• Journal of Science and Technology Studies
• /
• v.14 no.2
• /
• pp.199-222
• /
• 2014

Functional Magnetic Resonance Angiography (fMRA) was a technoscientific innovation that allows scientists to directly view the changes made in the blood vessels of a brain. fMRA was first developed at Neuroscience Research Institute (NRI) in Korea. fMRA mainly utilizes 7 Tesla MRI technology, and NRI is equipped with the instrument. First article on fMRA was published in 2008, and two more papers in 2010 and 2012 consecutively had been published on the newly developed technique. However, fMRA is a competitive technology with existing fMRI. Both techniques capture microvascular changes in a brain, and by doing it, both techniques visualize the cognitive and affective changes. fMRI technology was introduced by Seiji Ogawa in the early 1990's and has been widely used since then. In contrast, fMRA was a newer technology and rather unknown. Developers of fMRA in NRI used series of signifiant-politics in order to make it better known to scientific community as well as public. By resetting the boundaries of existing concept of fMRI, they tried to lower the threshold of a new concept/technique. This case study shows how technoscientists use semiotic strategies governing new technology.

• Trans-
• /
• v.4
• /
• pp.87-109
• /
• 2018

The genres of fantastic of Korean films created in the 90s are diverse. The fantastics of these works are not manifested only in 'Ghosts' movies. For example, If the film Mystery Of The Cube, which is based on the mystery of Lee Sang, has a story of structuralist fantasy, we can say that a movie like Tell Me Something has a psychologically conventional fantastic. This study examines the fantastic of contemporary Korean films through 'completion of allegory based on realism'. For this, we borrows the fantastic concept of Etienne Souriau. In some films, fantastics can be found directly in the developing nature. In this case, the human being who justifies their domination of nature by upgrading their position as the objectifying subject of nature becomes 'alienated' in return. The notion of this alienation in film narratives is often revealed through allegories, particularly in the manifestation of fantasy by Étienne Souriau in the early 'personal experience'. Kim kiduk's film is a representative example of allegorizing elements of society through individual experience. Focusing on Kim Giduk's Bad Guy, this essay analyzes the process in which fantastic films of Korea in the 90s build up aesthetic fantastic through imitation of society.

• Archives of design research
• /
• v.15 no.3
• /
• pp.39-52
• /
• 2002

The importance of color is increasing in modern life and we call such present age that is color age. These day that all areas of life are being getting fashionize, ordinary people as well as design specialist are required of culture and knowledge about color. Color is important factor of marketing because ability that color appeals to human's sensitivity is bigger than form. Color design education is important curriculum at liberal arts course and in special design training course. Color expresses by hue, value and chroma but design spot is using mainly hue and tone color system. Therefore, it is very important that educate tone concept in color design education But research of hue and tone color system is insufficient in domestic. We educate foreign color system and use mainly imported color paper. When think influence that increase of color, we must develop hue and tone color system in suitable for color design education and plan the color paper that conform to it. This research designed usable "Hue and Tone Color System 253" for general color design education. Also I designed 121 color papers for primary grade, 181 color papers for intermediate grade, 253 color papers for higher grade of color design education as specific practical use of "Hue and Tone Color System 253".or System 253".

• Journal of the Korean Institute of Landscape Architecture
• /
• v.36 no.5
• /
• pp.94-107
• /
• 2008

