• Journal of Korea Trade
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• v.25 no.2
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• pp.95-110
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• 2021

Purpose - This paper intends to conduct theoretical analysis and empirical test on the action mechanism of South Korea-China trade and South Korea's FDI to China on green total factor productivity, so as to provide a new perspective and ideas for the improvement of China's green total factor productivity and promote the high-quality development of China's economy Design/methodology - This paper uses the data of 30 provinces, autonomous regions and municipalities in China from 2004 to 2017 as the research sample, adopts the GML index method of SBM Directional Distance Function to measure GTFP, and analyzes the influence of South Korea-China trade and FDI from South Korea on China's GTFP. Findings - Trade is conducive to promoting technological progress, which has a significant promotion effect on China's green total factor productivity. While FDI has a significant inhibitory effect on China's green total factor productivity, which verifies the "pollution haven" hypothesis. In addition, such influence has certain regional overall heterogeneity. Trade has a more significant promoting effect on GTFP in eastern coastal areas, while FDI has a more significant inhibitory effect on GTFP in central and western inland areas. The interaction between trade and FDI is conducive to the improvement of green total factor productivity, indicating that the benign mechanism of trade and FDI has been formed. Urbanization, industrial structure, human resource level and investment in science and technology are all conducive to the improvement of GTFP. Originality/value - Through theoretical analysis and empirical test on the action mechanism of South Korea-China trade and South Korea's FDI on green total factor productivity, this paper provides a solid theoretical foundation for the further development of China-South Korea economic and trade cooperation in the future.

• The Research Journal of the Costume Culture
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• v.31 no.4
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• pp.411-429
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• 2023

Modernism is an internationally accepted design style. In addition, traditional Korean costume is not the clothing of the past, but its form is also used in modern fashion. Therefore, the purpose of this study is to examine the social and cultural contents of the morphological structure of traditional Korean costume, in order to derive the design characteristics of modernism and examine the global applicability of traditional Korean costume structure. For this study, photographic materials from museums, schematic drawings of relics, and Hanbok production books published by government agencies were analyzed. Further, this study examined traditional Korean costume, especially the modernism characteristics derived from Paul Greenhalgh and previous studies. The results are as follows. First, The traditional Korean costume is a cut based on basic shapes, along with a silhouette appears according to the background of the times. Second, the characteristics of modernism can be divided into universality, functionality, and simplicity. Third, as a result of analyzing the form structure of traditional Korean costume based on the characteristics of modernism, universality is expressed as standardized form, functionality as practical aesthetics, and simplicity as sustainable diversity. Furthermore, Korean costume has a difference in that was greatly influenced by various Eastern ideas and aesthetics of the late Joseon Dynasty. These findings provide a perspective of modern reinterpretation of the uniqueness and universality of traditional Korean costume in line with globalization by utilizing the design characteristics of modernism, an international style.

• SUVANNABHUMI
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• v.7 no.2
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• pp.27-56
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• 2015

How should we conceptualize regions? What is the context in which new approaches to regional study take place? What is the role of historical change in the reconceptualization of regions or areas? This article addresses this issue by using two case studies to shed light on the history of regional study by comparing some of the ways in which the Middle East and Southeast Asia have been conceptualized. Accordingly, the discussion traces the ways in which these areas were understood in the 19th century by highlighting the ideas of a number of influential Victorian thinkers. The Victorians are useful because not only did British thinkers play critical roles in the shaping of modern patterns of knowledge, but their empire was global in scope, encompassing parts of both Southeast Asia and the Middle East. However, the Victorians regarded these places quite differently: Southeast Asia was frequently described as "Further India" and the Middle East was the home of the Ottoman Empire. Both of these places were at least partly understood in relation to the needs of British policy-makers, who tended to focus most of their efforts according to the needs of India-which was their most important colonial possession. The article exhibits the connections between the "Eastern Question" and end of the Ottoman Empire (and the political developments which followed) led to the creation of the concept of "Middle East". With respect to Southeast Asia, attention will be devoted to the works of Alfred Russell Wallace, Hugh Clifford, and others to see how "further India" was understood in the 19th century. In addition, it is clear that the successful deployment of the term "Southeast Asia" reflected the political needs of policy makers in wake of decolonization and the Cold War. Finally, by showing the constructive nature of regions, the article suggests one possible new path for students of Southeast Asia. If the characterization of the region is marked by arbitrary factors, it may actually point to a useful avenue of enquiry, a hermeneutic of expedience. Emphasis on the adaptive and integrative features of lived realities in Southeast Asia may well be a step beyond both the agendas of "colonial knowledge" and anti-colonial nationalism.

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• (The)Study of the Eastern Classic
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• no.37
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• pp.509-546
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• 2009

Joseon was a Confucian dynasty. It was ruled by Kings of the Royal family that had secured the orthodoxy of clan rules under Confucian ideas. Royal family was the main prop of Confucian culture and Kings were leaders who leaded society and culture from the top. Therefore, Kings should complete more strict and intense education than noblemen. The Royal family and the government should have to establish prime educational environments and systems to foster successors qualified for the throne. This study focused on educational institutes and educational ceremonies. Study on educational institutes could clarify the purposes of educational institutes that were installed along the growth of throne successors and the educational courses that successors completed by each period. On the other hand, study on educational ceremonies could make it clear how were throne successors given with authority and did they internalize the duty of sense as the leader to lead next generation. In addition, by tracing the form with which politics and education had combined each other through ceremonies, it could be learned that the ceremonies of Joseon Dynasty had have a unique 'educational function'.

