• Journal of International Area Studies (JIAS)
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• v.14 no.3
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• pp.135-156
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• 2010

While there are a few ways of giving meanings to the term, "Altai" ranging from a language family to a national residing around the Altai Mountains in Russian Federation, and to the people speaking the language or the whole area where they live, there have been controversial debates whether it is a meaningful categorization. This paper argues that the basic cause lying beneath the controversies is the underdevelopment of the subject that identifies itself as a representative of the whole area where the Altaic language family is spoken. It might be true, as some Korean and Russian scholars insist, that what deserves to be called Altaic culture (or civilization) has provided a common culture and mutual interactions with the people. However, the Altaic people failed to constitute themselves as a meaningful modern group, that is a nation, and they did not fully develop national consciousness, As a result, although their way of life may be regarded as an origin of various cultures across North-East Asia, Altaic culture is not sufficient to give a momentum to claim for cultural initiative in the region. This comes at least partly from the reconfiguration of ethnic identity through a Soviet type of modernization and its geopolitical situation surrounded by super-powers such as China and Russia, as well as belated import of religions such as Buddhism and Christianity. From a wide perspective, the trouble about delimiting an area is not unique in Altai, but universally found in anywhere, as far as area studies are concerned. The delimitation of an area is not a natural outcome of physical environment but an artificial production of how cultural-political relationships have been distributed. Therefore, while the case of Alai has its own specificities, its implications that a national or regional boundary in area studies should not be taken for granted may be applied to other areas.

• The Journal of the Convergence on Culture Technology
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• v.9 no.2
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• pp.221-226
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• 2023

Can art really change the way people understand and interact with nature in order to reduce the possibility that ecological disasters will continue to expand due to failure to correct human actions that damage the global environment? What is the artistic methodology to realize environmental justice and sustainability of life on Earth? This paper seeks to find answers to these questions. Finding ways to look at, feel, understand, and act for the global environment, that is, the process of considering the way of orientation toward the global environment will lead to critical thinking of the history in which human centered behaviors treated nature as a resource for exploitation rather than a source of life. Therefore, this paper pays attention to the ecological art of The Harrison Studio, which is called the 'pioneer of the environmental art movement'. In the main body, The Harrison Studio's major projects are analyzed to find ecological implications and aesthetic strategies. In particular, their dialogical methodologies are demonstrated in detail. To this end, the significance of various collaborative practices of The Harrison Studio is explained. The Harrison Studio contributed to expanding the scope of practical experience and understanding of the value of eological art. They have the power to look back on the direction of ecological consciousness by constantly producing mutually connected and overlapping epistemic dimensions without being limited to any uniform rules of exchange.

• Journal of Korea Entertainment Industry Association
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• v.13 no.8
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• pp.117-130
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• 2019

After Marx, the issues regarding human labour have been the alienation towards production means and the distributive justice. Fourth industrial revolution and development of AI(Artificial Intelligence) opened the possibility of a independent production and economy system absolutely excluding against human nature and labour. Using robots and AI will deepen demarcation between living things and one not having life, separating the intelligence from the consciousness. At present, so called pre-stage of post human, seeking interests for life, new social relationship and new community will be increased as well. We can understand that interests for small community, self-sufficiency, dailiness, food and body in this context is increasing too. Representative trend towards this cultural phenomena is called as the 'Kinfolk culture.' Work-life balance, 'Aucalme', 'Hygge', 'So-Hwak-Haeng'(a small but reliable happiness) are the similar culture trends as. Vital capitalism, presented by O-Yong Lee, seeks focusing onto living things principles, e.g. 'topophilia', 'neophilia', and 'biophilia' as the dynamics looking for the history substructure, not class struggle and conflicts. He also argues the 'Vital Capitalism' be regarded as a new methodology to anticipate a social system after post human era. G. Deleuze said "arts is another expression method for existential philosophy. It gives a vitality onto philosophy and gives a role to letting abstract concept into definite image." We can find a lot cases arts' imagination overcomes critical point of scientific prediction power in the future prediction. This paper reviews ideas and issues of 'vital capitalism' in detail and explorers imaginating initial ideas of vital capitalism in the film 'Little Forest.'

