• The Journal of the Convergence on Culture Technology
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• v.7 no.1
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• pp.377-382
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• 2021

《Mu Yang Ai Hua, 牧羊哀話》 is known as the first Korean-sanctioned novel in the history of modern Chinese literature, and is famous for a novel created by the author himself visiting Korea and being inspired. The translation of 《牧羊哀話》 is constantly being re-translated (4 types). These translations also reflect the characteristics of each period, and the translation strategies used have their own characteristics. The results of the comparative analysis of the four types of translations in this study are as follows. The role A was published during the Japanese colonial period, and some parts were reduced and omitted according to the intent of the translator, and a foreignization translation strategy was used. B, C, and D have implemented content equivalence by utilizing many of the localization translation strategies, and added supplementary explanations in part to help readers understand. Since translation is a process of communication, it should not just convert the source text to the target text, but the target reader's response to the work should be the same as that of the reader. Therefore, translation must be able to understand the environment of the times and the readership, and it must use all possible methods to elicit the same emotion and empathy as the reader has read the original text. Therefore, translators need to use their nationalization and foreignization strategies at the same time based on their understanding of the target language and the politics, economy, history, culture, etc. of the destination country.

• Journal of Korean Home Economics Education Association
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• v.34 no.2
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• pp.129-152
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• 2022

The purpose of this study was to develop a sustainable dietary education program for middle school home economics subject using a teaching strategy to improve the empowerment of adolescents and to verify and evaluate the effectiveness of the program. To achieve the purpose of this study, the program was developed and evaluated according to the ADDIE teaching design model. The contents related to the dietary area were extracted from the technical & home economics curriculum of the 2015 revised middle school and SDGs, and their relevance was analyzed to select the contents of dietary education. The program developed based on the analysis results is 'dietary life together' and consists of five learning topics: 'living together in the global village', 'maintaining healthy diet', 'creating a dietary culture together', 'living with nature and people', and 'maintaining a safe diet'. As a strategy for improving empowerment, we presented four situations, each of which represents value judgment, prediction of results, responsible behavior choice, and decision making. The developed program was reviewed by experts and applied to 17 unit classes for 17 weeks (1 unit hour per week) to the third graders of middle schools in Gyeonggi-do. Significant differences were found between before and after the class measurements of the personal empowerment and the political and social empowerment, which shows the classes were effective in improving empowerment. However, since there was no significant difference in interpersonal empowerment before and after the program, suggestions were made to utilize strategies to facilitate discussion and cooperative learning when implementing the program. The students who participated in the class evaluated the program positively as a whole. The program was evaluated to have helped the students believe they could change society through solving dietary problems.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.109-136
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• 2019

The purpose of this study is to look at the concept of Gaebyeok as used by Kang Jeungsan (姜甑山) from a civilizational perspective. The combination of East Asian civilization during the period of Korea's port-opening and the subsequent inflow of Western powers with material civilization all at the forefront in the late Joseon Korea, served as the driving force for a new civilizational transition. Unlike the Chuk-sa Party and the Gae-hwa Party, modern Korean religions that emphasized Gaebyeok also responded to Western civilization and suggested a new view of civilization. Kang Jeung-san, resisting discrimination and oppression, presented a civilization built upon mutual beneficence while criticizing Western civilizations which centered on reason. Amid this process of the spread of modern Western civilization, Jeungsan declared the construction of a new civilization to the people who were negatively impacted by various social factions, such as class and gender discrimination, political corruption, exploitation via political corruption, and the inflow of Western powers. Jeungsanist Thought developed criticisms of materialism and human alienation, and this resulted in the claim of Gaebyeok. This was an expression of efforts to build a new civilization that aimed to harmonize, integrate, and thrive. The new civilization envisioned by Jeungsan was that of a society run according to mutual beneficence, and it can be summarized as a 'Civilization of Harmonious Union' that integrates philosophical thought and civilizational models of both East and West. This could also be referred to a 'Civilization of Public-commons and Harmony between Divine Beings and Human Beings (神人公共).' The life of Jeungsan was a life spent in the service of curing the world to save the lives of humanity. Since then, his 'movement of mutual beneficence' as observed in Mugeuk-do and Taegeuk-do were also efforts to build the new civilization envisioned by Jeungsan.

