Earticle

철학사에 있어 많은 오해들처럼 에피쿠로스의 쾌락과 욕망이라는 개념도 대비 와 강조를 통한 지나친 단순화에 의해 왜곡되었다. 에피쿠로스의 쾌락과 욕망은 탐닉과 난봉과는 거리가 멀었지만 그렇다고 금욕주의에 가까운 것도 아니었다. 이 글은 에피쿠로스의 쾌락과 욕망이라는 두 개념의 의미를 그의 원전을 중심으로 분 석하고 그것이 현대인들의 쾌락·욕망관과 어떻게 다른지 살펴보는 것을 목적으로 한다.이를 위해 제 2절에서는 에피쿠로스의 쾌락과 고통 개념을 분석한다. 고통으로 부터의 해방이라는 쾌락 개념은 자연학적, 인식론적인 이론에 근거하고 마음의 동 요와 불안이 없는 자족의 상태를 말하며 행위 주체의 뛰어남 특히 실천적 지혜와 긴밀하게 연결되어 있다는 사실을 보인다. 쾌락은 동적·정적 쾌락, 육체적·정신적 쾌락의 구분이 있는데 이 중에서 정적이고 정신적인 쾌락이 우선한다는 점도 보인 다.제 3절에서는 그의 욕망 개념의 구조를 살펴본다. 욕망은 자연적 욕망과 공허한 욕망이 있는데 자연적 욕망은 다시 필연적 욕망과 필연적이지 않은 욕망으로 나눠 지고 필연적 욕망에는 다시 행복을 위한, 몸의 휴식을 위한, 삶 자체를 위한 욕망 의 세 가지가 있다는 점을 보인다. 제 4절에서는 라파엘 울프가 제시한 사례를 중심으로 에피쿠로스의 욕망과 쾌락 개념이 현대인들이 생각하는 것과는 달리 금욕주의도 탐닉주의도 아니며 일정 한 객관적 기준을 제시하는 체계를 전제로 하지 않고 오히려 쾌락은 그 쾌락을 느 끼는주체에 따라 질과 양이 달라진다는 점을보인다. 그에 있어 진정한쾌락을 추 구하는 것은 각 개인이 실천적 지혜를 얼마나 갈고 닦았는가 하는 점과 밀접하게 연관된다. 따라서 에피쿠로스 윤리학은 행위 중심의 윤리가 아니라 인간 중심의 윤리의 차원에서 이해되어야 한다고 주장한다.

Epicurean concepts of pleasure and desire, like many other concepts, have been misunderstood through oversimplification. The concepts are far from overindulgence or dissipation as well as asceticism. In this essay, I analyze the meanings of pleasure and desire in Epicurus according to his writings, and compare them with those of modern times. For these, I analyze the concept of pleasure in Epicurus in chapter two. Pleasure as freedom from agony is based on Epicurus' physical and epistemological theories, and it means a state of self-satisfaction without disturbance or anxiety. It is closely related to virtue(aretē), especially, practical wisdom. Pleasure could be divided into kinetic pleasure(hēdonē kinētikē) and static pleasure(hēdonē katastēmatikē) on the one hand, and physical pleasure(aponia) and mental pleasure(ataraxia) on the other hand. Among the various combinations of these, Epicurus prefers static mental pleasure. In chapter three, I investigate the structure of desire. It has two kinds, empty desire and natural desire. The latter has two kinds again: necessary and non-necessary. Necessary desire is divided into three: desire for happiness, for bodily rest, and for life itself. In chapter four, I show that Epicurean concepts of desire and of pleasure do not involve dissipation as well as asceticism and that its quality and quantity, without any objective standard, depend on its subject who feels them. Seeking a true pleasure is related to how an individual person builds up his or her character with practical wisdom. Epicurean ethics, therefore, should be understood on the horizon of man-based ethics not of act-based ethics.

『국가』9권에서 플라톤은 참된 즐거움과 관련한 인식론적 논증과 존재론적 논증을 제시한다. 그런데 이 두 논증은 각각 올바른 판단과 대상의 순수성에 따라 즐거움의 참과 거짓 여부가 결정된다고 주장하기 때문에 일관되게 해석될 수 없다. 따라서 플라톤이 제시하는 즐거움의 성격을 밝히기 위해서 두 논증 사이의 관계를 해명하려는 시도들이 많이 있었다. 이 논문은 『국가』9권에서 제시된 즐거움에 관한 증명은 즐거움의 정체를 밝히는 것을 목표로 하는 것이 아니라, 대화편 전체의 목적, 즉 올바른 사람과 참주와 같은 사람 중 누가 더 행복한 사람인지를 밝히는 맥락에서 사용되었기 때문에, 두 논증이 일관되지 않더라도 대화편 자체의 목적을 달성하는 데에는 충분히 부합한다는 것을 보인다. 그러면서도 즐거움 자체란 무엇인가라는 질문에 대한 대답은 대상의 순수성이 올바른 판단을 가져오게 하는 방식을 설명해주지 못하는 『국가』9권만의 논의만으로는 충분히 찾아낼 수 없다고 주장한다.

Plato in Republic 9 presents two separate arguments, one epistemological and one ontological, regarding the nature of true pleasure. However, since the procedures suggested in the respective arguments of discerning a certain pleasure true or not disagree with each other, they are consequently inconsistent, and therefore, require further explanations. Nevertheless, I will argue in this paper that since the two arguments in Republic 9 do not primarily aim to provide a full exposition of the nature of pleasure but rather to prove the fact that the tyrant, who is also the most unjust man, is the least happy, the inconsistency between the two arguments is only a peripheral issue. Though the two arguments in Republic 9 fail to present the true character of pleasure, they do succeed in proving that a just man is truly happy.

