• 한국실내디자인학회논문집
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• 제13권6호
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• pp.57-65
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• 2004

The space is formed in close connection with a human life style, and whose significance is interpreted and recognized by characteristics given in the life culture to which they belong to. The spacial concept in terms of recognition plays an important role in the design of spaces. The understandings of its identity is an indispensable factor to forming the proper relation between the human beings and the space. This paper is the inquiry and the arrangement for geographical, thinking, and beauty-conscious features of Japan by the researches on documentary records in order to reveal the relationship between recognition and space as mentioned aboved. Also this paper presents the frame(system) which can draw the method of space construction and its expression and then seize and analyze the reality of space by re-arrangement for these various cultural background on the center of the relationship with Japanese spacial cognition. And this paper analyzed and arranged expressive features for Japanese spacial concepts by applying this analysis frame to contemporary commercial spaces in Japan. In results this research revealed that Japanese spacial features is always in the consciousness for cognitive space on the design of space , and in the features the neutral and several layered spaces are showed in complexed and mutual connected forms. These may be the methods for the relationship establishment between human and space on the ground of unique spacial concepts which is commonly found not only in traditional spaces but also in contemporary spaces in Japan.

• 한국의사학회지
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• 제19권2호
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• pp.101-118
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• 2006

Phenomena experienced by all individuals and cultural interpretation of such phenomena seem to be irrelevant to the change of time. The subject dream to be discussed in this study is one of them. Nevertheless, people's attitude of understanding dreams in the past is obviously different from the contemporary one, and the interpretation of dreams reveals the science of the corresponding age. Bishop Daveluy, a missionary to Chosun in the mid 19th century, observed Korean people's hardly understandable response to dreams. According to his explanation, Chosun people regarded what they saw in a dream as a fact. It might have been quite long that a dream is regarded as a sign of the future. However, how a dream can be a sign of the future is explained different according to the science of the corresponding age. Many records on dreams since the late Koryo Dynasty and the early Chosun Dynasty did not give satisfactory answers to this question. However, new interpretations of dreams were attempted occasionally in the process that the Sung Confucian view of nature in the Chosun Dynasty was being matured. One of such interpretations is that a dream is obviously a phenomenon of human cognition and there is a rule behind dreams. I t was believed that the rule is a flow of energy defined by reason penetrating through the past, the present and the future and, as a consequence, dreams are future oriented. The view that a dream is a phenomenon with a causal relation is observed more specifically in medicine. I t was understood basically as a pathological phenomenon but, at the same time, a substance in an organic relation with the human body. In addition, it was understood as the results of facts (physiological and pathological processes) experienced by the body in the past and the sign of diseases in the future. However, from the viewpoint of contemporary science based on empirical rationalism, such foreseeability is fundamentally unacceptable. In contemporary science, in which scientific analysis of phenomena has to be of the past tense, dreams exist as the representations of the past. What Bishop Daveluy saw in Korean people was a phenomenon observed when the pre modern met the modern as pre modern people's life and idea were viewed from a modern people's eye.

• Journal of Contemporary Eastern Asia
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• 제16권1호
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• pp.22-45
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• 2017

The successful management of software (SW) projects is a continuous concern to managers, which is attributed to the contradictory demands that most projects are facing; meeting user requirements within time and budget limit while flexibly dealing risks during the progress of the projects. The present study asserts project performance and risk mitigation are not tradeoff but to be achieved simultaneously, which is called SW project ambidexterity. Drawing on the literature on organizational behavior, hypotheses are developed speculating the relation among project performance, risk mitigation, team collective improvisation, team behavioral integration, and team diversity. Using empirical data collected from 102 SW project teams of 507 team members in South Korea, empirical analysis indicates team collective improvisation is a significant antecedent to SW project ambidexterity, playing a pivotal role to balance the contradictory demands. Furthermore, team behavioral integration positively influences the degree of team collective improvisation, and the magnitude of the relation is partially contingent on the team members' age and major diversity. The present study advances theory by providing a context specific explanation about the SW project ambidexterity and its precedents.

• 대한한의학원전학회지
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• 제33권1호
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• pp.159-178
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• 2020

Objectives : The purpose of this paper is to study the metaphor that the liver is the admiral from which strategic planning is derived in 『Suwen Linglanmidianlun』 in relation to Liver function. Methods : Annotations to the verse along with descriptions of strategic planning in classical texts and their relation were examined. Results : Previous annotators described the Admiral organ and Strategic Planning separately, in which it is difficult to fully explain the totality the two. They cannot be separated from each other, and only when they are in dependence of each other can they become complete. Liver function as described in classical texts and contemporary text books such as detoxification and sterilization all embody this meaning of strategic planning of an admiral. Conclusions : Reinterpretation of the Liver function based on an integrated understanding of the Liver as described in 『Suwen Linglanmidianlun』 is required. This will allow for better understanding of what the metaphor means, and to better connect this description to Liver physiology for an integrated understanding of the Liver itself in Korean Medicine.

