• (The) Research of the performance art and culture
• /
• no.32
• /
• pp.489-524
• /
• 2016

This study examines the birth of a genre, the $Sekky{\bar{o}}bushi$ Misemono Opera, focusing on how it accepted and modernized Katarimono $Sekky{\bar{o}}bushi$. Unlike earlier studies, it argues that Terayama was clearly different from other first-generation Angura artists, in that he rebirthed the medieval story $Sekky{\bar{o}}bushi$ as a modern Misemono Opera. Shintokumaru (1978) was directed by Terayama $Sh{\bar{u}}ji$, a member of the first generation of Japan's 1960s Angura Theatre Movement. It takes as its subject the Katarimono $Sekky{\bar{o}}bushi$ Shintokumaru, a story set to music that can be considered an example of the modern heritage of East Asian storytelling. $Sekky{\bar{o}}$ Shintokumaru is set in Tennoji, Japan. The title character Shintoku develops leprosy as a result of his stepmother's curse and is saved through his fiancee Otohime's devoted love and the spiritual power of the Bodhisattva Avalokitesvara. In this work, Terayama combined the narrative style of $Sekky{\bar{o}}bushi$ with J.A. Caesar's shamanistic rock music and gave it the subtitle 'Misemono Opera by $Sekky{\bar{o}}bushi$'. He transforms its underlying theme, the principle of goddesses and their offspring in a medieval religious world and the modori (return) instinct, into a world of mother-son-incest. Also, the pedestrian revenge scene from $Sekky{\bar{o}}bushi$ is altered to represent Shintokumaru as a drag queen, wearing his stepmother's clothes and mask, and he unites sexually with Sensaku, his stepbrother, and ends up killing him. The play follows the cause and effect structure of $Sekky{\bar{o}}bushi$. The appearance of katarite, a storyteller, propelling the narrative throughout and Dr. Yanagida Kunio is significant as an example of the modern use of self-introduction as a narrative device and chorus. Terayama $Sh{\bar{u}}ji^{\prime}s$ memories of desperate childhood, especially the absence of his father and the Aomori air raids, are depicted and deepened in structure. However, seventeen years after Terayama's death, the version of the play directed by Ninagawa Yukio-based on a revised edition by Kishida Rio, who had been Terayama's writing partner since the play's premier-is the today the better-known version. All the theatrical elements implied by Terayama's subtitle were removed, and as a result, the Rio production misses the essence of the diverse experimental theatre of Terayama's theatre company, $Tenj{\bar{o}}$ Sajiki. Shintokumaru has the narrative structure characteristic of aphorism. That is, each part of the story can stand alone, but it is possible to combine all the parts organically.

• (The)Study of the Eastern Classic
• /
• no.55
• /
• pp.265-291
• /
• 2014

Cheongeumrok is the journal of Gwonwoo(卷宇) Hong Chan-yu(1915-2005) during the period of January 9, 1969~January 14, 1982. He was personally involved in the foundation of a corporation called Yudohoi and also all of its operation, which makes him the most knowledgeable person about its history. His Cheongeumrok thus seems worthy enough as a proper material to arrange its history. Cheongeumrok consists of total 19 books, amounting to approximately 3,300 pieces of squared manuscript paper containing 200 letters per piece. He wrote it in Chinese and sometimes followed the Hangul-style word order while writing in Chinese. Many parts of the manuscript were written in a cursive hand with many Chinese poems embedded throughout it. The manuscript offers major information related to the corporation Yudohoi extracted from his journal. 1. There was a meeting of promoters to commemorate the foundation of the corporation in November, 1968, and it was in January, 1969 that it was established after getting a permit from the Ministry of Culture and Communication in January, 1969(Permit No. of Ministry of Culture and Communication: Da(다)-2-3(Jongmu(宗務)1732.5)). 2. Its office was moved from the original location of the 3rd floor of Wonnam Building, 133-1 Wonnam-dong, Jongro-gu, Seoul(currently Daekhak Pharmacy in front of Seoul National University Hospital) to Room 388 of Gwangjang Company, 4 Yeji-dong, Jongro-gu(office of Heungsan Social Gathering) and to second floor of KyungBo building, 21 Kyansu-dong, and to 3rd floor of Geongguk Building in Gyeongwoon-dong. 3. Its operational costs were covered by the supports of Seong Sang-yeong, the eldest son of Seong Jong-ho, the chairman of the board, later Kim Won-tae and Gwon Tae-hun, next chairmen of the board, and Hong Chan-yun, a director, since 1979. 4. His Confucian activities include participating in Seonggyungwan Seokjeonje (成均館 釋奠), joining in the erection of the Parijangseo(巴里長書) Monument and the publication of its commemorative poetry book, compiling the biographies(not completed) of Confucian patriotic martyrs for independence, and participating in the establishment of family rituals and regulations as a practice member. 5. His Yudohoi had a dispute with Seonggyungwan and lost a suit at the High Court in July, 1975 and Supreme Court in February, 1976. 6. There were discussions about its unification with Seonggyungwan Yudohoi, but there was hardly any progress. 7. Yudohoi started to provide full-scale courses on Confucian and Chinese classics under the leadership of Director Hong Chan-yu in 1979, and they have continued on today. Its courses for scholarship students including those for common citizens boast a history of 29 years and 220 graduates.

