• Journal of Korean Philosophical Society
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• v.142
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• pp.51-74
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• 2017

As the phrase 'solitude death' implies, solitude generally has a negative characteristic as an object to avoid. But on the contrary, Nietzsche attempts to accept solitude and even affirms it in his overall philosophy. This study is about the authentic meaning of Nietzsche's solitude concept, aiming to clarify what true meaning solitude has to Nietzsche. This study will examine the 'external situation that humans face today' first. To do this, the study will consider the situation that humans who lost the earth and homeland faced in the period when God is dead. This study will then look at 'memory' and 'oblivion', as human's internal situations. And following that, this study will examine what meaning 'creativity' has to Nietzsche, which has a close relationship with those internal situations. Lastly, the meaning that 'body' and 'dance' imply to Nietzsche and what relationship these have with true solitude will be presented. Human is the being who can not avoid solitude whether they want it or not. Even though we make whatever effort we can to run away, solitude is unavoidable. The smart phone that makes me feel emptiness when I don't hold it on my hands, the hobbies which attract and force us to do, and new products which make us feel lonely if we don't buy them, don't they prove these efforts? What meaning does solitude have to humans that we have no other way but to run away from it like this? By understanding the authentic meaning of Nietzsche's solitude concept, we can change our view point on solitude so we can eventually accept 'solitude' as something that we must truly embrace and affirm, instead of something we must run away from.

• Proceedings of the Costume Culture Conference
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• 2004.04a
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• pp.121-122
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• 2004

최근의 급변하는 다원적이고 복합적인 문화의 흐름은 새로운 양식으로의 변화를 추구해 왔으며 기존의 조형예술의 개념, 가치 등에 대한 변모와 영역의 확장이 동반되고 있다. 이는 예술세계가 끊임없는 아이디어로 인간의 무한한 창조의지를 다양한 미적 의지로 보여지는 것을 가능하게 하였다. 이러한 다양화의 시도는 예술의 영역의 확대를 낳게 되었고, 패션도 현대예술 전반에서 일어나고 있는 소재나 기법을 공유하는 다양한 조형적 표현방법이 결합되어 영역의 확대와 소재의 한계를 벗어나게 되었다. (중략)

• Korea Information Processing Society Review
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• v.11 no.4
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• pp.17-23
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• 2004

정보통신 발달로 유선 네트워크과 무선네트워크의 융합에 대해서 학계나 산업계에서는 이미 자연스럽게 물리적 공간간 융합이 되고, 현재는 서로 다른 유무선 및 방송 서비스간의 대융합도 새삼스러운 일들이 아닌 것처럼 변해 버렸다. 현재의 발전상으로 보아 진정한 정보사회에서는 컴퓨터와 인간생활 중심으로 새로운 네트워크 창조과정에 정보통신과 도로, 차량, 휴먼이라는 네트워크 상호간의 다른 새로운 가상 네트워크를 통하여 다양한 생활양식이 도입되는 사회 실현은 자연스러울 것임은 틀림없다. (중략)

• Proceedings of the Korea Contents Association Conference
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• 2013.05a
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• pp.405-406
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• 2013

인터넷이 등장한 이후 지난 20년 사회 전반의 변화는 심오했다. 앞으로 20년 후 우리가 어떤 세상에 살고 있을지 그 누구도 예측하기 어렵다. 지수 함수적으로 성장하는 정보통신기술의 파워가 2030~2045년에 인간의 지능을 초월할 거라고 한다. 국내 대학들의 비전과 목표설정에 따른 교양교과목의 개발 및 운영 실태를 분석한다. 스마트 사회에 대학 교양교육이 지향해야 할 '창조적 사고력', '비판적 사고력', '문제 해결능력', 창의적 리더를 키울 수 있는 융합 교양교과목 개발 및 운영이 필수적이다.

