• Proceedings of the Korea Contents Association Conference
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• 2004.05a
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• pp.553-561
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• 2004

It works as intermediation of communication of publics these days. Since 20 century, We, Koreans, have established new chaotic multi culture with traditional Korean culture and other different culture from everywhere. Meanwhile, we occupied the most powerful semi-conduct and IT indusry. Within those circumstance, people feel very confused in political, cultural and social aspect. The society armed with economy and popularization promotes material satisfaction with this potential possibility of anonymous masses. However, it results to cause loneliness, isolation, alienation, anonymity, non individuality and commodity of culture. In my work, such phenomenon reveals through human character in a city. People are exposed culture of consumption and surrounded and tempted by all those artificial and superficial atmosphere. Human are possessed and exposed to attractive products and visual images. Finally they make themselves stuck in their case of this world. People lose their own identify and shape of bodies. That is our portrait, who are living this moment. Also, this is a symbol that destroys this modern society. As a result, 1 consider such aspects through those elements above to think how to keep and rethink our identity and what to do for this world.

• Cartoon and Animation Studies
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• s.49
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• pp.299-323
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• 2017

Interests to cultural prototype as a material of cultural contents are getting more increasing nowadays. One of them is myth. The important thing when you are dealing with the myth as the material that how to convert prototype narratives. Today, digital culture is becoming one of the essential elements of mankind, that is a new sociocultural phenomenon and distinguishing differentiation from the past analogue era. In this regard, the combination of mythology and digital culture is effective strategies for transforming storytelling that can resonate with people who are not familiar with myths. puts the view both of this world and underworld, mythical characters, and various elements of the Grim Reaper into the story. And combines them with digital elements. sets the world that the transcendental soul exists as physically transferred data form. and reinterprets the traditional mythology world into the digitally operated world. Soul-Phone from this anime reflects the digital culture such as storage and transmission, and helps enjoying audiences accept the unfamiliar world of myth. And also It symbolically shows dystopian viewpoints through side effects can caused by digital technology development, such as the instrumentalization of human being, the risk of communication through digital media, and ego-loss caused by duplication, etc. In conclusion, forms a consensus with the audience through the transformation strategy of storytelling that converts the world of myth into the digital world. And it reflects the dystopian view and shows a differentiated world view from the narrative of myth.

• The Journal of Korean Philosophical History
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• no.25
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• pp.333-354
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• 2009

Zhuangzi contends that one of the reasons to cause life difficulties is mistaking the truth of cosmos and the existence meaning of human. There is no difference of value between the existence of human and universal creatures. However, "human mind" can not being peaceful because of " ChengXin(成心)" causes the difference of right and wrong. Zhuangzi contends the ideal world is "ZhiDe zhi World(至德之世)" of unmoved mind. Because of the value of "RenYiDaoDe(仁義道德)" in politics, the status of ideal existence of human and creatures is destroyed, i.e., disturbing the status of peaceful mind. This is also a reason of life difficulties. Zhuangzi contends the reasonable relationship of human and creatures is to recognize creatures as creatures, and therefore, there is no difference of value between creatures. Additionally, one shall understand the concept of "universal creatures are the same(萬物?一)" is based on the fact of continuous change of universal creatures. The socalled concept of "universal creatures are the same(萬物?一)" in Zhuangzi's thought is based on three dimensions: one is the materials of forming universal creatures; one is the same meaning of "Hisn" between human and creatures, and universal creatures are continuously changing. Therefore, one shall get a clear understanding of the nature of things, and one may treat the universal creatures in the concept of "universal creatures are the same(萬物?一)".