• 철학연구
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• 제123권
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• pp.57-86
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• 2012

현대철학에 이르러 많은 철학자들이 근대철학을 흔히 주체철학, 의식철학으로 규정하고, 이 철학의 유아론적인 면을 극복하기 위해 의사소통이론, 해석학, 해체론 등을 통해 다양한 모색을 하고 있다. 실천철학의 영역에서도 이들, 특히 공동체주의자들은 근대 자유주의 철학이 주체의 자유와 권리만을 정당화하는 고립된 자율성을 벗어나지 못하고, 따라서 타자와의 관계도 형식적으로 처리함으로써 전통적인 공동체의 연대성을 붕괴시키고 말았다고 비판한다. 이들은 칸트철학에 대해서도 똑 같은 맥락에서 비판하고 있다. 그러나 이러한 비판은 무리가 있다. 왜냐하면 칸트는 자기 이전의 근대 주체철학이나 자유주의 철학을 그대로 추구하지 않고 이들의 한계를 비판하고 극복하려고 했기 때문이다. 그는 주체성에 머물러 있는 철학자가 아니라 주체와 주체 사이의 소통 가능성 문제에 대해서도 고민하는 모습을 보여주고 있다. 그 대표적인 곳이 바로 '공통감'을 다루는 부분이다. 그는 이곳에서 상상력의 자유로운 놀이를 통한 지성과의 합치를 취미판단과 연관을 짓고, 또 이 취미판단의 보편적 타당성의 가능 근거로서 공통감을 요청하고, 이것을 취미판단에 대한 당위적 원리이자 이념으로 설정하고 있다. 취미판단의 주관적 원리로서의 이 공통감은 '판단 주체의 자기 내적 관계'에만 머무르지 않고 '공동체적 감각의 이념'으로서 '판단 주체들 사이의 소통 가능성'에도 관계한다. 공통감을 통해 공동체 구성원들의 조화를 모색하는 그의 이러한 시도는 오늘날 자유주의가 중시하는 자율성과 공동체주의가 중시하는 연대성 사이에서 발생하고 있는 대립을 극복할 수 있는 가능성을 제공해준다. 특히, 그의 공통감 이론이 '비판적 해석학'과 '관계적 자율성'의 이론으로 발전될 경우, 그의 이론은 전통사회와 근대사회의 부정적 요소를 극복하고 현대사회의 고립적 자아들 사이의 갈등을 넘어 새로운 관계를 모색하는 길에 이바지할 수 있다. 이런 의미에서 칸트 공통감 이론은 현대철학, 특히 자율성과 연대성을 둘러싸고 논의되는 오늘날의 실천철학에서 여전히 중요한 의미를 지니고 있다.

• KIEAE Journal
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• 제16권1호
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• pp.121-130
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• 2016

Purpose: This paper is an attempt to explicate the principle of space and form-making in Le Corbusier's architecture from the viewpoint of integrating and relating architecture with the natural landscape. It shows thereby how the geometrical element of architecture and the non-geometrical element of the nature coexist in terms of form. It also explains how space is deployed for the construction of cognitive system between natural landscape and architectural scenery in terms of space, hoping to make a contribution to design method of contemporary house as an elementary datum. Method: Three issues are studied, focusing on the designs around nineteenth thirties in the earliest phase of Le Corbusier: How architectural form and nature is related, how natural greens is introduced into urbanism, and how natural landscape is introduced to house design. 1) it is studied how the relation between the nature and the formal elements of purism in Le Corbusier's architecture is formed. 2) it is studied how the relation between the nature and architecture proposed in Le Corbusier's urbanism is formed. 3) Le Corbusier's "four compositions" is analyzed in terms of relation-formation between architectural space and the nature. 4) it is studied how the natural landscape is introduced to Le Corbusier's house-design in the form of architectural promenade. Result: It has been found out that the natural landscape in Le Corbusier's architecture is not just a simple background, but a necessary element for the consummation of form and space in his architecture, and that architectural inspiration is maximized with coexistence with nature.

