• (The)Study of the Eastern Classic
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• no.56
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• pp.171-207
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• 2014

This thesis is to clarify King Jeongjo's perspective on Chunchu and critical mind on Chunchu Study in Joseon through analyzing more than twenty sets of King Jeongjo's Chaekmun: Chunchu (策文:春秋) which are included in Hongjaejeonseo (弘齋全書). Chaekmun covers extensive themes of Chunchu Study such as composition or contents of Chunchu and assessment of Chunchu and three legends, etc. With this Chaekmun, King Jeongjo emphasized importance of the scripture Chunchu as the 'great scripture for governing a nation' and stressed the need of right interpretation and understanding on Chunchu. Along with the Article Chunchu in Gyeongsagangeui in the year of 1793 and 1796, this material presents not only King Jeongjo's perspective on Chunchu and his academic characteristics but also status and major issues of Chunchu Study in Joseon with significant value in history of thoughts.

• Proceedings of the Korean Society for Emotion and Sensibility Conference
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• 2008.10a
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• pp.155-158
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• 2008

오늘날 다양해지는 산업구조에서 가장 핵심적인 분야로 떠오르고 있는 서비스는 국가의 미래전략사업으로 현재 각 국가들은 서비스를 중요한 이슈로 타 학문과의 연계 가능성에 대한 연구가 진행되고 있다. 서비스란 국가의 생활환경과 문화 수준에 따라 현저한 차이를 보이고 있지만 신 개념의 서비스는 접근방법에 있어서 소비자가 원하는 요구조건을 개인의 특성에 맞는 맞춤형서비스라는 공통된 방식으로 진행되고 있다. 동양에서의 서비스란 단순히 무료로 가치를 보상받지 않고 육체적, 물리적 가치를 상대에게 제공한다는 의미로 해석되고 있는 반면, 서양에서 서비스 개념은 가치를 제공함 으로서 합당한 대가를 돌려받는다는 의미로 해석된다. 이러한 서비스의 개념은 디자인을 서비스라는 시각에서 볼 때 소비자에게 가치의 제공이라는 개념으로 지금까지 많은 기업 및 산업체에서는 디자인을 실시하는 행위가 소비자를 위한 서비스 제공이라는 개념으로 생각하지만 실제 디자인에서 서비스 접근방법은 명확한 기준과 근거가 부족한 편이다. 따라서 본 연구에서는 기존 연구에서 밝혀진 부산 관광자원의 중요 요소인 쇼핑환경을 개선하기 위해 소비자의 이용 빈도가 높은 부산시 마트(Mart)를 중심으로 이용자에게 좀더 편리한 쇼핑환경을 제공하기 위한서비스디자인 방법을 연구하고자 한다. 연구방법에 있어서는 실제 마트(Mart)를 이용하는 소비자의 심리분석과 문제점, 행동분석을 통해 쇼핑환경을 개선하고 이용자에게 편리한 제품디자인 방법을 연구하여 마트(Mart)의 서비스 디자인 방법을 찾아본다.

• 한국HCI학회:학술대회논문집
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• 2009.02a
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• pp.1265-1271
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• 2009

'I-Ching Storytelling Web-Cartoon Game' suggested by Prof. Shim and Research Group may provide users with the opportunity of writing story based on I-Ching. I-Ching is the cosmological thoughts intrinsic to East Asian culture. In the perspective of the narratology, I-Ching can bee seen as a kind of database of narratives since it classifies all events emerging from the meet between the actor(human-人) and the background(time/space-天地) as the story material into 384 narrative elements(sequence) and 64 themes(motive), and consistently constructs their causal relationships. So while trying to articulate I-ching with the digital storytelling methodology, we developed the web-cartoon game. With this game, users can creatively make their own story as a play by freely interpreting, retrieving, and recomposing those 386 narrative elements and 64 themes with the I-ching's narrative guideline.

