• Cross-Cultural Studies
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• v.50
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• pp.31-51
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• 2018

The concept of 'monsters' have become popular, again, in recent times. A number of 'monster narratives' that discuss monsters such as zombies, humanoids, viruses, extraterrestrials, and serial killers have been made and re-made in popular media. Noting such an interesting cultural context, this article attempts, first, to find out some essential prototypical elements of a monster narrative and, second, to relate it with a catastrophic narrative. Correspondingly, the word 'monster' has been used as a conceptual prototype category that denies universal and clear definition, which makes it as one of the most widely used and familiar subjects of the use of metaphor. The prototypical meanings of various monster figures can be converged on a certain creature of being in this way held out as bizarre, curious, and abnormal. The monster figure that surpasses existing normality is also connected to 'abjection,' such as something that is cast aside from the body such as the bodily functions seen in its associated blood, tears, vomit, excrement, or semen, and so on. Nevertheless, both the monster figure and abjection produce disgust and horror in the minds of ordinary spectators or readers of media using this metaphor to heighten excitement for the viewers. The abject characteristic of the monster figure also has something in common with the posthuman figure, meaning to apply to a category of inhuman others who are held outside of the normal category of human beings. In the similar vein, it is natural that the most typical monster figures in our times are posthuman creatures embodied in such forms as seen with zombies, humanoids, cyborgs, robots, and so on. In short, the monster figure includes all of the creatures and beings that disarray normalized humanist categories and values. The monster narrative, in the same sense, is a type of story that tells about others outside modern, anthropocentric, male-centered, and Westernized categories of thought. It can be argued that a catastrophic narrative, a literary genre which depicts the world where a series of catastrophic events demolish the existing human civilization, ought to be seen as a typical modern-day monster narrative, because it also discounts and criticizes normalized humanist categories and values as is the result of the monster narrative. Going beyond the prevailing humanist realist narrative that are so familiar with existing values, the catastrophic narrative is not only a monster narrative per se, but also a monstrous narrative which disrupts and reinvents currently mainstream narratives and ways of thinking.

• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.1-44
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• 2023