• (The)Study of the Eastern Classic
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• no.37
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• pp.189-216
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• 2009

The poem Song of Eight Drunken Celestials by Du Fu(杜甫) of the Tang Dynasty was one of the most favored theme by many painters through the Song, the Yuan, the Ming and the Qing Dynasty, as well as in Korea Chosun Dynasty and in Japan. This paper focuses on the paintings depicting Song of Eight Drunken Celestials by Wu Qiu(尤求) of the Ming Dynasty, Kim Hongdo (金弘道) of the Chosun Dynasty and Kaiho Yusho(海北友松) of Japan Momoyama Period, makes a comparative study of them. And also focuses on two preface and a postscript to the painting Eight Drunken Celestials by Yi Dukmu(李德懋), Park Jega(朴齊家) and Yi Bongwhuan(李鳳煥) of the Chosun Dynasty, makes a comparative study of them. This study helps us understand the repetition and the differences between the poem as an Ur-text and the paintings and the prose about the painting as the parody texts.

• (The)Study of the Eastern Classic
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• no.35
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• pp.189-214
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• 2009

The followings are the characteristics of Kyunghakkwan of Youngjae Oh Yunsang. First, he delves into Soju (小注: Small notes or commentaries) of Saseo-Jibju-Daejeon (四書集註大全: Compendium of the Commentaries of Four Confucius Canons). Frequently adding, "thinking," "thinking again," he enumerates his own theories critical of various scholars who left commentaries in Daehak-Janggu-Daejeon (大學章句大全: Compendium of the sentences and phrases in Daehak, one of the canon) and Jungyong-Janggu-Daejeon (中庸章句大全: Compendium of the sentences and phrases in Jungyong, another canon). Secondly, he quotes theories of Korean confucius scholars. Besides Lee Yulgok, he introduces mainly theories of Nongam Kim Changhyub and Namdang Han Wonjin. Thirdly, he researches into various canons. He diverts from the general trend of Chosun confucius studies which focuses on Saseo and explores Seokyung (書經: One of Five canons of Chinese Confucius Studies and the oldest history book). Fourthly, his Kyungseol, especially that of Jungyong, was recognized and accepted by his contemporary Giho School scholars. Finally, he shows skepticism even on Confucius's own ideas and begs to differ.

• (The)Study of the Eastern Classic
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• no.69
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• pp.259-296
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• 2017

This thesis examines the reality of Hwaseo's view of scholarship established through the various academic roots, and explains the writing techniques in his poetic world. The results are as follows; With the roots including the Five Books of Confucianism, Five Classics, the books of Zhuxi and Songjadaejeon, Hwaseo established his own scholarship based on the principle of 'keeping of piety and acting with prudence(持敬致愼)'. And he pursued a practical discipline in parallel with 'understanding the utmost principle and extension of knowledge(致知)' and 'diligent self-cultivation(力行)'. The characteristics of his poetic techniques are the use of quotation and interweaving narrative with discussion. He did not stay in just borrowing or variations on the quotation, but gave new meanings beyond the acceptation, and even reached the point of creating newly coined words. He made pithy narratives according to historical events and character's activities, put forward some discussions, and then expressed his emotion. In particular, there were the poems described by interweaving narrative with discussion based on Mencius's historical viewpoint of 'repetition of peaceful times and troublous times one by one(一治一亂)', which could be regarded as the most representative works of his literary value as well as the essence of his scholarship and ideas.

• (The)Study of the Eastern Classic
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• no.37
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• pp.411-439
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• 2009

Fu-Shan(傅山, 1607~1684) was a progressive actualist between the late Ming(明) dynasty and the early Qing(淸) dynasty. He regards the intellectuals at that time as scarecrows leaned on the empty and exaggerative moral philosophy which the neo-confucian of Song(宋) dynasty established. He thinks that the neo-confucian discussion cause harmful side effects, disregarding the utility side and the variety of the actual world. His thought becomes known all in political thought and literature. He asserts that the neo-confucian ideas provides the logical frame which regulates the actual world and creates a kind of absolute moral ideology. Therefore he insists that the Saint in the true sense of the word consequently is the social reformer and revolutionist who exposes the irrational elements of society. He insists that literature also must be able to express vividness of the actual world. He thinks that genuine literature must have creative contents and find one's own free wild way. He asserts that old literary style from the mimicry is the act which goes against human natural. He thinks that the writing must be able to express the actual world.

• (The)Study of the Eastern Classic
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• no.54
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• pp.235-252
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• 2014

This paper is examining the ideological underpinnings of Park Jin-young[朴震英]. He was intellectual activity is based on Haman[咸安] Gyeongsang-namdo[慶尙南道]. And He was causing the Righteous Army[義兵] saved the country from the crisis of Imjin War[壬辰倭亂, 1592~1598] and the Byongja War[丙子胡亂, 1636~1637] in Mid-Joseon[朝鮮] Dynasty. Therefore, he had to practice patriotism and love people. The purpose of this paper is centered on the acts of Park Jin-young to focus on its ideological foundation to be sure. A cause[大義名分] was laying on the side and the real meaning of the terms of participation and his a far-sighted view [達觀] ever conduct of life[處世] divided into such discussions were developed. In addition, the formation of his ideas around the Jung gu[鄭逑] influenced correlating it with the teacher and student relationships were investigated. Park Jin-young is Im-Byeong War[壬丙兩難] since emerged on the Joseon [朝鮮] Social Jon-ju[尊周] thought was one of the representative figures. His mentor Jung gu was the cause, seriously. And he cause, the influence of the teacher very seriously here was typical of that era. The people loved teacher. And his disciples to overcome difficulties that influence the Righteous Army sought to raise the country. His teachers have taught him Confucian influence. And behave appropriately when life. Park Jin-young acted appropriately when affected by such a life. Consequently, he was a true intellectual in those times.