• 한국노년학
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• v.30 no.4
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• pp.1197-1211
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• 2010

This research was concucted to present a model of advance directives(AD) when a patient, who is in consciousness, shows a preference for an end of life care as an act of preparing for an uncertain situation that may arise in the forseeable future. The subjects of the research are 383 doctors/nurese and adults, who live in six cities and provinces, to investigate the status of AD, attitude regarding a meaningless life-prolonging treatment, and moreover, an understanding of and a preference for AD. The research was done by the well-structured questionnaire. Also, SPSS 14.0 is used to analyse the collected data, focused on frequency analysis, avearage and standard deviation, X2 test. As the results of the study, the most of the surveyed doctors/nurese knew DNR orders and AD and a few of them used DNR orders and AD practically. Also, the result shows that there is a negative conception of meaningless life-prolonging treatment among the responents, in addition, most of them agreed upon the idea of introducing AD to Korea, filling it out and making it legally effective. As a method of making AD out, the respondents wanted to use a form that mixed living will with an Power of Attorney in a document. Also, considering the appropriate time, respondents prefered when they are diagnosed with terminal illness. At the moment, the introductory model for AD, which is suitable for the Korean culture and current situation is presented based on the result of this research. In the future, other researches should deal with specific measures that can lead to a social consensus to adopt AD in Korea.

• Korean Journal of Culture and Arts Education Studies
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• v.9 no.3
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• pp.45-61
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• 2014

Recently, there is a discussion about culture theory in the area of traffic safety regulation. It has the view that the subject of criticism, etc. by drivers' regulation interpretation, awareness about the danger of regulation violation and nonacceptance of regulation can be changed according to the way drivers' cultural bias was formed. According to the culture theory, fundamental views of the world in particular social relations surrounding individuals, world view or cosmology, are formed and the world view makes an effect on individual behavior and attitude. In this context, cultural cognition and cultural learning theory which are suggested in Christoph Wulf's study on historical-cultural anthropology provide new approach toward this phenomenon. According to his insistence, core mechanisms which can explain cultural cognition and cultural learning are systematized by five things; physical characteristic, mimesis, performance theory, rite and image. The purpose of this research is to investigate the changes by the way Korean people cognize traffic regulations culturally and experiences of traffic regulation violation through the analytic frame of Christoph Wulf's five core mechanisms. To achieve it, cognition of traffic culture was analyzed by analytical phenomenology for drivers who had been educated due to their violation of traffic regulations. Value, lifestyle and practicing methods which are pursued by people work in sociocultural context rather than are influenced by cognitive structure of individuals.

• Korean Journal of Legislative Studies
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• v.26 no.3
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• pp.125-159
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• 2020

Amid global pandemic of covid-19, Korean government's response has drawn wide attention among social scientists as well as medical studies. The role of Korean state and civil society has attracted particular attention among others. Yet, this paper criticizes extant studies on Korean case which focus on the extensive intervention of the strong state and subjective attitude of Korean citizens in coping with covid-19. The concept of the strong state lacks social scientific specification and subjective citizens do not match with Korean realities. This article argues that Korean state's capacity in collecting and mobilizing digital data may offer better understanding for the successful responses to the pandemic. First, Korean state is the ultimate coordinator in collecting, analyzing and applying big data about the expansion of covid-19 with its huge network of dataveillance. Also, such role has been largely based upon relevant legal framework and well prepared manuals and cooperation with civic actors and companies. In other words, Korean digital dataveillance had demonstrated its transparency and cooperative governance. Second, such dataveillance capacity has deep roots in the long-term development of Korean state's big data management. Korean state has evolved about thirty years while enhancing digital data network within governments, companies and private sectors. Third, the relationship between Korean state's dataveillance and civil society can be characterized as a state centered push model. This model demonstrates highly effective governmental responses to covid-19 crisis but fall short of building social consensus in balancing individual freedom, human rights and effective containment policies. It means communitarian solidarity among citizens has not been a major factor in Korea's successful response yet.

• Journal of the Korean Society for Library and Information Science
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• v.57 no.4
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• pp.5-24
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• 2023

In ancient Egypt, temples were not only religious sanctuaries but also community centers. One of the core spaces created in the temple is the facility where priests and scribes copied and preserved texts on papyrus and other media. Its common designation was 'pr-mḏȝ'(House of Books) and the 'per-(nw)-seshw'(House of Scrolls). The general term used during that time was 'Per Ankh', and the modern term for it is 'temple library'. Therefore, this study first identified the character and identity of the Per Ankh attached to the temple, and then traced whether it is appropriate to designate 'healing place of the souls' depicted on the hypostyle hall(Per Ankh) in the Ramesseum(mortuary temple) built by Ramses II of the New Kingdom as a library. As a result, Per Ankh, a hieroglyph combining the Per(house) and Ankh(life), was revealed to be a multi-purpose complex facility consisting of a learning and research center, a treatment and healing center with medical facilities and sanatoriums, a religious ceremony and a center for the celebration of eternal life, a scriptorium and a library. Therefore, the traditional argument that Per Ankh refers to a library cannot be justified. In the same context, the inscription 'Ψυχῆς ἰατρεῖον' on the doorplate of the hypostyle hall of the Ramesseum, which was first introduced by Greek historian Hecataeus of Miletus in the 4th century BC, was translated into Latin as 'Psychēs Iatreion' by Diodorus Siculus in the 1st century BC and described as the motto of the sacred library. However, Psyche is the goddess of Greek and Roman mythology, and Iatreion means hospital(clinic, healing center) and pharmacy, so Per Ankh in the Ramesseum is a space to heal the soul of the pharaoh (Ka). Therefore, 'Psychēs Iatreion = library' is a distortion and a mistranslation. It is not the motto of the library, but a metaphor for the Per Ankh.