• Asia Marketing Journal
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• v.8 no.1
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• pp.1-17
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• 2006

A couple of previous studies have warned against the use of homogeneous choice models in assessing the effect of reference price since unaccounted for response heterogeneity may result in spurious reference price effects(Chang, Siddarth and Weinberg 1999; Bell and Lattin 2000). According to Meyer and Kahn(1991), not accounting for consideration set heterogeneity may also bias the effect parameters in the choice model. Therefore, failure to account for these two sources of bias, in fact, have cast doubt on the empirical support for reference price effects in general. In view of aforementioned potential sources of bias, the author investigates the robustness of loss aversion effect in the reference-dependent model after accounting for heterogeneity in response as well as consideration set. The proposed model defines individual household's consideration set based on the posterior distribution of preference obtained from the Empirical Bayes approach. In addition, the same posterior distribution is used to form household-specific reference prices. Response heterogeneity correction is carried out via the Latent Class approach. The proposed model outperforms the Reference-Dependent model that includes the reference price measure most often employed in the previous studies. This implies that as a way of simplifying decision task, consumers restrict their consideration set to a subset of available brands not only in making a brand choice but also in forming reference prices.

• Sim-seong Yeon-gu
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• v.29 no.1
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• pp.1-45
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• 2014

Mystic experience such as seeing an vision could be explained as experiencing elusive and mysterious unique existence in religious way. In depth psychology, which is based on unconsciousness like analytical psychology, this could be explained as a something that gives a meaning of life and purpose through discovering health and healing. The importance of primodial experience in depth psychology is that it can possibly discover the base of present acts. In Christian theology, symbolic mystery and truth of religious experience that appear in Christian tradition have interest on human situation. These two fields' approach methods are different, but both show common interest on unique experience which can be said properly as raw experience. Various visions appear in many parts of the Bible. Among many visions, the book of Zechariah, one of the 12 Prophets, describes rich and diverse 8 visions through chapter 1 to chapter 8. However, due to the Genre of revelation, it lacks historicity, and because of vagueness and symbolic meanings, its visions are hard to understand and interpret. Theologically, visions of Zechariah show communality of Israelites by reconstructing kingdom of Judah and church in a way of historical circumstances. Though, these visions could deliver the meaning of an ethnical aspect as reporting continuous conversation between the God and humans. Furthermore, it could mean a personal aspect of the Prophet Zechariah as reaching for a opportunity of new change. Moreover, those who read these visions could try to interpret the meanings of various images which represent meeting mysterious existences. Therefore, the Author would concentrate on the fact that 8 visions in the book of Zechariah, which has not been received much attention to neither Christians nor non-believers, develop in chiastic structure (stylistic contrast), so that tries to interpret the first, second, seventh, and the eighth visions in analytic psychology way. In visions of Zechariah, excepting the 4th vision which probably was inserted later, rest of 7 visions each shows the stage of the hours of darkness. 1st to 3rd visions represent evening, 5th vision represents deep in the night, and 6th to 8th visions represent dawn to morning. Moreover, since structure of visions arranged in chiastic way, horse appears in 1st and 8th vision, measuring rope and measure tools are used as main motif in 2nd and 7th vision. However, same motifs could have different symbolic meanings and roles as visions are formed in different situations and conditions. In the first vision, angels who ride horses look around the world and report it is calm and peaceful. Concerning the political situation back in the day, the world being calm and peaceful in the beginning of evening means that it is not ready to change to a whole new world. Psychologically, if there is no readiness to adopt new world, it means being hopeless. It is sending you a message to get out of those kinds of situation. Moreover, appearance of four angels who rode red, brown, and white horses to a myrtus tree in the valley means that it is time for individuation and it is right and good timing for changing. In second vision, you will be able to see that Israelites had long years being caught in the shadows by foreign country, and long years succumbed by the strength of four horns, which shows the progress of renewing strength and being oneness with oneself from overwhelmed situation by paternity. In seventh vision, meaning of two women bringing the godness of the sky, who were locked up in a rice basket, back to the temple in Babylon is going towards in a level of Self-actualization by separating one's ego captured excessively by matherhood and putting back to a place where it was before. In eighth vision, chariots pulled by horses are scattered far and wide, and horses which went to north had rest in the land of North. After horses and chariots are seen between two mountains of bronze with the image of Self and anima/animus. These images can be explained as the changing progress are almost completed and the God and human, in other words Self and ego are being united and is now time for rest. All of 8 visions contains the conversation between angel and Zechariah who willing to know the meaning of visions. Zechariah asks the angel actively about the meaning of visions because of his wish for Israelites to return home and rebuild church. Conversation among the God, Zechariah, who asks questions until he knows everything, an Angel, who gives answer to given questions, is conversation between ego and anima/animus. Eventually, it is a conversation between Self and ego.

