤치호와 로버트 알렉산더 하디 선교사이다. 본 논문에서는 같은 남감리회 소속이었던 윤치호와 하디 선교사가 농촌계몽운동에 관심을 갖게 된 시기와 이유, 그리고 구체적인 활동을 우선 살펴보고, 이들이 목표했던 농촌계몽운동 은 단순히 경제적인 발전만을 추구하는 것이 아니라 누구나 자신의 재능을 개발하고 더불어 행복한 삶을 살아갈 수 있도록 의식을 변화시키 는 하나의 사회변혁운동이었음을 고찰하고자 한다. 이를 통해 생명 경시, 자살률 증가, 인간 소외현상 등이 만연한 21세기의 대한민국에서 한국기독교(개신교)가 진정한 계몽운동의 주역으로 자리매김하는 데 이바지하기를 바란다.

Fen(分°) is the proportional dimension unit of the standard timber section on Yingzaofashi(營造法式), and there is a phrase that not only structural members but the whole structural design of a building also use Fen as the dimension unit on the book. But in fact only the section dimensions of structural members are recorded by Fen, but the design dimensions are recorded by Chi(尺) on the book. Other historical records also described the building size by Chi. So there has been long-standing debate on the phase in Chinese architectural history society, including the recent confrontation on the analysis of survey figures of the east great hall of Foguangsi temple(佛光寺東大殿). This paper analyzes all the records about the size of structural members and section planning on the book to make various calculation and evaluation. And it makes a survey of Cai(材) as the dimension and design unit between Chi and Fen through geometric analysis. Cai might be a rough unit of measurement in terms of structural and proportional scheming on Yingzaofashi, and the full size Cai(足材) had been a building scheming module before the Song dynasty.

본고는 化生寺→弘福寺→法門寺→鞏州城→河州衛→福原寺→雙叉嶺→鎭山太保劉伯 欽→兩界山[五行山]에 이르는 『西遊記』 출발단계의 에피소드 배치가 유식 5위의 최 초 2단계에 해당한다는 점을 고찰한 논문이다. 삼장의 중국 내 여행은 유식 수행의 資糧位, 그중에서도 十住에 해당한다. 그것은 삼장의 여행이 주로 숙박하여 묵는 일 [住]로 묘사되어 있다는 점 등 몇 가지 소설적 장치의 고찰을 통해 확인된다. 삼장의 雙叉嶺에서의 체험은 유식의 자량위, 그중에서도 十行에 해당한다. 그것은 쌍차령에 서 만난 진산태보가 십행의 善伏 삼매를 성취한 功德林 보살의 형상으로 해석된다는 점을 포함한 몇 가지 비유와 상징에 대한 고찰을 통해 확인된다. 삼장의 쌍차령 천 도재 이야기와 兩界山 직전까지의 여정은 자량위, 그중에서도 十廻向에 해당한다. 또 한 양계산과 양계산 직후의 체험은 加行位의 각 단계에 상응한다는 점을 살펴보았 다. 그것은 손오공이 양계산을 뚫고 나오기 전에 삼장 일행을 동쪽으로 7∼8리 훨씬 넘게 거꾸로 돌아가도록[十廻向] 하는 점 등의 소설적 장치에 대한 고찰을 통해 확인된다.

『서유기』는 삼장, 孫悟空 일행이 서천여행을 하면서 겪는 81가지 고난을 주된 내용으로 하고 있다. 이 81難은 완전한 진리의 성취에 이르기까지 거치게 되는 점차적 단계를 상징하는 것으로서 각각의 에피소드는 자기완결성과 전후맥락성을 동시에 갖추고 있다. 그래서 출발에서 도착에 이르기까지의 맥락적 관점에서 보면 전체 81난은 하나의 큰 원형고리를 형성하며, 자기완결적 관점에서 보면 각 에피소드는 전체의 큰 고리에 꿰어지는 작은 원형고리들이 된다. 그것은 중국선에서 완성된 돈오선과 점수선의 도리를 하나로 통합하여 수용한 결과로 보인다. 본고에서는 각각의 에피소드가 자기완결성을 갖고 어떻게 전체적인 전후맥락성을 구성 하는지를 살펴보고자 한다. 그것은 車遲國의 도술시합이 中道, 對法 등과 같은 불교적 진리와 실천을 어떻게 비유적으로 형상화하고 있는지를 해석하는 방식을 취하게 될 것이다.

