• Korean Journal of Heritage: History & Science
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• v.48 no.2
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• pp.142-157
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• 2015

This study examines how traditional knowledge functions in the specific techniques to make pottery in terms of the traditional knowledge on the pottery techniques of Onggi potters. It focuses on how traditional pottery manufacturing skills are categorized and what aspects are observed with regard to the techniques. The pottery manufacturing process is divided into the preparation step of raw material, the molding step of pottery, and the final plasticity step. Each step involves unique traditional knowledge. The preparation step mainly comprises the knowledge on different kinds of mud. The knowledge is about the colors and properties of mud, the information on the regional distribution of quality mud, and the techniques to optimize mud for pottery manufacturing. The molding step mainly involves the structure and shape of spinning wheels, the techniques to accumulate mud, ways to use different kinds of tools, the techniques to dry processed pottery. The plasticity step involves the knowledge on kilns and the scheme to build kilns, the skills to stack pottery inside of the kilns, the knowledge on firewood and efficient ways of wood burning, the discrimination of different kinds of fire and the techniques to stoke the kilns. These different kinds of knowledge may be roughly divided into three categories : the preparation of raw material, molding, and plasticity. They are closely connected with one another, which is because it becomes difficult to manufacture quality pottery even with only one incorrect factor. The contents of knowledge involved in the manufacturing process of pottery focused are mainly about raw material, color, shape, distribution aspect, fusion point, durability, physical property, etc, which are all about science. They are rather obtained through the experimental learning process of apprenticeship, not through the official education. It is not easy to categorize the knowledge involved. Most of the knowledge can be understood in the category of ethnoscience. In terms of the UNESCO world heritage of intangible cultural assets, the knowledge is mainly about 'the knowledge on nature and universe'. Unique knowledge and skills are, however, identified in the molding step. They can be referred to 'body techniques', which unify the physical stance of potters, tools they employ, and the conceived pottery. Potters themselves find it difficult to articulate the knowledge. In case stated, it cannot be easily understood without the experience and knowledge on the field. From the preparation of raw material to the complete products, the techniques and traditional knowledge involved in the process of manufacturing pottery are closely connected, employing numerous categories and levels. Such an aspect can be referred to as a 'techniques chain'. Here the techniques mean not only the scientific techniques but also, in addition to the skills, the knowledge of various techniques and levels including habitual, unconscious behaviors of potters.

• The Korean Journal of Archival Studies
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• no.38
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• pp.75-124
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• 2013

This study aims, by paying attention to the special values of records of Constitutional Court, to discuss the characteristics of them and figuring out their present state, and to suggest some measures for improvement in the records management. First of all, I defined the concept of the records of Constitutional Court and its scope, and made an effort to comprehend their types and distinct features, and on the basis of which I tried to grasp the characteristics of the records. Put simply, the records of Constitutional Court are essential records indispensible to the application of Constitutional Court's documentation strategy of them, and they are valuable particularly at the level of the taking-root of democracy and the guarantee of human rights in a country. Owing to their characteristics of handling nationally important events, also, the context of the records is far-reaching to the records of other constitutional institutions and administrations, etc. In the second place, I analyzed Records Management Present State. At a division stage, I grasped the present state of creation, registration, and classification system of records. At an archives repository stage, I made efforts to figure out specifically the perseveration of records and the present of state of using them. On the basis of such figuring-outs of the present situation of records of Constitutional Court, I pointed at problems in how to manage them and suggested some measures to improve it in accordance with the problems, by dividing its process into four, Infrastructure, Process, Opening to the public and Application. In the infrastructure process, after revealing problems in its system, facilities, and human power, I presented some ways to improve it. In terms of its process, by focusing on classification and appraisal, I pointed out problems in them and suggested alternatives. In classification, I suggested to change the classification structure of trial records; in appraisal, I insisted on reconsidering the method of appropriating the retention periods of administration records, for it is not correspondent with reality in which, even in an file of a event, there are several different retention periods so it is likely for the context of the event worryingly to be segmented. In opening to the public and application, I pointed at problems in information disclosure at first, and made a suggestion of the establishment of a wide information disclosure law applicable to all sort of records. In application, I contended the expansion of the possibility of application of records and the scope of them through cooperation with other related-institutions.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.16 no.2
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• pp.51-78
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• 2021

