• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.133-163
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• 2017

It is the aim of this paper to elucidate the meaning of 'Sangsaeng' in Daesoon Thought on the basis of its relation to Life and Spirit in the philosophy of Hegel. To achieve this aim, this article compares three important concepts from Daesoon Thought, namely the 'gods of heaven and earth,' 'Haewon', and 'Sangsaeng' with Hegel's 'Life,' 'Spirit,' and the 'struggle for recognition.' This paper will clarify the commonalities as well as the differences between Daesoon Thought and Hegelian philosophy. The comparison between Hegel's concept of 'life' and the 'gods of heaven and earth' shows a specific relationship between a life and a soul which is characterized by duality. The point of similarity is that the two thoughts regards the soul as the basis of all things in nature including the life itself and spirit. This is the duality of the soul in nature and spirit as the truth of nature. But the difference is that Hegel does not reduce all things in nature including life itself to the soul as the truth of nature. This paper will argue that Hegel's idea of spirit returning from nature to itself has a similarity with the essence of Haewon in Haewon-sangsaeng. Hegel insists that spirit submerges initially in nature just as human beings in Daesoon Thought have inherent Won. The realization of the spirit in the Subjective Spirit shows that the spirit sublimates this initial submergence in nature und reveals itself in corporeality. This study will suggest that this realization of spirit including the struggle for recognition may be interpreted as the meaning of Sangsaeng.

• The Journal of Korean Philosophical History
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• no.52
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• pp.107-130
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• 2017

The purpose of this study is to catch the characteristics of the Hanju Yi Jinsang (寒洲 李震相, 1818~1886)'s thought of the 'Li(理)' through Hanju's view on the Ido-seol(理到說), the Toegye Yi Hwang(退溪 李滉, 1501~1570)'s latter Mulgyuk(物格) theory, and to establish the foundation for identifying the aspects of development about Toegye School's concept of Li from Toegye's Ido-seol. The Ido-seol was criticized for regarding Li - the immovable principle - as 'living thing'. Toegye School's scholars tried to solve this problem by translating the 'word' correctly. Hanju also translated the word 'Do(到)', the verb of 'Ido', as meaning of 'perfectly understood' based on his translation of the word 'Gyuk(格)' as 'Ku(究)'. On the other hand, he also regarded the principle-application structure of Li and the its characteristic the 'Li as Hwalmul(活物)' as the main point of Toegye's Neo-confucianism thought his methodology 'Three viewpoints[三看法]'. Before Hanju, scholars dose not have more opinion from the translation of the word, and it is too difficult to identifying their scholarly identity through their viewpoints on Ido-seol. On the other hand, Hanju thought that the lack of the idea for comprehensive approach between Xin(心) and Li(理) will cause the misunderstanding the relationship between Xin and Li. In this reason, he evaluated Toegye's Ido-seol based on the concept of 'One principle and its manifoldness[理一分殊]'. Consequently, he concatenated the characteristic of Xin which includes all things with concept of Mulgyuk, and emphasized that Xin which penetrates the principle of all things has the characteristic of 'One principle(理一)'.

• Journal of Korea Fair Competition Federation
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• no.150
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• pp.14-29
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• 2010