This study examines the diversity of garden culture in the Joseon Dynasty focusing on genre painting. Genre painting gives us insight into the various ways of enjoying the garden. The intimate activities portrayed in the painting show us about the vivid scenes of Korean garden at that time. Among the various meanings of gardens, sensual pleasure is focused on here. The garden has always been a place of pleasure for seeing, smelling, touching, meeting people and erotic flirting. Here, the oriental aesthetic idea of Pungryu is adopted to reformulate pleasure based on the traditional way of thought. Most Korean gardens in the Joseon Dynasty were understood as the place for Pungryu. Sensuality in the Korean garden associated with a high level of spiritual pleasure. In order to look closely into garden activities, genre paintings were selected and analyzed. Several characteristics were elicited. First, the garden was understood as the medium of communication through reconciling man with nature. Mediating man with nature often calls for uplifting the sense of community within groups of people. Second, the garden was featured as the place of cultural creation. Many scholars utilized the garden as a place for poetic imagination. Therefore, the garden was the locus of intellectual discourse. Third, personal retreat was one of important functions in the Korean garden. the humble attitude toward landscape such as solitude and mediation might be understood as one way of enjoying the nature. Fourth, taste, power and social relations were embedded in garden culture. Therefore, the garden was regarded as a space of distinction. Garden making was understood as one of the high class leisure activity. It was quite natural that the garden was used as a place of showing up their taste and culture. Finally, we need to reinvigorate the rich meanings of garden in contemporary practices. In-depth analysis of garden culture through the lens of genre painting gives us quite useful information in Korean garden culture.

• Korean Security Journal
• /
• no.42
• /
• pp.229-249
• /
• 2015

As the post-cold war era and globalization go on, national security problems which were not traditional national security problems such as terrorism, crime, environmental disasters, economic crises, cyber-terrorism, diseases, and energy problems threat humanity and nations and demands changes. Also, with the change, the concept of "big government" has emerged as the role of nation expanded. The modern society sees every country change from small government to big government in order to realize the establishment of welfare state. A comprehensive interpretation of security is needed in order to comprehensive protection of citizens beyond outside invasion such as crime, new disaster, terrorism. In Korea, incidents such as Cheonan-Ham, Yeonpeyong-Do, foot-and-mouth disease, Ddos terrorism, pirates hostages, mad cow disease, AI are happening and the humanitarian support for North Korea and the summit of South and North Korea are at a standstill. Also, National emergency management system, comprehensive emergency management center, countrol tower, national security system, cooperation with citizens, establishment of legal and institutional system are needed. The importance of this research is on the reestablishment of new national security and emergency management system according to the comparison between the national security and counter-terrorism system of Korea and that of the United States which is a leading country in this field. Also, the establishment of national emergency management act is needed as a statute for effective function as currently various laws and administrative organizations are dispersed.

• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.109-130
• /
• 2016

Plato learned of teleology from his teacher Socrates and expanded it to its application in cosmology. His cosmological work Timaeus was the final edition of teleological view. The motive that Demiurge created the cosmos was in resemblance of his goodness. He then modeled the idea of the Good imposing limit to the Forms of Good in a material world. In this sense, Demiurge was an excellent creator and created the Good cosmos. The cosmic body was made from four elements (water, fire, air, earth) and the cosmic soul entered the cosmic body and the cosmic intelligence (nous) entered the cosmic soul. According to these steps, this cosmos was created and named a living god. In conclusion, Plato asserts that this cosmos was created by God's teleological project, and resembles the goodness of a god. When man followed the order and balance in the cosmos, the good of the individual and the state would be accomplished.

• Journal of Korean Philosophical Society
• /
• v.146
• /
• pp.245-270
• /
• 2018

In this paper I study the theoretical characteristic of 'Tao' based on Confucianism. Tao, the most widely used keyword in the history of East Asian philosophy, has amassed ever-greater variety of meaning as time has passed and schools divided into more subdivided schools. Among the many attributes of Tao, the most important thing I think is that Tao has a dual structure between 'Tao' and 'Way'. Somewhere to be reached is called 'Tao', and the pathway that leads to the destination is called 'Way'. In other words, 'Tao' is existence itself, and 'Way' is type of existence. 'Tao' can be goal, and 'Way' can be process. 'Tao' has originality, continuance, and honesty as its own traits, while 'Way' has humanity, practice, and dailiness as its traits. After all, in a broad sense, Tao has a dual structure between the existence and the type of existence; 'Tao' and 'Way'. Many philosophers in Western society have also paid attention to this Tao trait. Among them, Heidegger gave his opinion that is closest to the East Asians. I want to explain why the human beings are the existence on the pathway through this paper. The existence(Tao) and the type of existence(Way) cannot be separated. So, there cannot be existence without type, and type of non-existence is useless. From this point of view, 'Tao' can be both existence and type of existence.