• Journal of Sasang Constitutional Medicine
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• v.11 no.2
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• pp.119-150
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• 1999

In spite of recent remarkable recent development in both western and oriental medical sciences, there is still only a shallow understanding of individual differences for various prognoses of incurable diseases and immunopathy diseases. Nevertheless, the care, cure and prevention methods of Sasang Constitutional Medicine are broadly used as an effective treatment of incurable diseases like immunopathy diseases and stress-related diseases and diseases due to aging. In this sense, the establishment of classification norms is urgent and essential for the worldwide application of Sasang Constitutional Medicine(SCM). This study began with the confirmation process of whether Sasang Constitutional types exist in Americans. To accomodate for cultural differences, the distinguishing tool was readjusted so that Sasang Constitutional Types in Americans could be determined. Hence, the selected tool is the new QSCCII+, which is a newly revised English version of the QSCCII. QSCCII was made and standardized by Dept. of SCM in Kyung Hee Medical Center and Dr. Kim7). The evaluation methods of the old version were improved in the new QSCCII+ through necessary statistical manipulation. The original QSCCII was officially authorized by the Korean Society of Sasang Constitutional Medicine as the only computerized version of Sasang diagnostics. This study is the first attempt to design a new diagnostic tool for the classification of Sasang Constitutional types in North Americans with the revision of QSCCII. The subjects of this study were selected from the cooperative people among the students and staffs of the University of Bridgeport and the patients who visited the Clinic in the Health Science Center. This study takes for about 1 year from 1998. 8 to 1999. 8 The conclusions of the study can be summarized as follows: 1. Sasang constitutional types also exist in Americans. It can also naturally be inferred that Sasang Constitutional types exist in all human beings, for there are many different human races in America. 2. There are more So-Yang In's than any other types in American white people. This result confirms the hypothesis that there also exist Sasang Constitutional types in westerners. 3. The result of repetitive tests suggests that the new QSCCII+ is an effective diagnostic tool for westerners when we consider the constant diagnostic results of the QSCCII+. 4. Sasang Constitutional types exit in the sample group regardless of racial difference. 5. The question items that were not often checked by Americans need to be modified into more understandable expressions. 6. The standardization of diagnosis for Americans should be established by use of the QSCCII+ 7. It can be guessed that there are many Tae-yang In's among the 71 persons who could not be clearly classified by the QSCCII+. Due to the scarcity of Tae-yang-In in general, it is important to improve upon the discernability of the QSCC II+. 8. The results of the Sasang Constitutional distribution in North Americans are as follows: The percentage of So-yang In distribution in the sample group is 36.25%(87persons), that of Tae-eum In is 13.75%(33persons), and that of So-eum In is 20.41%(49persons).

• Journal of International Area Studies (JIAS)
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• v.16 no.2
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• pp.73-94
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• 2012

Recently, Japanese cultural contents are being evaluated as a worldwide content. Among them, the animation takes an overwhelming place in the world market as a Japanese representative content. We need to understand that Japanese animation is being recognized world wide, because Japanese culture was grafted in to and it's very important to apply that to our situation. Cultural content to dominate the world has a fundamentally characteristics derived from regional culture. Cultural content includes elements of particular culture prototype. To investigate into cultural content that has globally used and is valuable, in-depth and systematic research for local (country) culture prototype showed be carried out. Our research aim to provide basic data so Korean animation can be developed as axis of Korean Wave. This compares and analyzes the Culture prototype from Korea and Japanese modern civilized media animation. Specifically for the animation shown in the culture prototype, we aim to - Analyze the content of culture prototype shown in Korea's animation: 'Hopi and Chadol Bawi', 'Heung-Bu and Nol-Bu', 'A Admiral's Diary', and 'Oseam'. - Analyze the content of culture prototype shown in Japan's animation: 'Genji', 'The Spiriting away of Sen and Chihiro', 'The Princess Mononoke', and 'Raccoon War Pom Poko'. - Compare and analyze the content of culture prototype depending on classifying criteria shown between Korea and Japan. We finally want to provide the basic data to develop the creation material for the global animation content based on these two countries throughout this research.

