• Korean journal of communication and information
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• v.31
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• pp.113-165
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• 2005

The research focused on the return of class analysis of the media soctor. It is told that class is a determining factor of media industry. This article is divided in to four sections that represent class analysis of media. In this study, I claimed that class analysis is necessary of understanding the nature of media industrial capital and its nature. With their domination of the media, big corporations seek to control political power and information. This article has demonstrated that the media power of corporations should be curved.

• Science of Emotion and Sensibility
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• v.1 no.1
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• pp.113-122
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• 1998

인간의 감성은 감정과는 구분되는 심리적 현상으로, 감정이 강도가 높으며 생리적, 신체적 반응을 동반하는데 비하여, 감성은 강도가 낮으며 겉으로 나타나는 생리적 변화가 없다. 감정은 외부의 감각자극에 대하여 두뇌에서 단계적인 정보처리의 결과로 나타나지만 감성은 반사적이고 직관적으로 발생된다. 감정은 하나의 대상에 대하여 여러사람이 유사한 반응을 보이는 공통성과 객관성을 갖지만, 감성은 동일한 대상에 대해서도 개인에 따라 다양하게 나타나며 시간과 환경에 따하서도 변화한다. 감정은 일반성, 객관성, 반복성과 같은 학문적 연구대상으로서의 조건을 만족시키고 있으나, 감성은 그 특성이 학문이나 연구의 대상이 되기 위한 조건들을 충족시키지 못하며, 따라서 연구대상으로 인정받지 못하고 있다. 감성이 감정에 비하여 가장 두드러지는 점은 감정의 종류가 외부자극의 종류에 따라 결정되어지는 반면 감성의 발생은 개인의 재부상태, 즉 생활경험에 의한 기억에 의존한다는 점이다. 감성의 개인성, 변화성, 불확실성, 애매모호성등을 설명할 수 있기 위해서는 기존의 학문이 갖는 폐쇄성에서 벗어나 보다 많은 변수를 체계적이고 다각적으로 고려하는 새로운 접근이 필요하다. 학문과 연구대상에 대한 조건의 확대가 요구된다고 할 수 있다. 개인의 감성은 해당 시점에서 개인이 갖고 있는 심리상태와 함깨 연령, 성별, 교육정도, 건강상태와 같은 개인요소뿐만 아니라 개인의 의식과 생활에 영향을 미치는 가정과 사회특성, 나아가 전통과 관습, 종교, 환경등와 같은 문화적 특성에 의해서도 변화된다. 그리고 이들 요소들을 개인이 처한 상황에 따라 영향의 정도가 다양하게 변화한다. 많은 요인들에 의하여 다양하게 변화되는 감성은 감성의 영향을 받는 생활환경과 결합되고, 생활경험을 중심으로 한 기억은 두뇌의 Limbic system은 자율신경계를 조절하는 hypothalamus와 밀접한 관계를 갖고 있다. 따라서 감성의 측정평가를 위해서는 생활경험에 영향을 미치는 제반 요인들의 파악과 함께 자율신경계의 반응을 측정할 수 있는 방법의 개발이 요구된다.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.1-37
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• 2023

This essay seeks to answer the question of how best to understand Korean new religious movements (KNRMs). KNRMs have the characteristics of folk religion, ethno-religion, or popular religion. KNRMs are products of the national consciousness promoted by Korean society during the Late Joseon Dynasty at the turning point of modern Yi-Jing Studies. From the perspective of social evolutionary theory of developmental history, during that period, Joseon (Korea), like China, was faced with a double-edged sword consisting of the strength of tradition and the upheaval of modernity. If the strength of tradition depended on the Yi-Jing Studies to promote national enlightenment toward anti-imperialist aims, then it was equally the case that modernity depended on the sense of urgency to guide the people to secure livelihoods and edification regarding anti-feudalism. In this essay, the KNRMs that appeared during this transition period of Yi-Jing Studies will be a significant focus, and the worldview of Daesoon Thought will be the main focus. As one of the central topics, intensive discussion will be dedicated to the issue of the nature of pre-experientialism (先驗主義) which characterized the Great Opening (開闢). The principles of Daesoon Thought have a religious dimension of realistic awareness that guides the people's lives and edifies them. The process of the Great Opening aims to secure an ontological clock that tracks the Great Itineration of the world toward Daesoon Truth. This in turn as a process establishes the epistemological world of the Reordering Works of Heaven and Earth (天地公事) and reaches the axiological boundary of the future world. The links among the Three Realms is characterized by a pre-experientialist line that experiences the space-time nature of the universe as the Great Opening of the Later World (後天) within the framework of Heaven and Earth. Throughout this course, humans look to enjoy the infinite vitality of the universe from within their own finite vitality. Therefore, Daesoon Thought can overcome perceived reality through pre-experientialist channels such as the Great Opening of the Later World and aim for a state of self-awareness such as the Earthly Paradise. This is an attempt to participate and practice in the actual world rather than pursuing a world of transcendental ideas, and therefore, it tends to be proactive in the world rather than exhibit a passive tendency to be worldliness. In conclusion, the truth of Daesoon Thought, which is characterized by the Great Opening of the Later World, contains a future-oriented outlook that longs for a Nextopia full of hope and promise rather than idealistic fancy towards a Utopia or well-founded dread and disdain towards Dystopia.

