• The Journal of the Convergence on Culture Technology
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• v.3 no.4
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• pp.1-19
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• 2017

Death culture continues to lead human history with complementarity in the sense that it is half of life culture. The three sacred gates and the two tombs are connected to the olegil space. In this space, the principle of complementarity in which coexistence exist between life and death is hidden in Jeju culture. It is a question and wait. Contrarily, the opposite is complementary. (Contraria Sunt Complementa Latin) This refers to the relationship of each other in relation to one another and in a mutually dependent relationship. The Jong Nang is used as basic logic in DNA codon of human body as well as communication principle. In addition, there is a pattern of similarity of the linkage between the square oval ear of the grave, the Korean Taegeukguk and 卦, the genome (DNA) 卦. The Jong Nang 'Batdam' and 'Sandam' are conneted like 'black dragon ten thousand', and stone walls are connected to each other as the stone network, which is called as the 'Goendam' (and conventionally is told as the 'Goendang') and is related to the Family networks. The relationship between the Tomb of the ancestors and their offspring is believed to be "Soul Synchronizing the Ancestor to Offspring" and becomes "Change in Future", and Genetic factors in the physical blood are transmitted directly to the children. The DNA RNA was represented by the determinant.

• Journal of Korean Philosophical Society
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• no.122
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• pp.85-134
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• 2018

In this article, I will provide a philosophical discourse on digital sexual violence that is a technological version of male violence. First, critical analysis of the mechanism of the spatiality and the temporality of the hidden and illicit camera is developed to focus on the immeasurable damage of this violence. I elaborate a notional division between digital sexual violence and cyber sexual violence. Secondly, the ease of taking images of women's bodies and the rapid transmission of these images through the advancement of digital communication technology and hyperconnectivity, lead to use these images as a new digital monet for men. They consolidate their male solidarity by reaffirming female inferiority and humiliating women. Thirdly, the invention of the structure of the new affect to resist to digital sexual violence is crucial. For that, it would be necessary to pass from the sexual shame to the sexual displeasure and to the socio-political indignation. These would create another opportunity to resist to digital sexual violence.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.3
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• pp.13-26
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• 2023

Landscapes and gardens have emerged as an important medium of practice in contemporary cities. Among them, this paper examines the city through the frame of gardens. This is because gardens are being reconceptualized as a medium of activity for urban residents and have become an important subject of action in urban regeneration and the creation of urban villages. From this perspective, this paper examines and proposes an "integrated garden city theory" as a landscape theory suitable for the contemporary era by focusing on the urban structure and the behavior of urban residents through the medium of gardens, as well as the process and results. This is both a process and a result of looking back at the evolution of landscape for over a century and rethinking the identity of landscape. We first examined garden city theory, noting that Ebenezer Howard and Frederick Law Olmsted's positions on the relationship between gardens and cities were not so different, and that "working and responsive landscapes" were fundamental to cities and the beginning of landscape theory. We also examine how their ideals have not been fully realized in cities over the past century, but the prototype of gardens based on traditional garden culture is now being formed in East Asian cities, and the evolution of landscape theory in response. The conclusion is that a new version of the garden concept should be reestablished as a living infrastructure in our cities, and a new garden city theory is needed to make it work. To this end, each chapter examines three arguments, as follows First, the values of gardens and East Asian garden cultures in contemporary cities are shaped by the themes of community and integrity. Second, Korean communality, represented by apartments, is expressed through gardening and requires the reconciliation of city and life and the role of landscape architecture as a specialized field to support it. Third, we examine and consider an integrated garden city theory as a theory of practice in which city-based, everyday life, and garden mediums, i.e., city, life, and garden, are organic, based on an oriental view of nature. As a result, it is confirmed that contemporary gardens and cities are looking for important elements and values that still need to be rediscovered in East Asian landscape and garden cultures. Although the proposal of an integrated garden city theory cannot guarantee the continuation of landscaping, it can be an opportunity for all fields related to cities, not just landscaping, to collaborate and consider garden cities. Through this, it is hoped that "the concept of garden and city suitable for metropolitan or dense cities, ways to spread and support garden culture based on community, evolution of landscape theory/design theory suitable for lifestyle and terrain conditions, search for sustainable/resilient garden city theory that can respond to climate change, and establishing a new role for landscape in the 21st century" will be seriously considered.