This study shows effects of experience factors during rural sightseeing on tourists' enjoyment and behavior intention aimed Taiwanese group tourists visiting Korea. Deviation and amusement of the experience factors effects on enjoyment. However amusement and education do not influence on the enjoyment. In addition to it, this research shows enjoyment impacts on tourists' behavior intention. Korean rural sightseeing has defects such as overlapped contents, petty facilities and unsystematic accommodating condition. Rural sightseeing is tourism source that gives chance to foreign tourists experience different cultures of the visiting country. Moreover, it is necessary tourist attraction for invigorating rural tourism. It is expected that plan and strategy to vitalize rural tourism can be established based on this study.

[목적] 본 연구는 골프 동영상 콘텐츠 이용으로부터 품질수준, 즐거움, 만족에 이르는 과정을 탐색하는데 목적을 두 고 연구를 진행하였다. [방법] 가설 및 연구모형 검증을 위해 온라인 설문을 실시하였으며, 총 288부를 데이터 분석 에 활용하였다. 자료처리는 AMOS 26.0을 활용하여 경로분석을 실시하였으며, 다음과 같은 결과를 도출하였다. [결과] 첫째, 골프 동영상 콘텐츠의 품질을 높게 평가할수록 즐거움에 유의한 영향을 미치는 것으로 나타났다. 둘째, 골프 동영상 콘텐츠 품질을 높게 평가할수록 만족에 유의한 영향을 미치는 것으로 나타났다. 셋째, 골프 동영상 콘텐츠 이 용자의 즐거움은 만족에 유의한 영향을 미치는 것으로 나타났다. 넷째, 골프 동영상 콘텐츠 이용의 즐거움은 행동의 도에 유의한 영향을 미쳤다. 다섯째, 골프 동영상 콘텐츠에 대한 만족은 골프 관련 행위의도에 유의한 영향을 미치는 것으로 나타났다. [결론] 골프 동영상 콘텐츠 이용자들의 기대를 충족하려는 노력과 함께 장르를 관통하는 즐거움 요 소를 추구하는 것이 골프인구 확산 및 부가가치 창출에 기여할 수 있을 것으로 판단된다.

[Purpose] The purpose of this study is to analyze the effect of golf video content quality on pleasure, satisfaction, and behavioral intention. [Method] An online questionnaire was conducted to verify hypotheses and research models, and a total of 288 copies were used for data analysis. Data processing was accomplished by conducting path analysis using AMOS 26.0, and the following results were derived. [Result] First, it was found that the higher the quality of golf video content was evaluated, the more significant influence was on the enjoyment. Second, it was found that the higher the quality of golf video content was evaluated, the more significant an effect on satisfaction was. Fourth, the enjoyment of using golf video contents had a significant effect on behavioral intention. Fifth, it was found that satisfaction with golf video contents had a significant effect on golf-related behavior intention. [Conclusion] Efforts to meet the expectations of users of golf video content and pursuing a fun factor that penetrates through the genre will contribute to the spread of the golf population and creation of added value.

본 연구는 소셜네트워크서비스(Social Networking Service; SNS) 이용자들의 대상관계 요인들에 대해 파악하 고 이들 요인이 즐거움과 자기효능감을 통해 이용자 만족에 얼마만큼의 영향을 미치는지에 대한 인과관계를 실증 연구 함으로써 SNS에서 효과적이고 효율적인 발전방안을 제시한다. 본 연구모형을 소셜네트워크서비스를 이용한 경험이 있 는 이용자들을 대상으로 설문조사를 실시하였다. PLS 구조방정식 모형을 이용하여 신뢰도 및 타당성 분석, 탐색적·확인 적 요인분석, 판별 타당성, 적합도 검증, 직접·매개 경로분석을 실시하였다. 첫째, 비소외는 즐거움에 유의한 영향을 미쳤 지만, 자기효능감에는 유의한 영향을 미치지 못했다. 둘째, 안정애착은 즐거움과 자기효능감에서 모두 유의한 영향을 미치지 못했다. 셋째, 사회적능력은 즐거움과 자기효능감에서 모두 유의한 영향을 미치지 못했다. 넷째, 자아중심성은 즐거움과 자기효능감에서 모두 유의한 영향을 미치지 못했다. 다섯째, 즐거움은 자기효능감과 이용자 만족에 모두 유의 한 영향을 미쳤다. 여섯째, 자기효능감은 이용자 만족에 유의한 영향을 미쳤다.

Social network service (SNS) using mobile or web is growing rapidly, and the emergence of various platform services is causing innovative changes in social network service (SNS). This study is to identify the target relation factors of social network users and to empirically study the causal relationship of how much these factors affect user satisfaction through pleasure and self-efficacy. To present an effective and efficient development plan in. In order to empirically verify the research model of this study, a survey was conducted with the general public who had experience using social network services (SNS). Path analysis was performed. As a result, it was possible to verify the correlation of the object relational factors on user satisfaction through pleasure and self-efficacy.First, non-excluded had a significant effect on pleasure, but did not significantly affect self-efficacy. Second, stability attachment did not significantly affect both enjoyment and self-efficacy. Third, social ability did not significantly affect both enjoyment and self-efficacy. Fourth, self-centeredness did not have a significant effect on both enjoyment and self-efficacy. Fifth, pleasure had a significant effect on both self-efficacy and user satisfaction. Sixth, self-efficacy had a significant effect on user satisfaction.

