• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.40-51
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• 2011

The purpose of the study was to understand the symbol and locational meanings in building and relocating Gwangje-jeong(光霽亭) through the analysis and interpretation on the construction background, history, the location and its characteristics. Concerning physical environment, human activities, the symbol and meanings of the formal Gwangje-jeong site and the present location, the study was concluded about the site and its meaning of tradition as following. Gwangje, the name of the pavilion, represents the fidelity of Maedang(梅堂) Yangdon(楊墩) who refused as Seonbee(a man of virtue) to be tainted with the corrupt world, which was related with the situation at that time. It implies Maedang's feeling of realizing Noojeongjeyong(樓亭題詠) of Gwangje-jeong along with the high spirit of Gwangpoongjewol(光風霽月). According to the record about rebuilding Gwangje-jeong, Maedang was the very person who planted plum flowers at the pavilion and put up the tablet of its name, Gwangje. Even after his death, Gwangje-jeong was the symbol indicating Yangdon, given the triple high ground and the planting of plum flowers. Also, Sookho(宿虎) town at the entrance of Gwangje-jeong and Bokhoam(伏虎巖: a rock) at the right side of the pavilion signifies the location for praising Maedang Yangdon, and the Yangjipha's Oensi(五言詩: five words verse) engraved on the rock gives a good description about the place, Agyesa that worshiped Yangdon. As Agye-Sa(阿溪祠) where Yangdon was worshiped and praised had been abolished in the 5th year under the Kojong's reign(1868), the spirit praising Maedang had finally been used for the relocation of Gwangje-jeong. Despite the relocation of Gwangje-jeong, the old Gwangje-jeong site has remained at least for 359years at Hucheonli, and its surroundings have maintained the name 'Gwangje' as the front place name morpheme, for example, 'Gwangje-jeong,' 'Gwangje Town,' 'Gwangje Bridge' and 'Gwangje Creek,' for symbolizing the praising of Maedang. Gwangje-jeong, as the center place of solidarity among Namwon Yang's family clan, has been able to maintain its symbol and meanings in spite of relocation, mainly because of the fellowship among the descendants, family clan and alumni who respected virtuous achievements of ancestors and shared the agony of the time. In addition, the symbolism has been preserved since the spirit of Gwangpoonjewol of Yangdon and his high character were cherished along with the spirit of Bongseon(奉先) that inherited and kept virtuous achievements of ancestors.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.14-27
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• 2011

The study reviewed the content and the meaning of the present Yeoju Palkyung(eight scenery) through analyzing and interpreting the Palkyung poems, old maps and paintings, and classic materials transmitted in Yeoju area, and investigated the transmission process. Although five scenes of the Yeoju Palkyungs illustrate abstract landscapes derived from the Sosang Palkyung, there are mixed with local sceneries showing famous historical ruins in the area and local life of the Yeogang(驪江: river). Seunggyeong(勝景) of Yeoju, highlighted in old paintings, has been emphasized through duplication the object and the view point field of Yeoju Palgyeong(驪州八詠), which is usually symbolized to sailing boats along the Yeogang, forests around Cheongshimru, and the layer Jeontap and Maam above Shinreuksa(神勒寺) Dongdae(東臺). It is quite undoubtful that the Yeoju Palyong of Choi Sukjeong and Seo Geojung is the copy of the present Yeoju Palkyung, but the present version is found to be all included in the Cheonggijeongsipyoung(淸奇亭十詠) of Cho Moonsu since the 17th Century, which shows that the Cheonggijeongsipyoung is viewed that it played an important role for the transmission of the Yeoju Palkyung. Also, it. is concluded that the Yeoju Palyong recorded in Yeojidoseo(與地圖書) is the same landscape collecting with the presend Yeoju Palkyung, which would be dated back at least until the mid 18th Century. In addition, given the fact that the studied old maps show Eight scenery, Sachoneohwa, Shinreukmojong, Yeontanguibum, Paldaejangrim, Yangdonagan, Ibanchungam, Pasagwau, and Yongmoonjeukchui, recorded consistently in the same time order, the eight scenic points in the old maps had been apparently established as the typical copy of the Yeoju Palkyung in the 18th Century. Therefore, the transmission route of the Yeoju Palkyung follows two separate versions, one starting from the Yeoju Palyong(Choi Sukjeung, Seo Geojeong) to Cheonggijeongpalyong to Yeoju Palyoung(Yeojidoseo) to the present. Yeoju Palkyung, and the other from the Yeoju Palyoung Geumsa Palyong(金沙八詠) to the old map Palkyung to the Yeoju Palkyung(the late 18th C). These two transmission processes have their own cultural sceneries having the same origin, which are different only in perspective which attempts to cover the representative scenic landscapes including Yeoju and Geumsa.