• Korean Journal of Heritage: History & Science
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• v.56 no.4
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• pp.248-267
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• 2023

Cultural heritage teaching and learning, which uses cultural heritage as educational content, has not been sufficiently analyzed and studied based on clear educational theories so far. Among educational theories, constructivism is a theory in which learning is a process of constructing learning contents determined by learners' individual experiences and interests, and the result is evaluated as a confirmation of whether or not they have the ability to carry out the process. Cultural heritage is a lively and interesting social and cultural product, and it is an educational content that has sufficient educational function and meaning for a textbook. It is considered to be a very meaningful study to apply the constructivist educational theory to the educational contents of cultural heritage with these characteristics. Based on this awareness of the problem, this study examined the characteristics and principles of constructivist teaching and learning, the characteristics of cultural heritage, and the principles of constructivist teaching and learning on a theoretical basis. In addition, from the perspective of constructivism, the current cultural heritage teaching and learning was analyzed and problems were derived. Based on this, the direction of cultural heritage teaching and learning is that the cultural heritage teaching and learning process should be learner-centered, the teaching and learning principle should be cognitive conflict, the teaching and learning content should be in the form of task solving, and teaching and learning activities should be cooperative. presented. In addition, an example of a program was presented to specifically show the actual state of teaching and learning of cultural assets from the perspective of constructivism. Cultural heritage teaching and learning research from the perspective of constructivism will be an opportunity to discover new meanings of cultural heritage that we have not yet found, and it will also serve as an opportunity to present and establish the direction of cultural heritage teaching and learning, which has been barren until now.

• Sim-seong Yeon-gu
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• v.38 no.2
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• pp.239-268
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• 2023

Humanity has faced destruction(chaos) due to catastrophes (Covid-19, war, earthquake) and awaits a new restoration. For civilizations and individuals, creation or creativity is essential to psychic development. Creativity is the driving force that renews an individual when a new stance and attitude of consciousness or a new adaptation to reality is desperately needed in the depth of the human mind. This article is the result of an exploration of the nature and characteristics of creativity presented by a series of four dreams. First, the definition and form of creativity were explored in the context of religion, mythology, and history of Eastern and Western. While Western mythology refers to creation or creativity originating from God, ancient China viewed creativity as expressed through the interaction of yin and yang, the movement of Tao. In East and West, the form of creation is divided into creation from nothing, creation from matter, and creation through dissolution from the matrix, which psychologically suggests that creativity or creation originates from the unconscious, the seedbed of infinite potential and creative power. Next, with insights from the second dream, the characteristics of creativity were discussed. Creativity occurs through transcendent function and 'going beyond the frame of reference,' that is, 'transgressivity.' Third, the nature of creativity was explored as the creativity of the unconscious aims for regeneration and drives the renewal of Self archetypal images within the collective and individuals. Ultimately, the creativity of the unconscious is the goal of the whole psyche and aims for individuation to become the whole. Realizing the creativity of the unconscious is the fate of humans as the second creator.

• The Journal of the Convergence on Culture Technology
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• v.10 no.2
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• pp.323-331
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• 2024

The concept of 'Han' is a psychological characteristic formed by Koreans through long-lasting national hardships. It has deeply influenced every Korean as a form of collective unconscious and has merged with various forms of art over time. Director Bong Joon-ho's works, rich in social consciousness, symbolically visualize sensitive issues like social class, presenting harsh satire on class oppression. His movies continuously emphasize human desires, the homogeneity of good and evil, insurmountable class barriers, and moral decay caused by desires. They produce a wealth of symbols filled with layers and power dynamics. Bong Joon-ho dramatically portrays and directs various forms of symbols. The metaphorical symbols in his movies provide a unique research value for delving into the deeper meanings of the films.This study examines the theme of 'class Han' in six of Bong Joon-ho's films, exploring the 'Han culture' of Korea. It applies semiotic concepts by categorizing into character and non-character symbols for an in-depth analysis of the films. The representative works from the late 1990s to the late 2010s articulate the class layers of the 'visible' and the 'invisible' through a blend of realism and surrealism. The study analyzes Bong Joon-ho's films in the sequence of 'satire-exposure-hope', examining the culturally critical nature of 'Han culture' on class and its psychological and cultural impact on the general public.