Followed by 'start-up', the theme of 'scale-up' has been considered as an important agenda in both corporate and policy spheres. In particular, although it is a term commonly used in industry and policy fields, even a conceptual definition has not been achieved from the academic perspective. "Corporate Growth" in the academic aspect and "Business Growth" in the practical management field have different understandings (Achtenhagen et al., 2010). Previous research on corporate growth has not departed from Penrose(1959)'s "Firm as a bundle of resources" and "the role of managers". Based on the theory and background of economics, existing research has mainly examined factors that contribute to firms' growth and their growth patterns. Comparatively, we lack knowledge on the firms' growth with a focus on 'annual revenue growth rate'. In the early stage of the firms, they tend to exhibit a high growth rate as it started with a lower level of annual revenue. However, when the firms reach annual revenue of more than 100 billion KRW, a threshold to be classified as a 'middle-standing enterprise' by Korean standards, they are unlikely to reach a high level of revenue growth rate. In our study, we used our sample of 333 companies (6.7% out of 5,000 'fastest-growing' companies) which reached 15% of the compound annual growth rate in the last three years with more than USD 100 million. It shows that sustaining 'high-growth' above a certain firm size is difficult. The study focuses on firms with annual revenue of more than $100 billion (approximately 120 billion KRW) from the 'Inc. 2020 fast-growing companies 5,000' list. The companies have been categorized into 1) Fast-growing companies (revenue CAGR 15%~40% between 2016 and 2019), 2) Hyper-growing companies (40%~99.9%), and 3) Super-growing (100% or more) with in-depth analysis of each group's characteristics. Also, the relationship between the revenue growth rate, individual company's strategy choice (market orientation, generic strategy, growth strategy, pioneer strategy), industry/market environment, and firm age is investigated with a quantitative approach. Through conducting the study, it aims to provide a reference to the 'Hyper-Growing Model' that combines the paths and factors of growth strategies. For policymakers, our study intends to provide a reference to which factors or environmental variables should be considered for 'optimal effective combinations' to promote firms' growth.

• Journal of Legislation Research
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• no.55
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• pp.57-94
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• 2018

Crisis of trust in Korean society, especially south-south conflicts among Korean political circle, civil society and peoples on the issue of the Korean peninsula policy driven by south Korean government, have weakened the sustainable and consistent energy of the policy for peace and unification of Korea peninsula. At the moment of drastic change of south-north relation in Korean peninsula, National agreement as a foundation of sustainable peace and unification policy has very important meaning. Because of this, national contract of unification as a kind of social concertation, has been demanded. National contract for peace and unification is an unprecedented process for making unofficial legal norm because it authorize quasi-legislative binding force on the agreement which is concluded by the Korean political circle, civil society and peoples for the peace and unification of Korean peninsula. National contract for peace and unification includes 'agreed aim and principles' for peace, prosperity and unification as well as process and result. And National contract for peace and unification, also is characterized long duration of aim achievement and openness of participating subjects. In terms of law, it will be legitimate source for comprehensive modification of international and internal law. In addition, The nature of National contract for peace and unification, as a people's law, should be considered as soft law which has the power to realize its contents through the enactment of legislation and policy. In order to guarantee the establishment and effectiveness of National contract for peace and unification, the setting of organization is need to determine the range of representatives, who participate in the process of contract making, procedure of contract and to carry out the contract after the conclusion of National contract for peace and unification. For the reason, the Council of National Contract for Peace and Unification as a independent administrative government committee and 'Act on National Contract for Peace and Unification' is needed.

