• The Korean Journal of Air & Space Law and Policy
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• v.4
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• pp.167-176
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• 1992

1957년에 서명된 로마조약(條約)을 처음 개정한 단일(單一)유럽법(法)이 1987년 7월 1일에 발효(發效)되었을 때 유럽공동체(共同體) 12개 회원국(會員國)들은 공동정책(共同政策)에 의거 상업(商業), 농업(農業), 운송(運送), 금융(金融) 및 기타 관련부분에 있어 단일역내시장(單一域內市場)을 형성하기로 약속했다. 물론 완전한 역내공동시장(域內共同市場)은 자유로운 운송시장(運送市場)을 전제로 한다. 따라서 EC조약(條約)은 모든 회원국(會員國)들이 서어비스의 자유에 근거하여 공동운송정책(共同運送政策)을 따를 것을 강제하고 있다. 항공운송(航空運送)에 있어서의 목표도 역시 다른 모든 경제활동의 목표와 마찬가지로 로마조약(條約)이 적용되는 공동운송정책(共同運送政策)의 일부를 구성하고 있다. 종합적인 공동체항공정책(共同體航空政策)의 작업에는 운임(運賃), 공급량(供給量), 시장진출(市場進出) 및 경쟁상(競爭上)의 일괄적인 자유화 조치 이상의 것을 내포하고 있다. 그것은 국가장벽으로 방해되지 않는 공동체(共同體)의 항공운송망(航空運送網)의 개발과 확장뿐만 아니라 경제(經濟), 안전(安全), 환경(環境) 및 사회적(社會的) 요인(要因)들 간에 합리적인 균형을 이루는 공동체항공운송정책(共同體航空運送政策)의 개발을 위한 공동항공운송정책(共同航空運送政策)의 공식화(公式化)를 요한다. 1987년의 항공(航空)에 관한 일괄입법조치, 1989년의 제 2 차 항공(航空)에 관한 일괄입법조치 및 1992년 이후로 예정된 제 3 차 일괄입법조치에 따라 EC는 초국가적(超國家的)인 항공운송(航空運送) 분야에 있어서의 개방적인 국제경쟁(國際競爭)을 본격적으로 추구하고 있다. 결국 이러한 일괄규칙은 EC와 제(第) 3 국(國)들간의 관계에 중대한 의미를 가지게 될 것이다. EC항공운송정책(航空運送政策)이 아시아 항공산업(航空産業)의 상업운선(商業運船)에 어떠한 영향을 미칠 것인가는 모든 아시아 국가들이 알아야 할 중요한 문제이다. 이론적으로 말해서, 역내공동체(域內共同體) 항공운송(航空運送)의 자유화는 아시아 국가들에 대한 치외법권적(治外法權的) 효과를 일으킬 수 있는 로마조약(條約)과 유럽사법재판소(司法裁判所)에 의해 형성된 원칙들에 필연적으로 영향을 미칠 것이다. 이와 관련하여 아시아 항공산업(航空産業)은 무차별원칙(無差別原則), 설립(設立)의 자유(自由), 서어비스의 자유(自由) 및 EEC 경쟁법(競爭法)과 같은 제(第) 3 국(國)의 국제항공운송에 영향을 미치는 일련의 새로운 원칙과 법률의 출현에 큰 관심을 갖고 있다. 