비록 부정경쟁방지법의 제정 목적이 부정경쟁행위 등의 방지를 통하여 건전한 거래질서를 유지한다는 의미의 경쟁체제 확립에 있기는 하지만, 우리나라의 경우는 법 제정 당시와는 달리 사실상 산업스파이에 대한 영업비밀의 보호나 주지의 상표 영업표지의 보호와 같은 지적재산권의 보호 법률로서의 역할로 점차 변화하고 있고, 특히 부정경쟁방지법이 주지의 상표에 대한 출처의 혼동에 대한 규제뿐만이 아니라 별도로 저명상표의 희석화(稀釋化) 방지라는 법익, 이에 더 나아가 도메인 네임(Domain Name)의 선점과 원산지 및 품질의 오인(誤認) 야기행위, 주지 저명한 타인의 디자인(Design), 캐릭터(Character)와 같은 상품의 표지에 이르기까지 지적재산권과 관련된 보다 넓은 법익의 보호까지 수행하게 되면서 그 기능은 날로 강화되고 있는 상태이다. 이에 반하여 부정경쟁방지법상의 부정경쟁행위 자체에 대한 규제는 사실상 주지 저명한 타인의 상표나 상품표지의 식별력이나 출처표시기능 등의 보호라는 의미의 분쟁수준을 넘지 못하고 있어, '경쟁법'으로서의 역할은 상대적으로 미약해지고 있는 것 또한 현실이다. 또한, 공정거래법 제23조 제1항 제8호를 비롯하여 현행 공정거래법상의 불공정거래행위에 대한 규정체제를 살펴보면, 해석 여하에 따라서는 부정경쟁방지법상의 부정경쟁행위가 대부분 공정거래법상의 불공정거래행위의 범위 내로 포섭될 수도 있는 상황이기도 하다. 이에 양 법률의 성격과 역할, 앞으로 나아가야 할 방향을 고민하지 않을 수 없고, 이와 같은 논의는 발전적 입법론으로서의 가치를 갖는다. 물론 불공정거래행위(부정경쟁행위)에 대한 규제에 있어서 반드시 독일법체계에 따를 것인지 아니면 미국의 경우를 따를 것인지에 대한 선택 자체가 논리적으로 양립 불가능한 것은 아닐 것이지만 우리나라의 경우는 1980년 "독점규제 및 공정거래에 관한 법률"이 제정되는 과정에서 당시 부정경쟁방지법에 담겨 있던 기존의 부정경쟁행위에 대한 규정과 공정거래법상의 불공정거래행위와의 경합이나 중복문제는 마땅히 검토되었어야 했음에도 불구하고 공정 거래법의 제정과정에서 사실상 부정경쟁방지법의 존재 자체가 간과되어 오늘에 이르고 있다. 그동안 양 법률상의 규정 중복이나 충돌을 정식으로 문제 삼았던 바는 없었지만 '발전적 입법론' 이라는 차원에서 살펴 보면 부정경쟁방지법상의 부정경쟁행위에 대한 규제는 앞으로 공정거래법체계 내의 불공정거래행위로 포섭할 필요가 있고 이를 통하여 경쟁정책의 전문 전담기구로서 불공정거래행위에 대한 규제의 중심에 서 있는 공정거래위원회를 중심으로 효율적이고 통일적인 경쟁정책을 확립을 기대하여 볼 수 있을 것이다. 이 과정에서 공정거래법의 변화 또한 뒤따라야 하는데, 부정경쟁방지법상의 부정경쟁행위의 편입에 따라 불공정거래행위에 대한 규정 일부를 알맞게 다시 수정하는 것에 그치지 않고, 기존 부정경쟁방지법이 인정하고 있었던 사인간(私人間) 금지 또는 예방청구권 또한 공정거래법으로 그대로 편입되는 방향으로의 입법 개선이 이루어질 필요가 있으며, 그동안 '부정경쟁방지법의 공정거래법으로의 편입문제'와는 전혀 무관하게 공정거래법의 사적 구제 및 사소(私訴)의 활성화 차원의 논의로서 공정거래법상 사인간 금지청구권의 도입 여부가 검토되어 왔지만, 앞으로 이 문제는 부정경쟁방지법상 부정경쟁행위의 공정거래법체계 내로의 편입문제와 함께 이를 포함한 더욱 큰 논의로서 다시 적극적으로 검토될 필요가 있다고 본다. 이를 통하여 앞으로 부정경쟁방지법은 특허청을 중심으로 산업스파이에 대한 규제나 영업비밀의 보호와 기타 지적재산권의 보호에 온 힘을 다하고, 공정거래법은 공정거래위원회를 중심으로 불공정거래행위 (부정경쟁행위에 대한 보다 포괄적이고 통일적인 규제를 담당하여 '선택과 집중' 이라는 차원의 각 법률체계의 한 차원 높은 발전 또한 기대해 볼 수 있을 것으로 확신한다. 이러한 합의점을 시작으로 미시적인 다음 단계의 논의에 해당하는 사인간 금지청구권의 허용범위나 허용요건, 남용을 방지하기 위한 제도적 장치, 단체소송 등의 허용 여부 등의 논의도 함께 하여야 할 것이고, 이 과정에서 미국의 클레이튼법(Clayton Act)이나 가까운 일본의 입법례를 참고하여 우리의 실정에 맞는 규제의 틀을 마련함이 타당할 것이고, 이를 통하여 궁극적으로 그동안 공정거래법의 사적 집행의 활성화를 통한 경쟁질서의 확립의 강화라는 이상에 더욱 가까워질 수 있는 좋은 입법적 변화의 모습을 볼 수 있을 것이라 생각한다.

