• 건축역사연구
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• 제21권1호
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• pp.27-46
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• 2012

The core idea of the critical regionalism could be summarized as a self-conscious synthesis between universal civilization and world culture. After World War II, it has been applied to architecture for overcoming the problem of Industrial Capitalism and uniformity of 20th century Modern Architecture. Naturally, religious architecture cannot also be an exception in this cultural trend, thus we can also apply the critical regionalism to the Korean Catholic Church Architecture with the basic premise that the Traditional Western and Modern Style Church Architecture should be regarded as universal civilization, and the Traditional Korean Architecture and endemicity as one of world culture. In the context, this article attempts to analyze the regionality of Korean Modern Catholic Church Architecture constructed between the 19th century and 1980's, and how it has been differently transformed with the view of the critical regionalism. Its analysis will be carried out within three types; transformation of the Traditional Korean Architecture and the influence of Japanese Modern Architecture, representation of the Traditional Korean Architecture, and abstraction of the Traditional Korean Architecture with each advantages and disadvantages.

• 미술이론과 현장
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• 제5호
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• pp.7-24
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• 2007

The subject is connected with a structure named "The Symbolic" to Lacan, but he denied that the subject is explained simply as a fruit of language and "Other". From his point of view, passing through Subject, De-formation and Crack over it is designated as foundation of generation and creation rather than our destined defect. It should not be understood that subject of "The Real" is a concept of the subject free itself from restraint of "The Symbolic". However, this does not mean he asserts "Subject" is something incapable of being controlled by the unknown power. The problem is that this autonomous existence meets inside of it with something "more than one's own self" by "circulating around itself" like a permanent star. This is the indication of a "stranger in the middle of my privacy", or "extimit$\'{e}$", a coined-word by Lacan. Perhaps "Subject" is nothing more than the name of distance of object which is "too hot" to come close, and of this circulating movement. It's because of this object that the real subject stands against generalization and the subject can't be restored to any place in symbolic order-even though it is empty. The part which is told from Lacan's structural theory, that is to say, an importance to Lacan is that his Subject theory is not suggested or denied as a manual structure. On the contrary, it is a study of the relationship between the settled symbol that included in "real subject which is a unconscious one" and the symbolic subject hold- that is a metaphysical subject in general meaning. In Lacan's enlarged concept of subject beyond symbolic reality, it is noticeable that it gives justifiability to the union of a medium of different nature in artistic expression. We can recognize that the unconscious world is a living space which enables it to be a "condition of human being", not something dark under the surface of water through Magritte's(Rene Magritte, 1898~1967) surrealistic works. In other words, Magritte's art secures a core dimension of human nature through a mysterious gap of conscious and settled space. Magritte's drawings often evokes strange and unsettling feelings in people who view his paintings. This is because routine objects are found in "unsuitable" places from which we usually find them in our everyday lives. "Reality" in Magritte's paintings makes it aware that it is a strained field of concealment and disclosure basically between truths, and we can learn that his behavior to overturn to paint in-visible things is finally an effort to restore the "real subject" to the viewer's reality. In other words, such reversion arouses a nostalgic desire for the objects existing in their original appearance as they are - natural condition that our gaze had not been distorted yet by anamorphic stains. - and the state when we are conscious of them normally. Such desire offers an opportunity for us to get out of mental depression rather than operates to us as an abnormal crack. It's a successive process of effort to search for lost subject and Paradise Lost facing up to reality of subject human that is to be a subject of world and life are ousted from their place by structure and authority of culture.

• 시스템엔지니어링학술지
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• 제10권2호
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• pp.51-58
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• 2014

Manufacturing industry is one of the core sectors providing national competitiveness and economical impact Today's manufacturing industry is required to fulfill so called Sustainable Factory paradigm from the perspectives of environmental and social development. To cope with the requirements, researches for achieving sustainability in manufacturing system are actively carried out in the world from various perspectives. In this paper, we analyzed systemic characteristics of sustainable manufacturing system, and developed verification & validation strategy based on traceability between system requirement and functionality. The developed methods were applied to a European Project called the Foundation for the Sustainable Factory of the Future (FoFdation). Specifically, we analyzed and verified the deliverables of FoFdation by deriving systems architecture in terms of Component, Function, and Items. The results indicated that the FoFdation is pretty much compliant with the concept of Ubiquitous Factory, and can be used as an International Reference Model for the Smart Factoy, a world wide hot topic under the paradigm of IOT (Internet-Of-Things), if information processing part is supplemented.