• (The)Study of the Eastern Classic
• /
• no.50
• /
• pp.295-318
• /
• 2013

The purpose of this study was to define the 'caligraphy as a modern concept of art. For this purpose, it was necessary to exclude the elements betraying 'the caligraphy as a pure art' in reference to 'autonomy' as an indicator of modernity in order to reflect on the current topology of the caligraphy in our age. Checking the current conditions facing the caligraphy from the pre-modern, modern and post-modern perspectives will clarify the current topology of the caligraphy and further exploring 'the caligraphy as a post-modern art concept. To this end, this study defines the caligraphy 'as a pure formative art' and thereby discusses it in terms of nature and form. In terms of nature, the caligraphy should be subsumed into a spacial art, but it has a nature of a temporal art created and appreciated over time. Hence, among the spacial arts, the painting is most similar to the caligraphy, while among the temporal arts, the caligraphy is most similar to such rhythmic (of high mobility) or performing arts as music and dance. Merely, the painting does not reveal the flow of time on the canvas, while music and dance leave no residual in terms of audibility and visuality. All in all, the caligraphy is sort of 'temporal-spacial art' like dance in that the visible letters express the artist's sense of life on the plane over time like music. In terms of form, this study compares the caligraphy with engraving, wood print and character design to define the caligraphy as a pure art concept. The caligraphy as a modern art concept, namely, the autonomy of the caligraphy is associated with legibility and meaning in addition to the question whether it is an applied or a pure art. The legibility and meaning of the characters are not only the essential elements of the caligraphy but also are the factors limiting its autonomy, which must be a paradox. All in all, the legibility and meaning of the characters must be the key criteria for determining the caligraphy as a practical art or literary art or as a pure figurative art. In this context, this study discusses the caligraphy as a pure art by comparing it with the spatial art 'painting' and the temporal art 'music.' It might be impossible to define the caligraphy or a genre of art as an autonomous art of self-perfection and categorical identity. Moreover, any attempt to define the caligraphy would fail to interpret the caligraphy appropriately. Merely, we are obliged to position the caligraphy in the process of localizing 'their modernity' and thereby, discuss how to respond to their scheme.

• The Journal of Korean Philosophical History
• /
• no.50
• /
• pp.269-303
• /
• 2016