• Vending industry
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• v.2 no.4 s.5
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• pp.54-62
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• 2002

자판기는 이제 다양한 문화를 수용할 수 있는 콘텐츠를 갖춰 가고 있다. 과거 자판기의 역할과 위상이 단순히 일부 식음료를 판매하는 선의 제한성을 가졌다고 한다면, 끊임없이 계속되는 영역파괴의 도전과 기술발달은 이제 다양한 재화는 물론 인간의 무형적인 기호와 의식세계까지를 대상으로 하고 있다. 불가능은 없고 단지 사업성의 문제 일뿐, 어떠한 컨텐츠도 수용이 가능한 자판기 시대에 있어 그 브레이크 없는 질주를 지켜보는 일은 정말 흥미로운 일이다. 금호부터 시도되는 테마기획에서는 이렇게 다양화되고 세분화되는 자판기의 변화를 테마별로 담아 보기 위해 기획이 되었다. 특히 주류는 아니지만 새로운 흐름을 형성할 자판기군을 중심으로 시장 가능성을 진단하게 된다. 자! 이제부터 독자여러분을 자판기 테마여행 속으로 안내 한다.

• Proceedings of the Korea Database Society Conference
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• 1998.09a
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• pp.139-161
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• 1998

21세기 정보화 사회는 방대한 양의 정보가 다양한 형태로, 언제, 어디서나 손쉽게 구해질 수 있으며, 인간의 지적 기능을 정보통신기술이 대신할 수 있게 되어 우리의 경제 행위, 사회 생활, 가치관도 크게 변화될 것으로 전망된다. 그 중에서도 가장 두드러진 변화는 지식의습득보다는 지식을 이용하여 새로운 지식을 창조할 수 있는 능력이 중요한 가치로 인식되고 있다는 점이다. 정보화 사회에 부응하여 새로운 과학기술, 새로운 지식 그리고 새로운 문화의 창조력을 갖는 국민의 지적 능력을 개발하고, 교육의 틀을 바로 세우기 위한 교육개혁이 추진되고 있다.(중략)

• Proceedings of the Korea Contents Association Conference
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• 2019.05a
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• pp.107-108
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• 2019

화폐는 초기 조개, 쌀과 같은 실물 자산 기반에서 금, 은과 같은 귀금속 기반으로 변하고 다시 지폐의 형태로 되었다. 지폐 화폐는 그 가치를 금으로 담보하다가 1971년 금태환이 중지되면서 신용으로 가치를 보장하였다. 금융위기로 신용 화폐에 대한 근원적 문제가 제기됨에 따라 비트코인과 같은 새로운 형태의 화폐가 생겨나기도 했는데 본 논문에서는 인간의 창조물인 아트를 기반으로 한 화폐 개념에 대해서 살펴보고자 한다.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.36-66
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• 2011

The goal of this article is to examine the connection between creativity of unconscious and religion. Jung criticized how Freud's approach in studying the unconscious as a scientific inquiry focuses on the unconscious as reflecting only those which is repressed by the ego. Jung conceived of the unconscious as encompassing not only the repressed but also the variety of other psychic materials that have not reached the threshold of the consciousness in its range. Moreover, since human psyche is as individualistic as is a collective phenomenon, the collective psyche is thought to be pervasive at the bottom of the psychic functioning and the conscious and the personal unconscious comprising the upper level of the psychic functioning. Through clinical and personal experience, Jung had come to a realization that the unconscious has the self-regulatory function. The unconscious can make "demands" and also can retract its demands. Jung saw this as the autonomous function of the unconscious. And this autonomous unconscious creates, through dreams and fantasies, images that include an abundance of ideas and feelings. These creative images the unconscious produces assist and lead the "individuation process" which leads to the discovery of the Self. Because this unconscious process compensates the conscious ego, it has the necessary ingredients for self-regulation and can function in a creative and autonomous fashion. Jung saw religion as a special attitude of human psyche, which can be explained by careful and diligent observation about a dynamic being or action, which Rudolph Otto called the Numinosum. This kind of being or action does not get elicited by artificial or willful action. On the contrary, it takes a hold and dominates the human subject. Jung distinguished between religion and religious sector or denomination. He explained religious sector as reflecting the contents of sanctified and indoctrinated religious experiences. It is fixated in the complex organization of ritualized thoughts. And this ritualization gives rise to a system that is fixated. There is a clear goal in the religious sector to replace intellectual experiences with firmly established dogma and rituals. Religion as Jung experienced is the attitude of contemplation about Numinosum, which is formed by the images of the collective unconscious that is propelled by the creativity and autonomy of the unconscious. Religious sector is a religious community that is formed by these images that are ritualized. Jung saw religion as the relationship with the best or the uttermost value. And this relationship has a duality of being involuntary and reflecting free will. Therefore people can be influenced by one value, overcome with the unconscious being charged with psychic energy, or could accept it on a conscious level. Jung saw God as the dominating psychic element among humans or that psychic reality itself. Although Jung grew up in the atmosphere of the traditional Swiss reformed church, it does not seem that he considered himself to be a devoted Christian. To Jung, Christianity is a habitual, ritualized institution, which lacked vitality because it did not have the intellectual honesty or spiritual energy. However, Jung's encounter with the dramatic religious experience at age 12 through hallucination led him to perceive the existence of living god in his unconscious. This is why the theological questions and religious problems in everyday life became Jung's life-long interest. To this author, the reason why Jung delved into problems with religion has to do with his personal interest and love for the revival of the Christian church which had lost its spiritual vitality and depth and had become heavily ritualized.