본 연구는 체험경제이론을 적용하여 즐거움과, 기억 및 장소애착에 미치는 영향을 검증하는 것이다. 연구 목적 달성을 위해 비확률 표본 추출 방법 중 편의 표본 추출법을 활용하여, 양양 죽도해변에서 서핑을 즐기거나 강습을 받는 참가자들을 대상으로 연구의 취지와 설문조사 방법을 설명한 후 자기평가기입법으로 작성하였다. 총 300부를 배포하였 으며, 이상치(Outlier)로 판별된 37부를 제외한 최종 263부를 최종 활용하였다. 연구 목적에 따른 변인 간의 관계 분석은 SPSS 28.0을 사용하였으며, 기술통계 및 빈도분석, 탐색적 요인분석과 문항의 내적 일치도는 Cronbach’s α를 활용하 였고, Pearson의 상관분석과 다중회귀분석을 하였다. 이러한 연구 절차와 방법을 통해 다음의 결과를 도출하였다. 첫째, 체험경제이론의 네 가지 체험 요인 중 심미적 체험이 즐거움에 가장 강한 영향을 미치는 요인으로 나타났다. 둘째, 체험경 제이론의 네 가지 체험 요인 중 오락적 체험이 기억에 긍정적인 영향을 미치는 것으로 나타났다. 셋째, 즐거움은 기억에 긍정적인 영향을 미치는 것으로 나타났다. 넷째, 즐거움과 기억은 장소애착에 유의한 영향을 미치는 것으로 나타났다.

This study aims to empirically verify the influence of the Experience Economy Theory on enjoyment, memory, and place attachment. To achieve the research objective, specifically convenience sampling, was employed. Participants who were either enjoying surfing or receiving lessons at Jukdo Beach in Yangyang were selected as the research subjects. After explaining the purpose of the study and the survey procedure, respondents completed the questionnaire using the self-administered method. A total of 263 questionnaires were used for the final analysis. For the relationship analysis between variables, SPSS 28.0 was utilized. Based on these research procedures and methods, the following results were obtained: Among the four dimensions of the Experience Economy Theory, first, the aesthetic experience had the strongest impact on enjoyment. second, the entertainment experience had a positive effect on memory. third, enjoyment positively influenced memory. forth, both enjoyment and memory had a significant impact on place attachment. These findings suggest that aesthetic and entertainment experiences play a crucial role in shaping enjoyment and memory, which in turn contribute to strengthening place attachment among surfing participants.

E-commerce has grown to be perceived as an integral component of modern customers’ lives. Fast innovation enables businesses to implement new business ideas that enhance customers’ shopping experiences. The motive is to study the allurement of unrestrained buying behaviors resulting from Live Streaming Commerce in the presence of Emotional imagery. The conceptual model and hypotheses for the study have been framed based on the SOR model. A survey was conducted in north India, where data was collected from 577 consumers experiencing live streaming and analyzed with the help of AMOS and SPSS software. The repulsive behavior scale has been developed by using qualitative research. The findings revealed that there is a significant relationship between the stimulus of livestreaming and unrestrained buying behaviors with the mediating role of emotional imagination. Two crucial mediating factors, pleasure, and arousal (fervent imagination), have successfully predicted experiential shopping behavior. The study has implications for online marketers and policymakers, as marketers can use our developed model to understand consumers’ different buying behaviors, and policymakers can select and design specific features for the social presence of live streaming. Integrating three different types of unrestrained buying behavior influenced by live streaming would add to the literature. The study adds value to the literature by developing a scale to measure repulsive behavior after testing and validating with experts.

이 글의 목표는, 칸트가 􋺷판단력비판􋺸에서 연역하고 있는 취미판단이 아프리오리한 종 합판단으로서 성립하기까지의 과정을 해명하는 것이다. 그러한 목표를 달성하기 위한 기 본적인 방법은 다음을 고려해서 이루어진다. 취미판단이란, 그 누구도 아닌 판단자 자신이 느낀 흡족의 감정으로부터 출발해서 내려질 수 있는 판단이다. 나아가서 취미판단은 그 누 구도 아닌 판단자 자신의 판단력(취미)의 반성작용을 거쳐서만 내려질 수 있는 판단이다. 그러므로 이 글은, 실제로 아름다운 것에 대한 쾌의 감정을 느끼고 그 감정에 대해 반성하 는 당사자의 시점에서, 한 판단자가 취미판단을 내리기까지의 과정을 살펴본다. 이와 같은 방법을 통해, 취미판단이 아프리오리한 종합판단으로서 성립하게 되기까지의 과정에 대한 칸트의 이해가 드러남으로써, 취미판단을 둘러싼 방대한 문제들에 관한 논의들에, 칸트에 입각한 토대가 제공되기를 희망한다.

This paper aims to clarify and reveal the process in formulating synthetic a priori judgments from judgments of taste, where Kant’s critical approach stems from his seminal work, the Critique of the Power of Judgment. To achieve such revelation, the following methodology has been applied in the process. The judgment of taste should not only be based on the felt satisfaction of the judge, but rather through the reflecting acts of exercising one’s power of judgment. Therefore, the paper looks at the process from the viewpoint of the one who feels satisfaction, reflects that satisfaction, and makes the judgment of taste. Through this revelatory work, I hope to contribute to the extant research on Kant’s judgment of taste by clarifying Kant’s understanding of the processes where the judgment of taste is formulated as a synthetic a priori judgment.

본고는 가이바라 에키켄(貝原益軒, 1630～1714)의 저서 『양생훈』과 『낙훈』을 중심으로 건강한 삶, 안락한 삶을 포괄하는 화락적인 삶과 내용, 양생과 화락의 관련성, 개인적 차원의 화락을 넘어 사회, 문화로까지 확장하는 문제를 검토했다. 에키켄은 심신을 해치는 것을 찾아 그 근원을 제거하여 건강한 삶을 살 수 있는 방법을 제시했다. 에키켄은 ‘태화의 원기’가 인간에서 선천적으로 구비되어 있다고 했다. 태화의 원기를 감퇴시키지 않고 잘 기르면 건강한 삶을 살 수 있다. 태화의 원기가 화락한 삶을 이끄는 근원적인 생명의 에너지이다. 화락은 선천적으로 인간에게 내재되어 있다. 화락은 자신의 분한을 인지하고 자신이 처한 상황에서 안락하고 즐거운 삶을 지속시킬 수 있을 때 극대화될 수 있다. 에키켄은 화락을 찾기 위해 ‘외물’의 조력이 필요하다고 했다. 이 ‘외물’은 자신을 둘러싼 자연과 사람 등 모든 것이 해당된다. 이 지점에서 화락은 타자적 시점으로 발전한다. 이러한 타자적 시점에서 사회 공동체적 화락으로 확대되어 갈 수 있다. 여기에서 개인과 타자, 사회는 유기적으로 연결되어 있다는 연결의식이 강하게 드러난다. 에키켄은 사회 공동체가 만들어 내는 문화속으로 양생과 화락을 불어넣어 생의 계기를 강화시키고자 했다.