• Journal for History of Mathematics
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• v.22 no.3
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• pp.207-254
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• 2009

We would like to give an introduction about Korean Tertiary Mathematics and curriculum in the early 20th centuryan Ttails like, when tertiary mathematics was introduced in Korea, who adiated it, and how it appeared in curriculum for college education were presented. From the late 19th century, the royal circle of the dynasty, officers, socd. Felites, intellectu. sculum in tand many foreatn my mionaries, who entered Korea, began to establish educational ulstitutions begulnearlfrom the nt80s. Kearl GoJongtannounced thescript for general education icentur. Most of the new schoo scadiated western mathematics as tcompulsory course in their curriculumiese introduced tertiary mathematics in most of the curriculumurse end curriculum in, lfrom nt85 to 1960. Since then, tertiary mathematics was tautit at most of the new private and public schools of each level and in colleges. We have investigated the history of Korean tertiary mathematics with its curriculum from 1895 to 1960.

• Journal of the Economic Geographical Society of Korea
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• v.21 no.1
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• pp.53-68
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• 2018

Community-based ecotourism (CBE), if well-developed can be a practical approach for promoting socio-economic well-being and sustaining ecological resources. The growth and its development worldwide especially in developing economies is a welcome development. The study aimed at assessing the Boabeng-Fiema Monkey Sanctuary in Ghana, as an example of traditional conservation system of management that has ensured greater community participation, equity, inclusiveness, and multi-level stakeholder partnership. In-depth interviews with key informants and documentary analysis of relevant peer reviewed and grey literature were the main qualitative data collection used. Results revealed that majority of the interviewees support and value the current system of traditional management. The enforcement of rules and regulations and other cultural and religious practices were discussed by key informants. Opportunities for multiple livelihood strategies as a result of the CBE is seen as critical for increasing local's acceptance and participation. The remarkable growth of the sanctuary, as well as the increase in human population, has created a shortage of land for domestic and other commercial purposes which is identified as posing a major challenge to the sustenance of the sanctuary. The study recommends diversification of livelihood opportunities presented by the presence of the sanctuary like the introduction of homestay concept, craft making- wood carving, painting, artisan shops.

• Korea Science and Art Forum
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• v.16
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• pp.157-169
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• 2014

Lake Biwa Canal was a dream project that reminds us the passion and innovation of Kyoto Citizens more than water supply. It is a modernization project combining engineering knowledge and scientific technology, which started transportation by ship through big-scale civil construction as well as supplying electricity as the first waterpower plant in Japan, and it overcame the physiographic limit through adopting unique method of waterway transportation. Lake Biwa Canal, which has tangible and intangible culture heritage value as the traditional space of Kyoto, the Old Capital of 1200 years, conceives a cultural meaning that is connected through various mutual relation as well as scientific technologic factor. Lake Biwa Canal is not only the function for supplying water to gardens and temples of Kyoto region, but it is also a cultural fruit that is formed by complex causal relationship of various contents such as geographical and environmental background, the phases of the times, local development policy, political circumstances and religions. This study is aimed at interpreting the value of Lake Biwa Canal multilaterally by the convergence of cultural and technological aspects through the view of the world which the age tried to pursue, focusing on the construction of Lake Biwa Canal which was accomplished in the process of promoting the modernization of Kyoto.

• Culinary science and hospitality research
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• v.10 no.3
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• pp.135-154
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• 2004

This study surveyed ancestral service preparation and sacrificial consciousness of housewives living in Pusan and Yeosu area. Statistical analysis of chi-square test was carried out by using SAS program. The results are summarized as follows. l. In major general characteristics of subjects, the forties(35.56%), Buddhism (57.79%), high school education(52.54%), a couple with children(63.45%) were the most abundant. 2. The time of sacrificial rites in both areas was usually hold from 23:00 to 01:00 (47.16%). The housewives having a job hold earlier the service than the full-time housewives(p<0.05). 3. The range of ancestor-memorial rites was usually up to 3rd generation(34.47%). The leader of sacrificial ceremony was mainly the eldest grandson by the eldest son (78.28%) in the old subjects and a person of wealth in the young subjects(p<0.05). 4. There were more positive answers for the necessity of a sacrificial ceremony (57.32%). Older than 50 years of subjects thought the sacrificial rites should be held(70.77%), while as the age of subjects was younger, they realized less necessity for that(p<0.05). Sacrificial consciousness was higher in Buddhists than the other religionists(p<0.0001). The sacrificial rites was thought to be needed for their harmonious family(50.43%). Younger subjects thought that it is necessary to succeed that as the tradition, while older housewives thought that it would contribute toward peace in their family(p<0.05). Buddhists and Christians answered that it was good for harmonious family, and Catholics and the others for tradition(p<0.01). Their consideration of sacrificial rites in the future was higher in keeping the traditional practice (37.04%) and Buddhists took higher these consideration(43.17%). Considering the sacrificial consciousness, there were statistical differences among the religionists (p<0.0001). The eldest daughter-in-raw had a different opinion about the following up the method of sacrificial ceremony from second eldest daughter-in-raw and the next one(p<0.05). The housewives in Pusan were showing more the affirmative attitudes to keep the traditional practice than those in Yeosu.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.1-13
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• 2011