Along the 3,200km-long coastline, Vietnam has a significant number of seaports, which are relatively large and named as the keys to economic development. However, most ports are relatively small with obsolete facilities and poor supporting services. Among three largest ports countrywide, Ho Chi Minh City seaport has had the highest throughput and productivity per annum of the country for years, assumed the role of the major port in the south, where cargos and containers come and go from all industrial parks in the southern region. Situated on what was the outskirts but is now the outskirts or suburbs of Ho Chi Minh City, it has however shown some drawbacks, i.e., expansion of the port is not an option regardless of the high throughput. Apart from the inadequate infrastructure, ports are facing another setback due to backward pricing. The rapid increase in number of ports also created a “race to the bottom” situation, where Vietnam ports have reduced their price to attract customers. The direct results are lower service quality and an inability to reinvest into port development. Therefore, the restructuring of Ho Chi Minh City seaport system has been launched since 2006 whereby the plan not only resolves the limited size, obsolete facilities and traffic issues, but also becomes more efficient as the new port complex is located conveniently among the region’s industrial parks and export processing zones of Ho Chi Minh City, Binh Duong, Dong Nai, and Ba Ria – Vung Tau. In line with this plan, the paper will mainly aim to provide the outstanding constraints which Ho Chi Minh City seaport system faced, including illogical distribution among ports/terminals regardless the scale, capacity and geographic locations; ineffective and insecured mooring and anchorage buoys; undeveloped logistic services centres and lack of connecting infrastructure. As so, the recommendations for single issue will be provided.

This study considers the modern expression of oriental esthetics by analyzing the fashion design with the Chinese ink technique based on the concept of Chi-Yun- Sheng-Tung, which was regarded as the best rule of art creation in oriental history. This study was performed by conducting a literature review of related books and advanced studies, and then, collection analysis was done with photos derived from fashion websites (seoulfashionweek.org, chinafashionweek.org, vogue.com, firstview. com) from 2010 S/S to 2016 S/S. A total of 317 fashion photos of designs created using the Chinese ink technique by Korean designers at Seoul Fashion Week and Chinese designers at China Fashion Week were analyzed. The contemporary fashions created with the Chinese ink technique were characterized by, first, the bold brush strokes and natural spreading effects of Chinese ink, second, the emphasis of empty space by taking essential elements, and third, the coexistence of deep Chinese ink colors with modern primary colors. The formativeness of the contemporary fashions created with Chinese ink technique based on Chi-Yun-Sheng-Tung were as follows: first, temperance, pursuing spiritual and minimal expression, second, empty space, making design elements interact and pursue harmony, third, changeable rhythm, symbolizing the growth and variation revealing the power of life, and fourth, vitality, represented in the rhythmical movement of the brush. This study was based on the oriental esthetics inherent in Chi-Yun-Sheng-Tung, and it attempted to analyze contemporary fashion design. The aim was to show the possibility of modern applications to traditional values, and it can be a meaningful case in design planning based on culture.

본고는 한국과 중국이라는 국경의 한계를 불문하고 양국의 시인들이 각자 마주한 인생의 고뇌를 해결한 양상을 살펴보는 데에 목적을 두고 있다. 이에 중국 唐代와 한국 新羅時代의 문인 王維와 崔致遠의 禪詩를 고찰 대상으로 삼아 그들의 인생과 사상을 앞서 살펴보고, 이 어서 그들이 구현한 창작 세계를 선 수행(習禪)과 시 창작(詩作)의 측면에서 살펴보았다. 그 결과 상이한 시공간을 살았음에도 불구하고, 두 시인 모두 인간적 방황과 고뇌를 존재의 실 상에 관한 선적 가르침과 대자연을 향한 회귀에서 해결하였음을 발견하였다. 그리고 그러한 선 체험적 깨달음(禪悟)이 시 작품에 공통적으로 체현되고 있음을 알 수 있었다. 양국 선시에 내재된 선사상의 보편적 특성과 시 창작 활동의 선수행적 가치에 대해 논의를 시도한 본고의 고찰이 차후에 진행될 선시 관련 연구에 일조할 수 있을 것이라 기대한다.

