• Journal of the Korean association of regional geographers
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• v.16 no.1
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• pp.76-84
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• 2010

This study is to critically examine a variety of perspectives of seeing the interactions among space, people, and society. According to Tuan, place is a center of meaning constructed by people's experience, and its attributes consist of natural and built-up environments. Entrikin suggests a way of seeing place from a contrary perspective, that is, the subjective and existential sense of place and the objective and naturalistic conception of place. Lefebvre examines the historical transformation of social space through the dialectics among the perceived space, the conceived space, and the lived space. Social space is (re)produced and changed through the conflictual unit of the spatial triad. The project of Foucault's spatial metaphor is to tightly combine three critical concepts, power, knowledge, and space. Those concepts are not objectively existed regardless of specific times and spaces, but they are socially and culturally constructed through the networks of people under particular environments. In the following papers, it is needed to comparatively examine the various perspectives mentioned above to make a new conceptual framework of understanding the interactions among space, people, and society.

• Korean Educational Research Journal
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• v.40 no.3
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• pp.17-38
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• 2019

Deleuze and Guattari revive the educational meaning of training. For them, "a violent training" always penetrates unconsciousness and consciousness. For example, we can float on water only by swimming. There is a complex historical exploration on the subject of training. Socrates distinguishes the training of spirit from that of the body, so he secures the independence of educational language. This heritage continues to us until today. However, Foucault argues that, since the modern era, humans have accepted an active obedience by "disciplinary training". Nowadays, the term "skill discipline" is also reduced to business language, and we should overcome this situation. Deleuze and Guattari suggest a "becoming-other" argument predicated on "pre-conscious singularities" on this point. The training of spirit evolves in relation to a body and other circumstance for them. Therefore, the traditional hierarchy between spirit and body is erased in their argument. Ironically, this argument displays "educational effectiveness" to success Socrates's heritage subverting to the modern thinking of it. In conclusion, we can now rethink the educational value of training based on this effectiveness. Kyudo training is an excellent example of education through body and spirit.

• Journal of the Korean Society of Costume
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• v.61 no.7
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• pp.35-50
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• 2011

In this study, repression of the body is defined as a restriction on natural developments or movements and a modification either temporarily or permanently of the human body in shape, color, texture and odor. In addition, it involves physical and (or) mental pain. Chinese foot-binding and the Western corset are extreme examples of female body's being repressed in the history of fashion. The analysis of this type of repression will be based on historical research and theoretical concepts such as Darwin's (1809-1882) survival condition, Freud's (1856-1939) renunciation of desire, Weil's (1909-1943) privilege, and Foucault's (1926-1984) L'Usage des Plaisirs(the use of pleasure). Chinese foot-binding symbolically represents ideal beauty, the distinction of an ethnic group, and a desire for improved social status in the struggle for political power. It also represents psychology and a esthetics of eroticism and fetishism that originate from a man's desire and his individual taste. Symbolically, the Western corset represents abundance and fecundity, obedience and devotion to religion, the sanctity of God and ideal beauty as defined by political power. It also represents psychology and aesthetics of eroticism and fetishism as man's desire and a fashion icon. In conclusion, Chinese foot-binding was pursuit of power in male ideology but Western corset was a power struggle between God and mankind.

• Journal of the Korean association of regional geographers
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• v.14 no.5
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• pp.604-626
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• 2008

In recent years, the formation of identity has drawn much attention in urban development strategy. This has a dual implication for normative rehabilitation of lost traditional identity for ontological security of human being, and for strategic improvement of newly urban images in order to gain superiority in urban competitions. This duality is reflected on the debate between postmodern theorists, such as Lacan, Foucault and Deleuze, criticizing modem identity, and Arendt and Habermas, suggesting alternative formation of identity through public space. This paper considers some implications of identity for urban development policy, while criticizing urban development strategies which justify themselves with enhancing urban identity but which distort or erode it actually. In particular, this paper argues that the perspective of postmodern theorists is suitable for criticizing pseudo-identity in reality, while critical theoriests' suggestion of formation of authentic identity through and in public space can be understood as an ethical alternative to urban development policy.