• Sim-seong Yeon-gu
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• v.28 no.2
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• pp.107-138
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• 2013

The purpose of this article is to awaken our colleagues to the culture and mind issues that have been forgotten or neglected by contemporary psychiatry under the prevalence of materialistic orientation. Cultural psychiatry too, though it has been contributed a great deal to widen the mental vision of psychiatry, has revealed several limitations in its approach. In the course of one sided search for culture specific factors in relation to mental health, conventional cultural psychiatry has neglected an effort to explore the common root underlying the different cultures and the common foundation of human mind. Cross sectional comparisons of the cultures alone have inevitably prevented the global considerations to culutre and mind in historical aspects and the dynamic interactions between mind and culture more in depth. The author suggested that the total view of mind and total approach of analytical psychology of C.G. Jung might be capable to replenish those limitations. Author explained the ways of C.G. Jung's observations and experiences of non-western culture and his concepts of culture and mind. The author demonstrated Jung's view of culture with the example of Filial Piety, Hyo, the Confucian moral norm which can be regarded as components of the collective consciousness though connected with archetypal patterns of behavior of intimacy between parent and child. In regard to the coexistence of multi-religious cultures in Korea the author made a proposal of 'culture spectrum' model for understanding value orientations of person in religious cultures. He identified in case of the Korean 4 types of cultural spectrums: Person with predominantly the Buddhist culture; with the Confucian; with the Shamanist; and with the Christian culture. The author also made an attempt to depict the dynamic interactions of different religious cultures in historical perspectives of Korea. Concepts of mind from the Eastern thoughts were reviewed in comparison with Jung's view of mind. The Dao of Lao Zi, One Mind by Wonhyo, the Korean Zen master from the 7th century, the Diagram of the Heaven's Decree by Toegye, a renowned Neo-Confucianist of Korea from the 16th century and his theory of Li-Ki, were explored and came to conclusion that they represent certainly the symbol of the Self in term of C.G. Jung. The goal of healing is 'the becoming whole person'. Becoming whole person means bringing the person as an individual to live not only within the specific culture but also to live in the world beyond the culture which is deeply rooted in the primordial foundation of human mind.

• (The)Study of the Eastern Classic
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• no.33
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• pp.305-334
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• 2008

This paper is intended to present the philosophical thoughts of Yu Won-Ji who was one of famous scholars in The School of Toegye. He criticized Yi I(Yulgok) and Jang Hyeon-Gwang(Yeohyeon) because they regarded Li and Ch'i as one. Yi was considered an actual founder of their theoretical and political rival party called the School of Yulgok. Jang also refused to accept Toegye's theory and had developed his own theory, which emphasized the unity of Li(principle) and Ch'i(material force). Therefore Yu might well exclude Yi I(Yulgok) and Jang Hyeon-Gwang and criticize their theories severely. First, he was convinced that Toegye's doctrine(Li-Gi-Ho-Bal-Seol) was a orthodox theory accurately succeeding to Jhu Xi's learning. Secondly, he criticised Yi I(Yulgok) for looking upon Li and Ch'i as one thing. Thirdly, he regarded Jang's doctrine as same with Yulgok's. Fourthly, he thought it is necessary to criticize Jang's theory in order to preserve Toegye's learning and establish the theoretical identity of the Toegye School.

• Industry Promotion Research
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• v.7 no.1
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• pp.81-87
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• 2022

This study used a method of comparing and analyzing various editions of Jeokcheonsu, and aims to confirm why different views have arisen on commentaries that differ according to the perspective of one original text, which interpretation is more valid among them. The biggest part of the misunderstanding of Myeongri theory in Jeokcheonsu is Kyeokguk theory. Jeokcheonsu does not set a high value on Kyeokguk, and it is highly regarded as the Myeongri classics that emphasizes Eokbuyongsin. However, as a result of classifying the original text by theory, we can see there are about 5 sentences that directly mention Eokbu theory, but 9 sentences that explain Kyeokguk theory and 15 sentences if we include the sentences that explain Jonggyeok and Hwagyeok. Even looking that metaphoric speech is mainly used, it is also clear that it's not a book written to be read by a beginner of Myeongri. This is Myeongri texts written to convey more profound logic and enlightenment to a person who has sufficient knowledge by having learned the principle of Myeongri. A single sentence of 'Jaegwaninsubunpyeonjeong Gyeomronsiksanggyeokgukjeong' would have been sufficient to explain the Kyeokguk theory, because it's written on the assumption of the reader's level. Among the later commentaries about the theory of Myeongri contained in Jeokcheosu, 4 persons'commentaries on the original text of 'Palkyeok', 'Gwansal', Sangkwan', 'Wolryeong', 'Saengsi', 'Cheongtak' related to Kyeokguk theory was compared and analyzed.