• (The)Study of the Eastern Classic
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• no.72
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• pp.67-95
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• 2018

Gyeong-san(經山) Jeong Won-yong(鄭元容, 1783~1873) passed the state examination in 1802(純祖 2), and he has been in office for about 70 years. Jeong Won-yong with excellent administrative ability, he was an important figure in the Sedo politics, and was recognized by many writers for his outstanding writings. Nevertheless, his research results are small. This paper studyed his literary theories as a preliminary to look at Jeong Won-yong's literature in general After examining the features of Jeong Won-yong, there were three main aspects. First, Jeong Won-yong had a negative view of imitation. In particular, he stressed that he should oppose the attitude of unconditionally following Go-in(古人) without considering his capabilities and express his intention. Second, Jeong Won-yong pursued Jin-ui(眞意) when he wrote a poem. He thought rather than think that it is important to decorate a poem, it is important that emotion is exposed to the poem in a natural way. And he tried to unfold his individuality in the poem without copying others. Because if he imitate someone else when he write a poem, it is hard to express his thinking. His negative view of imitation and he pursued Jin-ui(眞意) are closely related. Lastly, Jeong Won-yong considered records important. Jeong Won-yong's record spirit is deeply related to his government service life. Jeong Won-yong who had been in government service all his life, hoped his experience would help manage the country. That's why he thought records were very important. And through this recording behavior, he wanted to get help later on. So it seems that he left a vast works.

• 한국노년학
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• v.30 no.1
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• pp.195-220
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• 2010

This study is to examine the job satisfaction of the social workers who manage the elderly care service in country, in order to find political alternatives and practical strategies for improving job satisfaction. The Factors to effect on job satisfaction are categorized as three groups ; personal factors, working environment factors and service related factors. The survey was conducted by 231 social workers who participated in a national seminar among 244 elderly care facilities in country, and 220 effective data were collected. Which factors effected on the job satisfaction of social workers and how much effected on it by them were mainly analyzed. The mean of job satisfaction status was 3.01, which was slightly higher than average(2.5). Men had higher job satisfaction than women. The unmarried than the married, permanent workers than contract workers, and workers who didn't execute other jobs had higher job satisfaction also. And The main factors which effected on job satisfaction were sex among personal factors, the manager willingness and not executing other jobs among working environment factors, and service attitude among service related factors. Particularly, the manager willingness was shown to effect on job satisfaction the most, and then service attitude, not executing other jobs and sex effected on it in order. The result showed that the elderly care facilities which had stronger manager willingness and better service attitude provided higher job satisfaction, and men who didn't execute other jobs than women had higher job satisfaction. The job satisfactions of payment and benefits, employment stability, appropriateness of working amount and working time, working environment and welfare conditions were lower than average. Therefore, the strategies to improve the lower job conditions are promptly required. Above all, the low payment strategy that has not been increased at all for 3 years has to be changed. In addition, it is important for the social workers not to execute other jobs as much as possible in order to reduce working amount and working time appropriately. In conclusion, it is required to try to improve the job satisfaction of the social workers who are the core of human service continually, which will make the elderly care service successful and effectiveness improved.

• 기호학연구
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• no.54
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• pp.119-145
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• 2018