• Cross-Cultural Studies
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• v.50
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• pp.347-370
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• 2018

This paper proposes a new direction for Comparative Literature which has been deeply Eurocentric and even colonial ever since its birth. 'Comparison' in Comparative Literature has been in fact the ideological mechanism for containing, classifying, and eventually controlling all differences in the world. Literature has naturally served as a national institution of the West at epistemological and discursive level with hidden adjective "comparative". To re-conceptualize the discipline and practice of "Comparative Literature", we need to revolutionize methodology itself based on Wai Chee Dimock's idea of "Weak Theory", Foucault's "disappearance of author", and Clifford Geertz's "thick description". "Thick description" as a methodology of comparative literature re-establishes the discipline as a field of "weak theory", defusing the centrality of linguistic identity and re-making it as a "long network" of loose and missed connections. "Thick description" poses the publicness of nation-state within "confusion of tongues", problematizes the legitimacy of modern knowledge, and puts (the western) nationalism in question. With this idea as a starting point, we can re-imagine Comparative Literature anew as a field of ceaseless discourse of longer, weaker, and thicker networks of interpretation and re-interpretation of differences.

• Journal of English Language & Literature
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• v.57 no.2
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• pp.265-284
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• 2011

This paper examines how Sedgwick makes a political allegory of founding the nation in domestic terms in The Linwoods (1835). Set in the Revolutionary period, The Linwoods is a historical fiction reconstructed by the writer in order to diagnose currently controversial issues. In this aspect, Sedgwick's interest in history is genealogical in Foucaudian sense. Foucault's genealogical method provides a way of recuperating a part of history hidden, submerged, obliterated by the official history. Seen in a genealogical perspective, the story of the Linwoods can be viewed as a political allegory in order to explore political conflicts of Sedgwick's own day. Faced with the threat of national disunion presented in the Nullification Crisis of sectional conflicts and divisions, Sedgwick attempts to provide a fictional solution to the first serious challenge to the U. S. Constitution. Going back to the times around the American Revolution, Sedgwick emphasizes how strenuously the American Constitution of America was formed as the outcome of the war against the tyranny of Britain, and how the Union was made on the basis of the cooperation between the States. By posing a contrast of political positions between family members, Sedgwick imagines a family/nation that allows diverse political positions. The conclusion of a diversity of marriages between man and woman who agree to be united after overcoming their differences in political affiliations seems to show her conservative proclivity to support the Union. However, by emphasizing the principles of freedom and equality represented by the significant role of Isabella and Rose, an African-American slave, in the victory of the American Revolution, Sedgwick also supports the spirit of the Jacksonian American democracy.

• Journal of English Language & Literature
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• v.58 no.2
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• pp.279-304
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• 2012

Since the publication of Foucault's Discipline and Punish, theatricality has become one of the key concepts in New Historicism. By defining theatricality as the most definitive feature of early modern society and culture, New Historicists have promoted the idea that theatrical practices in every day life were eventually replaced by textual practices as the western society started to undergo modernization with the advent of print culture and technologies. This paper questions this linear model of English literature, the shift of literary practices from theatricality to textuality in the event of modernization, by closely looking at the ways in which newsbooks and playlets during the English civil wars appealed to their target readers. The early print-based literary commodities during the English civil war (i.e. newsbooks and playlets) were able to win the attention of their audience not by breaking away from theatrical energy and creativity but instead by embracing and taking advantage of them through the use of dramatic conventions, dialogues, and many others. The newsbooks and the playlets during the time, however, did not simply replicate the dramatic forms and experiences of the previous generation. Instead, as the case study of Craftie Cromwell exemplifies, they went further to produce a different mode of theatricality by reshaping everyday lives into serialized drama, whose resolution is always already delayed and postponed into the ever-receding future. In conclusion, the study of the newsbook and playlets during the civil wars suggests that the textuality of modern times, materialized in print forms, have been co-evolved with the development of new theatricality, whose contents and forms are susceptible to the changes of everyday reality.

• Journal of the Korean Geographical Society
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• v.38
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• pp.15-36
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• 1988