• Journal of Christian Education in Korea
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• v.63
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• pp.221-253
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• 2020

The purpose of this study is to define the key competency as Christian(in another word: Christian key competency) and to interpret the six key competencies of the 2015 revised curriculum in a Christian educational way. Also as an alternative to the key competencies model of the 2015 revised curriculum, this study aims to materialize the formation of a Christian key competencies model based on Christian faith. This study derived 'faith' from the key competencies as Christian throughout preceding research analysis. The 'faith' of the key competencies as Christian means the ability to know oneself, and to know the world and God within the knowledge of the Bible (knowledge of God) in the personal relationship with God, and also it is the ability to think, judge, and act with biblical values, Christian world view, and Christian self-identity. The key competency 'faith' could be the basis (standard) of motivation, attitude and the value of all competencies in cultivation and exercise. The model of Christian key competencies has the structure in which each six key competencies become to be cultivated based on the Christian key competency called "faith." Based on the structure, the six key competencies of the 2015 revised curriculum were interpreted and explained from the perspective of Christian education. In the self-management competency, self-identity can be correctly formed in relations with transcendent God. In aesthetic emotional competency, the empathic understanding of human beings comes from the understanding of the image of God, the supreme beauty, the source of beauty. About the community competency, human community is the source of God who created the universe, human and all of things. It is because a Christian community is a community within the relationship of Trinity God, Nature and others. Therefore regions, countries, and the world become one community. Communication competency first stem from good attitudes toward yourself and others with respectful mind. It comes from an understanding of Christian human beings. Also, there is a need of having a common language for communications. The common language is the Bible that given to us for our communicative companionship. Through the language of the Bible, God made us to know about God, human being and the creative world, and also made us to continue to communicate with God, others and the world. For having the knowledge-information processing competency, a standard of value for the processing and utilization of knowledge and information is required. The standard should be the basis of moral and ethical values for human respect. About creative thinking competency, the source of creativity is God who created the world. Human beings who have the image of God own creative potential. As well as, creativity has different expression forms depending on individual preferences and interests, and different approaches will be made depending on each individual's importance and achievement. Individual creativity can be found through education, and it can be embodied by converging knowledge, skills and experience.

• Proceedings of the Korea Society of Design Studies Conference
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• 1999.05a
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• pp.72-73
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• 1999

1-1. 디자인은 종합과학이다. 아래 도표는 디자인이 종합과학의 두엇을 만족시켜야 할 것인가에 대한 설명이다. 1-2. 종교(학)적 연구 접근의 구체적 사유ㆍ첫째, 모든 과학이 궁극적으로 인간의 행복추구에 목적이 있다면 산업디자인학도 과학의 한 분야로서 인간의 행복추구를 위한 방편이 되는 종교와 신학을 마땅히 연구의 대상으로 받아들여야 하며, ㆍ 둘째, 이 세상은 무신론자들뿐만 아니라, 유신론자들에 의해서도 제품은 디자인되고, 생산되고, 교환되고, 분배되고, 소비되는 사회이기 때문에 이들에 의한 종교와 신학에 바탕한 디자인의 논리는 설득력을 가지며, ㆍ 셋째, 비록 종교적 견해를 달리함으로 인한 수긍될 수 없는 부분이 있을지라도, 그것은 어디까지나 종교적 견해가 다름으로 파생되는 문제이지, 논제가 그 자체의 논리성을 갖고있다면 마땅히 배타되어 져서는 아니 될 것으로 보아진다.(중략)