• Journal of The Korean Association For Science Education
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• v.30 no.8
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• pp.933-952
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• 2010

This study aims to characterize debate on a socio-scientific issue in the Internet and to provide implications from a postmodernist perspective. This study concentrates on disentanglement of the complex relationship among society, economy, politics and science in an issue and characterization of the given text centering on its originality, the relationship between writer and reader, and the purpose of utterance. Sixty-six most read articles on a web message board were chosen and analyzed as a typical case of a socio-scientific issue in the internet. In them, five scientific disputes were identified: the cause of mad cow disease (MCD), specified risk material and the incubation period, the cause of new variant Creutzfeld-Jakob disease (vCJD), vulnerability of vCJD and the relation of Alzheimer and vCJD in American patients. Each argument is intertwined with social, economic and political problems such as its impact on the domestic beef market, feeding environment of imported cattle and the retaliation against denial of importation. With regard to originality, it is found that the originality of an author is weakened but communal through repetitive quotation of 'Peom', cutting and pasting, and engagement of readers with their comments. Furthermore, in order to close the gap between writer and reader, identity and personal narrative of the writers are often introduced into their writing. In terms of purpose of utterance, these are intended to deliver one's feelings or facilitate human behavior rather than inform through verification of a principle.

• Archives of design research
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• v.13 no.1
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• pp.157-166
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• 2000

Since the cognitive science developed as a brandl of academic researdl, studies on human brains have flourished. Emotional features have been centered on the field of design, and the development of the design process has been diversified that makes use of the factors. The purpose of this study is to reflect the current trend and to convert the results into a method for designing. The researdl is based on the mind map techniques which spread like a trendy fashion, and tries to supply a theoretical explanation of how to overcome the fixed idea. Recognizing the importance of learned information in approaching a problem, I regarded the roles of left and right brain as analogue and digital images interpreting them by freely crossing language(digital images) and visual thought (analogue images), using mapping tedlniques. I pursued the research goal of the techniques focusing on the idea of using mapping. As a result of this. I established a logic system [figure 8] in that a proposition which starts as a problem introduction goes on until a problem solution, which is visualized with concept presentation, using a brainstorming technique. According to the suggested concept. I concluded that idea proliferation as a design demand can be solved by applying mapping techniques like one shown in figure 12.

• Korean journal of communication and information
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• v.82
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• pp.29-72
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• 2017

This study explores the ways that newspapers report the administrations' policies of 'university reform' from February 2008 to December 2015 through critical discourse analysis. As results, Donga-ilbo and Chosun-ilbo produce the discourse that the crisis of universities is so real and dangerous that it brings about the crisis of our nation, and that the current university systems should be changed into neoliberal systems because it is the critical reason of the crisis. Using various discursive strategies, they construct their reports as objective, real and embodying general goods and then successfully build the neoliberal discourse on university reform as commonsensical and natural. They finally acquire the discursive hegemony for university reform. Kyunghyang-shinmun and Hankyoreh-shinmun produce the anti-discourse against that of Donga-ilbo and Chosun-ilbo. However, they can not develop substantial hegemony struggles for the discourse of university reform because of the limitations of their discourse in terms of quantity and quality and the social and press structures overwhelmingly inclined for neo-liberalism.

• MISULJARYO - National Museum of Korea Art Journal
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• v.97
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• pp.14-54
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• 2020