• The Journal of Korean Philosophical History
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• no.35
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• pp.223-248
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• 2012

This research is to investigate his creative perspective to Deahak through Seoktan Lee Shin-Ui's Daehakcharok. Lee Shin-Ui is a scholar and politician in the middle of Joseon Dynasty. His ancestral home is Jeonui. The honor name is Gyeongchik and pen name is Seoktan. The posthumous name is MunJeong. His Daehakcharok was written in the process of taking basic foundation as the politic leader. It was a record that he usually wrote down things realized after reading Deahakjanggu. Seoktan clearly classified the meaning of Jang (chapter) and Gu (phrase) as the structure of Deahakjanggu, and created new realm about the method of classified study. In the preface of Deahakjanggu, he emphasized that the core of Deahak is in Gyeong (敬, respect or honor), and clarified that Deahak deals with Sim (心, mind) and Seong (性, human nature). In the interpretation of Daehakdeajeon, he thought that the core of Samgangnyeong (三綱領, three doctrines or essential principles) depended on Myeong (明, realizing), Shin (新, taking re-newness), and Ji (止, achieving) as the meaning of 'realizing, taking re-newness, and achieving', and interpreted the context of Tao (道, the way), Myeong (明, realizing), and Deuk (德, virtue) in detail. In addition, he interpreted various concepts and meaning of Deahak with Myeongmyeongdeuk (明明德, realizing human nature) and Sinmin (新民, renewing people) as relationship with Ji(知, realization), Haeng(行, practice), Che(體, main structure), and Yong (用, dealing with), and developed Neo-Confucianism deeply. In case of the main interpretation of Deahakjanggu, he analytically reviewed 50 phrases one by one throughout 10 total chapters. In case of chapter five which includes Zhuzi's the theory of Gyeokmul (格物, approaching things or persons), he interpreted it in three parts and classified Gyeokmulchiji (格物致知, approaching things or persons and then realizing their nature) about researching deeply of principle and each thing, and Mulgyeokjiji (物格知至, approaching things or persons and then realizing them) about all things. He arranged in order of 'principle- researching-result' as well. In final, chapter ten showing the core of politic thought emphasized the way of Hyeolgu (?矩, considering others' situation through his/her own experience) intensively and informed that it is the best virtue for a governor.

• (The)Study of the Eastern Classic
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• no.66
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• pp.251-276
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• 2017

This article is an attempt to identify the difference between "Oneness between Heaven and Man(天人合一)" thought proposed by Zhoudunyi(周敦?) in 'Taijirushuo(太極圖說)' and "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" thought presented by Kwonkun(權近) in 'Ip-Hak-Do-Seol(入學圖說)'. Oneness between Heaven and Man thought, which have developed into practical ideas centered on self-cultivation theory, have a philosophical depth and logical system by Zhoudunyi(周敦?) with 'Taijirushuo(太極圖說)' in order to summarize the metaphysical cosmology and the treatise of human nature in Dynasty Song. Zhoudunyi established the concept of Wuji(無極) corresponding to Heaven(天), and suggested unified cosmology of 'Wuji(無極)-Taiji(太極)-Yin and Yang(陰 陽)-Five elements(五行)-Human(人間)-Everything(萬物)'. His cosmology is the perception that heaven, the creator of all things, is the relationship of unity, which is connected by man as the creature and the Order(命)and Nature(性). Thus, when people restores one's nature and realized that it is a mandate from Heaven, he said that heavenly unity can be realized and become a Saint(聖人). The idea of Zhoudunyi(周敦?) comes to Zhu Xi(朱熹) about 120 years later and it is concluded to be converged the Neo-Confucianism with Lichi theory. Accordingly, Zhoudunyi(周敦?) is evaluated as the master of the Neo-Confucianism to posterity. KwonKun suggested the idea of "Cheon-In-Sim-Seong-Haap-Il(A diagram about Unifying Heaven, Human, and Mind-and-Heart)(天人心性合一)" in 'Ip-Hak-Do-Seol(入學圖說)' at the end of Goryeo Dynasty. KwonKun's "Cheon-In-Sim-Seong-Haap-Il" thought is logically coherent by adding an element of the doctrines of Chu-tzu to his teacher Yi Saek's "Chun-In-Mu-Gan" and arranging that the functions of my mind and Li(理) are all together. Whereas Zhuodunyi is concerned with the creation principle of the universe and all things, KwonKun mainly cares about Heaven(天), Human(人), and Heart (心), and Nature(性) in the view of psychology. In addition, he suggested that "Cheon-In-Sim-Seong-Haap-Il" can be achieved by self-cultivation centered of Gyeong-thought(敬思想). The idea of KwonKun has become a stepping stone to the development of the doctrines of Chu-tzu based on psychology. His ideas came to Yi Hwang about 150 year later, and are integrated into four clue-seven emotion (Sadan Chiljung四端七情) thesis and Gyeong-thought(敬思想). However, unlike the Zhoudunyi, KwonKun is not properly evaluated despite his academic accomplishments.