• The Journal of the Korea Contents Association
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• v.13 no.12
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• pp.945-956
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• 2013

The character industry is a high value-added industry, and is one of the strategic industries to be fostered. However, the character industry is struggling due to the lack of national consensus on the importance and value of the character industry. Therefore, in order to resolve this issue, the study used the character Input-Output Table of year 2009 of korea to analyze how much the character industry(Toys and games, Models and decorations) contributes to the national economy by measuring economic spreading effects of character industry on national economy. The results shows that character industry shows that production inducement coefficient is column 1.602, row 1.007, index of the sensitivity of dispersion is 0.543, Index of the power of dispersion is 0.864, value-added coefficient is 0.620, income inducement coefficient is 0.334, tax inducement coefficient is 0.066, employment inducement coefficient is 0.008.

• (The)Study of the Eastern Classic
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• no.32
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• pp.311-362
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• 2008

This study aimed to make clear the education process, from antenatal training to early childhood education, of Joseon Royal Family. Centered on the successors to the throne and reviewed also the education of other Royal Family members, this study carried out comparative analysis on them. Antenatal training is pregnant woman's essential physical and mental attitude. It is indispensable to the health and good nature of unborn baby. Antenatal training had been based on the theory of Oriental medical science that fetus can sympathize what mother see and feel. Such theory, combined with Confucian self-culture theory, had taken very important position in Confucianism. Not to speak of Royal Family, noble family regarded antenatal training very essential as beginning of education and root of nature formation. For firstborn son and firstborn grandson, Boyangcheong (輔養廳, special nursery agency) was set up before their age became three, but not for other sons and grandsons of Royal Family. When firstborn son or firstborn grandson grew up to read letters, Ganghakcheong (講學廳) was set up for their early education. Other sons of king also learned in their early ages at Ganghakcheong while other grandsons of king learned at Gyohakcheong (敎學廳). Education courses were almost same between successors and non-successors but there were wide difference in the ranks of their tutors; firstborn son's tutor marked 2nd Jeong(正) class, firstborn grandson's tutor marked 2nd Jong(從) class and other royal sons' tutors were just 9th Jong(從) class.

• The Journal of the Korea Contents Association
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• v.16 no.11
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• pp.358-368
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• 2016

The kimchi industry is a high value-added industry, boosts the self-esteem of the people as a measure of a country's culture industry, and is one of the strategic industries to be fostered. However, the kimchi industry is struggling due to the lack of national consensus on the importance and value of the kimchi industry. Therefore, the purpose of this study was to analyze how much the kimchi industry contributes to the national economy by measuring economic effects of the kimchi industry on national economy. To achieve this purpose, the study used the kimchi industry Input-Output Table of year 2013 of korea. The results shows that kimchi industry induce 510,013 billion won of national production, especially the retail trade distribution industry shows that production inducement coefficient is 1.8418(row), 1.1760(column), Index of the power of dispersion is 0.9611, index of the sensitivity of dispersion is 0.6136, income inducement coefficient is 0.1820, tax inducement coefficient is 0.0084 and employment inducement coefficient is 0.003. With the help of information technology.

• The Journal of the Korea Contents Association
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• v.12 no.9
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• pp.172-181
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• 2012

The film industry is a high value-added industry, boosts the self-esteem of the people as a measure of a country's culture industry, and is one of the strategic industries to be fostered. However, the film industry is struggling due to the lack of national consensus on the importance and value of the film industry. Therefore, in order to resolve this issue, the study used the film Input-Output Table of year 2009 of korea to analyze how much the film industry contributes to the national economy. The results shows that film industry induce 82,838.7 billion won of national production, especially the film industry(the sector of film product & distribution and film screenings) shows that production inducement coefficient is 2.324(2.240, 2.478), Index of the power of dispersion is 1.163(1.121, 1.240), index of the sensitivity of dispersion is 0.825(0.825, 0.501), value-added coefficient is 0.884(0.479, 0.547), income inducement coefficient is 0.454(0.211, 0.236), tax inducement coefficient is 0.110(0.090, 0.146) and employment inducement coefficient is 0.017(0.014, 0.022).