This paper attempts to divide the narrative into three levels and review the approach methodology to understand Princess Bari as a narrative. If the stratification of the narrative, the analysis of each levels, and the integrated approach to them are made, this can contribute to suggesting new directions and ways to understand and study Princess Bari. The story level of Princess Bari, the surface structure, is shaped by the space movement and the chronological sequential structure of the life task that started from the birth of the main character. This story shows how a woman who was denied her existence by her father as soon as she was born finds an ontological transformation and identities through a process. Especially, the journey of finding identity is mainly formed through the events that occur through the relationship with family members. This structure, which can be found in the narrative level, forms a deep structure with the oppositional paradigm of family members' conflict and reconciliation, life and death. The thought structure revealed in this story is the problem of life is the problem of family composition, and the problem of death is also the same. In response to how to look at the unified world of coexistence of life and death, this tradition group of myths makes a relationship with man and God. This story is mainly communicated in the Korean shamanistic ritual(Gut) that sent the dead to the afterlife. Although the shaman is the sender and the participants in the ritual are the receivers, the story is well known a message that does not have new information repeated in certain situations. In gut, the patrons and participants do not simply accept the narrative as a message, but accept themselves as codes for reconstructing their lives and behavior through autocommunication. By accepting the characters and events of as a homeomorphism relationship with their lives, people accept the everyday life as an integrated view of life and death, disjunction and communication, conflict and reconciliation, and the present viewpoint. It can not change the real world, but it changes the attitude of 'I' about life. And it is a change and transformation that can be achieved through personal communication like the transformation of Princess Bari into god in myth. Thus, Princess Bari shows that each meaning and function in the story level, composition level, and communication level is related to each other. In addition, the structure revealed by this narrative on three levels is also effective in revealing the collective consciousness and cultural system of the transmission group.

• Korean Journal of Comparative Education
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• v.26 no.3
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• pp.103-132
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• 2016

This study aims to suggest ways of improving the quality of confirmation hearings for the Secretary of Education in South Korea by: 1) comparing the confirmation process by the presidents in South Korea and the United States; and 2) contrasting procedures and contents of hearings for Education Secretary nominee in South Korea and the United States. As the process of selecting a nominee to be the Secretary of Education started, the Blue House Office of Secretary conducted an investigation on the nominee's personal details, family matters, and etc within a week. The investigation, with very limited time frame, led the selection process to be a mere verification on the nominee's morality. On the other hand, the White House Office of Presidential Personnel carried out a thorough investigation on the nominee collectively with the White House Council, Federal Bureau of Investigation (FBI), and Internal Revenue Service, taking from two to three months. In terms of contents of the hearings, the members of the ruling party mainly asked the nominee for clarification, and his ideas on certain policies, whereas the opposition party focused mostly on verifying his morality. In addition, the committee members led the hearing whilst strongly expressing their own political ideologies. However, in the case of the hearings in the United States, the committee members did not ask any questions to verify the nominee's morality but questions that could help them to get an understanding of the nominee's experience, professionalism, and perspective on nation- wide issues regarding education and federal education policy. As for the procedural characteristics of South Korean hearings, the Committee on Education conducted the hearing with a week of advanced preparation. However, submission of required reports by the nominee, performing confirmation hearings, and reports on the hearing were not mandatory in order to appoint the nominee as the Secretary of Education. On the contrary, in the United States, the members of the Committee on Health, Education, Labor, and Pension spent about a month preparing for the confirmation hearing. For the nominee to be appointed, submission of reports and the committee's approval on the President's nomination were required. Based on the results, this research suggests that it is important to develop a policy that can strengthen the substantiality of the nomination process, to establish a professional agency for personnel investigation, to make a mandatory submission of personal reports before hearings, to extend the time frame for hearing preparation, to secure enough time slot for nominees to respond, and to increase the member's autonomy.

• (The) Research of the performance art and culture
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• no.34
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• pp.111-131
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• 2017

Korean Shamanism has long been regarded as the peripheral cult or supersition by the majoriy of the society. This fact is a result by the influence of the mass media, especially the motion pictures, which intentionally reflected the negative images of the Shamanism. The documentary films, which stress the objectivity and the reality, rather disclose the neutral position toward the Shamanism. In fact, the directors of the documentary films who have more or less close relationship with the Shamanism have tried to exhibit the mental world and the traditionality of the Shamanism. In this paper, I will explore the value of Shamanism reflected in the documentary films. I focus of two films; directed by the Korean and directed by a foreigner. In this way, I can compare the attitudes of the two directors toward the Korean Shamanism. The director of confessed that he was attracted by the aspect of a musical underlied in the shaman ritual. However, the film does not show the artistic beauty of the shaman music because the director failed to understand the essential aspect of the shaman ritual, that is, the music. In this way, the director failed to show the distinct characteristics of the shamanism to the audience. The director of , a music herself, was focused on the music of the shamanism. The story flows to the adventure to seek a "master" with a long journey to enjoy diverse genres of Korean performing arts. This story resembles the epic shaman song, the Princess Bari. In this way, the audience can easily grasp the beauty of Korean culture. Music is said to be a universal language and, at the same time, a non-universal language which reflects a special trait of a cultural community. The Korean shaman ritual music is a non-universal language that is an accumulation of the Korean culture for a long time. The Korean director fails to exhibit the essential characteristics of the Shamanism since he does not have enough knowledge toward the shaman ritual music in . However, the foreign director, who is a music herself, successively disclose the underlying beauty of Korean shaman ritual music and Korean traditional culture in .