This paper examines pre-modern Japanese scholar KaibaraEkiken’s (1630~1714) books, youjyoukun and rackun, which discuss a healthy life, a comfortable life, cure and comfort of life and relevance, personally the dimensions stay the fall society, toculture, to We reviewed the problem of expanding. Ekiken thought of a way to lead a healthy life by removing the source of harm to the body and mind. Ekiken says that humans born with “tehwa’s wongi.” If “tehwa’s wongi” is not reduced and cultivated well, one can lead a healthy life. Tehwa's wongi is the fundamental energy of life that leads one to live a pleasant life. Pleasure is equipped within humans. He argued that humans need the help of “the other” to get pleasure. This “other” includes everything that surrounds us, including nature and people. This perspective of “the other” is the driving force that leads to “social and community enjoyment.” Here, the individual andthe batter , society is organically connected to consciousness, which is well evident . Ekiken the forward – healthy and comfortable life is physical and pleasures of material which, rather than side to the universality based there.

쾌락은 인간의 선택과 실천적 행위에 영향을 미치는 요인으로 회자되는 개념이다. 후설 역시 선택과 행위와 관련하여 쾌락을 논하는데, 본 연구는 후설이 프라이부르크 대학교에서 1920년과 24년 여름학기에 행한 󰡔윤리학 입문󰡕에서 다룬 ‘고대 쾌락주의 비판’을 재구성하면서, 쾌락과 가치의 관계를 고민한 후설의 현상학적 분석을 명료하게 제시하고자 한다. 지향적 작용을 크게 지성과 감정 그리고 의지로 구분하는 후설 현상학에서 쾌락은 감정에 속하는 감각적 감정이며, 호감과 같은 가치감정의 소재 역할을 한다. 고대 쾌락주의를 대표하는 아리스티포스는 ‘쾌락이 곧 가치이다’라는 교설을 설파하지만, 후설은 이러한 쾌락주의적 주장에 대해 적극적으로 반론을 제기하며, 쾌락주의자들은 가치감정의 지향성에 무지하여 가치와 쾌락을 동일시하는 오류에 빠진다고 비판한다. 본 연구는 후설의 현상학적 윤리학과 관련하여 감정과 가치의 상관관계에 관한 기초적인 이해를 제공하는 것과 더불어 후설 현상학에서 쾌락이 지닌 양면성을 탐구한다.

The goal of this paper is to clarify the meaning of Husserl's phenomenological criticism of ancient hedonism, especially Aristippus. Husserl focuses on Aristippus's doctrine that pleasure is good or values, and then argues with the hedonistic principle. According to Husserl, values should not identify with pleasure. Although pleasure as a non-intentional experience contributes to the formation of value-emotion, pleasure itself is not a goal of choice and behavior. Lastly, looking through Husserl's phenomenological theory of the intentional value apperception, I suggest that pleasure has an ambivalent meaning for Husserl's phenomenological ethics.

윤창형은 신해혁명 시기 사천에 부임한 최초의 대도독이다. 1916년, 그는 32 살의 나이에 정계를 떠나 은거를 선언하였고, 중국의 유가·불교·도가 문화를 연구 하며 여러 고견을 남겼다. 자신이 직접 체득한 내용을 기록으로 남긴 것이 큰 특 징이며, 그는 저서 『유백론』의 서문에 다음과 같은 글을 남겼다. “나는 30년을 낮과 밤으로 정진하였고, 마음과 정신을 바꾸었다. 느끼고 보고 생각하는 것, 입 을 열고 움직이는 것, 삼라만상이 하얗지 않은 것이 없다.” 득도와 관련하여 그는 특히 불교를 중시하여 “오직 불교만이 참되고, 높고, 온전하고, 다툴 필요가 없으 며, 오래도록 믿을 수 있는 것이다.”라고 하였다. 동시에 여러 글에서 역시 유불 도의 융합을 강조하였다. 그의 도덕철학은 본체론으로 당시 사유 방식에 대한 상 세한 설명이었다. 그리하여 본문은 그의 가장 중요한 3가지 방면, 즉 본체론·본체 의 도덕 규정에 대한 주체사상·낙론에 대하여 고찰하였다.

Yin Changheng's moral exposition mainly starts from ontology and explains the traditional Confucianism, Buddhism and Taoism. Related to the above, he emphasizes that he understands Confucianism, Buddhism and Taoism with Taoism as the foundation, and creates "Bai theory" and "Yue theory". "White" is noumenon, that is, Tao. Yin Changheng emphasizes that "white" is the real body of all things including human beings, and the real self of everyone. "Music" includes the joy of secular people's hearts and the fundamental joy of "white" nature, which is expressed as the pleasure of people's hearts. The essence of morality is the noumenon of "white", the natural appearance of nature, and the two sides of "music". The purpose of life society is "happiness". Only when it is in accordance with morality, can we obtain true "happiness". Although there is a temporary pleasure to destroy morality with selfishness, it will eventually fall into deeper pain. Therefore, people should broaden their mood and consciously conform to the social and life morality regulated by noumenon. Yin Changheng reveals the essence of morality by explaining the noumenon and nature of dialogue, so as to make the traditional moral philosophy more perfect. In addition, he also connected the interpretation logic of various schools, so that the relevant theories were unified in the interpretation from noumenon to morality, which to a certain extent makes up the deficiency in demonstration of some scholars represented by Neo Confucianism in history.