실무적인 관점에서, 1992년 이후의 종합적인 공동체항공운송정책(共同體航空運送政策)의 작업에는 항공운화(航空運貨), 시장진출(市場進出), 제(第)3 및 제(第)4의 운륜자유권(運輪自由權), 복수지정(複數指定), 제(第)5의 자유(自由), 캐보타지(cabotage), 손상(損傷)(derogation), 공급량(供給量), 편수(便數), 불정기운항(不定期運航) 및 기타 부문항공기소음(部門航空機騷音), 최저(最低) 안전(安全) 및 사회적(社會的) 조치(措置), 항공종사자면허(航空從事者免許), 감항증명(堪航證明), 운항시간제도(運航時間制度), 컴퓨터 예약제도(豫約制度), 탑승거절보상의 공동최저기준(共同最低基準), 공중혼잡(空中混雜), 공항이착륙시간할당법(空港離着陸時間割當法), 공항시설(空港施設), 정부지원(政府支援 등). 이와 같은 모든 공동체항공운송정책(共同體航空運送政策)의 주요문제들은 아시아 항공산업(航空産業)에 여러 각도로 영향을 미치게 될 것이다. 위와 같은 문제들 가운데, 제(第) 3국(國) 항공사(航空社)들의 역내공동체(域內共同體) 항로(航路)의 접근, 공급량(供給量), 운임(運賃), 제(第)5의 자유(自由) 및 캐보타지가 아시아 항공산업(航空産業)에 관심이 큰 문제가 되고 있다. 아시아 항공사(航空社)들의 EEC시장(市場)에로의 상업운항(商業運航)이 다소 영향을 받게 될 것이다. 첫째, 복수(複數) 목적지(目的地) 문제이다. 둘째, 항공(航空)서어비스의 운임(運賃) 및 료솔(料率)문제이다. 셋째, 항공운송구역(航空運送區域)에서의 사업에 대한 경쟁원칙의 적용 문제이다. 넷째, 제(第)5 자유(自由) 운륜권(運輪權) 문제이다. 다섯째, 캐보타지(cabotage)문제이다. 끝으로, 유럽 항공사(航空社)들간의 합병(合倂)의 문제이다. 결론적으로 유럽공동체항공운송(共同體航空運送)의 자유화는 1993년까지 공동체(共同體) 역내(域內)와 역외(域外)의 항공운송법제(航空運送法制)의 현재의 모습을 극적으로 바꾸어 놓을 정도로 가속화(加速化)되고 있다. 한편 항공운송(航空運送)의 자유화(自由化)에 대한 EC의 제의는 대담하고 급진적이다. 반면에 그것이 아시아 항공산업(航空産業)에 미칠 영향 또한 중대하다. 의심할 여지없이 항공사(航空社)와 고객들의 이익면에서 EEC와 비(非)EEC국가들의 항공운송산업(航空運送産業)에서 더욱 경제적으로 경쟁적이 되도록 할 필요가 있다. 전세계 항공운송산업(航空運送産業) 운영(運營)의 대부분을 정부가 소유하거나 통제하는 것은 정말로 국제항공운송(國際航空運送)의 발전에 불필요한 장애를 일으킨다. 따라서 國內航空社와 전세계 항공사(航空社)들간의 이해관계의 조화를 협상하는 것이 중요하다. 아마도 아시아 항공사(航空社)들간의 지역적 협조가 미국(美國)뿐만 아니라 유럽으로 부터의 압력 증가에 대해 균형을 이루는 힘이 될 수 있을 것이다.