There are two ways of viewing the Taoism of the Joseon dynasty. One is to view it from the point of view in Joseon, another is to view it from the outside of Joseon, i.e. foreigners' point of view. Maurice Courant(maurice courant,1865~1935)'s Bibliographie Coreenne is the Korean first bibliography(書誌) recorded from the latter's point of view. This research examined the Taoist scripture in Maurice Courant's Bibliographie Coreenne. Maurice Courant classified the Taoist scripture of the Joseon into three: '1. Sacred books(經書類)', '2. Worship of Gwanseongjegun(關聖帝君), Munchangjegun(文昌帝君), Buwoojegun (孚佑帝君)', '3. Various works'. Through this category, it was determined that the belief in three gods (Gwanseongjegun Munchangjegun Buwoojegun) was widely prevalent in the Joseon dynasty in the late 19th century. In the chapter 1, he composed the books of representative Taoist scripture as Lao-tzu and Chuang-tzu, 'God(太上)', and 'King of heaven(九天上帝)'. Maurice Courant determined in chapter 2 that 1890s' Joseon Gwanwoo (關帝) belief was activated, and mentioned 'Musangdan(無相壇)', namely, Joseon's first religious organization. However, he could not determine that the scriptures relevant to three gods were recorded to be divine revelations uttered by gods. 19th century's 'Musangdan' was not introduced by being imported with Chinese Taoist scripture, but was published with the Joseon Taoist scripture through Gangpil(降筆: recording divine revelations uttered by gods). Also, through Maurice Courant's Bibliographie Coreenne, the point that 'belief in three gods' was prevalent in the social leader group during that period could be determined. The reason how such research could be possible seems, because Maurice Courant had Korean assistants who were good at Chinese classics. In chapter 3, Maurice Courant arranged the books based on Taoist ethic and the scriptures on Taoist social practical movement. Through the interpretation of Taoism bibliographies included in Maurice Courant's Bibliographie Coreenne, first, it could be determined that belief based on the three gods(三聖信仰) was prevalent during the 19th century, second, there were lots of the Taoist scriptures made in the late Joseon, third, the first Taoist religious organization and Taoist social movement form could be investigated.

• Journal of Korea Entertainment Industry Association
• /
• v.14 no.3
• /
• pp.51-62
• /
• 2020

The purpose of this study was to verify whether the quality of service provided by culture and arts education has a bearing on the service value of dance education, and to verify the role of the intention of reuse of culture and arts education participants in this relationship. The survey was conducted from October 1, 2019 to December 30, 2019, and a sample was collected from stratified sampling methods for the general public participating in culture and arts education. In order to verify the relationship between the independent variable and the dependent variable, multiple regression analysis was performed, and the role of the parameter in the relationship between the independent variable and the dependent variable was examined using the three-step intermediary regression analysis. The research results are as follows. First, as a result of analyzing the relationship between the sub-factors of service quality and emotional value, it was found that facilities and environmental services had the greatest impact. Second, the results of analyzing the relationship between the sub-factors of service quality and functional value showed that the most significant impact was on facilities and environmental services. Third, as a result of analyzing the relationship between the sub-factors of service quality and social values, it was found that facilities and environmental services had the greatest impact. Fourth, In the relationship between contents and instructor service and service value, the intention to reuse was found to have a full mediating effect. In addition, in the relationship between facility and environmental services and service value, the intention to reuse was found to have a partial mediating effect. Based on the quality of service of culture and arts education, this study suggested a way for dance education to work with the region.

• Journal of the Korean Orthopaedic Association
• /
• v.56 no.1
• /
• pp.26-33
• /
• 2021

Purpose: This study evaluated the results of dual plate fixation for periprosthetic femur fracture after total knee arthroplasty (TKA). Materials and Methods: From October 2007 to February 2013, 23 cases of periprosthetic femur fracture after TKA were treated at the author's hospital. There were 13 cases of fixation using a medial and lateral dual plate when the stability of the fracture site could not be achieved by one side fixation with a follow-up of more than one year. The cases included no loosening of the femoral component in fractures that were categorized as Lewis-Rorabeck classification II and supracondylar comminuted fractures and elongation of the fracture line to the lateral epicondyle of the femur or stem in the medullary canal. The mean age was 72 years (65-82 years), and 11 cases were female. Three cases had a stem due to revision. The mean bone marrow density was -3.2 (-1.7 to -4.4), and the mean period from primary TKA to periprosthetic fractures was 28 months (1-108 months). The mean follow-up period was 23 months (12-65 months). The medial fracture site was first exposed via the subvastus approach. Second, the supplementary plate was fixed on the lateral side of the fracture using a minimally invasive plate osteosynthesis technique. The average union time, complications, and Hospital for Special Surgery Knee Score (HSS) at the last follow-up were evaluated. Results: The mean union time was 17.4 weeks (7-40 weeks). Two cases showed delayed bone union and nonunion occurred in one case, in whom bone union was achieved three months later after re-fixation using a dual plate with an autogenous bone graft. The mean varusvalgus angulation was 1.67 degrees (-1.2-4.9 degrees), and the mean anterior-posterior angulation was 2.86 degrees (0-4.9 degrees) at the last follow-up. The mean knee range of motion was 90 degrees, and the HSS score was 85 points (70-95 points) at the last follow-up. Conclusion: Dual plate fixation for periprosthetic femur fractures that had not achieved stability by one side plate fixation after TKA showed a good clinical result that allowed early rehabilitation.

