• Korean Journal of Environment and Ecology
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• v.20 no.2
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• pp.159-169
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• 2006

Interpretive sign is a communication medium that is often used in self-guided interpretation. Understanding interpretive signs and their users is important to maximize the effectiveness of interpretation. This study evaluated design attributes of interpretive signs by visitor's personal characteristics and visiting patterns using Importance-Performance Analysis(IPA). Data were collected from August to September of 2003 at the self-guided trail in Naejangsan National Park, Korea. Visitors using the trail participated in a questionnaire survey, and a total of 276 subiects was used for data analysis. The IPA results showed that female(23.3%) than male(13.3%), low age group(43.3%) than middle(0.0%) and high age group(0.0%), higher education group(36.7%) than lower education group(0.0%), medium size group(33.3%) than large(10.0%) or small group(16.7%), 'with child' group(66.7%) than 'without child' group(20.0%) rated higher importance and lower performance on more design attributes of the interpretive signs. These groups also showed higher rate of 'Concentrate Here(CH)' attributes that require urgent improvement. The 'with child' group showed the especially high rate of 'CH' attributes. The results suggest that interpretive signs need to be designed considering diverse user groups. It is also necessary to develop some standardized items of the sign design attributes for more efficient and reliable implementation of IPA and other evaluative works.

• Journal of The Geomorphological Association of Korea
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• v.26 no.4
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• pp.123-140
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• 2019

This study analyzed problems of interpretive signs along Eorimok-Yeongsil Trail on Mt. Hallasan National Park, focusing on factors of distracting visitor's attention from reading and understanding the signs. Eorimok-Yeongsil Trail has a total of 86 signs, and according to their purpose and content, they are classified into thirteen general signs, sixteen location signs, nine safety signs and forty-eight interpretive signs. Interpretive signs provide visitors with information and explanations about the nature and human resources of Mt. Hallasan as well as enhancing the opportunity for self-guided interpretation. The contents of interpretive signs of Eorimok-Yeongsil Trail are composed of landscapes, flora and fauna, topography, geology, history and culture, of which 70.8% of the total are related to plants and animals. Interpretive signs on the Eorimok-Yeongsil Trail do not attract visitors' attention because of the low readability, inappropriate locations and frequent errors in translation from Korean into other languages. The causes of low readability of interpretive signs include thirty-six physically damaged and faded signs, twenty-two improper font sizes and misuse of color schemes and five unclear description signs. The reasons for the incorrect locations include twenty-two long distances from the trails, twenty-one inadequate heights and fifteen inconsistencies in descriptions and locations. Problems with English use include eight grammar and spelling errors, twenty-one incorrect translations, and twenty-six English names missing.

• Journal of the Korean earth science society
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• v.44 no.6
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• pp.655-674
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• 2023

This study examined whether the "self-guided interpretation" media in the Yeoncheon area of the Hantangang River UNESCO Geopark are intelligible for visitors. Accordingly, two on-site investigations were conducted in the Hantangang River Global Geopark in September and November 2022. The Yeoncheon area, known for its diverse geological features and the era of geological attraction formation, was selected for analysis. We analyzed the readability levels, graphic characteristics, and alignment with science curriculum of the interpretive media specific to geological sites among a total of 36 self-guided interpretive media in the Yeoncheon area. Results indicated that information boards, primarily offering guidance on geological attractions, were the most prevalent type of interpretive media in the Yeoncheon area. The quantity of text in explanatory media surpassed that of a 12^th-grade science textbook. The average vocabulary grade was similar to that of 11^th- and 12^th-grade science textbooks, with somewhat reduced readability due to a high occurrence of complex sentences. Predominant graphic types included illustrative photographs, aiding comprehension of the geological formation process through multi-structure graphics. Regarding scientific terms used in the interpretive media, 86.3% of the terms were within the "Solid Earth" section of the 2015 revised curriculum, with the majority being at the 4^th-grade level. The 11^th-grade optional curriculum terms comprised the second largest portion, and 13.7% of all science terms were from outside the curriculum. Notably, variations in the scientific terminology's complexity was based on geological attractions. Specifically, the terminology level on the homepage tended to be generally higher than that on information boards. Through these findings, specific factors impeding visitor comprehension of geological attractions in the Yeoncheon area, based on the interpretation medium, were identified. We suggest further research to effect improvements in self-guided interpretation media, fostering geological resource education for general visitors and anticipating advancements in geology education.

• Korean Journal of Environment and Ecology
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• v.20 no.2
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• pp.143-152
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• 2006

The purposes of this study were to provide basic visitor information for effective park management and to understand visitors' perception about the interpretive media which is utilized as a self-guide environmental interpretation in Weolchusan National Park. To accomplish the purposes of study, a questionnaire survey was chosen and the 196 valid samples among them were analyzed. Among who used the interpretive media, the largest proportion used the information board of park use-resources, and the usage rate of interpretive label of woody plant, interpretive sign of cultural asset, and self-guide tour were shown to be relatively high. However, the park brochures(map), bulletin boards, park web sites, LED sign, and visitor center exhibits were evaluated that use efficiency was low. In the analysis of importance-performance, visitors were perceiving the importance of all form of interpretive media greatly. The performance of interpretive media was also evaluated as affirmative.