The overall study of Samsaebulhoedo (painting of the Assembly of Buddhas of Three Ages) at Yongjusa Temple has focused on dating it, analyzing the painting style, identifying its painter, and scrutinizing the related documents. However, its greater coherence could be achieved through additional support from empirical evidence and logical consistency. Recent studies on Samsaebulhoedo at Yongjusa Temple that postulate that the painting could have been produced by a monk-painter in the late nineteenth century and that an original version produced in 1790 could have been retouched by a painter in the 1920s using a Western painting style lack such empirical proof and logic. Although King Jeongjo's son was not yet installed as crown prince, the Samsaebulhoedo at Yongjusa Temple contained a conventional written prayer wishing for a long life for the king, queen, and crown prince: "May his majesty the King live long / May her majesty the Queen live long / May his highness the Crown Prince live long" (主上殿下壽萬歲, 王妃殿下壽萬歲, 世子邸下壽萬歲). Later, this phrase was erased using cinnabar and revised to include unusual content in an exceptional order: "May his majesty the King live long / May his highness the King's Affectionate Mother (Jagung) live long / May her majesty the Queen live long / May his highness the Crown Prince live long" (主上殿下壽萬歲, 慈宮邸下壽萬歲, 王妃殿下壽萬歲, 世子邸下壽萬歲). A comprehensive comparison of the formats and contents in written prayers found on late Joseon Buddhist paintings and a careful analysis of royal liturgy during the reign of King Jeongjo reveal Samsaebulhoedo at Yongjusa Temple to be an original version produced at the time of the founding of Yongjusa Temple in 1790. According to a comparative analysis of formats, iconography, styles, aesthetic sensibilities, and techniques found in Buddhist paintings and paintings by Joseon court painters from the eighteenth and nineteenth centuries, Samsaebulhoedo at Yongjusa Temple bears features characteristic of paintings produced around 1790, which corresponds to the result of analysis on the written prayer. Buddhist paintings created up to the early eighteenth century show deities with their sizes determined by their religious status and a two-dimensional conceptual composition based on the traditional perspective of depicting close objects in the lower section and distant objects above. This Samsaebulhoedo, however, systematically places the Buddhist deities within a threedimensional space constructed by applying a linear perspective. Through the extensive employment of chiaroscuro as found in Western painting, it expresses white highlights and shadows, evoking a feeling that the magnificent world of the Buddhas of the Three Ages actually unfolds in front of viewers. Since the inner order of a linear perspective and the outer illusion of chiaroscuro shading are intimately related to each other, it is difficult to believe that the white highlights were a later addition. Moreover, the creative convergence of highly-developed Western painting style and techniques that is on display in this Samsaebulhoedo could only have been achieved by late-Joseon court painters working during the reign of King Jeongjo, including Kim Hongdo, Yi Myeong-gi, and Kim Deuksin. Deungun, the head monk of Yongjusa Temple, wrote Yongjusa sajeok (History of Yongjusa Temple) by compiling the historical records on the temple that had been transmitted since its founding. In Yongjusa sajeok, Deungun recorded that Kim Hongdo painted Samsaebulhoedo as if it were a historical fact. The Joseon royal court's official records, Ilseongnok (Daily Records of the Royal Court and Important Officials) and Suwonbu jiryeong deungnok (Suwon Construction Records), indicate that Kim Hongdo, Yi Myeong-gi, and Kim Deuksin all served as a supervisor (gamdong) for the production of Buddhist paintings. Since within Joseon's hierarchical administrative system it was considered improper to allow court painters of government position to create Buddhist paintings which had previously been produced by monk-painters, they were appointed as gamdong in name only to avoid a political liability. In reality, court painters were ordered to create Buddhist paintings. During their reigns, King Yeongjo and King Jeongjo summoned the literati painters Jo Yeongseok and Kang Sehwang to serve as gamdong for the production of royal portraits and requested that they paint these portraits as well. Thus, the boundary between the concept of supervision and that of painting occasionally blurred. Supervision did not completely preclude painting, and a gamdong could also serve as a painter. In this light, the historical records in Yongjusa sajeok are not inconsistent with those in Ilseongnok, Suwonbu jiryeong deungnok, and a prayer written by Hwang Deok-sun, which was found inside the canopy in Daeungjeon Hall at Yongjusa Temple. These records provided the same content in different forms as required for their purposes and according to the context. This approach to the Samsaebulhoedo at Yongjusa Temple will lead to a more coherent explanation of dating the painting, analyzing its style, identifying its painter, and interpreting the relevant documents based on empirical grounds and logical consistency.