• Broadcasting and Media Magazine
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• v.10 no.1
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• pp.85-98
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• 2005

About the phenomenon of being imaged of everything, the scholars of the humanities who had studied on the simple reason structure in a text have been in a big agony how accept it. Especially, semiologists have studied about this for a long time and the points at issues of Saussure, Peirce as well as Umbeto Eco are more outstanding. Being based upon his philosophic interesting from medieval esthetics to modern semiotics, Eco was very concerned about the field of general esthetics and poputar arts like television and cartoons. He connected the mutual open-relations between 'signifier' and 'signified' debated in Semiotics with the open and vague modern arts and regarding it as a deviation from the custom, intensively studied the film-media. Saussure is a representative figure of semiotics and explained Sign and the character of semiotics as the division into two parts such as signifier/ signified, form/ substance, langue/ parole, synchrony/ diachrony. The triadic semiotics (the theory that Sign is composed of the triadic structure like sign, referent and interpretant) of Peirce put the new item- 'interpretant' in sign and referent to connect them and open the possibility to introduce time in to the Sign. In this paper, I try to analyze a cartoon film in the semiotic structure with the systemic, reasonable and logical approach and analysis as as possible. While the images shown through a film were depended on the romantic and impressional judge in the past, due to semiotics, it' s quite possible to correlate the procedure of symbolization to social coherence so that we analyze the incredible power of images to suck audiences with the systemetic Sign. I accept all ot film-images including a cartoon film as not the simple esthetic arts but a social custom and system, want to serve as a aid to properly understand world and humanbeings and prevent the film-image from being mystic. A cartoon and a cartoon film which were begun with the link of a text and an illustration give shape to all of images such as materials, places and even thoughts with a cartoon icon existed in only a cartoon. A cartoon and a cartoon film simply and exquistely conceptualize the complex and vague attribute of an organic creature and extend them infinetly beyond language. However, it can be exploited as a mysticism to temptate the general public and a faking material. In addition to that, it can distort our world-knowledge engaging a political power and the massive power of mass media. In this paper, being based on semiotics to approach a cartoon film in a scientific and organic system, I conclude that a non-linguistic cartoon expression is entangled with the manifold signs and implies the supplementary meanings just like a regular linguistic expression. It remarks that the iconic images of a cartoon film are composed of the social codes and can be analyzed on grounds of a linguistic system.

• Korean Journal of Agricultural Science
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• v.7 no.2
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• pp.131-144
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• 1980

The Linear Regression Model to extend the monthly runoff data in the short-recorded river was proposed by the author in 1979. Here in this study generalization precedure is made to apply that model to any given river basin and to any given station. Lengthier monthly runoff data generated by this generalized model would be useful for water resources assessment and waterworks planning. The results are as follows. 1. This Linear Regression Model which is a transformed water-balance equation attempts to represent the physical properties of the parameters and the time and space varient system in catchment response lumpedly, qualitatively and deductively through the regression coefficients as component grey box, whereas deterministic model deals the foregoings distributedly, quantitatively and inductively through all the integrated processes in the catchment response. This Linear Regression Model would be termed "Statistically deterministic model". 2. Linear regression equations are obtained at four hydrostation in Geum-river basin. Significance test of equations is carried out according to the statistical criterion and shows "Highly" It is recognized th at the regression coefficients of each parameter vary regularly with catchment area increase. Those are: The larger the catchment area, the bigger the loss of precipitation due to interception and detention storage in crease. The larger the catchment area, the bigger the release of baseflow due to catchment slope decrease and storage capacity increase. The larger the catchment area, the bigger the loss of evapotranspiration due to more naked coverage and soil properties. These facts coincide well with hydrological commonsenses. 3. Generalized diagram of regression coefficients is made to follow those commonsenses. By this diagram, Linear Regression Model would be set up for a given river basin and for a given station (Fig.10).

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.2
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• pp.105-113
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• 2015

The theory of landscape architecture applies environmental ethics in order to secure an ecological status. However, environmental ethics that focus on nature conservation excludes landscape architecture as artifacts. In the process, it is hard to identify what landscape architecture insists on as the middle position between humans and nature. Rather, landscape architecture pretends to be an 'agent of nature' and pushes the traditional moral values 'for people.' Therefore, the purpose of this study is to reestablish the anthropocentrism moral position of landscape architecture through critical analysis. Hargrove's weak anthropocentrism' of several environmental ethics branches accepts natural aesthetics(such as landscape architecture) as an ethical virtue. But environmental ethics makes landscape architecture a critical target. For that reason, this study looked into critical contents and objects that in a position to moral, aesthetic and landscape architecture. Critical details are as follows: First, nature is an absolute as an aesthetic and moral value, but landscape architecture is an imitation and takes a relaxed attitude about nature. Second, nature is full of aesthetic substance because it is self-creative, but landscape architecture is designed nature covered human flaws through imagination. Third, environmental management granting techniques in nature generate a moral nihilism. As an argument, environmental ethics overlooked the moral practices of landscape architecture beyond nature another moral aspect of creation and the imagination-and moral aspects of environmental management as 'care' because they rule out 'moral autonomy' and simplify what is considered 'good.' As a result, conservation cannot be the only virtue why the problem of nature in reality cannot be separated from human life. The moral position of landscape architecture based on a 'good life' is more appropriate under anthropocentrism than as a middle position.