• Journal of Korean Society of Forest Science
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• v.101 no.3
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• pp.469-479
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• 2012

Trail is a main infrastructure for various forest recreational activities. In this study, the recreational supply (trail) and demand (trail program according to visitor characteristics, preferred forest activities) were studied. Through the application of a multiple correspondence analysis and cross tabulation analysis, 3 trails (Bukhansan trail, Uljin trail, Jirisan trail) were identified. On this study, visitor demands for trail program participation, preferred forest recreational activities, program contents and program operations. Visitors expressed positive attitude toward trail program participating and showed characteristics with the differences. Young visitors preferred active experience program and middle aged visitors more liked health program such as forest therapy. On site program and self guided interpretation were preferred for program operation. In Bukhansan trail, continuous health program (1~2 hours) would be proper and it needs to adapt various nature activities in the Uljin trail. For the Jirisan trail, self guided program would be developed in many ways.

• Korean Journal of Environment and Ecology
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• v.20 no.1
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• pp.9-19
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• 2006

This study was conducted on the visitors regarding their usage and evaluation state of the interpretive media which is utilized as a self-guide environment interpretation for the purpose of accumulating basic data for the park management. A questionnaire survey was chosen and the 275 valid samples among them were analyzed. The socioeconomic and behavioral characteristics of the visitors turned out to be similar with the results from another visitor survey in the same site. Among those who used the interpretive media, the largest proportion(77%) used the information board resources of the park; the usage rate of interpretive labels of woody plants, interpretive signs of cultural assets, and LED signs were shown to be relatively high. The usage of park brochures, park web sites, visitor center exhibits, and bulletin boards were less than 40% each. Visitors were asked to evaluate the importance and performance of the nine interpretive medias using a Likert Scale whose value ranges from one to five. The result recorded averaged above 4, which proved that the respondents were perceiving the importance of all forms of interpretive media greatly. The performance of interpretive media was also evaluated as affirmative, except the visitor center exhibits.

• Journal of Korean Philosophical Society
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• v.116
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• pp.155-180
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• 2010

The three means of listening, reflection and meditation (${\acute{s}}raava{\d{n}}a$, manana and $nididhy{\bar{a}}sana$) which are central devices of practice in $Ved{\bar{a}}nta$ philosophy should be understood not as a continuative step but as a methodological extension on condition of having one and the same purpose. In other words, the three means should be interpreted in a listening-oriented manner, in which the process has to be methodologically extended to reflection and meditation only when the direct knowledge on the reality is not gained in listening. This kind of interpretation can be more justified by displaying significant characteristics of Indian philosophy implied in the three means. It can be easily said that $Ved{\bar{a}}nta$ belonging to the liberation-centric tradition is a project of 'regaining essential self' through which the self becomes essential self by knowing that self. In this case the listening-oriented interpretation coincides with the basic teachings of $Ved{\bar{a}}nta$, since listening alone can be a sufficient means for obtaining knowledge of the original self. Further, as the project of 'regaining essential self' is carried out by the three means, these can be called a sort of 'event' that is carried out according to the scenario of $Ved{\bar{a}}ntic$ metaphysics. In this case listening is a course of comprehending the scenario of event participated by oneself, and that participant can accomplish the project by way of listening the scenario alone judged as somewhat more effective for liberation. However, in the later $Ved{\bar{a}}nta$ there arises a meditation-oriented interpretation of which three means are regarded not as a methodological extension but as a continuative step, because of the emphasis on meditation under the lasting influence of other philosophical systems. This is a result of epistemic desire that tries to convert what is heard to what is specially perceived or what is given to what is accepted. It may be said that this interpretation emphasizing the phased transition from the indirect to the direct of knowledge is an attempt to rationalize the repetitive delay of event as the actual failure of project. Furthermore, an assertion of the later $Ved{\bar{a}}nta$ which refers the fourth means called $sam{\bar{a}}dhi$ is based on the logic that the self-realization is possible apart from and outside the text, and accordingly it is incompatible with an assertion of the early $Ved{\bar{a}}nta$ that the self-realization is a reproduction as it is of the scenario guided by the absolute text. After all, the standard interpretation on the three means in $Ved{\bar{a}}nta$ have to be the listening-oriented, but not be the meditation-oriented or the $sam{\bar{a}}dhi$-oriented.

• Korean Journal of Environment and Ecology
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• v.27 no.5
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• pp.642-649
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• 2013

This study evaluated the efficacy of information and self-interpretive media that provide information on park environment using self-administered visitor survey to the Dadohaehaesang National Park, Korea. Excluding missing and unreliable responses, 205 valid responses were used for the analysis. Socioeconomic status and visiting behavior of the visitors to the Dadohaehaesang National Park were similar to those to other Korean national parks. Results showed that, of the self-interpretive media, 'Information board of park use and resources' were most frequently used (87.7%), followed by 'Interpretive label of woody plant,' and 'Bulletin boards for information and enlightenment.' 'Guided interpretation' was used less than 40% of the visitors. Visitors also highly rated the importance of the media (higher than 4.0 on average out of 5 point Liker scale question). The average performance rate was 3.82, suggesting that visitors were satisfied on the self-interpretive media. Visitors responded that 'Information board of park use and resources' and 'Bulletin boards for information and enlightenment' were not useful and, therefore, should be amended and managed to improve the self-interpretability of the media.