• The Journal of Korean Philosophical History
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• no.56
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• pp.47-80
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• 2018

The traditional laws of Korea have undergone various stages of development over time. This includes the voluntary standards of the clean society. Korea's traditional legal systems, ranging from those of the Goryeo(高麗) to those of the Republic of Korea, have taken Confucian Phiosophy as their major ideological bases. At the center of these Confucian ideals, particularly in regards to pre-Qin Confucian Philosophy(先秦儒家思想) from where these ideals originated, lie the core ideals which emphasize the responsibility of each individual regardless of the social status(正名), the needs for a democracy in which people are empower and guide the state(民本), the importance of reigning with benevolence, moral excellence, and rite (仁義), and the differential love centered on kinship and humanity(親親愛人). These were the ideas as set forth by Confucius(孔子), Mencius(孟子) and Xun Zi(荀子). The current laws of Korea, especially in regards to the Constitution and the Civil and Criminal Laws, include a number of provisions that contain the Confucian Ideas of Law. The Constitution, in particular, which is also supported by the judgement of the Constitution Court, reflects several core Confucian ideals including filial duty (孝) and respect for ascendants and the traditional culture. The Court also suggested the two important standards of the constitutional legitimacy of the Traditional Culture. One is 'Age Compatibility (時代 適合性)', the other is 'Manifested Universally Validity(現在的 普遍妥當性)'. So we have burdened with the reestablishment of the Universal Ethics of the Confucian Ideology.

• 한국사회정책
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• v.20 no.2
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• pp.169-193
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• 2013

This paper examines how a social investment approach can be applied in a comparative analysis of childcare arrangements. We compared changes in Sweden, France, Germany, the UK, Japan and Korea during the 2000s, focusing on four dimensions of social investment: activation, gender equality, quality of care, and the degree of state's intervention in the family. We considered leave systems and the number of children enrolled in formal care and education facilities as indicators for labour market activation. For gender equality, women's position in employment is considered with respect to labour market participation rates, proportion of permanent employment, and wage-sex ratio. Quality of care concerns child-to-staff ratio and care provided with government quality control. The state's intervention was measured as social spending on families as proportions of GDP and total social spending. Our analysis provides empirical evidence that Sweden and France are pioneers in this arena and that the UK, Germany, Korea, and Japan are path-shifters in their care paradigms, albeit to varying degrees. Is the social investment approach an adequate paradigm for care? In a normative sense, this approach has potential. However, the following issues remain unaddressed: gender equality should be achieved through an expansion in good-quality jobs, fathers should be encouraged to take on childcare duties, and families should have universal access to good-quality childcare services controlled by the government.

• The Journal of Korean Philosophical History
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• no.43
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• pp.267-293
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• 2014

This paper is aimed at analyzing the characteristics of Image-Meaning theory focused on image in the early days of the Joseon Dynasty and SongMing period. Zhouyi' theory in the early days of the Joseon Dynasty was constructed on the basis of Zhouyi' theory of SongMing period. The characteristics of Image-Meaning theory in the early days of the Joseon Dynasty can be explained largely by two routes. One is the perspective of critical succession on Zhouyi'theory of focusing on meaning that led Chengyi(程?) and Yangwanli(楊萬裏). As the representative of this route, Gwongeun and Toegye not only asserted Image-meaning theory focused on meaning, but also developed a perspective of taking all the image and meaning. The other is the active succession and creative transformation about Image-Meaning theory of Tushuxue that led Chentuan(陳?) and Shaoyong(邵雍). As the representative of that route, Yulgok and Yeohun explained the schematic diagram of the universe of the universe by using methodology of Tushuxue. Furthermore, they actively succeed Shaoyong' Zhouyi theory to expand Image-Meaning theory focused on number. In addition, Cho, Haoyi(曺好益)described the propositions - "meaning is not out of image area, image equipped with meaning all, then there is no law of limitation in image adopted theory. Those propositions are opposed to Chengyi(程?) and Zhuxi(朱熹)' ZhouYi' theory.