• Cross-Cultural Studies
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• v.47
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• pp.191-216
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• 2017

Among 20th century Western ideologies (Western civilization), existentialism is a spirit of the times to restore humanity as rationality and advanced technology have driven mankind to impoverishment and death, experiencing the First and Second World War, Great Depression, Fascism and the Spanish Civil War. In his literature, $Andr{\acute{e}}$ Malraux records his existential agony of how mankind lives and faces death by questioning the fateful life and death of characters. For Malraux's characters, the absurdity of existence related to the human identity means self-examination. Malraux explores existential consciousness and actions of characters in the presence of a concept known as death relative to terror, revolution, and adventure. Malraux deftly addresses the concept of death in his literary works, and it has being emphasized as a central subject for philosophical speculation. In Les $Conqu{\acute{e}}rants$(1928), La Voie Royale(1930), La Condition Humaine (1933), L'Espoir(1937), Malraux suggested a philosophical thesis of the meaning of life through characters in tragic situations, and sought out the consciousness of being and the existential meaning through how the characters control their fate. Malraux, in such a tragic perspective of the world, portrays humanity, affirmation of life, and characters' consciousness and actions in denying death. The agony of death triggers escapist behavior such as having unpredictable instinctual desires such as gambling or smoking opium, but these are desperate struggles to flee from frustration and related to the question of one's existence. What is always emphasized with respect to Malraux's existentialism is the tragic metaphysics of the inevitable destiny of the human condition eventually leading to the question of how humans ultimately confront death. But as characters unite in times of war, revolution and adventure in the novel, such cooperative actions symbolizes a keen sense of solidarity reflecting a camaraderie that transcends individualism. Fellowship among people who voluntarily gather for the common cause of philanthropy and restoring humanity is possible because of the underlying human greatness to sacrifice for such a noble cause. Therefore, Malraux's camaraderie includes the victory of existentialism in creating a world of humanism.

• (The)Study of the Eastern Classic
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• no.50
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• pp.89-120
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• 2013

The concept of virtue seems to be one of the rare cases where the European and the Chinese traditions coincide. The meaning of the Latin word virtus and of Greek $aret{\acute{e}}$ seems to be similar to the Chinese $d{\acute{e}}$德. Most striking in virtue is that it is a capacity for self-realisation through action which is unique to man. On the other hand, there is something physical about it. It is the strength to do something. This strength overcomes the resistance of what is naturally given, it transforms the world, turns the natural world into a human one. In the Chinese tradition, $d{\acute{e}}$ 德, i.e. virtue, is therefore always connected with $da{\grave{o}}$ 道, the totality of natural forces. In the Chinese tradition, as opposed to the European one, virtue is itself considered to be a natural force that is present in man. This force sustains man's connectedness, unity and harmony with the surrounding world. Things exist through the unity of principle理 and ether氣. But the knowledge of this unity is due to principle. Moral and legal norms are shifted totally to the sphere of principle. Therefore their have found the final dissolution from a heroic models. Above all the classical Confucians, but also the other schools, would reply to this that there is nothing more precise than a concrete successful action. Its result fits the world perfectly. The difference is due to the differing interest of ethical thought. In the case of the Confucians the path is more direct. The actor establishes a precise pattern for other actions. Education therefore lies in detailed knowledge about forms of behaviour, not so much in conceptual differentiation. It is quite possible that generalisation may be a methodical prerequisite for success in this endeavour. That problem, too, is discussed. But the success of conceptualisation lies in the successful performance of individual actions, not in shaping actions in accordance with normative concepts.

• Journal of the Korea Institute of Information and Communication Engineering
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• v.20 no.1
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• pp.65-71
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• 2016

The cyber world is organically alive. It continues to evolve as humans interact with it. Real life and virtual reality are directly or indirectly connected through technology at the network terminal. Branding, in the cyber world, is created by BI(Brand Identity), using designed symbols and logotype developed with digital technology. The objective of this study is to improve the brand value of enterprises and organizations through the use of moving images to adapt to the mobile environment in this rapidly changing cyber world. First, the basic concepts of brand identity, structure, and integrated brand identity were studied. Next, case studies of overseas enterprise branding such Swisscom, HP, BBC were analyzed examining their design concepts and implementation of integrated moving brands. Finally, moving brand identity is explored, for value enhancement, in my projects in ACM SIG CHI 2015, HCI Korea 2014, Aegis Ship 'Yulgok YiYi.' with a discussion of design planning and results. This treatise will contribute to the improvement of brand strategy and design in this country.