• Journal of the Korean Institute of Landscape Architecture
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• v.42 no.6
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• pp.60-71
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• 2014

In this study, on the assumption that the urban park originally is imbued with a public welfare ideology, said public welfare ideology and its characteristics were attended to among the various social roles that the urban park currently fulfills. Aspects of welfare meaning in urban parks were attempted to be identified with the former history of urban parks and the movements of the connections between modern parks and welfare territories. The ideologies, benefits and practices regarding the welfare role that the urban park has played from the past to the present were examined and the backgrounds and contexts within which the welfare ideologies have been expressed in the urban park were examined. In order to examine the implicated public welfare ideologies of the urban park, case studies were conducted to identify how they are expressed and practiced in the present times and the facilitation of these parks and public welfare both in the U.S. and the South Korea. The study results of the cases show that expressions of public welfare in urban parks are composed of more specific and visible programs and strategies in the present times, which are different from the simple proclamatory ways in the past. Particularly, in order to visibly practice a public welfare ideology, many-sided integrated designs are conducted along with various public welfare institutions and programs inside and outside of the urban park. The conclusions from this study are as follows. First, the urban park plays a role as a space to realize public welfare ideology, to create welfare benefits and to realize social welfare. Modern urban parks are used as an indicator to measure the actual conditions of social welfare and are a social environmental commodity that can offer universal benefits to urban residents. Second, many-sided integrated designs are tried along with various public welfare institutions at urban parks, which visibly practice public welfare ideologies in the present. In addition, public welfare institutions greatly influence the consistent development of the resources in the urban park. Third, if the detailed utilization of the regional facilities infrastructure could be brought along with multidimensional approaches about the resources in the urban park, it could be much closer to the lives of residents and could secure a space for increasing resident quality of life.

• The Journal of Korean Philosophical History
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• no.52
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• pp.9-35
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• 2017

This article is to study the life and philosophy of Jonjae Gidaeseung, who was at strife with his days and did not negotiate with himself, with focus on two concepts of buron(不穩, unrest) and 'sympathy'. It is the fact that to study the traditional philosopher is likely to be enlightening. In order to prevent the risk, we need to define first the concept of unrest as including anxiety to critical resistance. Also, I would like to propose the concept of sympathy in order to grasp the function of his mind which judges whether his feelings and actions are valid from an emotional horizon of unrest. Methodologically this article is to adopt a transversal and correlative thinking by combining an east Asian Confucian traditional concept unrest with a modern one space. It is because this research is to show a significant meaning when we study highlighted and hidden layers of our life and politics in 'now-here' and the 'between space' even though this transversal and correlative study shows the horizon of his life. This article is to investigate how a case is structured by occurrences and divergences and reinterpret a meaning from an emotional horizon. This process is done centering on two terms Guchatuan(pursuing ease ignobly), and Suwolbingho(moon reflected in the water and ice in a bottle), which is the source of Bingwoldang. The two terms were used by Jonjae himself. The latter shows an opposite meaning from the first and is accordingly a way by which we can look into his life and days. My research of Jonjae's life and politics from the emotional-philosophical level is original in that it reveals emotional traces beyond his philosophical ideas which previous studies did not show. In this article, I showed that Gobong was ambitious and resolute, and definite in his judgment and therefore was not good at controlling his uprightness. Also he was too straightforward to purify a language. His unrest characters made him conflict with old ministers and high ranking officials and therefore they avoided him even thought he was excellent in writing and learning and talented. He was oriented toward living by goodness and right Ways, which is summed up as Gisesa(vague movement, situational advantage, and death).