• Fashion & Textile Research Journal
• /
• v.24 no.6
• /
• pp.667-685
• /
• 2022

This paper aims to investigate 4D printing materials for soft robots. 4D printing is a targeted evolution of the 3D printed structure in shape, property, and functionality. It is capable of self-assembly, multi-functionality, and self-repair. In addition, it is time-dependent, printer-independent, and predictable. The shape-shifting behaviors considered in 4D printing include folding, bending, twisting, linear or nonlinear expansion/contraction, surface curling, and generating surface topographical features. The shapes can shift from 1D to 1D, 1D to 2D, 2D to 2D, 1D to 3D, 2D to 3D, and 3D to 3D. In the 4D printing auxetic structure, the kinetiX is a cellular-based material design composed of rigid plates and elastic hinges. In pneumatic auxetics based on the kirigami structure, an inverse optimization method for designing and fabricating morphs three-dimensional shapes out of patterns laid out flat. When 4D printing material is molded into a deformable 3D structure, it can be applied to the exoskeleton material of soft robots such as upper and lower limbs, fingers, hands, toes, and feet. Research on 4D printing materials for soft robots is essential in developing smart clothing for healthcare in the textile and fashion industry.

• Journal of the Daesoon Academy of Sciences
• /
• v.44
• /
• pp.141-175
• /
• 2023

This comparative study combines the methodologies of comparative research and literature review to examine Daesoon Thought. Comparative religious analysis in the social sciences, does not presuppose an a priori framework of the essence of religion because it targets various aspects of religion which are revealed within a historical field. However, it does not decompose and return to psychological or social phenomena like social sciences. In addition, with the emergence of religious pluralism, the climate of focusing on similarities between religions has already been accomplished to some degree. Furthermore, it is worth noting that many spiritual movements in modern spirituality reveal mixed or amorphous characteristics without being restricted by specific religious membership. It is time to overcome instrumentation and restore the transcendence of its original appearance even in secular humanist reasoning. It can be said that this reveals the perception that the ills and crises of modern civilization should be overcome in connection with the opening of the acquired world of Daesoon Thought. It could further be said that the main culprit of evil behavior is instrumental reason or degenerated reason rather than spirituality. Religion is the intellectual crystalline body of humankind and aims at human perfection and salvation. However, extremists in previous times amplified conflicts between religions and formed ideas suitable for their specific regions through different experiences. This generated mental rifts that proved greatly influential. At the time of initial inception, each religion confronted and fought other ideologies, but when the era of religious pluralism began, the necessity for inter-spiritual communication became urgent. It could be said that happiness is the realization of human spirituality by exploring the vision of humanism. In that case, the combined methodologies of comparative research and literature review reveal that the spirituality of Daesoon Thought would enable a humanism based on human dignity. This would be a path for seeking spirituality through human life and living as a true human being. Spiritual humanism as discussed through this study aims to share the problems of modern civilization and provide a critical view of modern civilization that shows the roots of prevailing thought are stuck in a Cartesian dualistic view of humanity and the world. The type of spiritual humanism to examined here focuses on a cosmotheandric vision by considering the spiritual return to Daoism via Daesoon Thought. This would treat human beings like heaven in alignment with Donghak ideology and honor the human dignity proposed by Daesoon Thought. It would also deliver sentient beings from suffering and to bliss in accordance with the aims of faith in Maitreya Buddha, and it would implement the Resolution of Grievances for Mutual Beneficence in fulfillment of Daesoon Thought.