• The Journal of Korean Philosophical History
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• no.50
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• pp.201-234
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• 2016

This thesis examined interpreting methodology of Do Won Lew Seung Kug(1923~2011) is based on the principle of Juhng-yaug. His lifelong academic aim was searching for the theory that enables global community to co-exist peacefully through humanitarianism that leads to reconciliation and mutual benefits. The research of the history of Korean thoughts provided him with the clue for his theory. According to Do Won, Korean thoughts pursue the Juhng-yaug's value of 'Yin and Yang accordance' rather than the I-Ching's value of 'suppress Yin and elevate Yang'. He furthermore asserts the concept of the middle (中), which harmonizes the two extremes by human beings as main agents, has been consistently observed from the action of divination during the ancient period through Juhng-yaug in the late 19th century. Do Won identifies 'human maturity that integrates the extremely conflicting insistences and values and seeks to be reconciled' as the basic character of Korean thoughts. He explains 'Hongikingan[弘益人間, becoming beneficial to the human world] is the idea that embraces the conflicting values symbolized by heaven and the earth. He also illuminates that Choe Chi Won(崔致遠)'s created Poongliu Do by integrating heterogeneity among Confucianism, Buddhim, and Daoism and it was attainable through the various works of mature human beings. Both Toe Gye' s philosophy of Ingeuk(人極, the Great Ultimate of Person) and the concept of Innaecheon(人乃天, Human Being right is Heaven) of Donghak are excellent examples of Humanitarianism that sublate two extremes. In Korea, the prototype of this thought has penetrated its entire history in the various circumstances of the period. The grand finale is Juhng-yaug of which the pursued values are 'Yin and Yang accordance' and mature humanitarianism revealed by the thoughts of the Person of the Central Ultimate (皇極人,至人) and Central Ultimate (皇極). Therefore, Humanitarianism in Korean thoughts clearly makes its appearance by the time of Juhng-yaug and it functions as a keyword to illuminate the entire history of Korean thoughts in reverse.

• The Journal of Korean Philosophical History
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• no.58
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• pp.201-243
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• 2018

Understanding the theory of how a religion accepts the perspective on death is a prerequisite to grasp the identity and characteristics of such religion. Furthermore, contemplating the perspective on death, itself has a significant meaning as the contemplation provides an insight on how religion has, currently is and how it would influence the practical life of the human race. This current study compares and analyzes the perspective on death accepted by New Religions of Jeungsan, Confucianism and Taoism. By comparing the perspectives on death, this study seeks to conclude the similarity and discrepancy of New Religions of Jeungsan, Confucianism and Taoism. The objective of this study is to summarize the religious characteristic and identity of New Religions of Jeungsan, and the social role of New Religions of Jeungsan. How does New Religions of Jeungsan preach afterlife? This question implies varieties of questions including: In what shape or form does human exist in afterlife?; Does human maintain their original identity in afterlife?; What happens to relations with family members in afterlife?; What is one's role in afterlife, and what would one experience in afterlife? or Does soul transmigrate or are reborn? This current study compares the answers to these questions one by one with Confucianism and Taoism.In general, this current study was conducted with a non-religious methodology. Death can be explained in three different domains: the psychological domain explaining the individual psychological awareness upon encountering death; the philosophical-religious domain explaining the death through the philosophical understanding of the human concept; and the socio-cultural domain explaining death through the social ceremonies upon death.This current study focuses on the philosophical domain of the perspective on death accepted by New Religions of Jeungsan, with a comparison of the socio-cultural significance. To understand the perspective on death preached by New Religions of Jeungsan, It is indispensable to explain the five key elements of Hon(魂), Baek (魄), Shin(神), Young(靈) and Seon(仙) that construe death. The perspective on death preached by New Religions of Jeungsan imposes a multi layer of acceptance and overcoming. This current study complements the problems and limits of previous studies by comparison with Confucianism and Taoism. Throughout this process, this current study intends to highlight the key elements of the perspective on death preached by Deasunjinrihoe, and identify the aspects of each key element. With the sophisticated discussion of the perspective on death provided by New Religions of Jeungsan with clarity, this current study will provide grounds for future studies to extract, in detail, the aspects of the perspective on death preached by New Religions of Jeungsan, in further subjects including: discussions on death such as rituals for death, treatment of bodies, funerals, educating death, euthanasia, or suicide; discussions on the existence of hell; discussions on psychological aspects of ones who encounter death; or discussions on rebirth of those who died during the creation era. This current study will provide an overview on what kind of perspective on death does those who are faithful to New Religions of Jeungsan have and currently are living their life with.