• The Journal of Korean Philosophical History
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• no.32
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• pp.215-249
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• 2011

This essay reflects on the modernity of Korea by examining the transformation of the traditional knowledge system from a historico-semantic perspective with its focus on the opposition and collision of the old and the new conception occurred in the early period(1890~1910) of the acceptance of the Western modern civilization. With scientific success, trick of reason, Christianity and evolutionary view of history, the Western modernity regarded itself as a peak of civilization and forced the non-Western societies into the world system in which they came to be considered as 'barbarism(野蠻)' or 'half-enlightened(半開).' The East Asian civilization, which had its own history for several centuries, became degraded as kind of delusion and old-fashioned customs from which it ought to free itself. The Western civilization presented itself as exemplary future which East Asian people should achieve, while East Asian past traditions came to be conceived as just unnecessary vestiges which it was better to wipe out. It can be said that East Asian modernization was established through the propagation and acceptance of the modern products of the Western civilization rather than through the preservation of its past experience and pursuit of the new at the same time. Accordingly, it is difficult to apply directly to East Asian societies Koselleck's hypothesis; while mapping out his Basic Concept of History, he assumed that, in the so-called 'age of saddle,' semantic struggle over concepts becomes active between the past experience and the horizon of expectation on the future, and concepts undergoes 'temporalization', 'democratization', 'ideologization', 'politicization.'The struggle over the old and new conceptions in Korea was most noticeable in the opposition of the Neo-Confucian scholars of Hwangseongsinmun and the theorists of civilization of Doknipsinmun. The opposition and struggle demanded the change of understanding in every field, but there was difference of opinion over the conception of the past traditional knowledge system. For the theorists of civilization, 'the old(舊)' was not just 'past' and 'old-fashioned' things, but rather an obstacle to the building of new civilization. On the other hand, it contained the possibility of regeneration(新) for the Neo-Confucian scholars; that is, they suggested finding a guide into tomorrow by taking lessons from the past. The traditional knowledge system lost their holy status of learning(聖學) in the process of its change into a 'new learning(新學),' and religion and religious tradition also weakened. The traditional knowledge system could change itself into modern learning by accepting scientific methodology which pursues objectivity and rationality. This transformation of the traditional knowledge system and 'the formation of the new learning from the old learning' was accompanied by the intersection between the old and new conceptions. It is necessary to pay attention to the role played by the concept of Sil(hak)(實學) or Practical Learning in the intersection of the old and new conceptions. Various modern media published before and after the 20th century show clearly the multi-layered development of the old and new conceptions, and it is noticeable that 'Sil(hak)' as conceptual frame of reference contributed to the transformation of the traditional knowledge system into the new learning. Although Silhak often designated, or was even considered equivalent to, the Western learning, Neo-Confucian scholars reinterpreted the concept of 'Silhak' which the theorists of civilization had monopolized until then, and opened the way to change the traditional knowledge system into the new learning. They re-appropriated the concept of Silhak, and enabled it to be invested with values, which were losing their own status due to the overwhelming scientific technology. With Japanese occupation of Korea by force, the attempt to transform the traditional knowledge system independently was obliged to reach its own limit, but its theory of 'making new learning from old one' can be considered to get over both the contradiction of Dondoseogi(東道西器: principle of preserving Eastern philosophy while accepting Western technology) and the de-subjectivity of the theory of civilization. While developing its own logic, the theory of Dongdoseogi was compelled to bring in the contradiction of considering the indivisible(道and 器) as divisible, though it tried to cope with the reality where the principle of morality and that of competition were opposed each other and the ideologies of 'evolution' and 'progress' prevailed. On the other hand, the theory of civilization was not free from the criticism that it brought about a crack in subjectivity due to its internalization of the West, cutting itself off from the traditional knowledge system.