Hexagram Bi (比 ䷇ 8) is one of the hexagrams comprised of one-unbroken line and five-broken lines. The hexagrams of one-unbroken and five-broken lines symbolize the relationship and dynamics between one yang-consciousness and the five-yin unconsciousness. The hexagram of one-unbroken line and five-broken lines has six different images depending on the position of the one unbroken line from the beginning line to the top line. In terms of psychology, this means that the position change of one yang line in relation to five yin lines may symbolize the function of consciousness which clarifies and determines the content of the psyche. In addition, the flow of psychic energy can be examined through the process of one unbroken line's movement. In other words, the psychic contents of the beginning line of hexagram Bok (復 ䷗ 24), which is the beginning of the hexagram of one-unbroken line and five-broken lines, proceed sequentially, and then arrive at the process of the last sixth, hexagram Bak (剝 ䷖ 23) through the fifth, the hexagram Bi (8). That is, it can be said that the content of the hexagram and the line determined according to the position of one unbroken line show a certain psychic flow. As a result, the first hexagram Bok (復 ䷗ 24), after recovering and starting newly, means the beginning of consciousness. After that the process of proceeding with the second, third, and fourth lines represents the flow of consciousness. And in the fifth place, the fifth line of hexagram Bi, it reaches its peak and is placed in the optimal state of consciousness because of its right and centered position at this hexagram Bi. Like nature, the psyche gradually enters the path of decline from the highest state, which leads to the last sixth, the top line of hexagram Bak. However, the top line of the hexagram Bak, where everything falls off, contains the content of starting again in its top line. It is the beginning line of hexagram Bok to inherit this. This means the circumambulation of the psyche that changes from a psychologically difficult state of depression to a stage of recovery. There is a stage that must be passed in this circulation process, and that is the hexagram Gon (坤 ䷁ 2). October(tenth month)'s hexagram Gon is placed between hexagram Bak, the ninth month of the lunar calendar, and hexagram Bok, the eleventh month of the lunar calendar. This represents that the flow of recovery must go through a maternal process of hexagram Gon. The retreat to the psychological uterus is inevitable in regenerating the psyche. This process flows from the hexagram Bak and through hexagram Gon to the hexagram Bok. At this situation the hexagram Gon acts the absolutely necessary role. In addition, the main body of the hexagrams of one-unbroken and five-broken lines, including the Bi hexagram, is also the Gon hexagram composed of six-broken lines. In other words, all six hexagrams of one-unbroken and five-broken lines have a certain relationship with the Gon hexagram, and it would be meaningful to look at the correlation between the unbroken lines of the hexagrams of one-unbroken and five-broken lines and the corresponding broken lines of the hexagram Gon. This can be said to be the dynamics of the maternal unconscious connected to the state of consciousness in six forms. Therefore, each hexagram of one-unbroken and five-broken lines symbolizes the expression of the integration the mother archetype with the consciousness. Revealing this well is the meaning of the hexagram of one-unbroken and five-broken lines. Its hexagram image consists of a combination of Gon (☷), which symbolizes the mother, and the thunder (☳) the eldest son, the water (☵) the middle son and the mountain (☶) the third son. As a result, the hexagram Bok (復 ䷗ 24), Sa (師 ䷆ 7), Gyeom (謙 ䷠ 15), Ye (豫 ䷏ 16), Bi (比 ䷇ 8) and Bak (剝 ䷖ 23) are sequentially created in the order of the unbroken line. This is symbolically the evolutionary process of consciousness. In this way, the hexagrams of one-unbroken and five-broken lines, which mean the conjunction of mother and son, represent the advancing relationship between the maternal unconscious and consciousness. In addition, the relationship with the mother according to the position of the son is related to the dynamics of mother archetype to the attitude of consciousness. The psychological meaning can be deduced from the flow of six lines of hexagrams of one-unbroken and five-broken lines. And the state in which the activation of the consciousness is at its peak is the fifth line of the hexagram Bi, and comparing it with the contents of the corresponding fifth line of hexagram Gon not only can find the state and meaning of the conjunction of consciousness and the maternal unconscious, but the entire flow can be compared to the individuation process.

• Journal of the Korean association of regional geographers
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• v.16 no.5
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• pp.441-456
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• 2010

While the Dong Hae was originally named for the point of the compass, it became a proper noun containing knowledge on the long history. The Dong Hae has played host to a number of historic events and cultural meanings and is a geographical space in the nature. This study examined the geographical cognition of ancestors about the Dong Hae among the historic and cultural meanings of Dong Hae and a variety of figurations described in literature. Intellectuals of the Joseon period identified the global geography on a higher level an recognized the geography and topography of the land in the structure that they identified. In this aspect, Mt. Baekdu, one of two mountains which dominated the world, ruled the geography of Liaodong field, the Korean peninsula and Japnn. Historical geographers mentioned the Dong Hac whenever discussing Mt. Baekdu and Baekdudaegan (Great Range) from long ago. Baekdudaegan and the Dong Hae are the complete symbol of national territory with great size, depth, height, width, dignity and magnanimity. The cultural figurations of the Dong Hae were classified into four categories. In Korean literature, the Dong Hae strengthened the spirits of those who lived in the Korean peninsula. Second, the Dong Hae was the basis to see through and deliberate the reasons of life and the world. Third, the view of the Dong Hae from Baekdudaegan changed the cognition about the land. Finally, the Dong Hae was where the hard life of people in the fishing villages occurred and a variety of customs and trades were dynamically deployed.