• (The)Study of the Eastern Classic
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• no.35
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• pp.161-188
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• 2009

Confucianism's concept of Ye is ruled by the absolute principle of the universe on one hand, and by "the rules of Ye(節文)" and "the rules of ceremony(儀則)", the principle of relative articulation on the other hand. The realizations of the absolute principle of Ye is depending on its usage in everyday life which is fundamentally conditioned by time and space. Thus, Ye's usage can be maximized when the fundamental principle and the condition of its usage make a mutual harmony. Of course, Ye and Ak(樂) are doing complementary roles for each other, since Ye is a principle of a division and Ak is a principle of combining features. However, the essence of Ye can be figured out as the characteristics of mutual reciprocity among things of hierarchy between the classes. Not only in Modern one But also in the medieval society, Ye was not a one-sided force. The essence of Ye does not retain the interests of an individual and the power of a group. If so, the formal aspects of Ye had been distorted. Confucianism demands a strict morality and ethics of a normal person as well as of the ruler. The characteristics of Ye is democratic and open to the condition of time and space. Yegyo should be rooted in everyday lives and realized as a usualness. Therefore, Shirak was an inevitable feature of Yegyo. During the 16th and the 17th century, Ye insinuated into everyday lives of the public in the Korean society. Yulgok Yiyi(李珥)'s Haejuhyangyak(海州鄕約) was estimated as the exemplary feature of Shirak.

• (The)Study of the Eastern Classic
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• no.71
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• pp.147-180
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• 2018

Seokjeong JEONG-JIK LEE is a scholar who tried to render a form of service for his country by writing works of literature during the crisis of the Period of Modern Enlightenment. He mainly expressed his perception of reality through an evaluation of historical figures. He left behind a text on the Analects of Confucius, which is known as the '10 questions and answers regarding the Analects of Confucius', in his posthumous work. It seems that he wrote it to be used as lecture material for his students. The purpose of this thesis is to analyze his recognition to the Analects of Confucius and its learning direction expressed in the writing '10 questions and answers regarding the Analects of Confucius'. With respect to the word ren(仁), which is the most fundamental concept of the Analects, he viewed his life in an introspective way from the standpoint of a 'Hoinyupe(好仁有蔽)', which means that if you like kindness and fairness but don't like learning it, then there will be negative effects, and through the 'Gwangwajiin(觀過知仁)', which means that you will know for sure kindness and fairness when you observe wrongdoing, not the general viewpoint of 'Humaneness or Love'. He tried to determine the meaning of ren, and virtue(德) through a common denominator from an overall point of view. It might have been a reflection of his thoughts that a sound comprehension of powerful countries was needed. In terms of relationship between Gunja(君子) and Myeong(命), Gunja needs to make constant efforts to understand Myeong as a talented person who can maintain order. The direction of learning was examined under three categories: Jongipjibang (從入之方), Gunjajiryu(君子之類), and Sumunihae(隨文而解). Jongipjibang is defined as a way to complement the weaknesses of leaners according to their characteristics and it promotes a focus on pushing ethics into practice rather than acquiring knowledge as it is today. Gunja was classified into 3 stages. However, it merely provides standards to help learners' understandings, so not all students may fall into these stages. Sumunihae gives explanations of commentaries on the book. Seokjeong remarked that the meaning was not different even if the same concept was annotated differently in the "Four Books". This is because the context was emphasized according to the principle of 'Sosisojeol Pilchakpilseom (所始所切, 必着必贍)'.