尹昌衡的道德论述主要从本体论出发，对传统儒释道的有关思想予以阐释。与 此有关，他强调以道本体会通儒释道，并独创“白论”、“乐论”。“白”即本体，即 道，尹昌衡强调“白”是包括人在内的万事万物的真体，是每个人真正的自我。 “乐”包括世俗人心之乐和“白”本性自然无执现在心中的根本大乐，表现为人心的 意乐。道德的本质是“白”本体、本性的自然外现，与“乐”是一体的两面。人生社 会以“乐”为旨归，只有合于道德，才能获得真“乐”，以自私自利毁坏道德虽一时 有乐，终究会堕入更深痛苦。因而，人应该广其心境，自觉合于以本体规范出的 社会、人生道德。尹昌衡通过对白本体、本性的阐释，揭示道德本相，从而使传 统道德哲学更为完善。此外，他还贯通各家的阐释逻辑，使各家有关学说统一于 从本体到道德的阐释之中，在一定程度上弥补了历史上以理学家为代表的一些学 者论述的不足。

본 연구는 필라테스 운동에 1년 이상 참가한 성인을 대상으로 필라테스지도자의 전문성이 신체적자기지각과 심리적행복감에 미치는 영향을 규명하는데 연구의 목적이 있으며 2019년 3월 1일부터 5월 30일까지 설문지를 이용하 여 D시와 C시의 필라테스참가자 총 262명을 대상으로 집락무선표집법(stratified clusterrandom sampling)을 이용 하여 표본을 추출하였다. 연구문제를 해결하기 위해 SPSS Ver20.0통계 프로그램을 이용하였다. 연구결과, 첫째, 신체적 자기지각의 신체상은 유의한 차이가 나타나지 않았으며 건강은 몸의 뉴트럴 강조에서 부적인 영향을 미치는 것으로 나타났으며 신체기능은 몸의 뉴트럴 강조와 회원관리에서 유의한 영향을 미치는 것으로 나타났다. 둘째, 심리적행복감 의 즐거움은 해부학적 지식의 이해, 지도자의 태도, 회원관리에서 유의한 차이가 나타났으며 심리적행복감의 자신감은 몸의 뉴트럴 강조와 회원관리에서 유의한 차이가 나타났다. 본 연구는 필라테스 지도자의 전문성이 참가자들에게 긍정 적인 영향을 미치며 다양한 변인과 관련하여 기초적인 정보를 제시하는데 기여할 수 있다.

The purpose of this study was to identify the effects of Pilates' expertise on physical self perception and psychological happiness among adults who participated in the Pilates movement for more than one year. From March 1, 2019 to May 30, 2019, a total of 262 Pilates participants in D and C cities were sampled using the Collective Clustering method. The STSS Ver20.0 statistics program was used to solve the research problem. The study found that first, there were no significant differences in physical self perception and that health had a negative effect on the body's emphasis on the body's neutral and that physical ability had a significant effect on Neutral emphasis on body and Member management. Second, the enjoyment of psychological happiness showed significant differences in An understanding of anatomical knowledge, instructors ' Attitudes, and membership management, while the confidence of psychological happiness showed significant differences in Neutral emphasis on body and Member management. This study shows that the Pilates leader's professionalism has a positive influence on participants and has contributed to presenting basic information regarding various variables.

미술치료는 그림을 매개로 심상의 투사를 통한 비언어적 소통과 억압된 심리를 저항 없이 표출하는 효과가 있다. 미술 활동에서 드러나는 이미지를 통해 대상자와 치료자 사이에 친밀관계를 맺어 통찰과 승화로 자아성장을 이루는 것이 미술치료의 본질이다. 미술치료의 이론적 바탕을 마련하기 위해 정신분석학, 개인심리학, 분석심리학 등 이론적 바탕이 되는 심층심리학을 고찰하였다. 미술치료사는 치료과정에서 인간중심의 격려를 통해 심리적 갈등과 상처를 겪는 대상자에게 치료동맹 관계를 맺게 되고 이는 바로 미술치료의 핵심이라고 할 수 있다. 현대미술의 무의식적 표현 또는 과정과 행위의 유희성 그리고 오브제 활용과 수작업 등의 개념과 방식은 자발적 심상표현, 개성화와 자기표현, 유희성과 창조본능, 자존감 획득 등의 미술치료 특성과 부합되어 치료효과가 뛰어난 방법이다. 이 연구는 물질의 변화과정과 다양한 미술 재료의 이해와 함께 수작업의 기능 및 오감의 체험이 가미되고 H.T.P 진단에 이르기까지 통합적 미술치료활동 방안을 제시하였다.

Art therapy is a method of expression used as a therapeutic technique which projects patients' imagery to the outside of human inner mind through visual exchanges of patients and therapist interaction. Psychoanalytic method, a personal psychotherapy and analytic psychology is examined in the theoretical levels for approaching to this art therapy. Art therapy in practice includes some tools of mind such as: unconsciousness expressions and their procedures, hedonism, objets practices, handplaying etc. bringing from a vast number of modern art. These lead patients to recover himself gradually such as; voluntary imagination, personalization, self expression, hedonist and creative recovery, self confidence etc. This introductive study provided some explication on evaluative and psychotherapy handplaying skills, materials and interventions appropriate to the clients' needs in the art, comprising the H.T.P. which could be used to assess brain damage and general mental functioning. By virtue of being a projective test, the results of the HTP are subjective and open to interpretation by the administrator of the exam. They would use the creative process to help clients increase insight, cope with stress, work through traumatic experiences, increase cognitive, memory and neurosensory abilities, improve interpersonal relationships and achieve greater self-fulfillment.