• (The)Study of the Eastern Classic
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• no.37
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• pp.307-344
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• 2009

This year of 2009 is the 420th anniversary for the high treason case in the year of ox (year 1589). Until now, there is an endless discussion still progressing about Jeong, Yeo Rip. The evaluation of such individual varies widely according to the viewpoint of each individual. However, the problem is that such confusion or issue is exaggerated under the pretense of his idea's progressivity. The true identity and ideology of Jeong, Yeo Rip will become clear once we review such fact from the origin. This article considered abstract and ideological evaluation of occasion and took its approach thoroughly based on the historical research of literature. Until now, some parts academic world have denied and argued about the fabrication about every details of Jeong, Yeo Rip and event of high treason in the year of ox while accepting the habitual sentence spoken by such individual without a doubt. They have exaggerated Jeong, Yeo Rip as an 'Incompleted Revolutionist' or 'Individual of Revolutionary Ideology'. However, it is imprecise to speak about the terminology of 'Revolutionary'. His ideology is simply elucidating the principal of original Confucianism or a new interpretation of the principle of Confucianism. Jeong, Yeo Rip wanted to contradict the system of national school based on the Zhu-xi's ideology and returned to the principle of original Confucianism. His idea of utopia based on the Confucianism arouse out of the intention of reviving the spirit of original Confucianism. His antagonistic propensity to Zhu-xi's ideology or political idea has transcended the principle of justification based on Sung Confucianism and was also logical and realistic. He was forced on to the deadly circumstance since the society of Joseon Dynasty couldn't accept such logical and progressive idea and deemed him to be nothing more than a disturbing element for the society.

• (The)Study of the Eastern Classic
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• no.50
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• pp.29-54
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• 2013

Mun Il-pyeong(1888-1939) is famous for a nationalist historian led history into popular style to enlighten the public. This paper aims to overview the characteristic of Mun Il-pyeong's history based on prior studies on Mun Il-pyeong's works. The characteristic of Mun Il-pyeong's history shows us people centric trend based on a struggle of classes. For the people, he insisted that description of history should be easy and scientific for the people who are host of history. And Mun Il-pyeong insisted the harmony of nationalist history and positive history. This was a progressive attitude in writing history at that time. Another characteristic of Mun Il-pyeong's history is that he considered cultural history as important. Mun Il-pyoeng wanted to overcome the ashamed political history by cultural history. In this intention, Korean history was again born proudful by him. Mun Il-pyoeng pursued open nationalism, not ultra-nationalism by connecting with other world. This paper focused on the essential part of Mun Il-pyoeng's history. Many scholars think Mun Il-pyeong focused on Korean modern history or history of foreign relation. But I think Mun Il-pyeong attached importance to Practical Learning, Sirhak in late Joseon dynasty. Because Sirhak contained Mun Il-pyeong's academic intention, Modernism and Culturism dreamed from his youth age. Therefore he led so-called Joseonhak Undong meaning study of Sirhak. Studying Sirhak made Mun Il-pyeong open a new direction Korean modern history have to go.

• Archives of design research
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• v.12 no.2
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• pp.53-62
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• 1999

The modern is image age, and The visually expressed symbols have much influence on individuals or enterprises and have an effect on the variety of individual and the innovation of management. Espacially, the symbols carry on the axis composing total image. According to the reason of positive & negative five elements, this paper analysised and studied the meaning of symbol design which analysis the thoughtful, abstract and formal meaning. This is the most fundmental elements and principals and means the good symbol composed harmoniously the positive & negative five elements give good image. Namely, the symbols of the Eum & Yan which applied the philosophical reason of the Orient thought became good image. The lively elements of design composed the reason of Eum & Yang have effect on auspicious and upgrade one step to the dimension of symbol design. The purpose of this paper analysises and understands the meaning of symbol was composed the positive & negative five elements. In the point of view of modern design. the overlOOking elements of the symbol(line, form, space etc) reminded and established the new model which the new idea approached by the thought of the positive & negative five elements.

• (The)Study of the Eastern Classic
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• no.43
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• pp.305-328
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• 2011

This study examines a study of communication factor in the Chinese augury bone, as a communication text, a communication history text and a communication thought text, in terms of sender message channel audience effects, interdisciplinary research. In many respects, it is generally accepted that the Chinese augury bone have been the generic references of the Oriental culture. Based on various research results about The Chinese augury boney as a communication text, this paper explores factors of communication text related with meta-communication as the definition of communication and a structure of communication, a method of communication. The Chinese augury bone consider graphic element as communication tool, its manager as sender or communicator, the record as message, the bone as channel, its reader as audience, text understanding and behavior as effects, the augury bone producer as journalist, the tying bone in a bundle as old style book. In the Chinese augury bone, one property of communication thought is that the political ideology, which is related to the strong and weak of the graphic style and determines the naming method of kings.