• 대한수학교육학회지:수학교육학연구
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• 제10권1호
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• pp.57-72
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• 2000

In this paper, in order to explicate how mathematics education can contribute to humanity education, I enquired in which position mathematics occupy in Froebel's For this, I examined Froebel's theory of humanity education, his theory of mathematics education, and the applicational problem of his thoughts to nowaday education. Froebel's educational theory is based on the concept of the Divine Unity which is relevant to the notion of 'The Absolute' of Fichte, Schelling, Hegel. He claims that from inanimate objects to human being, all is subject to the eternal law, which is presided by God. So the world itself is the representation of this law of the Divine Unity and education consists in leading man to conscious and free representation of it. The revealing process of the inner law of the Divine Unity can be attained through the awareness of the divinity which resides in the self. And this process of self-consciousness is dialectical movement of the two opposites, i.e. 'inner' and 'outer' Froebel suggests that mathematics is the mediator between the inner and outer world, i.e. he suggests that since both human being and nature are the representations of the Divine Unity, mathematics is both the pure human spirits and the law of nature. Having such a role, mathematics becomes the main discipline in education. Though there are some criticism on Froebel's educational thoughts on mathematics discussed in this paper, it can provide a typical answer to the question about how mathematics education contributes to humanity education.

• 영어영문학
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• 제58권5호
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• pp.839-858
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• 2012

This study is to analyze dreams and madness in Don Quixote and Hamlet which makes these two heroes quite identical rather than antithetical. Don Quixote is usually considered to be an idealistic, enthusiastic, and unselfish doer, whereas Hamlet is a skeptical, melancholic, and self-conscious thinker. However, Don Quixote and Hamlet both reveal a heroic desire to embody an ideal world into a reality through their dreams and madness. Based on Freud's interpretation of the similarities between dream and neurosis, this article focuses on the aspects of Don Quixote's waking dream and Hamlet's affected madness to find out their characteristics as new types of heroes. Don Quixote, the waking dreamer, acts like a maniac and tries to remain in a state of madness to sustain the dream world where he wanders to save the weak, the poor, and the deprived. He accepts psychic breakdown as well as physical trauma if only he can do the role of a knight errant. Sleepless Hamlet witnesses the dream world and experiences it tangibly while he hears an order from the murdered King's ghost. Yet, instead of becoming a neurotic, Hamlet waits for the chance to perform his task to regain the harmony of his family and kingdom. Even on the border of madness, Hamlet does not forsake his own life and duty but dreams in reality and acts without losing his reason. Although there are some apparent outstanding differences between Don Quixote and Hamlet, they have fundamental similarities with each other; Both of them exemplify a new type of hero who desperately tries to fulfill a mad dream to face the suffocating, suspicious, and strange world.

• 월간포장계
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• 통권281호
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• pp.86-94
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• 2016

최근 지속가능한 사회를 실현하기 위해 용기포장의 3R이 적극 추진되고 있다. 일본 제성은 설계 및 제조 단계에서부터 환경에 배려한 용기포장을 만들기 위해 '용기포장의 환경배려설계에 관한 사례집-포장의 환경배려에 있어서 JIS를 활용한 용기포장 리듀스 대응 사례'를 발간했다. 일본 경제성의 관계자는 "이 사례집은 보다 많은 사람들이 용기포장의 환경배려형 설계에 관련한 대응과 실태를 이해하는 것을 목표로 발간됐다"며 "소비자단체, NPO단체, NGO단체 등이 사례집을 적극 활용해 용기포장의 환경배려형 설계가 더욱 보급되길 바란다"고 말했다. 앞으로 3회에 걸쳐 보고서 내용을 기본으로 용기포장의 환경배려형 설계 단계, 용기포장의 환경배려형 설계와 JIS의 관계, 각사의 우수 사례 등에 대해 살펴보도록 한다.

• 월간포장계
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• 통권282호
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• pp.102-107
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• 2016

최근 지속가능한 사회를 실현하기 위해 용기포장의 3R이 적극 추진되고 있다. 일본 경제성은 설계 및 제조 단계에서부터 환경에 배려한 용기포장을 만들기 위해 '용기포장의 환경배려설계에 관한 사례집-포장의 환경배려에 있어서 JIS를 활용한 용기포장 리듀스 대응 사례'를 발간했다. 일본 경제성의 관계자는 "이 사례집은 보다 많은 사람들이 용기포장의 환경배려형 설계에 관련한 대응과 실태를 이해하는 것을 목표로 발간했다"며 "소비자단체, NPO단체, NGO단체 등이 사례집을 적극 활용해 용기포장의 환경배려형 설계가 더욱 보급되길 바란다"고 말했다. 연재 2회차인 이번 호에서는 6개사의 우수 사례에 대해 살펴보도록 한다.