Purpose of this study is to verify that Festival Experience Factors influenced Emotional Responses. The Festival Experiences comprise Escape, Esthetic, Entertainment and Education. Then, The Emotional Response is consist of three factors which are Pleasure, Dominance and Arousal. Thus, a concent validity and a convergent validity confirmed. Also, their reliabilities confirmed. It is summarized as follows that the result of hypothesis examined about influence relationship between the Festival Experiences and the Emotional Response. Four factors of the festival influence, Escape, Esthetic, Entertainment and Education, have a positive effect on three emotional response factors: Pleasure, Dominance and arousal(H1-H9). Education experience, one of the festival influence factors, do not has relevance to Pleasure and Dominance, derived from Emotional Response factors(H10, H12). However, it has relevance to Arousal(H11). Therefore, Influence relationship between the Festival Experiences and the Emotional Response was verified in part. As a result, It was examined in advanced research that the experience factor partly influenced the emotional reaction. Therefore, a further study should focus on the experience factors and needs to be made with regards to apprehend nature and characteristic of object. Also, a further study should design to limit ranges which are only needed experience factors.

본 연구는 한국 민속춤 속에 들어있는 대중성이 무엇인지 추론하고 오늘날 왜 한국민속춤이 대중의 관심을 끌 지 못하고 있는지에 대해 연구를 하고자 한 것으로 그 목적은 다음과 같다. 첫째, 민속춤이 한국 문화로서 가 지는 대중성이란 무엇인가를 밝히고둘째, 한국 민속춤에 들어있는 보편적 가치를 추출하여 대중성의 요인을 밝히고 셋째,한국 민속춤이 대중성을 획득하기 위한 방안이 무엇인지 연구하고 한다. 한국 민속춤은 제천의식 에서 출발한 우리 고유의 문화로 집단적 개념의 춤 형식을 띠므로 그 자체가 대중성을 띠고 있는 대중문화이 다. 그럼에도 불구하고 한국 민속춤이 대중적 관심을 끌지 못한 데에는 한국 민속춤의 가치를 잘 인식하지 못 하였기 때문으로 분석된다. 한국 민속춤에는 보편적 정서의 가치인 신명과 민족적 정서의 가치인 공동체, 그리고민속춤을 통한 교육적 가 치인 창의성, 마지막으로 문화유산으로서의 유물적 가치가있다. 따라서 이러한 가치를 바탕으로 한국 민속춤 을 대중적으로 활성화 시킬 수 있는방안으로는 다음과 같다. 첫째, 민속춤 축제를 활성화 시킬 것, 둘째, 민속 춤을 관광과의 연계를 통해 활성화 시킬 것, 셋째, 민속춤 교육을 통해 활성화 시킬 것, 넷째,트위터를 활용하 여 활성화 시킬 것, 다섯째, 한국 민속춤의 재창작을 통해 활성화시킴으로써 한국 민속춤의 대중화를 실현시 킬 수 있을 것으로 본다.

This study aims to investigate the essence of popularity of Korean folk dance and thereason why the dance has not appealed to people; first of all, the concept of popularity thatfolk dance has as Korean culture is going to be defined. Second, the factors consisting ofpopularity are to be explored through the extraction of universal values in Korean folkdance. Third, the plan for Korean folk dance to become popular will be made. Havingoriginated from a harvest ritual, Korean folk dance takes on a form collective dance andtherefore can be called as popular culture itself. The fact that Korean folk dance has notattracted people’s attention is closely related to the failure to recognize the value of Koreanfolk dance. The traditional dance has some values such as pleasure, community, creativityand cultural heritage. The ways to popularize Korean folk dance, based on the values , areas follows：first, multiple folk dance festivals are required to be held. Second, the linkbetween folk dance and tourism ought to be fostered. Third, folk dance is needed to berevitalized through education of folk dance. Fourth, more use of SNS should be encouragedto invigorate the folk dance. Last but not least, re-creation of Korean folk dance makes itpossible to popularize Korean folk dance.

