• (The)Study of the Eastern Classic
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• no.55
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• pp.265-291
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• 2014

Cheongeumrok is the journal of Gwonwoo(卷宇) Hong Chan-yu(1915-2005) during the period of January 9, 1969~January 14, 1982. He was personally involved in the foundation of a corporation called Yudohoi and also all of its operation, which makes him the most knowledgeable person about its history. His Cheongeumrok thus seems worthy enough as a proper material to arrange its history. Cheongeumrok consists of total 19 books, amounting to approximately 3,300 pieces of squared manuscript paper containing 200 letters per piece. He wrote it in Chinese and sometimes followed the Hangul-style word order while writing in Chinese. Many parts of the manuscript were written in a cursive hand with many Chinese poems embedded throughout it. The manuscript offers major information related to the corporation Yudohoi extracted from his journal. 1. There was a meeting of promoters to commemorate the foundation of the corporation in November, 1968, and it was in January, 1969 that it was established after getting a permit from the Ministry of Culture and Communication in January, 1969(Permit No. of Ministry of Culture and Communication: Da(다)-2-3(Jongmu(宗務)1732.5)). 2. Its office was moved from the original location of the 3rd floor of Wonnam Building, 133-1 Wonnam-dong, Jongro-gu, Seoul(currently Daekhak Pharmacy in front of Seoul National University Hospital) to Room 388 of Gwangjang Company, 4 Yeji-dong, Jongro-gu(office of Heungsan Social Gathering) and to second floor of KyungBo building, 21 Kyansu-dong, and to 3rd floor of Geongguk Building in Gyeongwoon-dong. 3. Its operational costs were covered by the supports of Seong Sang-yeong, the eldest son of Seong Jong-ho, the chairman of the board, later Kim Won-tae and Gwon Tae-hun, next chairmen of the board, and Hong Chan-yun, a director, since 1979. 4. His Confucian activities include participating in Seonggyungwan Seokjeonje (成均館 釋奠), joining in the erection of the Parijangseo(巴里長書) Monument and the publication of its commemorative poetry book, compiling the biographies(not completed) of Confucian patriotic martyrs for independence, and participating in the establishment of family rituals and regulations as a practice member. 5. His Yudohoi had a dispute with Seonggyungwan and lost a suit at the High Court in July, 1975 and Supreme Court in February, 1976. 6. There were discussions about its unification with Seonggyungwan Yudohoi, but there was hardly any progress. 7. Yudohoi started to provide full-scale courses on Confucian and Chinese classics under the leadership of Director Hong Chan-yu in 1979, and they have continued on today. Its courses for scholarship students including those for common citizens boast a history of 29 years and 220 graduates.

• Journal of Energy Engineering
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• v.23 no.1
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• pp.21-32
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• 2014

This study has analyzed whether the virtuous cycle of value-added between the processes within the company has formed and whether the virtuous ecosystem between the processes within the industry has been built through the analysis of value chain(VC) and value system(VS) targeting the Korean photovoltaic companies. For a study method, after conducting a survey on the companies, a regression analysis was performed on the causal relationship between the process within the VC and VS. Based on the results of the analysis, for the VC of the Korean photovoltaic industry, an increase in the R&D support from the government has led to the increase in the investment of R&D for the related industry, and the increase in the investment of R&D has contributed to the increase in the growth of its productivity, and the growth in the productivity of R&D has influenced the increase in the production of solar products. In addition, the reduction of photovoltaic production cost for the company has influenced the increase of recurring profit margin compared to the sales. However it was shown that the increase in the company's production volume does not contribute to the reduction of production cost. Meanwhile, the increase in recurring profit margin compared to the sales were influencing the increase in the production volume but it was shown that the increase in the company's investment of R&D was not a contributing factor thus it was not included in the virtuous cycle. It was analyzed that the VS was shown not to influence all other processes within the industry except for the module companies where the increase in the recurring profit margin compared to the sales was influenced by the increase in the recurring profit margin compared to the sales of solar cell companies. This shows that the virtuous industrial ecosystem which should be made under the mutual cooperation by the ingot, wafer, solar cell, module and system companies are yet incomplete.

• Korea and Global Affairs
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• v.3 no.2
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• pp.5-58
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• 2019

The purpose of this article is to bring about 10.26 accident by providing a fuse for the overthrow of the Park Chung-hee administration in the 10.18 Buma uprising. So, first of all, this article has a main purpose in analyzing the comparison between Masan's 3.15 uprising and 10.18 Buma uprising. The purpose of the study is to compare the 3.15 democratic movement in Masan with the 10.18 Buma uprising, given that the incident laid the foundation for the dictator to be overthrown in the event of an anti-dictatorial movement in Masan. The research method of this article is intended to be used as a research method in the 3.15 and 10.18 protests, given that if a person in power conducts election fraud or suppresses anti-government movements in order to maintain the system, it could lead to the destruction of those in power. In the end, the Masan 3.15 uprising and 10.18 uprising failed to reach a direct attempt to overthrow the regime due to unfinished democratic movements, but with the revolution of 4.19 and the massive political transformation of 10.26 Accident, he achieved the leading role theory that allowed the Rhee Syngman and Park Chung-hee administrations. In eradicating authoritarian regimes, however, the historic significance of the democratization movement was that the authoritarian regime eventually brought about the collapse of the regime by making a hard-line stance on election schemes or popular protests over the trap of power boomerang, which causes the regime to collapse.

