• Journal of the Korea Academia-Industrial cooperation Society
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• v.16 no.8
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• pp.5198-5206
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• 2015

The purpose of this study was to examine the effect of social support from friend, senior junior, and coach on student-athletes' stress and deviant behavior. By using convenience sampling method of non-probability sampling, a total of 350 student-athletes from D and G city were selected. Of 217 copies of the questionnaire gathered, 35 were discarded owing to having excessive missing values. Thus, by analysing a total of 182 surveys with structural equation modeling through AMOS 20.0 statistics program, this study found the followings. First, social support has a negative influence on stress. Second, stress has a positive influence on deviant behavior. Third, social support has a negative influence on deviant behavior mediated by stress.

• Cartoon and Animation Studies
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• s.32
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• pp.43-61
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• 2013

The aberrant movement that Gilles Deleuze wanted to describe represents 'unclosed' or 'unlimited' possibility; it also means that a being has unlimited virtual power until it turns into a thing. In this paper, I analyzed and classified "Dialogue Factual,"one of the animation films by Jan Svankmajer, based on the logical grounds by Gilles Deleuze. First, as a result of analysis according to the seven characteristics in the experimental animation by Paul Wells, 'Dialogue Factual' has all of the features in the experimental animation, and, as I have found, the analysis through a comparison with Carl Dreyer's "The Passion of Joan Of Arc" indicates the works by Jan Svankmajer do not conform to Sensory-motor schemata. Such aberrant properties are involved with the time-image by Gilles Deleuze; by comparison with "Lavender Mist No. 1", one of the artworks by Jackson Pollock, it has been confirmed that "crystal image," the important concept of the time-image, is inherent in "Dialogue Factual". Lastly, the analysis of shots suggests that the movement-image and the time-image coexist in "Dialogue Factual". However, they are not to be classified by a clear-cut dichotomy.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.11
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• pp.604-613
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• 2018

In recent years, numerous train derailment accidents caused by deterioration and high speed technology of railways have increased. Guardrails or barriers of railway bridges are installed to restrain and prevent the derailment of the train body level. On the other hand, it can result in a high casualties and secondary damage. Therefore, a Derailment Containment Provision (DCP) within the track at the wheel/bogie level was developed. DCP is designed for rapid installation because it reduces the impact load on the barrier and inertia force on the steep curve to minimize turnover, fall, and trespass on the other side track of the bridge. In this paper, DCP was analyzed using LS-Dyna with a parameter study as the impact loading location and interface contact condition. The contact conditions were analyzed using the Tiebreak contact simulating breakage of material properties and Perfect bond contact assuming fully attached. As a result, the Tiebreak contact behaved similarly with the actual behavior. In addition, the maximum displacement and flexural failure was generated on the interface and DCP center, respectively. The impact analysis was carried out in advance to confirm the DCP design due to the difficulties of performing the actual impact test, and it could change the DCP anchor design as the analysis results.

• Cartoon and Animation Studies
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• s.48
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• pp.141-172
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• 2017

The film (2000) and (2016) are based on different time slips from each other. However, these two films have many common elements that make one illusion-based illusion. In the common elements, the main characters (being and thing) are traversed at different times and directed as a cyclical one. Also, among these, the movement link of the time and space has a commonality that it becomes possible through a medium ( - radio, you, there - pill). As a result, a series of scenes expressed in showed that the scene of produced in 2000 was greatly circulated. The reason why two movies have similar structure is that the basic framework of video media based on time slip is similar. Therefore, the purpose of this study is not to analyze the problem of quoting and borrowing of two films as mentioned in the paper. To add up, the material of video media is manifold which is a dynamic object of potential which is unlimited and opened, and by rearranging one media it can be created by escaping from one territory. Also, it is a study of analysis to contribute to producer or researcher as a time slip video creation reference connecting times based on the manifold arrangement from two films.

• The Journal of the Korea institute of electronic communication sciences
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• v.6 no.6
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• pp.939-950
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• 2011

Eco-friendly development is inevitable for eradicating poverty in developing countries. In order to make Eco-friendly development a worldwide movement, we have to provide education for Eco-friendly development. There are, however, many problems in achieving education for Eco-friendly development. In conducting human education, there should be a certain philosophy as a foundation. The Earth charter, which people from various countries have developed since the World Summit on Eco-friendly Development and on which they have gained an international consensus, including consensus from NGOs, should serve as a foundation to conduct education for peace, human rights and environment. In this paper, I have discussed first the loss of Sustainability, second the loss of the view that human development is the basis for education, third the decline of literacy, fourth the decline of education for women, fifth excessive emphasis on knowledge and rote learning, and sixth the deviation from quality-of-life education.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.179-218
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• 2019