The research conducted here focuses on the effect of factors that affect the behavior of UCC (User Created Content) website users, other than user’s rational recognition of how useful a UCC website can be. Most discussions in the existing literature on information systems have focused on users’ evaluation how a UCC website can help to attain the users’ own goals. However, there are other factors and this research pays attention to an individual’s ‘personality,’ which is stable and biological in nature. Specifically, I have noted here that ‘extroversion’ and ‘neuroticism,’ the two common personality factors presented in Eysenck’s most representative ‘EPQ Model’ and ‘Big Five Model,’ are the two personality factors that affect a site’s ‘usefulness,’ by this I mean how useful does the user consider the website and its content. How useful a site is considered by the user is the other factor that has been regarded as the antecedent factor that influences the adoption of information systems in the existing MIS (Management Information System) research. Secondly, as using or creating a UCC website does not guarantee the user’s or the creator’s extrinsic motivation, unlike when using the information system within an organization, there is a greater likelihood that the increase in user’s activities in relation to a UCC website is motivated by emotional factors rather than rational factors. Thus, I have decided to include the relationship between an individual’s personality and what they find pleasurable in the research model. Thirdly, when based on the S-O-R Paradigm of Mehrabian and Russell, the two cognitive factors and emotional factors are finally affected by stimulus, and thus these factors ultimately have an effect on an individual’s respondent behavior. Therefore, this research has presented an assumption that the recognition of how useful the site and content is and what emotional pleasure it provides will finally affect the behavior of the UCC website users. Finally, the relationship between the recognition of how useful a site is and how pleasurable it is to useand UCC usage may differ depending on certain situational conditions. In other words, the relationship between the three factors may vary according to how much users are involved in the creation of the website content. Creation thus emerges as the keyword of UCC. I analyzed the above relationships through the moderating variable of the user’s involvement in the creation of the site. The research result shows the following: When it comes to the relationship between an individual’s personality and what they find pleasurable it isextroverted users who have a greater likelihood to feel pleasure when using a UCC website, as was expected in this research. This in turn leads to a more active usage of the UCC web site because a person who is an extrovert likes to spend time on activities with other people, is sensitive to new experiences and stimuli and thus actively responds to these. An extroverted person accepts new UCC activities as part of his/her social life, rather than getting away from this new UCC environment. This is represented by the term ‘Foxonomy’ where the users meet a variety of users from all over the world and contact new types of content created by these users. However, neuroticism creates the opposite situation to that created by extroversion. The representative symptoms of neuroticism are instability, stress, and tension. These dispositions are more closely related to stress caused by a new environment rather than this creatingcuriosity or pleasure. Thus, neurotic persons have an uneasy feeling and will eventually avoid the situation where their own or others’ daily lives are frequently exposed to the open web environment, this eventually makes them have a negative attitude towards the web environment. When it comes to an individual’s personality and how useful site is, the two personality factors of extroversion and neuroticism both have a positive relationship with the recognition of how useful the site and its content is. The positive, curious, and social dispositions of extroverted persons tend to make them consider the future usefulness and possibilities of a new type of information system, or website,based on their positive attitude, which has a significant influence on the recognition of how useful these UCC sites are. Neuroticism also favorably affects how useful a UCC website can bethrough a different mechanism from that of extroversion. As the neurotic persons tend to feel uneasy and have much doubt about a new type of information system, they actively explore its usefulness in order to relieve their uncomfortable feelings. In other words, neurotic persons seek out how useful a site can be in order to secure their own stable feelings. Meanwhile, extroverted persons explore how useful a site can be because of their positive attitude and curiosity. As a lot of MIS research has revealed that the recognition of how useful a site can be and how pleasurable it can be to use have been proven to have a significant effect on UCC activity. However, the relationship between these factors reveals different aspects based on the user’s involvement in creation. This factor of creationgauges the interest of users in the creation of UCC contents. Involvement is a variable that shows the level of an individual’s mental effort in creating UCC contents. When a user is highly involved in the creation process and makes an enormous effort to create UCC content (classed a part of a high-involvement group), their own pleasure and recognition of how useful the site is have a significantly higher effect on the future usage of the UCC contents, more significantly than the users who sit back and just retrieve the UCC content created by others. The cognitive and emotional response of those in the low-involvement group is unlikely to last long,even if they recognize the contents of a UCC website is pleasurable and useful to them. However, the high-involvement group tends to participate in the creation and the usage of UCC more favorably, connecting the experience with their own goals. In this respect, this research presents an answer to the question; why so many people are participating in the usage of UCC, the representative form of the Web 2.0 that has drastically involved more and more people in the creation of UCC, even if they cannot gain any monetary or social compensation. Neither information system nor a website can succeed unless it secures a certain level of user base. Moreover, it cannot be further developed when the reasons, or problems, for people’s participation are not suitably explored, even if it has a certain user base. Thus, what is significant in this research is that it has studied users’ respondent behavior based on an individual’s innate personality, emotion, and cognitive interaction, unlike the existing research that has focused on ‘compensation’ to explain users’ participation with the UCC website. There are also limitations in this research. Firstly, I divided an individual’s personality into extroversion and neuroticism; however, there are many other personal factors such as neuro-psychiatricism, which also needs to be analyzed for its influence on UCC activities. Secondly, as a UCC website comes in many types such as multimedia, Wikis, and podcasting, these types need to be included as a sub-category of the UCC websites and their relationship with personality, emotion, cognition, and behavior also needs to be analyzed.

본 연구의 목적은 홍대 클럽을 중심으로 한국 사회 내 클럽문화 텍스트의 특수성을 규명하고, 국내 클러버들의 문화적 실천이 갖는 특징과 가치를 고찰하고자 하는 것이다. 서구에서 유입된 클럽문화와 홍대라는 장소성의 결합은 홍대 클럽문화에 독특한 문화적 감수성을 부여하였다. 홍대 클럽문화는 홍대 미대의 존재로 인해 독특한 문화적 분위기를 기반으로 하여 소수자들의 하위문화적 감수성을 가지고 형성되었다. 하지만 힙합으로 대변되던 홍대 클럽문화가 대중성을 갖게 됨으로써, 클럽문화 내부에서도 힙합에 대한 저항이 나타났는데 이로 인해 생겨난 것이 바로 일렉트로닉 클럽이다. 지속적으로 ‘차이’를 생산한다는 측면에서 홍대지역의 힙합 클럽과 일렉트로닉 클럽의 문화적 양상은 매우 다르다 할 수 있다. 본 논문에서는 그 차이를 ‘외부로의 집단적 배출’로서의 힙합과 ‘개인적 몰입을 통한 몽환성’으로서의 일렉트로닉으로 정의하였다. 바르트는 수용자가 생산하는 두 가지 쾌락성을 플레지르와 쥬이상스로 구분했다. 클럽문화는 규범 밖에서 순수한 육체적 쾌락을 얻게 되는 쥬이상스와 함께 소수문화의 규범을 따름으로서 생기는 플레지르, 두 가지 쾌락의 양상을 모두 내재하고 있으며, 클러버들은 자신이 선택한 클럽문화의 규범을 따르는 동시에 이를 주체적으로 생산해내고 일상세계에 저항한다. 결론적으로 저항과 전복을 통해 다른 문화에서는 얻지 못하는 독특한 쾌락성을 제공하는 클럽문화는 ‘쥬이상스와 플레지르의 혼합체’로 클러버들은 클럽문화를 통해 개인의 정체성을 확인하고 새로운 가치를 생산해낸다.