• The Journal of Korean Philosophical History
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• no.31
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• pp.53-86
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• 2011

Taoism exercised its influence and has made much progress apparently under the aegis of the Tang dynasty. But since the external alchemy, a traditional way of eternal life that they have pursued, met the limitation, they were placed in a situation where they needed to seek a new discipline. From this period to the early North Song dynasty, three religions have established the unique theoretical systems of their own theory of ascetic practices. They showed their own unique formats as follows. Neo-Confucianism established the theory of moral training, Buddhism did the theory of ascetic practices and Taoism had theory of discipline. By this time, a person who claimed the Intermixture of Three Religions composed the new system of theory of ascetic practice by taking advantage of other religions and putting them into his own view. Chen tuan established the theory of internal alchemy of Taoism and was the most influential figure in the world of thought since North Song dynasty. He clearly declared that he accepted the merits of other religions in his theory. He added I Ching of Confucianism in I Ching of secret of Taoism to stop the logical gaps during the process of disciplines in Taoism and took ascetic practices on mind of Buddhism into his system while he sought a way to integrate the dual structure of body and mind. The theory of Chen tuan's internal alchemy was training schema with stages of 'YeonJeongHwaGi', 'YeonGiHwaSin', and 'YeonSinHwanHeo' based on the concepts of vital, energy and spirit. The internal alchemy practice that Chen tuan was saying started from the practice of Zen to keep the mind calm with the basis of fundamental principles of interpretation of book of change according to Taoism. When a person reached the state to be in concert with all changes at the end of the silence and be full of wisdoms, he finally returned to the state of BokGwiMuGeuk by taking the flow of subtle mind and transforming it into energy. He expressed this process by drawing 'MuGeukDo'. Oriental philosophy categorized human into 'phenomenal existence' and 'original existence'. The logic of theory of ascetic practice has been established from these 'category of existence'. It would be determined whether it will return to 'original existence' or be stepped up from 'phenomenal existence' according to how the concept of 'self' or 'I' was made. Chen tuan who established the theory of internal alchemy in Taoism has established the unique theory of internal alchemy discipline and system of intermixture of three religions in this aspect. Today is called 'era of self-loss' or 'era of incurable diseases' caused by environmental pollution. It's still meaningful to review the theory of discipline of Chen tuan's connecting the body and the soul to heal the self, and keep life healthy and pursue the new way of discipline based on it.

• Journal of the Economic Geographical Society of Korea
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• v.1 no.1
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• pp.151-172
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• 1998

Over the past two decades, the process of globalization of multinational corporations has increased at a rapid rate. One manifestation of this process is the establishment of corporate head offices in a variety of international centers to administer and coordinate, the day-to-day operations in the host countries. In establishing a subsidiary overseas a firm creates a direct link between the operations of the domestic corporate center and the foreign host center This paper investigates elements of stability and change in the international linkage patterns among domestic parent corporations and host subsidiaries over the past several decades. In particular, it seeks answers to a number of question related to stability and change in linkages among foreign centers of control and those Canadian centers selected to administer the subsidiary operations from 1970 to 1991 over the four primary sectors, namely, resources, manufacturing, services, and finance. By confirming the core stability and dispersed linkages hypotheses, the papar offers some generalizations with respect to the location and stability of subsidiary headquarters centers in Canada and their respective subsector specialties. Finally, it addresses further research avenues fer the quaternary place study.

• The Journal of Korean Philosophical History
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• no.58
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• pp.139-160
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• 2018

'Gyeokmulchiji' (格物致知), coming to knowledge based on the investigation of things) is a starting point for any study and politics of Confucianism. Much emphasis was placed on the conception of 'Gyeokchi' as a root of every learning and adminstration in the early Joseon period. As Confucianism established itself as a salient value system of the government, a mighty change and paradigm shift happened in its governmental system which had depended upon Buddhism up to that time. Thus, Confucian statecraft also stood out. Daehakyeonui (大學衍義) was preached as a model of regal learning and politics in the governmental agon, and its conceptual starting point was 'Gyeokchi.' The various interpretations and arguments about this concept shows the process in which Zhu Xi NeoConfucianism was deepened into Neo-Confucianism of Joseon's own. This conception reached the essence of 'Li' beyond the problem of cognitive subject and object, and provided a watershed which divided Giho (畿湖) and Yeongnam (嶺南) schools. Confucian method of study, which incorporates knowledge and practice, has great implications for our times when there are many voices of concern over humanities. The enhancement of universities and humanities is much needed to adjust the direction and pace of scientific technology, which is now entirely left with the logic of market. Accordingly, it is quite urgent for us to examine our object of learning again, which should integrate 'Sugi' (修己, cultivating oneself) with 'Chi-in' (治人, governing others), and knowledge with practice.