The purpose of this study was to identify the effects of Pilates and Tai Chi as physical therapy interventions for pain and dysfunction in chronic lumbago patients. A total of 31 females who were at least 20 years old and diagnosed with chronic lumbago were divided into a Pilates group(PG) (n=10), Tai Chi group(TCG)(n=11), and conservative group(CG)(n=10), to measure their pain and dysfunction before and after a six week intervention. With regard to the changes in the lumbago consciousness scale before and after the six-week intervention, all three groups showed statistical significance(p<.05). The intergroup differences were significant between the PG and CG and between the TCG and CG. All three groups also showed statistical significance(p<.05) in the Oswestry Disability Index before and after the six-week intervention. Again, the intergroup differences were significant between the PG and CG and between the TCG and CG. Based on these results, the application of Pilates and Tai Chi with conservative treatment may be effective in reducing pain and improving dysfunction in chronic lumbago patients.

“Chi Mei Wang Liang” these four words have had different styles of writing in ancient books. With the development of history, they gradually set for “Gui” as their pictograph. The reason why the character patterns are different from today’s is that the people in that time had different subjective views about the meaning of the words. We can infer the Chinese characters’ develop and change from the character patterns’ variation of these four words. Pictograph’s accepted or reject are closely related with people’s subjective views about the meaning of the words, especially during the Chinese characters echoismed. And they also have something to do with the users’ hope that the two words’ forms and characters are harmonize when make up a word during the process of vocabulary disyllabification.

Purpose : In this study we investigated the effect of myopia correction using corneal factor values for children wearing reverse geometry lens(Paragon CRT~lOO Lens). Methods : We measured corneal factor values. which were an uncorrected visual acuity, a spherical equivalent using autorefractometer. and a corneal astigmatism, a corneal radius, and a corneal eccentricity using topographer, for 13 patients(26 eyes) at before wearing reverse geometry lens, 1 weeks. 1 months. and 3 months after wearing reverse geometry lens . We also evaluated statistical significance test for the measured values of corneal factors to investigate the effect of myopia correction. Results : We know from these results that an uncorrected visual acuity improved from 0.11ｱ0.06 at before wearing reverse geometry lens to 0.98ｱ0.21 at 3 month after wearing reverse geometry lens and a spherical equivalent. a corneal astigmatism. a corneal radius, and a corneal eccentricity at 3 month after wearing reverse geometry lens were -0.94ｱ0.81 D. 8.09ｱ0.14 mm, -1.09±0.91 D. and -0.29±0.29. respectively. There were the statistical significances of an uncorrected visual acuity a spherical equivalent. a corneal radius, and a corneal eccentricity, but was not that of a corneal astigmatism. Conclusions : We also know that the effect of myopia correction at 1 week after wearing reverse geometry Jens was represented distinctly and that at 3 month after wearing reverse geometry lens was continued.

This paper is to examine Yun Chi-ho’s public theology in terms of Diakonia mission. Though the separation of politics and church is emphasized in the public area, the religious view of politicians and public servants actually plays an important role of deciding political issues and transforming social life. As a case study, I explore the characteristics of Yun's Diakonia mission by analyzing his diaries. First, before his conversion to Christianity, Yun served as servant at the Ministry of Foreign Affair. He tried to reform society by introducing Western educational and medical system into Korea. His political exile helped himself to experience Western civilization in China and the USA. Under the new worldview of Christianity, Yun realized the importance of education for the future of Korea. Second, after his overseas study and visit to Europe, Yun became the leader of the Independence Club to reform Korean government from the absolute monarchy into a constitutional one. King Gojong dissolved the party and appointed Yun as a local government officer. He encouraged his people to organize the systematic resistance against the injustice of Japanese settlers in Wonsan. He criticized the unlawful deed of Catholic missionary and mad him recalled home. He believed that a Korean servant of Confucian government should act partially to religious issues and that a particular religion, even Christianity, must not have any absolute position in Korea. Third, Yun didn't overlook the racial and cultural arrogance of Western missionaries. His perspective of mission has been formed under the influence of other religions. He owed the corruption and impoverishment of Korea to the egoism and classism of Confucianism. Putting the gradual transformation over the sudden conversion, Yun argued that the motive of conversion should be based on the fear of God, not on the freedom from the oppression of corrupt officers. He proposed the new directions of Korean mission in the 20th century: ① the cooperation and union of churches for mission, ② the concentrated mission in Songdon, ③ the importance of vocational education, ④ the education of women, and ⑤ the contextual mission strategy. Fourth, Yun's Diakonia mission focused on the need of Korean people rather that that of missionaries. His pen name means “a serving old man”, who contributed to the formation and development of Christian education in Korea. Yun's visit to Hawaii also reminds us of his vision for the independence based on the moral and economic development. In conclusion, reflecting on the legacy of Yun Chi-ho, I suggest three viable agenda for the 21st century mission: ① Diakonia mission under lay leadership, ② the cooperation of churches and the dialogue among religions, and ③ the paradigm shift toward the solidarity between missionary churches and indigenous churches.