This article examines some important issues in films about new religious movements (NRMs) that express and represent NRMs in sensationalistic ways and criticize them as immoral and antisocial cults. I presented a typology to analyze films about NRMs from the perspective of marginalized religions separated from established religions and also as alternative religions that replace the established religions. In recent times, films about NRMs have changed from being social criticisms that represents NRMs as perpetrators of brainwashing and the need for deprogramming to that of faithful participation and empathetic reflection. Films about NRMs that utilize empathetic reflection, including Wild Wild Country (2018), go beyond the normative, single-perspective formula to enable insiders to conduct self-reflection and outsiders to empathize through openness, varied perspectives with multi-faceted composition and polyphony. In contrast, films about NRMs that adopt the perspective of faithful participation, including The Road to Peace (1984), present a new visual way to unravel the voices of silenced subalterns with alternative religious visions and those who needed relief from the marginalization due to alienation or exclusion from established religions. In the Korean context, these visions are expressed as 'the great transformation into the creation of a paradise of the Later World (後天開闢)' or as 'the resolution of grievances for mutual beneficence (解冤相生).'

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.141-190
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• 2021

In early modern Korea, the founders of three main-stream indigenous new religions, Choi Je-woo (崔濟愚), Kang Il-sun (姜一淳), and Park Jungbin (朴重彬), were all ruined yangban, who could no longer maintain the social dignity of yangban. Prior to their regular religious activities, they earned livings as rural teachers, peasants, merchants, and fortune-tellers. They were marginalized for having declined from upper-class nobles to lower-class people. Due to their subalternal status, they religiously represented the inexpressible aspirations and resentments held by various subalterns. The millennial movements of marginal religions in the late Joseon Dynasty exposed and deviated from the fetters of the established order, but they did not propose a new alternative order to replace it. Unlike these millennial movements, Choi Je-woo, Kang Il-sun, and Park Jungbin all proposed utopian visions of post-subalternal alternative religions that systematically presented and practiced new alternative worldviews characterized by the "Great Opening of the Later World (後天開闢)." The world they longed for was one wherein anti-subalternal social regulation were overthrown, the oppression of various subalterns end, and the established social order was replaced. In this article, I have argued that three main-stream indigenous Korean new religions, Donghak (Eastern Learning), the Jeungsan-inspired religious movements, and Wonbulgyo (Won Buddhism) are utopian alternative religions. I made this argument by analyzing some aspects by which they represented subalterns and offered subalterns a new religio-social status.

• Journal of the Korean Institute of Landscape Architecture
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• v.42 no.5
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• pp.134-147
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• 2014

Pleasure grounds, which were introduced during the Japanese colonial era, were places for organizing new amusement activities, and developed into a large-scale private spaces and a new type of public space at the same time. This study explores the scenery and accommodations of pleasure grounds and the changes of the amusement culture through the Wolmido Pleasure Grounds, which was a typical pleasure grounds of the time. At that time, Wolmido became a comprehensive amusement/entertainment place with many elements of both Western and Japanese pleasure grounds such as exotic buildings harmonized with trees, a beach, a seaside school, public playing field, and zoo constructed on the Island. Wolmido Pleasure Ground, which was connected with Kyungsung by Kyungin railroad during the Japanese colonial era, is a good example showing the process of the popularization and commercialization of the amusement culture. The process of popularization of amusement shows the spreading of the enjoyment of leisure time with amusement activities through appreciating the beautiful scenery of the pleasure grounds among various social classes. The caste system was broken and anyone could use the pleasure grounds by paying the fee, of which there were many kinds, so the distinction between genders and the different classes, such as the Chosun people and Japanese, regarding amusement in pleasure grounds disappeared gradually. Also, pleasure grounds were a place for Western hobby-sports activities and were the means to generalize collective and dynamic activities through summer school and various sport games. At the same time, there were places for deviation from the existing social norms when it was combined with entertainment facilities. The commercialization of amusement took place in the form of an artificial entertainment culture within an artificial environment. First, the scenery was artificially constructed and this scenery created the image of paradise such as 'captivating summer vacation spot' and 'water kingdom'. This was the result of the combined intentions of the colonial authority, the railroad company and the amusement corporation to produce economic profits and encourage development in the area. Second, an artificial spectacle was constructed using nature as the backdrop. Buildings of various styles created a modernized and exotic image when they were combined with each other. Artifacts such as breakwaters and arcades created new attractions for people that enabled them to view both nature and the crowds from a whole different perspective. Third, pleasure grounds contributed to the advent of passive users who would just follow the given use and instructions. In this way, one can find the prototype of popular entertainment places of today such as sightseeing complexes, amusement parks, and theme parks through the construction of amusement grounds as a place for providing dynamic activities.