• 한국조경학회지
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• 제26권4호
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• pp.113-124
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• 1999

The purpose of this study is to search into the relation between the chinese seclusion culture and the gentleman's gardens by means of the historical and aesthetic approach. The periodic limits of this study is from pre-Qin to Tand. For gentleman's gardens in Tang dynasty at once got out of the noble's gardens which had imitated the imperial gardens until Tang, and became the origin of the gardens of the literati appearing in post-Tang dynasty. The major findings are as follows : First, in pre-Qin period, the origin of the seclusion culture is classified as the metaphysical seclusion of Taoism and the physical seclusion of Confucianism. Although Pu, Yuan, and Uou which could be said the first step of the chinese gardens were inquired, the clear relation between the seclusion and them is not found. Second, during Qin-Han dynasty, the role of the gardens, as the settings of the seclusion, are comparatively minor, too. But uan Kuang-Han's garden considerably escaped from that of pre-Qin in the aspect of function, and it has the characteristics of recreation. Third, during Wei-Chin and Liu dynasty, two types of the seclusions emerged. One is the small seclusion, and the other the Great Seclusion. Though, as formerly, the contemporary gardens did not escaped from the imperial gardens, Shi Chong's garden can be the setting of the Court Seclusion. But the seven Righteous in Bamboos' and Tao Yuan-Ming's settings of the seclusion were real natural environments rather than gardens. Forth, in Tang dynasty, in spite of relatively low status, Bai Ju-Yi's theory of the middle Seclusion enabled gentlemen to make seclusion in sinecures unlike the court Seclusion. The theoretical background of the Middle Seclusion was Zen Buddhism and the State Examinations System and Bai Ju-Yi's private social position also had an important effect on it. In Tang dynasty, there being nobiliary gentleman's gardens, Bai Ju-Yi's garden, Lushan Caotangyuan, was the setting of the Middle Seclusion. It can be called a real gentleman's garden, for it is simple and small unlike the imperial gardens or the nobiliary gentleman's gardens.

• 동양고전연구
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• 제41호
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• pp.275-301
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• 2010

공자는 춘추시대라는 혼란한 현실을 극복하기 위하여 인간의 내면적 가치에 대한 성찰뿐만 아니라, 그 가치를 어떻게 밖으로 끌러낼 것인가, 그리고 어떻게 인간관계를 맺을 것인가에 대하여 끊임없이 고민하였다. 공자가 언급한 '화이부동'의 정신은 인(仁)의 실천이라는 타자와의 올바른 관계 맺기를 위한 원론적인 의미를 던져주고 있다. 화이부동의 정신은 도덕적이며 공적인 그리고 중용적인 가치를 추구한다. 이는 개인이나 사회공동체 더 나아가 자연과의 관계에 있어서 화합과 공존을 모색하기 위한 것으로, 군자는 이러한 화이부동의 정신을 구현한 인격자이다. 화이부동의 정신은 현 시대의 화두인 '더불어 살기'란 사회 통합에 있어서 많은 점들을 시사하고 있다. '더불어 살기'가 구체화될 수 있는 대상은 다문화가정이나 북한이탈주민 등 우리 사회의 소수자 집단이며 권력이나 이익으로부터 상대적으로 소외된 사람들이다. 화합과 공존을 모색하는 이러한 열린 마음은 더 나아가 생태계와 모든 자연을 포괄하는 환경문제에 있어서도 중요한 시사점을 주고 있다.

• Journal of Contemporary Eastern Asia
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• 제12권2호
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• pp.19-34
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• 2013

Previous research assessed media reporting on nuclear accidents and risks, whilst studies about the Fukushima accident focused on the impact of the Internet on coverage of the incident. However, little research has addressed news framing or comparisons of the perceptions of journalists in relation to reporting nuclear accidents. The aim of this study is to apply framing analysis to news content in The New York Times, the Los Angeles Times, and USA Today about the Fukushima accident. It explores the question of how journalists view reporting on complex events. Content analysis of these three newspapers shows that conflict, responsibility, and economic consequences were the most frequently used frames. According to the journalists interviewed, the biggest problem was the inability to assess information due to contrary positions held by experts. It is argued that the Fukushima accident was framed as a conflict of experts and officials' opinions, utility and government officials' responsibility, and economic consequences for the United States. Adherence to professional norms of objectivity and impartiality was signified as the best approaches to risk reporting.

• Journal of Contemporary Eastern Asia
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• 제12권2호
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• pp.61-87
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• 2013

This study applies grounded theory to develop an emic substantive theory of regional integration in Greater East Asia. The role of norms and policies is explored through discursive content analysis of a wide theoretical sample of official elite policy statements dealing with regionalism and related policy areas. A resulting model of regional integration titled "Harmony through Holistic Engagement" is then discussed in relation to the etic consensus on the phenomenon. The study concludes that the etic consensus on the nature of regional integration in Greater East Asia greatly differs from the results of an emic approach and thus reflects a normative consensus rather than a descriptive reality.