The purpose of this study is to consider practical examples of the method of utilizing plant material 'lotus' used by the ancients, and the value and meaning they wanted to get from it. The method of this study to do this is descriptive study to consider and interpret poem and painting reflecting impression and concept world of lotus. Summary of this study is as follows. First, ornamental value of lotus could be divided in effect of group plant and detail value held by the flower, the leaves and the stem. Especially, group plant lotus in large site provides unique landscape differentiated form other flowering plants. As well, another feature of lotus is its high ornamental value spread in detail elements including the flower, the leaves, the stem and the lotus seed. Second, fragrance expressed 'Hyang-won-ik-cheong(香遠益淸)' is an important charm of lotus. Lotus was utilized as olfactory element providing fragrance. The ancients considered lotus fragrance not only for enjoy but as symbolic object comparing noble man's dignity so that they expressed it in poem and painting. Third, lotus was utilized as acoustical element. That is, the sound of raindrops harmonizing the surface of water and wide lotus leaves was called 'hearing lotus fond and rain', enjoying it as classic grace. Fourth, summer play lotus sightseeing was called mind wash up meaning 'washing the mind polluted by the mundane world'. Such poetic taste was widely enjoyed by various classes from general public to royal family. Besides, poetic taste related with lotus is the method of drinking alcohol using the feature of big lotus leave and vacant stem, called 'Beog-tong-ju(碧筒酒)'. And in the Joseon dynasty period, when the distinction between the man and the woman influenced by Confucian, lotus seed and 'lotus collecting song' was important sign to express romance between man and woman. Lotus has been enamored by wide classes transcending cultural background as thought and religion since ancient times. Due to such reasons, various symbolic meaning of lotus and planting examples related to religious facilities as temples could not be considered in various manner is limitation of this study, and which is research project for the future.

• (The) Research of the performance art and culture
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• no.37
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• pp.327-363
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• 2018

Bhutan's mask dance drama, Cham is performed in the festival of Tshechu. Originating from the 17th century, Tschechu is a religious ritual as well as a traditional festival held to commemorate the birth of Padmasambhava, who spread Buddhism in the kingdom of Bhutan. Bhutanese Cham and Tibetan Cham share similar traits in their content of , , and in their characters of Pawo and Pamo. Meanwhile, , , , , , , , are distinctive performances of Bhutanese cham. Moreover, the clown character Atsara in Bhutanese cham is a character that does not appear in the Tibetan Cham. Atsara, a humorous character, can be identified by its use of a long phallus ornament on the head or by a distorted face mask with a phallus in its hand. Bhutanese Cham, originally from Tibet, is a religious mask dance drama handed down in Lamaism temples. In later generations, new performances reflective of Bhutan's history, myth, legends, and religion were added in large amount. Thus, the Cham of Bhutan now has very independent and characteristic aspects.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.155-185
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• 2022

The purpose of this study is to compare death the Korean Buddhist understanding of death with that of Daesoon Jinrihoe. Various concepts, including reincarnation (輪廻), myeongbu (冥府, 'the postmortem offices' or 'afterworld') and the Ten Kings (十王) of the afterworld are used to explain views on death in both religions. However, these concepts differ not only in their content and categorization, but also in terms of the meaning they occupy within the doctrines of each religion. In other words, although many similarities can be found between Buddhism and Daesoon Jinrihoe's concept of reincarnation, at the same time, differences between them can also be pointed out. The differences include the period of time between one's death and reincarnation and also the importance of reliance upon other people or divine powers during the reincarnation process. With regard to ideas involving myŏngbu, there are far more differences than similarities. Both Buddhism and Daesoon Jinrihoe shares a similar notion of an afterlife judgment presided over by the Ten Kings. However, many differences can be found when it comes to Daesoon Jinrihoe other view of myŏngbu, known as 'myeongbu gongsa (the Reordering Works of Myeongbu).' These works are considered to be of great doctrinal importance in Daesoon Jinrihoe. Therefore, the concepts of reincarnation and myeongbu that appear in both traditions should not be considered identical and need to be redefined accordingly in comparative contexts. In other words, the concepts of reincarnation, myeongbu, and the Ten Kings as they appear in the Daesoon Thought should first be differentiated from their counterparts found in Buddhism and then be redefined in the context of the new and independent system of thought in which they exist. These concepts should then be applied to broader theoretical discourse on religion.