• (The)Study of the Eastern Classic
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• no.37
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• pp.7-31
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• 2009

The word, 'Naturalization(向化)' is an unfamiliar term for us; however, to us as citizens who live in a multicultural society, it is a word worthy of hearty appreciation even once. At the present Korean dictionary, it has been defined as the word related to those terms such as Enlightenment(敎化) which are used to explicate the governance through a virtue of moral excellence(德治主義) of Confucianism, and the word, 'Hyanghwa(向化)' itself has already included the meaning of Enlightenment(敎化). On many occasions, people who were dubbed the converts or the naturalized citizens(向化人) emigrated to Chosun because there were such substantial reasons as economic and political advantages, rather than living in a society for reasons to the governance through a virtue of moral excellence(德治主義). Therefore, to understand the converts or the Naturalized citizens(向化人) correctly, it shall be required to examine the cause which is the governance through a virtue of moral excellence together with the true realities which are economic and political advantages. The word, such as Hwangjoin(皇朝人) should be considered in order to understand the meaning of 'Naturalization(向化)'. Hwangjoin(皇朝人) were those displaced people who had been forced to leave the fallen Ming Dynasty, and they will be contrasted with the converts or Naturalized citizens(向化人) that were mainly composed of the Northern tribes or Japanese. Actually, Naturalized citizens(向化人) and Hwangjoin(皇朝人) had all emigrated to Chosun because of changes in international affairs, meanwhile, however, they were treated differently for the reason that they were 'Hwai'(華夷). If we dub Chosun 'Self'(我), Naturalized citizens(向化人) and Hwangjoin(皇朝人) are equally called as 'The Other persons'(他者). Can we say that Chosun had established the right relationship with Other persons(他者)? Judging from the facts that there was occurrence of convert or naturalization for the other persons, dubbed Naturalized citizens(向化人) and that there was another occurrence of emigrants, called Hwangjoin(皇朝人), it is evident that the Relationships between the two had not rightly established. Also, the names so called Naturalized citizens(向化人) and Hwangjoin(皇朝人) were not given according to the preference of the other person, but provided by Chosun one-sidedly. The reasons for occurrence of convert or naturalization for the other persons, dubbed Naturalized citizens(向化人) and for occurrence of other emigrants, called Hwangjoin(皇朝人) were ideology such as 'Hwai'(華夷). It is thought that the Relationships between 'Self'(我) and 'The Other Person'(他者) can be established only after excluding ideology.

• Journal of Korean Classical Literature and Education
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• no.38
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• pp.201-238
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• 2018

As a way of enhancing the intercultural ability needed for diverse cultural eras, this study focuses on the "narration" of the Italian education scholar Maddalena De Carlo in order to determine the "diverse values" created by the "symbolic representation" based on the folktales narrated by immigrants living in Korea. Through this, it specifically presents educational elements and contents that can raise relative sensitivity. The authors of this paper have connected, empathized, and communicated with people of various cultures in order to go beyond Carlo's discussion. The paper discusses the expansion of cultural sensitivity as an element of education through narrative topics using the folktales of immigrant narrators in Korea. It also recognizes the limitations of a desire for a homogeneous union within an intercultural society and thus formulates educational contents for creating a relationship with heterogeneous ideas through the elimination of communication barriers through heterogeneity and a consideration of the surface and the back. This is systemized in six steps. Step 1: Listening to oral folktales of immigrants, Step 2: Finding heterogeneous motifs imprinted in the immigrants' memories, Step 3: Understanding the meaning of the opposing qualities symbolized by heterogeneous motifs, Step 4: Creating narrative topics containing the key motifs, Step 5: Generating the value of symbolic representation as a narrative topic, and Step 6: Expanding the value of life into a cultural symbol. In Chapter 3, this study focuses on educational contents using immigrants' folktales by applying these six steps. The class contents include the recognition of the limitations of desire for a homogeneous union within an intercultural society and the consideration of how to create a relationship with heterogeneous ideas through the elimination of communication barriers through heterogeneity and consideration of the surface and the back. This paper then compares the Indonesian folktale, The Inverted Ship Mountain and the Mom's Mountain, with the world-famous Oedipus myth, to determine what the symbolic representation of these heterogeneous motifs is. In Step 6, when the symbolic system is culturally extended, the incestuous desire that appears in the "inverted ship" is interpreted as a fixation that was created when the character sought to unite with homogenous idea. The Cambodian folktale, The Girl and the Tiger, is a story that is reminiscent of the Korean folktale, The Old Man with a Lump. Through the motif in "Tiger," this paper generates a narrative topic that will enhance the students' intercultural abilities by culturally expanding their skills in how to relate with a heterogeneous being that is usually represented as an animal. The Vietnamese folktale, The Coconut Bowl, similar to the Korean folktale, GureongDeongDeong SinSeonBi, is a story that draws a variety of considerations about the surface and theback, and it shows readers how to build a relationship with a heterogeneous idea and how to develop and grow with such a relationship. Thus, if a narrative topic is generated and readers are able to empathize using an opposing feature formed by the core motif of the folktale, it becomes possible, through immigrant folklore, to construct a possibility of a new life through the formation of a relationship with an unfamiliar and heterogeneous culture.