• The Journal of the Korea Contents Association
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• v.9 no.11
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• pp.184-191
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• 2009

Ideas regarding acting among new theater groups In the 1960s can be summarized in two major trends. The first trend was characterized with the pursuit of identity in a play. The second trend was characterized with the pursuit of creating a play that strongly and passionately explores internal human reality. In their pursuit of the goal of the second trend, they shockingly and strongly destroyed anything by rising in revolt against the existing spatial language. They believed that acting beyond acting as pursued by Stanislavski is not to implant a new type of human, but to develop the self hidden within the actor or to remove the actor's mask. Based on such recognition, the first thing that actors have to do is to remove or break free from the shell or skin that surrounds them. Accordingly, they sought a method that helped them act while taking off their shell or mask during acting and finally got the answer from "improvisation." One thing with improvisation is its way of stimulating the unconscious world of the actors in order to allow them to strongly express the hidden instinctive emotion from deep within them.

• Journal of the Society of Cosmetic Scientists of Korea
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• v.22 no.1
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• pp.3-4
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• 1996

오늘날 화장품 산업은 역동적으로 끊임없이 변화하고 있다. 화장품은 한 사회 구성원들의 다양한 욕구, 가치관 및 생할양식에 영향을 미치며 심지어는 국가의 정치적 기후나 경제적인 상태를 나타내는 지표역할을 담당하기도 한다. 즉, 화장품 과학은 예방의학, 건강과학이라는 차원에서 뿐만 아니라 미적인 차원에서 새로운 상품개발이 진행되어갈 것이다. 지금 우리는 21세기를 향하여 1990년대의 중반기에 들어섰다. 80년대는 물질 문명의 중심으로 생활의 질의 풍요로움을 추구하였으나 90년대는 소비자 우선의 풍요로움을 향수하는 시대가 되었다. 또한 여성이 사회진출, 고령화의 급속한 진전, 고 학력화, 개인의 가치관 존중 및 많은 생활패턴의 변화가 마음의 풍요로움을 구하는 사람들이 늘어나고 물질적 의존도로 부터의 탈피가 크게 강조되고 있다. 이에 마음의 풍요로움을 창조하여 연출하는 화장품산업의 역할이 고기능성에 의한 부가가치를 높이고 마음의 풍요로움을 지원하기 위한 연구개발에 중점을 두고 진행되어 가고 있다. 화장품을 여성들의 치장이라고 하는 주체적 행위에 도움을 주는 하드웨어라고 한다면 소비자의 마음은 소프트웨어로써 소비자 입장에서 만족할 수 있는 전략을 구사하는 아이디어가 있어야 하는데 그에 상응하는 대책으로 스킨케어를 들 수 있다. 스킨케어란 병든 피부를 제외한 여러 가지 유형의 피부를 화장품과 미용기기를 이용하여 그에 맞게 예방관리 하여 건강하고 아름답게 보호 유지하는 전문 분야이다. 즉, 스킨케어는 화장품 이용을 통하여 미래의 소비자들의 다양한 비용 욕구 및 소망에 효과적으로 대응할 수 있는 소프트웨어라고 할 수 있다., 또한 스킨케어는 화장품 뿐만 아니라 신체적 접촉을 통하여 안위를 제공하는 수단으로 단순한 피부손질이라는 문제에 그치지 않고 접촉을 통해 마음과 신체의 균형을 꾀하는 생명현상의 심층과 연관되는 중요한 의미가 있다. 스킨케어는 불어로 Soin Esthetique 라고 하는데 어원을 보면 손질, 처치, 보살핌 그리고 배려를 의미한다. 지금으로부터 200년전 독일의 미학자인 Baumgarten이 미는 인간에게 만족과 쾌감을 주는 대상이며 미는 보는 사람의 마음에 있다라는 감성의 미학에서 Esthetique라는 단어를 처음 사용했다. 다시 말하면 Soim Esthetique는 인간의 마음 만족과 쾌감을 주는 배려 있는 조치로써 여성이 화장을 함으로써 외모의 조화에서 마음과 신체의 균형을 꾀하는 생명현상의 심층과 연관되는 것과 마찬가지로 에스테틱과 화장의 심리는 매우 땔래야 땔 수 없는 불과분의 밀접한 관계라 볼 수 있다.

• Archives of design research
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• v.13 no.1
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• pp.237-245
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• 2000

The designer get through a doorstep of ideation to obtain a design concept, which consequently achieves the successful design. However, the ideation with creativeness may not always be given as much as an effort is made. It is readily recognized as the ideation released is naturally limited to a resonable and logical frame structure. Conversely, the successful ideation can be obtained through illogical thought given in a while. The thinking method suggested in effect preview can thus satisfy the demand of lateral thinking, which can lead to the creativeness as a thinking model as well as amenably advertising concept in a final step of advertising plan. Finally, it is concluded that from the brain function theory, the unique role of each side of brain can not practically influence on an art work performance successfully achieved.