• (The)Study of the Eastern Classic
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• no.41
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• pp.37-59
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• 2010

This thesis is for clarifying a few aspects of 'Kyung(敬)' ideology and figures appearing in Yeheon(旅軒)'s poem. This ideology and figures is a kind of a imaginative thing that a poet designed. This feature is a very important subject of Yeheon(旅軒)'s poem world, so that we are going to make it clear. First, we focused his aspirations of virtual uncontaminated areas and found out his big store of life wisdom and knowledge. The second is we thought about a displaying a emphasis of proud spirit[氣像] in his own poem world, and we found that he saw things from an unworldly point of view. Finally we talked about several features of Yeheon(旅軒)'s poem world. Now we have to compare Yeheon(旅軒)'s poem and any other Dohakpa(道學派) poets for example Toegye(退溪), Hwejae(晦齋) etc. And we must clarify the whole poem world of Dohakpa(道學派). In the end, I'm so sure that we will get a prospect of their literature.

• Proceedings of the Korea Water Resources Association Conference
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• 2019.05a
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• pp.369-369
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• 2019

최근 전 세계적 기상이변으로 홍수 가뭄 폭설 혹서 혹한 등의 재해 때문에 많은 사람들이 고통에 시달리고 있다. 기상이변으로 인한 재해는 과거에도 존재하였으며 한민족의 역사와 함께하였다. 온고이지신가 이위사의(溫故而知新可以爲師矣)는 논어의 위정편(爲政編)에 나오는 공자의 말씀이다. '옛 것을 익혀 새것을 알면 남의 스승이 될 수 있다'라는 뜻으로 재난을 연구하는 연구자의 입장에서 보면 반드시 새겨둘 구절이다. 역사 속에서 자연재해는 군주(君主)의 부덕(不德)이나 실정(失政)의 소치(所致)로 여겨지고 나아가서는 왕조나 국운의 쇠퇴와도 관련이 이어지기까지 했다. 이미 과거 자연기록에 있었던 일들이며 이러한 사실은 세계문화유산으로 지정된 "조선왕조실록"을 통해 조선시대의 자연재해 기록을 살펴볼 수 있다. "조선왕조실록"을 보면 경술년 현종 11년(1670년 5월 2일) "가없는 우리백성들이 무슨 죄가 있단 말인가. 아, 허물은 나에게 있는데, 어째서 재앙은 백성에게 내린단 말인가." 1671년 말 경신대기근으로 인한 사망자 수가 100만 명에 이른다고 기록도 있다. 기양의례'란 가뭄, 홍수, 전염병 같은 자연재해만이 아니라 개인의 질병과 불행 등 일상적인 삶의 조건을 위협하는 상황이 닥쳤을 때 이를 소멸하고자 거행하는 대표적인 재난문화의 종류이며 비정기적 의례를 의미한다. 조선시대에 기양의례는 재난대응의 상징적인 의미를 갖고 있다. 현재의 우리나라로 보면 재난안전대책 본부와 비견할 수 있다. 조선시대에는 "기양의례"를 통해 임금을 포함한 조정이 적극적 해결의지를 천명하고 각 고을의 관리와 지방군을 동원하여 수습 복구에 최선을 다했다. 부세를 견감하고 구제곡을 지급하는 등의 진휼정책이 뒤따랐다. 백성들도 오가작통제와 향약을 통해 환난상휼을 실천하였다. 이처럼 조선시대에는 비록 기술적인 부분은 미약했지만 재난대응의 체계만큼은 상당히 앞서있었다. 본 연구에서는 조선시대의 강원도 영동지방 자연재난사례를 조선왕조실록을 통해 조사하고 재난에 대응하기 위한 재난문화를 조사하고자 한다.

• The Journal of Korean Philosophical History
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• no.35
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• pp.335-359
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• 2012

The Mencius's saint is not a rational being but a being of real world. He thought that all mankind have the goodness, and if we complete it, we can become a 'saint' like the 'King Yao' or the 'King Shun'. And he maintained that to complete the goodness, we must understand what the goodness is. He has divided this knowledge into the innate phase and the acquired phase, and then insisted that mankind can be a saint by the both of them. Also, Mencius suggested that we can be saint by the preservation of goodness('Ren & Li'). To bring up the goodness, we're not supposed to be inclined to a material desire, we're asked a mental training of 'Si chemg' reflecting on them-self. It is a 'Dao' of the mankind. When it completes, mankind will commune(communicate) with nature. This paper focused the Saint notion of Mencius, especially the mental training of Saint & the social realization.