• Journal of the Daesoon Academy of Sciences
• /
• v.41
• /
• pp.1-25
• /
• 2022

This paper examines whether the dynamic and practical nature of Daoism has a significant relationship with the messianic figure Kang Jeungsan (姜甑山) via Honam (湖南) Daoism's Jinindaemangron (眞人待望論, discourse on awaiting an immortal). To this end, the historical implementation of Daoism's social transformation of consciousness in China and Korea is explored, and then the circumstances of Honam Daoism, in particular, are considered. Following that, analysis turns to the 'Jinindaemangron' in the late Joseon Dynasty that developed in Honam. As a result of the discussion, Daoism's social transformation of consciousness was expressed in China through the anti-establishment activities of the early Daoist groups such as Wudoumidao (五斗米道) and Taipingdao (太平道), movements that sought to build utopias. Throughout this process, the term, zhenren (眞人, 'jinin' in Korean), that originally meant 'master,' was transformed into the idea of a future savior. In the case of Korea, the dynamic and practical nature of Daoism can be found in the preface of Nanrang tombstone (鸞郎碑序) written by Choi Chi-won (崔致遠) which was later inherited by the Danhak sect (丹學派) practitioners who struggled against Buddhist monastics. Additionally, examined is the Docham theory of geomancy (圖讖說) that rose after Goryeo, the prophecy of 'Mokjadeuksul (木子得國說 a Lee clansman shall attain the kingdom)' that appeared thereafter, and the Prophecies of Jeong Gam (鄭鑑錄)'s 'Jinindaemangron' in the Joseon Dynasty. Next, the circumstances of Honam Daoism can be considered with regards ti Choi Chi-won and Doseon (道詵) in ancient times, and it can be confirmed that Nam Gung-du (南宮斗) and Kwon Geuk-jung (權克中) were entangled behind Kang Jeungsan. The close relationship among the Daoist Jeong family of Onyang (溫陽鄭氏), the Koh family of Jangheung (長興 高氏), and Kwon Geuk-jung was also confirmed in this study. Finally, in dealing with the 'Jinindaemangron' of Honam in the late Joseon Dynasty and the birth of Kang Jeungsan, Honam Daoism's intense consciousness of social transformation receives first focus, and this is expressed through Prophecies of Jeong Gam, and the religious ideologies of Donghak (東學) and Namhak (南學). These expressions are analyzed through Song of Gungeul (弓乙歌), composed by Jeongryeom (鄭磏), and through Daesoon Jinrihoe's The Canonical Scripture (典經). As a result, it can be confirmed that the messianic significance of the Kang Jeungsan's advent lay on the basis of the people's desire for an ideal future, which is a notion that had been ripening for several centuries.

• Korean Journal of Environment and Ecology
• /
• v.36 no.6
• /
• pp.676-683
• /
• 2022

Due to the effects of rapid changes in the living environment since 2000 and the recent unforeseen pandemic, people are refraining from domestic and international traveling and movement, and outdoor activities for health and the public value of forest trails, called Dullegil Trail in Korea, have become more important. This study estimated the environmental value of the tentatively named "East-West Trail," which connects the forest trails crossing Chungcheong and Gyeongsang Provinces using CVM (Contingent Valuation Method). It surveyed visitors to the East-West Trail, and 725 questionnaires were used for analysis. The average characteristics of respondents were those who exercised 2-3 times per week, visited a forest trail not far from their residence with friends or family, and showed a tendency to spend 50 thousand Korean won or more per visit. Visitors to the Dullegil Trail felt that there was a shortage of information boards on the forest trail, and they preferred a shelter in appropriate locations. We used a double-bounded dichotomous choice (BDDC) logit model proposed by Hanemann to measure the conservation value of the East-West Trail. It was estimated that the environmental value that a visitor to the East-West Trail could obtain was 30,087 won per trip. The estimated environmental value of the East-West Trail can be converted to about 94 billion won total visitors annually based on the population belonging to the direct-use zone near the East-West Trail. As there has been no study on the environmental value of forest trails using CVM, the results of this study will be able to suggest the feasibility of the government policies on forest trails.