• The Korean Journal of Archival Studies
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• no.35
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• pp.161-206
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• 2013

'Maeul' is a concept connoting a community. As a place where ordinary people's lives are planned and realized, Maeul is the foundation of their daily lives as well as a place where they work, rest and enjoy pastime activities. In Korea, however, most Maeul communities are dismantled while going though the modern period representing colonization and developmental dictatorship. Growth-oriented industrialization and urbanization turned into such adverse effects as individualization, a sense of loss and a sense of alienation. Recently, through innovations from below, Maeuls are restored, and through Maeul communities restored this way, every Maeul and many researchers carry out activities to build a healthy civil society. This study was conducted on such a background. For a healthy restoration of Maeul communities and a sustainable operation of those communities, it is necessary to establish archives where record the trace of Maeul members' daily lives and relations between those members. The archive of Maeul communities is a place that contains each Maeul's local characteristics as well as human relations as well. It is because this place can be space where Maeul members can record their history, communicate with each other and make a better future. The archive of Maeul communities can be made into various different models, which can be operated by reflecting the identity of a community such as main agents and characteristics, objectives and orientation of objects recorded. Rather than when Maeul communities exist as individuals, they can display more important functions and better effect when they form a network. Therefore, it is needed to provide various and creative methodologies different from the existing government-led record management. Not only on the form of archives, but also all over their functions, such as collection, arrangement, classification, evaluation, management and utilization, Maeul and Maeul residents' norms, orientation and realistic conditions should be thoroughly reflected. Starting from a chance to look back at individuals' lives, the archive of Maeul communities will be a new chapter to restore and build a healthy community in our society and overcome social contradictions from below. Moreover, the archive of Maeul communities has a great significance that it will broaden its prospect creatively with a new paradigm, not only mechanically turning the existing public sector-centered record management into a non-governmental sector.

• Journal of Korean Historical Folklife
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• no.27
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• pp.267-361
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• 2008

This article traces how the modern Chinese "nation" was constructed as an "imagined community" around Huang-ti (the Yellow Emperor) in late Qing. Huang-ti was a legendary figure in ancient China and the imperial courts monopolized the worship of him. Many late Qing intellectuals appropriated this symbolic figure and, through a set of discursive strategies of "framing, voice and narrative structure," transformed him into a privileged symbol for modern Chinese national identity. What Huang-ti could offer was, however, no more than a "public face" for the imagined new national community, or in other words, a formal structure without substantial contents. No consensus appeared on whom the Chinese nation should include and where the Chinese nation should draw its boundaries. The anti-Manchu revolutionaries emphasized the primordial attachment of blood and considered modern China an exclusive community of Huang-ti's descent. The constitutional reformers sought to stretch the boundaries to include the ethnic groups other than the Han. Some minority intellectuals, particularly the Manchu ones, re-constructed the historic memory of their ethnic origin around Huang-ti. The quarrels among intellectuals of different political persuasion testify how Huang-ti as the most powerful cultural symbol became a site for contests and negotiations in the late Qing process of national construction.