The purpose of this study was to investigate the changes of the center of pressure (COP) trajectory in healthy elderly subjects while crossing an obstacle before and after participation in Tai Chi training. Forty healthy elderly subjects participated either in a 12-week intervention of Tai Chi training or in a health education program. The participants were divided into two groups (the experimental group and the control group). Subsequently, the participants were pre- and post-tested on crossing over an obstacle from a quiet stance. Participants in the experimental group received Tai Chi training that emphasized the smooth integration of trunk rotation, a shift in weight bearing from bilateral to unilateral support and coordination and a gradual narrowing of the lower-extremity stance three times weekly. The participants in the control group attended a health education program one hour weekly and heard lectures about general information to promote health. Performance was assessed by recording the changes in the displacement of the COP in the anteroposterior (A-P) and mediolateral (M-L) directions using a force platform. Participants in the Tai Chi group significantly increased the A-P and M-L displacement of the COP after Tai Chi training (p<.05). No significant differences in the A-P and the M-L displacement of the COP between pre-testing and post-testing in the control group were found. This study has shown that participation in Tai Chi exercise increased the magnitude of the A-P and M-L displacement of the COP, thereby improving the ability of healthy elderly participation to generate momentum to initiate gait. These findings support the use of Tai Chi training as an effective fall-prevention program for the elderly.

Yun Chi-ho(1865-1945) was the first Korean to study theology in the United States of America. After returning to Korea, he contributed largely to Korean independence movement and Christian higher education. This paper examines Yun’s thought on mission and education, claiming that Yun was a pioneering theologian of mission in paving a way to renewing the Christian education for life. He criticized the racially-distorted theological position of Western missionaries and changed the direction of mission from evangelism for conversion to transformation in individual life and social structure. As his diary shows, Yun’s early experience of the USA allowed him to recognize the racial prejudice of American missionaries toward indigenous people in mission fields. He argued that non-Christians should be treated as the same spiritual and intellectual beings as the missionaries. For him, Christian mission was a necessary step for widening the freedom of religion among non-Christians because it gave them more options to cultivate themselves both intellectually and morally. He believed that it was not human agents but God that was the ultimate subject of mission. His participation at the World’s Parliament of Religions strengthened his confidence in Christian mission. At the World Missionary Conference in 1910, Yun presented his ideas of mission to Western missionaries and theologians. According to him, Korean Christianity was Bible and common people centered. Pointing out three dangers(① the revival of Buddhism and Confucianism, ② the introduction of Western philosophy, and ③ the emphasis on sudden conversion), he put the principle of Christ over the first principle in the matter of financial planning and distribution decision. He believed that the self-determination of indigenous leaders through the cooperation with missionaries was more important than the needs of missionaries and their home churches. For Yun, Christian mission was deeply related to Christian education for life. He contended that Christian life was the life of faith and community open to culture and the world. In conclusion, Yun proposed a viable form of Korean Christianity which seemed to be more sympathetic to the hearts of Korean people and their culture in the early 20th century Korean context. His contemporaries, however, failed to recognize the importance of vision and strategy developed by Koreans themselves.