• Korean Journal of Cognitive Science
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• v.13 no.4
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• pp.80-80
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• 2002

The main thesis of this article is that the decisive point of creativity education is the cultivation of critical thinking capability. Although the narrow conception of creativity as divergent thinking is not subsumed under that of critical thinking, the role of divergent thinking is not so crucial in the science context of creative problem-solving. On the contrary, the broad conception of creativity as focusing on the reference to utility and the third conception of creativity as a process based on the variation and combination of existing pieces of information are crucial in creative problem-solving context, which are yet subsumed under that of critical thinking. The emphasis on critical thinking education is connected with the characteristics of contemporary knowledge-based society. This rapidly changing society requires situation-adaptive or situation-sensitive cognitive ability, whose core is critical thinking capability. Hence, the education of critical thinking is to be centered on the learning of blowing-how and procedural knowledge but not of knowing-that and declarative knowledge. Accordingly, the learning of critical thinking is to be headed towards the cultivation of competence but not just of performance. In conclusion, when a rational problem-solving through critical and logical thinking turns out consequently to be novel, we call it creative thinking. So, creativity is an emergent property based on critical and logical thinking.

• Korean Journal of Cognitive Science
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• v.13 no.4
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• pp.81-90
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• 2002

The main thesis of this article is that the decisive point of creativity education is the cultivation of critical thinking capability. Although the narrow conception of creativity as divergent thinking is not subsumed under that of critical thinking, the role of divergent thinking is not so crucial in the science context of creative problem-solving. On the contrary, the broad conception of creativity as focusing on the reference to utility and the third conception of creativity as a process based on the variation and combination of existing pieces of information are crucial in creative problem-solving context, which are yet subsumed under that of critical thinking. The emphasis on critical thinking education is connected with the characteristics of contemporary knowledge-based society. This rapidly changing society requires situation-adaptive or situation-sensitive cognitive ability, whose core is critical thinking capability. Hence, the education of critical thinking is to be centered on the learning of blowing-how and procedural knowledge but not of knowing-that and declarative knowledge. Accordingly, the learning of critical thinking is to be headed towards the cultivation of competence but not just of performance. In conclusion, when a rational problem-solving through critical and logical thinking turns out consequently to be novel, we call it creative thinking. So, creativity is an emergent property based on critical and logical thinking.

• (The) Research of the performance art and culture
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• no.41
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• pp.5-38
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• 2020