• Journal of Ethics
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• no.80
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• pp.1-30
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• 2011

Confucianism and Buddhism were compatible in the period of Goryeo Dynasty. And then, the rulers worshiped Confucianism and repressed the religious activity of the Buddhist monk in the early years of the Joseon Dynasty. But King Sejong planed to bring reconciliation between Confucianism and Buddhism. Especially on the ceremonies of mourning and sacrificial rituals, he always performed the two religious style. The reason of sticking to his amicable consciousness is as follows. Firstly, he thinks that both the theory of Confucianism and the religious spirit of Buddhism are very important for the building up the foundation of his Dynasty. Secondly, his mind has been of a same faith cure on the incurable disease. Therefor, when the Royal family is taken ill he must pray to Buddha for recovery from the first stage. Thirdly, he regards social conditions to be the most important and respect for man's life and dignity for the purpose of beneficent administration. But Joseon's government line was the anti-Buddhist policy. So, the policy came in the wake of a debate among King Sejong and Confucian government officials. However his harmonious mind was unchanged between Confucianism and Buddhism. After all, in the last phase of his life he was deeply religious on Buddhism. I think that King Sejong's amicable consciousness could make a contribution to overcome religious conflicts and to create a new political cultural form in the modern society

• (The)Study of the Eastern Classic
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• no.69
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• pp.297-324
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• 2017

Recognizing that the ideological nature of Taoist Gwonseonseo whose publication was concentrated during the reign of King Gojong was connected to that of Jeoseungjeon, a Hangul manuscript novel in the 19th century, this study set out to examine the periodic significance of Taoist Gwonseonseo in the 19th century and check the ideological nature of Jeoseungjeon. Taoist Gwonseonseo puts an emphasis on Confucian ethics including loyalty and filial piety in a didactic aspect and shows that the practice of Confucian ethics brings good fortune, which was prominent in many private Taoist books that were huge hits in the latter part of Joseon, when Chinese Taoist Gwonseonseo was introduced in Joseon, translated and circulated in Korean, and spread widely among the public. Those works offer very specific cases of individuals doing good or evil deeds in this world and suffering the consequences in the next world. Jeoseungjeon presents the Buddhist experiences with the next world as the foundation with the next world depicted around the Great Jade Emperor, who emphasizes Confucian ethics, and the hierarchy of Taoist gods under the ultimate the Great Jade Emperor, thus clearly demonstrating the combination pattern of Confucianism, Buddhism, and Taoism in the latter half of Joseon. The work describes the scenes of judgment and punishment in the next world according to the witness of the main character and thus gives specific ideas of daily goods, which is a feature found in the latter half of Joseon different from the previous pattern of next world experiences. It is Taoist Gwonseonseo widely spread among the people those days that connects the link.

• Korean Journal of Heritage: History & Science
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• v.50 no.1
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• pp.18-41
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• 2017

The Gangjin WolnamSaji(月南寺址) is a small site where three-story pagodas and a destroyed tombstone remained. In 1973, it was discovered that the destroyed tombstone was that of the second master of Susunsa, Hye shim(慧諶), who had a special relationship with the military regime in Goryeo, and it once again attracted attention as a result of the recent excavation of the Rooftile of Yeonhwamun(蓮花文). In particular, the Windchime excavated in 2012 is a large-sized one group with a length of 23cm, and a relatively large Sanskrit character was decorated on four sides of the body. In addition, it was also confirmed in preservation process that the word 'gaecheon(盖天)' was engraved. The Sanskrit characters(梵字) om( , oṃ), a( , a), hum( , hūṃ), brum( , bhrūṃ) were decorated on the body of the Wind-chime excavated in WolnamSaji. Om( , oṃ), a( , a), hum( , hūṃ) are known as the Sammiljineon(三密眞言) and brum( , bhrūṃ) has the meaning of having the highest honor. In addition, the Sammiljineon(三密眞言) allows us to understand the truth by responding to the principle of universe, which is the Vairocana Buddha(毘盧遮那佛), and brum( , bhrūṃ) has the meaning of unity. In the end, the meaning of the Sanskrit decorating the four sides of the Wind-chime, of WolnamSaji(月南寺址), can be interpreted as the expression of the Buddha's doctrine, or the willingness to be combined with Buddha, the highest existence in itself. It is possible that the word 'gaecheon(盖天)' carved on the body can be regarded as the name of the master craftsman related to the making of the Wind-chime, but it is unlikely that it is the name of the master craftsman, considering that it is a place where the location is not easily seen. If so, you can think of the original function that the Wind-chime has. In other words, it can be interpreted symbolically and implicitly that the wish of the sound of the airwaves symbolized by the words of the Buddha covers the sky and spreads all over the place. It is thought that the Wind-chime excavated in WolnamSaji(月南寺址) was made in the mid to late 13th century considering the comparisons with another wind-chime excavated from the temple site, the historical situation in the late Goryeo, the publication date of the scriptures(經典) of Esoteric Buddhism(密敎).