• Journal of Legislation Research
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• no.55
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• pp.167-191
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• 2018

Despite international cooperation, piracy has not yet been eradicated in major waters around the world. From the perspective of South Korea, which is absolutely dependent on exporting and importing, it's a lifeline for us to secure safe maritime traffic so it is a situation we have to be vigilant about maritime safety and security. However, criminal law on punishment of piracy is still insufficient and legislative consideration is needed. Since pirates are regarded as enemies of humankind, all nations can punish pirates regardless of their damage. The international community has done its best in cooperation from hundreds of years ago to secure maritime trade through this universal jurisdiction and marine transportation in international waters which is an essential space for military activities, particularly in the Gulf of Aden, the advanced nations have dispatched fleets to combat maritime security threats through joint operations to crack down on Somali pirates. Even if universal jurisdiction is allowed for piracy in accordance with the International Convention on Human Rights and the United Nations Convention on the Law of the Sea, it is difficult to effectively deal with piracy if it not fully complied with a domestic legal system for this purpose or is stipulated as different from international regulations. In other words, universal jurisdiction corresponding to international norms and constitution of piracy should be defined in criminal law in accordance with criminal statutory law. If the punishment of pirates by unreasonably applying our criminal law without prejudice to such work can lead to diplomatic disputes in violation of the Universal Declaration of Human Rights or other international norms. In South Korea, there is no provision to explicitly prescribe piracy as a crime, but punish similar acts like piracy in criminal law and maritime safety law. However, there is a limit to effective piracy punishment because we are not fully involved in internationally accepted piracy. In this study, we critically examine the proposals of the constitutional elements of piracy, propose the legislative direction, and insist on the introduction of globalism to pirate sins.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.171-207
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• 2017

The research regarding religious concepts used in Daesoon Jinrihoe are still incomplete. This study is a suggestion to critically review the existing research on 'seeking out the original root (原始返本)', one of the religious terms of Daesoon Jinrihoe. In addition, this concept will be seen from a new perspective. 'Seeking out the original root' plays a major role in Daesoon theology due to the cosmology established by Daesoon Jinrihoe. However, the existing research on this topic are prone to the perspective of 'returning' and assuming a 'cyclical view on the order of history'. Therefore, the cosmology that has been built by the religious language misleads readers to assume a retrospective process or that the process itself is realized on its own in accordance with the cosmic order. These kinds of studies do not specifically manifest the world view of Daesoon Jinrihoe. They fail to do so because Sangje's reordering works and its fruit, the earthly paradise of the Later World, have never existed before. The concept of 'seeking out the original root' should break away from the frame of a cyclical view of history and exert the uniqueness of Daesoon Jinrihoe. In this regard, this study can be summarized as follows: 'Seeking out the original root', one of the principles needed to achieve the re-creation of the Later World, endeavors to find a way to account for the origin of all things such as civilizations, cultures, and dharmas. If such a way is found, the facts between the root and the beginning should be acknowledged, as the root itself is what has been sustained, succeeded, used, resolved, revised, and rectified. The origin is usually dealt with from the position of rewarding. This was all achieved in Sangje's decisions and his reordering works. Its outcome will be utilized as a basis to establish an earthly paradise in the Later World. This concept, as defined above, excludes a cyclical view of history and implies that the concept of 'seeking out the original root' is a flexible frame within the context of dynamic structuralism. Given the style of this approach, this study provides a view which can be easily differentiated from existing research.

• Journal of Korean Philosophical Society
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• v.152
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• pp.59-79
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• 2019

The main purpose of this paper is to critically examine the intractable problems of Peirce's notion of 'symbol' as a higher and perfect mode of sign, and present a more appropriate account of the higher status of symbol from an experientialist perspective. Peirce distinguished between icon, index, and symbol, and suggested symbol to be a higher mode of sign, in that it additionally requires "interpretation." Within Peirce's picture, the matter of interpretation is to be explained in terms of "interpretant," while icon or index are not. However, Peirce's conception of "interpretant" itself remains fraught with intractable opacities, thereby leaving the nature of symbol in a misty conundrum. Drawing largely on the experientialist account of the nature and structure of symbolic experience, I try to explicate the complexity of symbol in terms of "the symbolic mapping." According to experientialism, our experience consists of two levels, i.e., physical and symbolic. Physical experience can be extended to symbolic level largely by means of "symbolic mapping," and yet is strongly constrained by physical experience. Symbolic mapping is the way in which we map part of certain physical experience onto some other area, thereby understanding the other area in terms of the mapped part of the physical experience. According to this account, all the signs, icon, index, and symbol a la Peirce, are constructed by way of symbolic mapping. While icon and index are constructed by mapping physical level experience onto some signifier(i.e. Peirce's "representamen"), symbol is constructed by mapping abstract level experience onto some signifier. Considering the experientialist account that abstract level of experience is constructed by way of symbolic mapping of physical level of experience, the symbolic mapping of abstract level of experience onto some other area is a secondary one. Thus, symbol, being constructed by way of secondary or more times mapping, becomes a higher level sign. This analysis is based on the idea that explaining the nature of sign is a matter of explaining that symbolic experience, leaving behind Peirce's realist conception of sign as a matter of an event or state of affairs out there. In conclusion, I suggest that this analysis will open up new possibilities for a more appropriate account of the nature of signs, beyond Peirce's complicated riddles.