• Journal of the Korean Arthroscopy Society
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• v.6 no.2
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• pp.115-120
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• 2002

Purpose : To compare the functional evaluation with the posterior translation after arthroscopic PCL reconstruction in isolated and combined PCL-deficient knees. Materials and Methods : We retrospectively evaluated 45 patients with PCL-deficient knees who were treated by arthroscopic PCL reconstruction using Achilles tendon allograft from June 1994 to June 2000. The differences of posterior translation were measured with posterior stress lateral radiographs and KT-2000 arthrometer. The functional results were evaluated using the Lysholm knee score and IKDC evaluation form. Results : Preoperative mean side to side differences of the posterior translation were 11.83 mm in isolated PCL-deficient knees and 12.7 mm in combined PCL-deficient knees respectively. At the last follow-up in isolated and combined PCL-deficient knees, the mean radiographic side to side differences of the posterior translation were 6.38 mm and 6.7 mm, the average corrected 20 Ib posterior displacements using KT-2000 arthrometer were 3.5 mm and 4.1 mm, the mean Lysholm score were 87.4 and 81.2, the grade A and B of IKDC evaluation form were 16 cases $(88.9\%)$ and 23 cases $(85.2\%)$, respectively. Conclusion : The functional results had no relationship with the degree of posterior translation after arthroscopic PCL reconstruction. Tendency of posterior translation may be influenced by associated injury of the knee.

• Archives of design research
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• v.18 no.1 s.59
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• pp.5-16
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• 2005

As for the public, it is hard to understand semiotics because of the scope of an enormous semiotics education. This study is making semiotics of Charles Sanders Peirce the subject. I thought that utilization can hold his semiotics study in a visual design field. First of all, this study considered design related papers related to the existing semiotics again and study found an error of the existing semiotics study and understanding did category concept with re-definition about semiotics of Peirce. Explained a symbol mark through understanding of semiotics of Peirce. This study was able to get the following conclusion through these results. 1) A symbol mark means one product, sonics, company oneself with a custom. Therefore, it is a rule symbol in the Representation side. 2) A symbol mark symbolizes an object with one symbol, so a symbol mark is a symbol in an object. 3) Because a symbol mark exists through a social rule, in semiotics definition of Peirce, this must become understanding with a Argument symbol. 4) A symbol mark is what a company or an organization field used from the past, and the public are recognizing this how. Therefore, it works as fact a company attaches a symbol mark to own product, and to show the public a symbol mark. A symbol mark is Dicent Sign in Interpretant. A rule and understanding about a lot of types which have various mutual relation, Peirce classification and understanding of a symbol mark tells to demand is holding that understanding a type of semiotics with the concept that is not an image to us.

• Korean Journal of Childcare and Education
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• v.10 no.5
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• pp.229-248
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• 2014

The purpose of this study is to draw guidelines on how to select traditional games that would efficiently help and develop multiple intelligences in children. Guidelines standard of section inquiries were prepared through a Delphi survey targeting twenty experts in early childhood education and traditional games. As a result, linguistic intelligence questions regarding writing, listening, speaking and vocabulary acquisition were selected. logical-mathematical intelligence questions regarding strategy, counting, patterns, hypothesis, verification, and comparing, contrasting, calculating ability were selected. Spatial intelligence questions regarding drawing, coloring, representation activities, operating and creating were selected, physical performance intelligence questions regarding global muscles, eye-hand coordination, flexibility, accommodation force, balance, agility and muscular strength were selected. Musical intelligence included questions about singing, and playing musical instruments. Interpersonal intelligence included perspective-taking, role-sharing, cooperation and discussion. For intrapersonal intelligence questions regarding personal significance-ties, planning-decision making, emotional expression and problem solving were selected. Finally, in relation to naturalist intelligence, questions regarding living organisms, inanimate objects and seasons were selected. In addition, traditional games were analyzed based on the finalized guidelines, and the results showed that each of the traditional games would not only work with one intelligence at a time but with other different intelligence as well. In the light of that, the study confirmed the validity of the guidelines on how to select traditional games that would develop multiple intelligences in children.