The current state of performance halls in South Korea is closely related to the performance art and culture of the nation as the culture of putting on and enjoying a performance is deeply rooted in public culture and arts halls representing each area at the local government level. Today, public culture and arts halls have multiple management purposes, and the subjects of their management are in the public domain including the central and local governments or investment and donation foundations in overwhelming cases. Public culture and arts halls thus have close correlations with the institutional aspect of cultural policies as the objects of culture and art policies at the central and local government level. The full-blown era of public culture and arts halls opened up in the 1980s~1990s, during which multi-purpose performance halls of a similar structure became universal around the nation. Public culture and arts halls of the uniform shape were distributed around the nation with no premise of genre characteristics or local environments for arts, and this was attributed to the cultural policies of the military regime. The Park Chung-hee regime proclaimed Yusin that was beyond the Constitution and enacted the Culture and Arts Promotion Act(September, 1972), which was the first culture and arts act in the nation. Based on the act, a five-year plan for the promotion of culture and arts(1973) was made and led to the construction of cultural facilities. "Public culture and arts" halls or "culture" halls were built to serve multiple purposes around the nation because the Culture and Arts Promotion Act, which is called the starting point of the nation's legal system for culture and arts, defined "culture and arts" as "matters regarding literature, art, music, entertainment, and publications." The definition became a ground for the current "multi-purpose" concept. The organization of Ministry of Culture and Public Information set up a culture and administration system to state its supervision of "culture and arts" and distinguish popular culture from the promotion of arts. During the period, former President Park exhibited his perception of "culture=arts=culture and arts" in his speeches. Arts belonged to the category of culture, but it was considered as "culture and arts." There was no department devoted to arts policies when the act was enacted with a broad scope of culture accepted. This ambiguity worked as a mechanism to mobilize arts in ideological utilizations as a policy. Against this backdrop, the Sejong Center for the Performing Arts, a multi-purpose performance hall, was established in 1978 based on the Culture and Arts Promotion Act under the supervision of Ministry of Culture and Public Information. There were, however, conflicts of value over the issue of accepting the popular music among the "culture and arts = multiple purposes" of the system, "culture ≠ arts" of the cultural organization that pushed forward its establishment, and "culture and arts = arts" perceived by the powerful class. The new military regime seized power after Coup d'état of December 12, 1979 and failed at its culture policy of bringing the resistance force within the system. It tried to differentiate itself from the Park regime by converting the perception into "expansion of opportunities for the people to enjoy culture" to gain people's supports both from the side of resistance and that of support. For the Chun Doo-hwan regime, differentiating itself from the previous regime was to secure legitimacy. Expansion of opportunities to enjoy culture was pushed forward at the level of national distribution. This approach thus failed to settle down as a long-term policy of arts development, and the military regime tried to secure its legitimacy through the symbolism of hardware. During the period, the institutional ground for public culture and arts halls was based on the definition of "culture and arts" in the Culture and Arts Promotion Act enacted under the Yusin system of the Park regime. The "multi-purpose" concept, which was the management goal of public performance halls, was born based on this. In this context of the times, proscenium performance halls of a similar structure and public culture and arts halls with a similar management goal were established around the nation, leading to today's performance art and culture in the nation.

• The Journal of the Petrological Society of Korea
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• v.11 no.2
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• pp.74-89
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• 2002

Rock units, relating with the Guamsan caldera, are composed of Guamsan Tuff and rhyolitic intrusions. The Guamsan Tuff consists almost entirely of ash-flow tuffs with some volcanic breccias and fallout tuffs. The volcanic breccia comprises block and ash-flow breccias of near-vent facies and caldera-collapse breccia near the ring fracture. The lower ash-flow tuffs are of an expanded pyroclastic flow phase from the pyroclastic flow-forming eruption with an ash-cloud fall phase of the fallout tuffs on the flow units, but the upper ones are of a non-expanded ash-flow phase from the boiling-over eruption. The rhyolitic intrusions are divided into intracaldera intrusions and ring dikes that are subdivided into inner, intermediate and outer dikes. We compile the volcanic processes along a single cycle of cadela development from the eruptive phases in the Guamsan area. The explosive eruptions began with block and ash-flow phases from collapse of glowing lava dome caused by Pelean eruption, progressed through expanded pyroclastic flow phases and ash-cloud fallout phases during high column collapse of pyroclastic flow-forming eruption from a single central vent. This was followed by non-expanded ash-flow phases due to boiling-over eruption from multiple ring fissure vents. The caldera collapse induced the translation into ring-fissure vents from a single central vent in the earlier eruption. After the boiling-over eruption, there followed an effusive phase in which rhyolitic magma was injected and erupted to be progressively emplaced as small plugs/dikes and ring dikes with many lava domes on the surface. Finally rhyodacitic magma was on emplaced as a series of dikes along the junction of both outer and intermediate dikes on the southwestern side of the caldela.