• Sim-seong Yeon-gu
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• v.35 no.1
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• pp.1-65
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• 2020

BMGIM is a method of individual psychotherapy which seeks to achieve self-knowledge via imagery experiences evoked by music. When dealing with imagery in BMGIM, emphasis is placed on the insight of the client, but there are occasions when clients sometimes are confused because they cannot understand their imagery experiences. Also therapists and clients tend to consider experiences of BMGIM from a causalistic-reductive perspective. In order to understand the meaning of BMGIM imagery experiences, in this thesis imagery experiences are interpreted from a Jungian perspective that understands imagery as a symbol and stresses the purposive meaning. At first the definition and procedures of BMGIM are dealt with, secondly music and imagery as components of BMGIM are examined, and lastly the symbolic meaning of two female clients' BMGIM imageries are discussed. Looking into deeply imagery experiences, both therapist and clients newly came to realize not only the symbolic meaning of imageries but also the purposive meaning of wounds and sufferings of clients, especially I was able to confirm the following three points. First, just like dreams or active imagination, BMGIM also deals with spontaneous contents of the psyche. Second, the autonomy of the objective psyche which orients the development of personality, healing and wholeness is also revealed in BMGIM. Lastly, Jungian perspective aids in understanding the meaning of the imagery experiences in a more deep and abundant way. From this point, BMGIM can also be seen as a useful therapeutic tool which deals with the unconscious such as dream analysis or active imagination.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.99-148
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• 2022

This study aims at the psychological elucidation of some conscious aspects of the personality of Yi Sun-sin (1545-1598), the Korean national hero, and the unconscious teleologic meanings of his dreams mentioned in Nanjung Ilgi (Diary in War Time) from the viewpoint of analytical psychology of C.G. Jung. Yi Sun-sin was a man of discipline, incorporated with the spirit of Confucian filial piety, hyo (hsiao) and royalty, chung. He was a stern man but with a warm heart. In his diary, Yi Sun-sin poured forth his feelings of suffering, despair, and extreme solicitude caused by slanders of his political opponents, his grief for the loss of mother and son, and his worries about the fate of his country, which the Japanese invaders now plundered. The moon night offered him the opportunity to touch with his inner soul, by reciting poems, playing Korean string, 'Keomungo', and flute. Further, he widened his scope by asking for the answers from the 'Heaven' through divination and dream. Yi Sun-sin's attitude toward his mother who raised the future hero and maternal principles were considered in concern with the Jungian term 'mother complex'. Won Gyun, Yi Sun-sin's rival admiral, who persistently accused Yi Sun-sin of 'slanders,' certainly represents the unconscious shadow image of Yi Sun-sin. The reciprocal 'shadow' projection has intervened in the conflicting relationship between Yi and Won. In concern to the argument for the suicidal death of Yi Sun-sin, the author found no evidence supporting such an argument, No trace of latent suicidal wish was found in his dreams. For Yi Sun-sin, the determination of the life and death depends on Heaven. 32 dreams from the diary and 3 from other historical references were reviewed and analyzed in the Jungian way. Symbols of anima, Self, and individuation process were found. His dream repeatedly suggests that Yi Sun-sin is an extraordinary man chosen by the divine man (神人). In the dream, Yi Sun-sin was a disciple of the divine man receiving instructions on various strategies, and he alone could see the great thing or events. The dream of a beautiful blue and red dragon, whom he was friendly touching, indicates Yi Sun-sin's eligibility for the kingship. Yi Sun-sin seemingly did not aware of this message of the unconscious. Perhaps he sensed something special but did not identify with 'the disciple of gods' and 'royal dragon' in his dream. His modest attitude toward the dream has prevented him from falling into ego inflation. There were warning signals in two dreams that suggested disorders in the dreamer's instinctive feminine drive. Spirits of the dead father and brothers appear in the dream, giving advice or mourning for the death of Sun-sin's mother. Though Yi Sun-sin was a genuine Confucian gentleman, a dream revealed his unconscious drive to destroy the Confucian authoritative 'Persona' by trampling down the cylindrical traditional Korean hat. To the dreams of synchronicity phenomena Yi Sun-sin immediately solves the problem in concrete reality. He understood dreams as valuable messages from the superior entity, for example, the Confucian Heaven (天) or Heaven's Decree (天命). Furthermore, the 'Heaven' presumably arranged for him the way to the national hero and imposed necessary trials upon him. Both his persecutors and advocates of him guided him in the way of a hero. Yi Sun-sin followed his destiny and completed the living myth of the hero. His mother, King Seon-jo, and prime minister Liu Seong Yong, all have contributed to embodying the myth of the hero. Yi Sun-sin died and became god, the divine healer of the nation.