This study aimed to let people recognize lecture halls and to investigate the short history of Go un Choi Chi -won, an object of enshrinement , to examine the location environments, establishment background and meaning of Jacheondae, Oksan Lecture Hall , Munchang Lecture Hall and Yeomui Lecture Hall located in Gunsan area in Jeollabuk-do. The results concerning the facilities of the said historic sites and the arrangement of trees could be summarized as below. 1. Goun was a person from Silla and studied in Tang Dynasty when he was 12 (in 868) and passed the state examination in 6 years when he was 18 and became a Jinsa (進士) so that people were very surprised at his smartness. At the age of 20, he became a Yunam Jeoldosa (桂南 節度使: military officer) in China and commander in chief of eastem section and was in charge of documentation duties. At that time, the insurgent Hwangso rebelled against the country and Goun became famous for putting down the rebel as a Dochonggyeonggwan (都統警官) . 2. Among 12 remains related to Goun distributed in Jeollabuk-do , 1 pavilion and 3 lecture halls including Jacheondae, Oksan Lecture Hall , Munchang Lecture Hall and Yeomui Lecture Hall in Gunsan’s Okgu area and Jacheondae and Munchang Le cture Hall have been located in Okgu Hyanggyo and Oksan Lecture Hall has been on the right side of Okgu Hyanggyo flanked by a wall. Amogn them, Jacheondae was the place where Choi Chi-won read books when he followed his father who was appointed in Naecho-do as a military officer of Silla during his childhood. Meanwhile， Munchang Lecture Hall, Oksan Lecture Hall and Yeomui Lecture Hall were f ounded by regional Confucian scholars in the reign of Sukjong in Joseon Dynasty (in the heyday of Confucianism) to follow the thought of loyalty and filial piety and lofty knowledge of Choi Chi -won. There many regional competent scholars have been brought up and they have played a large role in doing religious services for ancient sages and in maintaining the Confucian community order. 3. Jacheondae in Okgu-eup was actually located on a hill at Seonyeon-ri and three lecture halls were situated in the flat village with low mountains and they were surrounded by private houses. In terrns of buildings and main planting species, in Munchang Lecture Hall , inner Samun and shrines were arranged in a row. Meanwhile, inner Samun, outer Samun and space for religious services were arranged in a row and education space and managerial sector were in symmetrical form and the space for religious S8rvices was arranged in a rear(a form of building arrangement of Humyojeonhak ) in Oksan Lecture Hall and Yeomui Lecture Hall. In addition, crape myrtle was unique as a planting species and they were planted in symmetrical form in education space and space for religious services

The literature is the products of the time and the time is the origin of the thoughts. Any great literature is inseparable related to the time and the thought as well. Now Su-Heon(title name), Yang Chi-Yu(1854∼1929), he was born at the last period of the nation but in spite of his great thought he has not done a running his country and the salvation of the people according to his idea. He had tears in his eyes at the sight of the glower bloomed in the spring and the bird flying thoughtlessly over the high and blue sky of his ruined country and he had been sighed at the sight of the cold moon in the hard winter. In his life course like this he had been written good poems one by one and filed and made a book. The book was named "the poem series of Su-Heon". On the point of the western degeneration trend having been stretched at full speed, he had founded a religion "Tae Geuk Kyo" and set up a village schoolhouse" IL sin Jae" to maintain the traditional ethics that was destroying and was mixing with the western fashion And he had taught the principles and thoughts of Confucianism established by Confucius and Mencius. Because of his devoting efforts, he had been honored as the great eight scholars of the south region of Korea. As the result he became a great last hermit scholar and unhappy poet who was developing the old ideas at the national decline. Everywhere he had remained his great achievements and his teaching had benefits given by him had been received by every person and everywhere. As the results his hermit life which was living in secret and Keeping the principles in his mind was obviously showed up in the world. Because I think that what I review Yang Chi-yu`s knowledge and morals in his book is much valuable to all of us who are living in the time and the place which is flowing into the excessive confusion, I chose Yang chi-yu book, the poem series of Yang chi-yu`s. Because he had been already successful in his knowledge as the disciple of Rosa (title name), Gi Jeong-Jin(1798∼1876), the greatest scholar who lived at that period ever great scholar top who was living in the world of the southern literature in korea had yielded the Top position to him. He felt sorrowful for the decline of the nation and the abolishing custom with his deep thought and he encouraged the people in the filial piety, brotherhood, patriotism, and belief and in loving One`s country and one another. He truly loved his country and his people and led them to the right road and was willing to make their lives happy and rich with his deep heart. He expressed such a mind of his with his abstracted expression. so by the meaning involved in his poems, I suggest the following points. 1. the pleasure that he taught at the village schoolhouse. " IL sin Jae " 2. the pleasure that lived his life with his true friend. 3. the change and allowance that changed himself into the calm of his mind and the nature. 4. the feelings that he went through his time and the fashion of the time. In this four divided essay I tried to find out the true meaning that the contents of the book include.