• Archives of design research
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• v.17 no.4
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• pp.375-384
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• 2004

The general tendency of approach to Korean Design History has been focusing its primary interest on the grand story in relation to the problems of modernization in political, economical and social aspects of Korea. In the discourse of modernization, however, there are two sides immanent in the modernization: there is the formal, institutional and authoritative modernization developed inside the capitalistic mode of production and the informal, individual and cultural modernization manifested in the mode of everyday lives. Especially, despite the viewpoint of the latter being embossed as an alternative approach in various areas including the academic world of history since the collapse of socialism, the historical recognition of the phenomena of modern design by the Korean design historians is more like the 'history from the above' that exists at the level of the discourse outside the reality rather than the 'history from the below' that exists within the ordinary life. To grant a sense of balance in such frame of historical understanding, it requires the restructuring the design history of Korea through the cultural perspectives from having the representation of mundane lives realized by the voluntary design activity of the common people as research subjects. One of the methods to acquire an answer to such problem is decoding, in the manner of 'cultural history', the life-long domestic artifact made by Madame Yang, Gap Jo (currently 87 years of age) who is a model of typical Korean mother. Through the historical rumination on the traces of unpretentious lives of the people that has been buried under the grand narrative of the Korean Design History, a new era aimed for the historical prospect of Korean design as cultural history will be possible by excavating the petit yet multi-layered meaning of Korean designs.

• School Mathematics
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• v.7 no.2
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• pp.139-168
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• 2005

The purpose of this study is to investigate children's informal knowledge of the fractional multiplication and to develop a teaching material connecting the informal and the formal knowledge. Six lessons of the pre-teaching material are developed based on literature reviews and administered to the 7 students of the 4th grade in an elementary school. It is shown in these teaching experiments that children's informal knowledge of the fractional multiplication are the direct modeling of using diagram, mathematical thought by informal language, and the representation with operational expression. Further, teaching and learning methods of formalizing children's informal knowledge are obtained as follows. First, the informal knowledge of the repeated sum of the same numbers might be used in (fractional number)$\times$((natural number) and the repeated sum could be expressed simply as in the multiplication of the natural numbers. Second, the semantic meaning of multiplication operator should be understood in (natural number)$\times$((fractional number). Third, the repartitioned units by multiplier have to be recognized as a new units in (unit fractional number)$\times$((unit fractional number). Fourth, the partitioned units should be reconceptualized and the case of disjoint between the denominator in multiplier and the numerator in multiplicand have to be formalized first in (proper fractional number)$\times$(proper fractional number). The above teaching and learning methods are melted in the teaching meterial which is made with corrections and revisions of the pre-teaching meterial.

• 대한공업교육학회지
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• v.33 no.2
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• pp.120-136
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• 2008

Using the tangible programming tools, which combines physical objects (e.g. robot) and educational programming language, may help to encourage learners' creative thinking as well as to enhance problem solving ability. That is, learners can have opportunities to simulate problem solving processes through the physical objects, such as robots. Therefore, they can minimize an fixation about problem solving process. These experience is effective to induce creative thinking that is useful to find new solutions and change environment actively. Therefore, we developed a robot based programming teaching and learning curriculum and implemented it in college level introductory programming courses. The result shows that the robot based programming learning has a positive effect in all three factors of learners' creative problem solving potential, especially in a cognitive factor. The cognitive factor includes general problem solving abilities as well as factors that explain creativity, such as divergent thinking, problem recognition, problem representation. These result means that the developed robot based programming teaching and learning curriculum give positive effect to creative problem solving abilities.

• Cross-Cultural Studies
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• v.43
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• pp.405-428
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• 2016

The purpose of this paper is to examine the narrative-building method and the post-historical descriptive aspects of the movie Paradise in Service, which deals with the modern history of Taiwan. Although Paradise in Service tells the history of a certain time period, it focuses on the anguish and agony felt by people who lived during that age rather than on the meaning of historical events or interpretation of the past in terms of official historical discourse. That is, as it avoids looking at the present by composing a narrative in the descriptive historical context and from bearing weight from the viewpoint of realism, it gains the possibility of establishing a new field of discourse through a post-historical discussion using descriptive historical texts. However, the movie tries to create fantasy through a special type of licensed prostitution as a means of post-historical description. In other words, when this movie tries to reproduce the microscopic history of common people in trouble because of a historical tragedy, it considers only men and excludes "weak" women. Thus, although Paradise in Service has meaning in that it gives an example of how movies can disrupt official historical discourse and group memory and rewrite history by focusing on individuals, it is limited by its male-centrism.