• The Korean Journal of Financial Studies
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• v.6 no.1
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• pp.223-247
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• 2000

본 연구에서는 유로커런시와 외환시장의 초과수익률을 설명하는 여러 가지 모형을 검증하였다. 비록 Campbell-Clarida(1987)와 Lewis(1990,1991)는 이 시장에서 3개월물의 초과수익률에 대한 단일잠재변수모형을 기각할 수 없었지만 본 연구에서는 이 모형이 여러 포트폴리오에 대하여 기각되고 있음을 보여준다. 그러나 이 모형의 검증은 결합가정을 필요로 하기 때문에 모형의 기각원인을 찾는다는 것은 어려운 일이다. 기각의 가능성으로 세계 경제에 하나 이상의 위험요인이 존재할 수 있다는 것이 될 수도 있고 불안정한 상수가 원인일 수가 있다. 상수의 안정성검증에서 1979년 12월을 전후한 기간에 상수가 변하지 않는다는 귀무가설이 모든 포트폴리오에서 기각되었다. 따라서 양기간에 단일잠재변수모형과 두잠재변수모형을 검증하였다. 모든 포트폴리오에 대하여 1979년 12월 이전에는 단일변수모형이 기각되지 않았지만, 1979년 이후에는 체계적으로 기각되었다. 한편 두잠재변수모형은 양기간 모두에서 기각되지 않았다 따라서 위험요인에 변화를 주는 연방준비은행의 운영절차의 변화가 단일변수모형의 기각의 원인일 수 있다고 유추할 수 있다. 마지막으로 시간 가변적인 베타가 단일변수모형의 기각의 원인이 될 수 있는지를 검증하기 위하여 Harvey(1989,1991)에 의해서 개발된 모형을 적용해 보았지만 모형이 기각되었다. 따라서 유로커런시와 외화자산의 3개월물의 초과수익률에 두 잠재변수모형이 자료를 비교적 잘 설명한다고 볼 수 있다. 그러나 잠재변수모형의 검증은 자산가격결정의 일반균형이론의 검증도 아니고 검증력도 강하지 않기 때문에, 위험프리미엄을 설명해주는 단순한 실증분석으로 보아야 한다.

• 한국신재생에너지학회:학술대회논문집
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• 2009.06a
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• pp.386-388
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• 2009

차세대 에너지로 연료전지가 각광을 받고 있는 현재, 세계 각국에서는 연료전지의 상용화를 위해 노력하고 있다. 그러나 촉매분야에서 백금계 촉매의 사용량의 문제에 따른 매장량 한계점과 귀금속이라는 문제점이 존재하기 때문에 이에 대하여 대책강구가 필요한 시점이다. 이에 백금 촉매의 활성을 증대하고자 나노 크기의 제어 연구가 진행되고 있다. 또한, 촉매의 구조적인 면에 따라 촉매의 활성이 달라지는 점을 착안하여 백금계의 나노 형상 조절 연구와 백금계 촉매를 대체할 비백금계의 촉매 개발 연구가 활발히 진행되어지고 있다. 이에 본 연구는 백금계 촉매 중 Pd을 polyol process에 의한 나노 형상 조절을 통하여 단위 질량당(or 단위 부피당) 촉매의 활성을 높이고자 하였다. Polyol process에서는 환원제, 계면활성제, 온도, 시간, 기타 첨가제에 따라 나노 형상이 다르게 조절되는데, 이에 계면활성제로 PVP를 사용하고, 반응속도 및 형상조절을 위해 다양한 첨가제를 이용하여 polygonal Pd NPs을 형성하였다. 본 나노 형상 조절에서는 첨가제와 온도가 가장 큰 영향을 미치는 요인으로 착안하여 그에 따른 polygoanl Pd NPs의 사이즈 조절을 통해 전기화학 특성이 차이의 연구에 중점을 두었다. 이에 따라 나노 형상 조절이 된 Pd촉매를 이용하여 상용화된 촉매(Pd/C(XC-72R))에 비하여 전기화학적인 특성의 차이와 Pd 촉매의 촉매적 특성의 효과를 보고자 한다.