• 월간포장계
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• 통권284호
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• pp.93-100
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• 2016

최근 지속가능한 사회를 실현하기 위해 용기포장의 3R이 적극 추진되고 있다. 일본 경제성은 설계 및 제조 단계에서부터 환경에 배려한 용기포장을 만들기 위해 '용기포장의 환경배려설계에 관한 사례집-포장의 환경배려에 있어서 JIS를 활용한 용기포장 리듀스 대응 사례'를 발간했다. 일본 경제성의 관계자는 "이 사례집은 보다 많은 사람들이 용기포장의 환경배려형 설계에 관련한 대응과 실태를 이해하는 것을 목표로 발간했다"며 "소비자단체, NPO단체, NGO단체 등이 사례집을 적극 활용해 용기포장의 환경배려형 설계가 더욱 보급되길 바란다"고 말했다. 연재 마지막차인 이번 호에서는 7개사의 우수 사례에 대해 살펴보도록 한다.

• 대한지리학회지
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• 제43권1호
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• pp.154-169
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• 2008

지리 교과서는 종종 세계를 하나의 연결된 체제로서보다는 개별 국가들의 집합으로 다룬다. 또한 많은 학자들이 지리 교과서의 자민족 중심적인 편견을 경고한다. 그리하여 특정 집단이나 국가의 범위를 벗어나 세계의 상호의존성을 강조하는 세계적 관점을 추구하는 세계 시민 교육은 이러한 지리 교과서의 현 상태를 극복할 수 있는 가능성을 제시한다. 이 연구의 목적은 첫째, 세계 시민교육의 관점에서 현행 미국 세계 지리 교과서를 분석하는 것이며, 둘째, 세계 지리 교과서를 비판적으로 읽기 위한 대안을 탐구하는 것이다. 본 질적 사례 연구는 미국 세계 지리 교과서의 제국주의적이고 미국 중심적인 관점을 드러낸다. 특히 한국의 사례는 이분법, 북한에 대한 부정적인 태도와 배제, 오해와 고정관념, 단순화 등을 통해 세계 지리 교과서가 어떻게 세계 다른 지역과 사람들을 과소 평가하는지 보여준다. 그리하여 세계 시민 교육의 '세계적 관점'과 '탈식민주의적 관점'을 통해 교과서에 재현된 다른 지역과 사람들에 대해 끊임없이 질문을 던짐으로써 의식적인 또는 무의식적인 오류와 편견을 감지하고, 나아가 지금까지 소홀하게 여겨졌던 사람들의 관점과 경험을 받아들이고, 복잡하고 논쟁적인 세계적 이슈를 다양한 관점에서 다루는 것이 필요하다.

• 비교문화연구
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• 제29권
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• pp.113-131
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• 2012

In our days, we live in the world of image and imagination. Now we think that the images and imaginations are no more selective but indispensable elements in our life. The status of imagination is dramatically changed since 20 century. Many philosophers like G. Bachelard, G. Durand, Paul Ricoeur, H. Corbin, G. Deleuze made great contributions and we think that the studies of imagination began since 20 century. But the change of the status of imagination was not made in one day. In the long history of human life, the imagination kept his own value, and never stopped to give his influence to the human mentalities. The concept of imagination was born from the Plato's notion of phantasia. Plato thinks that the phantasia is a kind of drawing capacity in mind in the process of recognition. But the image which phantasia makes is not real one but pseudo one. So it is necessary to banish those false images from our recognition. Aristotle thought phantasia as an afterimage of object of sense. The sense is always true, but the phantasia is very possible to be an error. After Plato and Aristotle, the notion of phantasia developed into that of imagination, but it was always a problem full of contradictions. According to G. Durand, we can say, in some sense, the history of western philosophy is a kind of struggle against the image and imagination. In Middle Age, the iconoclasm tried to exclude image from their religion. Thomas Aquinas tried to explain the image by the rationalistic christianisme. In 16-17C Galilei and Descartes solidified the exclusion of imagination from the philosophy in the name of science and reason. The empiricism and positivism was the final and the most conclusive philosophies which exclude the imagination definitively from the field of philosophy. But the imagination continued his influence in the field of art. In the age of Renaissance, the imagination found his way of liberal expression, and this trend was inherited to Baroque. From the middle of 17c many philosophical theories supported the imagination by many philosophers like J.-B. Dubos, Baumgarten, A. Becq, J.-J. Rousseau etc. The Romanticism was the first significant wave which made the imagination come forward in front the art. The romanticism broke the narrow frame of rationalism and expand human's view of the world to the cosmos. From the romanticism, the imagination became a faculty which expresses the unity of human and nature. That was impossible by the rational thinking of rationalism. The concept of new imagination made a new future of human, 'the imagining conscious' and this imagining conscious provided a solid base of next generation's symbolism and surrealism.