The purposes of this study are to identify the specific features of club culture text in Korean society focused on Hongdae Clubs and to investigate the characteristics and values of clubber’s cultural practice in Korea. The combination of club culture introduced from western and the space of Hongdae invested the specific cultural sensitivity to Hongdae club culture. Hongdae club culture was formed based on the peculiar cultural atmosphere due to the presence of College of Arts in Hong-ik University and was established with a subcultural sensitivity of minority. However, as Hongdae club culture that was represented by hiphop started to have a popularity, the resistance against hiphop took place within club culture, which was just led to an electronic club. In terms of continued production of ‘difference’, hiphop club and electronic club in Hongdae region showed the different cultural aspect of club. In this thesis, when it comes to the differences, the hiphop was defined as ‘the group discharge into outside’ and the electronic as ‘the phantasms through individual absorption’. Barthes divided two pleasures the customers produced into plaisir and jouissance. Club culture has the both two aspects of pleasures with jouissance coming from purely physical pleasure under nonconformity of regulations and plaisir coming from the observance of the minor culture regulations. Clubbers tend to obey the regulation of club culture they choose and at the same time, they produce the regulation by their own and resist against ordinary life. In conclusion, club culture that offers the peculiar pleasure through resistance and appropriation which can not be gotten from other culture is the mixture of ‘plaisir’ and ‘jouissance’, and clubbers identify their identity through club culture and produce a new value.

{論語}의 핵심사상이라고 하면 보통 ‘仁’을 떠올린다. 그러나, {論語}의 첫 구절인 [學而] 1장에는 ‘仁’에 대한 언급이 없다. 그렇다면, {論語}의 편집자는 왜 [學而] 1장을 {論語}의 첫머리에 놓은 것일까? 본 논문은 {論語} [學而] 1장에 孔子의 핵심사상이 함축되어 있음을 서술하였다. [學而] 1장은 ‘기쁨(說)’⋅‘즐거움(樂)’⋅‘君子’라는 단어가 중심이 된다. ‘說’은 자신을 修養하는 단계 혹은 ‘올바른 관계맺음’을 위한 자격을 갖추는 단계이고, ‘樂’은 자신과 뜻을 같이하는 同志들과 관계를 맺는 단계이다. ‘君子’는 天下의 모든 사람과 ‘올바른 관계맺음’하는 단계로 孔子가 제시한 理想的 人間像을 뜻한다. [學而] 1장의 핵심인 ‘說’⋅‘樂’⋅‘君子’는 {論語}의 핵심사상인 ‘仁’⋅‘恕’⋅‘修己治人’과 연결된다. ‘仁’⋅‘恕’가 ‘올바른 관계맺음’을 의미한다면, ‘說’은 ‘올바른 관계맺음’을 위한 자격을 갖추는 단계이고 ‘樂’은 同志와의 ‘관계맺음’을 하는 단계이고 ‘君子’는 天下 모든 사람과 ‘올바른 관계맺음’을 할 수 있는 사람을 의미한다. ‘修己治人’에 대해 孔子는 修己以敬(敬으로 자신을 修養함)→修己以安人(자신을 修養하여 다른 사람을 편안하게 만들어줌)→修己以安百姓(자신을 修養하여 天下 모든 백성을 편안하게 만들어줌)의 3단계를 제시하는데, 이는 [學而] 1장의 ‘說’→‘樂’→‘君子’와 연결된다. 孔子가 [學而] 1장을 통해 제시한 ‘君子’라는 人間像은 ‘修養’으로 깨우친 도덕성을 ‘관계맺음’을 통해 ‘實踐’으로 옮기는 인간이다.

When we say the core thought of the Analects of Confucius, we normally come up with ‘Ren(仁)’. However, in the first phrase of Chapter One([學而]) of the Analects, there is no mention about ‘Humanity’. Then, why the editor of the Analects of Confucius had put the First Chapter at the opening of book? This paper aims to describe the fact that the First Chapter One of the Analects of Confucius implies the core thought of Kongzi(孔子). In the First Chapter One, the vocabularies, such as ‘Pleasure’(說), ‘Delight’(樂), and ‘Confucian Gentlemen’(君子) are central to the phrasal structure. ‘Pleasure’(說) is the phase to cultivate himself, or the phase to equip with a qualification in order ‘to establish a righteous relation’. And ‘Delight’(樂) is the stage to establish relationships with colleagues who share same value and ambition with himself. ‘Confucian Gentlemen’(君子) is the stage to ‘establish righteous relationships’ with all people in the world, and it denotes an ideal human image presented by Kongzi(孔子). The core concepts of the First Chapter One are connected to the core thoughts of the Analects of Confucius, to wit, ‘Ren’(仁), ‘Shu’(恕), and ‘Xiujizhiren’(修己治人). If ‘Ren’(仁) and ‘Shu’(恕) refer to specifically ‘establishment of righteous relationship’, then ‘Pleasure’(說) is the stage to obtain qualification in order to ‘establish righteous relationship’, and ‘Delight’(樂) is the stage to ‘establish relationships’ with brothers and colleagues, and ‘Confucian Gentlemen’(君子) means a person who can build up ‘righteous relationships’ with all the people of the world. Regarding the Confucianism in ‘Character building and guiding other souls’ Confucius presents three phases, viz. ‘Cultivation of himself in reverential carefulness’(修己以敬) → ‘Cultivation of himself so as to give rest to others’(修己以安人) → ‘Cultivation of himself so as to give rest to all the people’(修己以安百姓), and the se get through ‘Pleasure’(說) → ‘Delight’(樂) → ‘Confucian Gentlemen’(君子) in the First Chapter One of the Analects of Kongzi(孔子). The human image, named ‘Confucian Gentlemen’(君子) presented in the Chapter One is equated with the human who practices ‘morality’(修養) that attained by means of ‘cultivation’(實踐) through ‘establishment of relationship’.