• Sim-seong Yeon-gu
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• v.39 no.1
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• pp.92-128
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• 2024

This study examines Gijesa, a Korean tradition of memorial worship for departed ancestors, from the perspective of analytical psychology. To understand the psychological background of ancestral rites, a literature search was conducted to examine the basis for ancestral spirits, the objects of ancestral rites, the symbolic meaning of the customs and practice of Gijesa, and the contents of volume 3 of the book Jhuza-uryu about 'Ghosts and Ancestral Rituals'. Gijesa, the Korean ancestor worship, may appear as a complicated formal ritual, but it reveals a psychological phenomenon of individuation. Gijesa facilitates a conversation between descendants and ancestors, bridging the conscious and the unconscious, leading to a realization of totality. The creative aspect of spirit worship lies in the 'realization of the individuation process' in that it fosters a connection with the collective unconscious, the root of consciousness. When an individual develops into a new integrated personality, we could gain strength from the support of ancestors, the support of the unconscious. The relationship with the spirits of ancestors is essential because consciousness has an important relationship with its root, the collective unconscious, especially for those of us living in an era of chaos where the fundamental meaning of human existence is lost due to rationalism and materialism.

• Journal of Christian Education in Korea
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• v.61
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• pp.131-164
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• 2020

This study analyzes the Trinitarian principles of Christian education through the neo-orthodox theology of Karl Barth, Reinhold Niebuhr, and Paul Tillich in the current era of postmodernism. Both neo-orthodoxy and postmodernism react against the epistemological ideals of modernity. Postmodernism is based on a limited human point of view, and thus becomes a captive to its own subjectivity, producing two main characteristics - pluralism and relativism. Since neo-orthodoxy appeared as a reaction against human-centered modernity, critical analysis of neo-orthodox theology can give insights to cope with the challenges of postmodernism in Christian education today. Thus, this study bases its argument critically on the thoughts of neo-orthodox theologians such as Karl Barth, Reinhold Niebuhr, and Paul Tillich, since they responded to the challenges of enlightenment through rediscovering fundamental theological principles. First of all, this study examined the meaning of God's creation and the fall and provided the principle of theistic relativism. Secondly, this study explored educational insights from Jesus' crucifixion, through His work of redemption, liberation, and restoration and suggests an incarnated relationship building. Thirdly, the study analyzed the caring and comforting work of the Holy Spirit and emphasized the power of the Holy Spirit that heals corrupted human reason and enables loving relationships.

• Journal of Service Research and Studies
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• v.10 no.3
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• pp.43-53
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• 2020

A service involves a human interaction between a consumer (customer) and a provider (service worker). In particular, services in today's intangible economy are understood as creative activities that exercise human capital as related goods. Since most service activities are human activities, not objects, they depend on direct interaction between users and service workers, and funeral services are understood as human activities provided by service providers to service targets (deceased, families, condolences). In other words, the funeral service is a service for the deceased, survivors, and condolences in a special situation of death, and can be viewed as a human activity that is exerted by the integration of the interactions between service workers, survivors, and condolences. Functions of funeral services expand for convenience of consumers through the smooth provision of funeral supplies and a variety of complex interpersonal services so that the deceased can perform solemn funeral ceremonies. In this study, the concept and role of funeral services were studied in order to find the direction of funeral services centering for next of kin(families) and condolences, who are the subjects of services from a service-oriented logic perspective. In order to derive meaningful results of people-centered funeral services, funeral services and funeral supplies are classified from the perspective of dynamic resources, guarantees consumers a wide range of funeral choice, and customer dissatisfaction and improvement requests are handled transparently. It suggested a possible plan. Now, in order to improve the quality of life, it is necessary to make efforts to improve the quality of funeral services that improve the quality of death.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.10
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• pp.79-85
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• 2016

This research aimed at investigating the implications of the view of human beings of Heidegger's 'Da-Sein' on the establishment of the school educational objective. The traditional western view of human beings is a rational human one. Hume criticized such a rational human view already through his unique (naturalistic) view, which is a treatise of passion. However, Hume's emotional human view still remained a functional human view, which is essentially the same as the rational human view. Nevertheless, Heidegger intended to depart from the functional human view through his existential human view, suggesting a new concept of 'Da-Sein'. 'Da-Sein' is an alternative term that Heidegger created to replace the term, human, in order to dissolve the prejudice, 'animal rationale', inherent in this term. 'Da-Sein' has three characteristics, i.e. Existenzialit, Jemeinigkeit, and 'In-der-Welt-sein'. These three characteristics of 'Da-Sein' have the following implications for the establishment of the school educational objective First, the school educational objective should be stated in terms that have significance for the students and help them to continuously develop their self. Second, the school educational objective should be realized by the students in various ways. Third, the school educational objective should include a sense of universality that can be shared by the students. The current change of the school educational objective in some schools which is based on the students' happiness has an aspect related to the significance of 'Da-Sein'. The establishment of the school educational objective based on Heidegger's 'Da-Sein' could open the way to education that considers the true existence characteristics of human beings.