• Journal of Korean Philosophical Society
• /
• v.126
• /
• pp.79-108
• /
• 2013

Is the development of linguistic competence due to the learning process or the maturational process? According to Piaget, its development is a genuine learning process involving authentic constructions with gradual disclosure of new possibilities. But According to Chomsky, the acquisition of linguistic competence is due to a genetically conditioned maturational process. So it merely involves the actualization of a set of possibilities existing from the beginning Consequently, Piaget supposes that interaction with the environment plays a shaping role, while Chomsky allows it to have a mere triggering role. In broad respective, Chomsky supposes the rationalism that knowledge is largely inborn, while Piaget in the constructivist position which strives to find a middle course between radical rationalism and radical empiricism. In the one hand, an ultra-rationalistic concept such as 'fixed nucleus' supposed by Chomsky is, in my eye, nor plausible. In the other hand, if Piagetian constructivism is to be sustained, it must be sustained independently of its dubious biological fundament, and merely as a developmental psychological theory. In one word, we need to synthesize Piagetian cognitive approach and Chomskian syntactical, in order to explain exactly the source of human linguistic competence.

• The Journal of Natural Sciences
• /
• v.12 no.1
• /
• pp.85-101
• /
• 2002

Landscape civilization in Korea originated in Cochosun(Ancient Chosun) era, this again succeeding to the period of the Three States - Koguryo, Baekje and Silla. The distribution of this culture showed great progress with the association of two particular religions - Buddhism and Confucianism.. Landscape development in Korea has greatly changed during specific times of both cultural and political upheaval in various societies. Religion has had a great deal of influence on landscape development. Traditionally Korean people have had a tendency to favor more natural landscape than man-made structures in landscape : This trend was a quite different concept from that of other oriental countries, not to mention of western countries. In particular, Buddhism influenced natural landscape, far from artificial craftsmanship in landscape. Oriental garden is a typical 'tabloid edition' of natural landscape which consists lakes, islands, ponds, stone monuments, and fruit trees, quite often raising animal in parks and courtyard style house. This style of garden influenced in Chosun Dynasty landscape. Landscaping was usually for royal gardens, cemetery parks or high level of officer's residence. However, landscaping in Chosun Dynasty which had established Confucianism as a state religion gave us a specific designation. It was neither ethnic imitation of the garden style of both China and Japan : People were used to enjoy nature-friendly landscape or sink into the ecstasy of natural scenery itself. The trend that landscape or establishing garden had been aimed at royal family- or bureaucrat-centered formatives was to become an obstacle to the development of landscape techniques in Korea. An example represented in a beautiful garden with fabulous decoration which established in places. This was completely not fit for the nation's feeling.

• Cross-Cultural Studies
• /
• v.41
• /
• pp.113-140
• /
• 2015

This paper explains how the basic and instinctive emotion "joy" is verbally expressed in Russian and Korean. In particular, the main concern of this pater is on the cultural context with which the emotion "joy" is related and the ways in which the emotion "joy" has a wide range of uses. The semantic and pragmatic characteristics of the uses of the expression "joy" can be explained through the cultural and historical backgrounds in both languages. In Russian, joy has two variants, radost' and udovol'stvie. It is very difficult to distinguish a significant difference between them; however, the former is mainly connected with more mental, spiritual, cultural, and religious contexts, whereas the latter is mainly related with more concrete, instantaneous contexts and daily life. The former produces an impression that has a more wide, spiritual, and macroscopic attitude toward a situation, whereas the latter produces an impression that has a microscopic and instantaneous attitude toward a situation. Compared with the Russian expressions, the Korean equivalents, 기쁨 and 즐거움, have a very similar opposition like that of the Russian. The former is based on a more logical and causal relation between an anticipation or desire and the current situations, whereas the latter is based on the participation of speakers in a situation and has a very instantaneous characteristic, like a udovol'stvie in Russian. Thus, it can be reasonable argued that the Russian udovol'stvie and the Korean 즐거움 share many similar semantic properties. In brief summary, in both languages there exists two distinctive variants that show a privative opposition to express the emotional concept of joy.