In this paper, I consider the development of methods in contemporary human geography in terms of a dialectical relation of action and structure, and try to draw a new horizon of method toward which geographical research and spatial theory would develop. The positivist geography which was dominent during 1960s has been faced both with serious internal reflections and strong external criticisms in the 1970s. The internal reflections that pointed out its ignorance of spatial behavior of decision-makers and its simplication of complex spatial relations have developed behavioural geography and systems-theoretical approach. Yet this kinds of alternatives have still standed on the positivist, geography, even though they have seemed to be more real and complicate than the previous one, The external criticisms that have argued against the positivist method as phenomenalism and instrumentalism suggest some alternatives: humanistic geography which emphasizes intention and action of human subject and meaning-understanding, and structuralist geography which stresses on social structure as a totality which would produce spatial phenomena, and a theoretical formulation. Human geography today can be characterized by a strain and conflict between these methods, and hence rezuires a synthetic integration between them. Philosophy and social theory in general are in the same in which theories of action and structural analysis have been complementary or conflict with each other. Human geography has fallen into a further problematic with the introduction of a method based on so-called political ecnomy. This method has been suggested not merely as analternative to the positivist geography, but also as a theoretical foundation for critical analysis of space. The political economy of space with has analyzed the capitalist space and tried to theorize its transformation may be seen either as following humanistic(or Hegelian) Marxism, such as represented in Lefebvre's work, or as following structuralist Marxism, such as developed in Castelles's or Harvey's work. The spatial theory following humanistic Marxism has argued for a dialectic relation between 'the spatial' and 'the social', and given more attention to practicing human agents than to explaining social structures. on the contray, that based on structuralist Marxism has argued for social structures producing spatial phenomena, and focused on theorising the totality of structures, Even though these two perspectives tend more recently to be convergent in a way that structuralist-Marxist. geographers relate the domain of economic and political structures with that of action in their studies of urban culture and experience under capitalism, the political ecnomy of space needs an integrated method with which one can overcome difficulties of orthhodox Marxism. Some novel works in philosophy and social theory have been developed since the end of 1970s which have oriented towards an integrated method relating a series of concepts of action and structure, and reconstructing historical materialism. They include Giddens's theory of structuration, foucault's geneological analysis of power-knowledge, and Habermas's theory of communicative action. Ther are, of course, some fundamental differences between these works. Giddens develops a theory which relates explicitly the domain of action and that of structure in terms of what he calls the 'duality of structure', and wants to bring time-space relations into the core of social theory. Foucault writes a history in which strategically intentional but nonsubjective power relations have emerged and operated by virtue of multiple forms of constrainst wihthin specific spaces, while refusing to elaborate any theory which would underlie a political rationalization. Habermas analyzes how the Western rationalization of ecnomic and political systems has colonized the lifeworld in which we communicate each other, and wants to formulate a new normative foundation for critical theory of society which highlights communicatie reason (without any consideration of spatial concepts). On the basis of the above consideration, this paper draws a new norizon of method in human geography and spatial theory, some essential ideas of which can be summarized as follows: (1) the concept of space especially in terms of its relation to sociery. Space is not an ontological entity whch is independent of society and has its own laws of constitution and transformation, but it can be produced and reproduced only by virtue of its relation to society. Yet space is not merlely a material product of society, but also a place and medium in and through which socety can be maintained or transformed.(2) the constitution of space in terms of the relation between action and structure. Spatial actors who are always knowledgeable under conditions of socio-spatial structure produce and reproduce their context of action, that is, structure; and spatial structures as results of human action enable as well as constrain it. Spatial actions can be distinguished between instrumental-strategicaction oriented to success and communicative action oriented to understanding, which (re)produce respectively two different spheres of spatial structure in different ways: the material structure of economic and political systems-space in an unknowledged and unitended way, and the symbolic structure of social and cultural life-space in an acknowledged and intended way. (3) the capitalist space in terms of its rationalization. The ideal development of space would balance the rationalizations of system space and life-space in a way that system space providers material conditions for the maintainance of the life-space, and the life-space for its further development. But the development of capitalist space in reality is paradoxical and hence crisis-ridden. The economic and poltical system-space, propelled with the steering media like money, and power, has outstriped the significance of communicative action, and colonized the life-space. That is, we no longer live in a space mediated communicative action, but one created for and by money and power. But no matter how seriously our everyday life-space has been monetalrized and bureaucratised, here lies nevertheless the practical potential which would rehabilitate the meaning of space, the meaning of our life on the Earth.

• Korean Journal of Social Welfare
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• v.63 no.3
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• pp.239-260
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• 2011

It is very interesting phenomenon that despite a broad consensus on the need for social worker to take cultural aspects into professional practice, thus to be a culturally competent, a number of materials criticising the concept of cultural competence have emerged in these days simultaneously. The main purpose of the study is to clarify such phenomenon, which means that this article is trying to analyze the contents of such critical discourse on cultural competence and the validity of those contents. The result of the study finds out that most of the arguments can be categorized into three aspects: epistemological, ethical, ontological, and that most of the main ideas of the critical discourses have been borrowed from a branch of critical social work theories, especially highly influenced from Foucault and Derrida. This article argues that critical discourses have some significant problems which make a conflict with traditional values and tenets in social work as a human service profession. First, epistemologically, the critical discourse fails to differentiate the matter of discovery from that of justification, which brings the cultural competence to the brink of agnosticism. Second, ethically, insisting that there should be no foundational criteria for cultural hierarchy in term of rightness or goodness, the critical discourses reveal their intrinsic limitations in solving ethical dilemmas and conflict in real world, which can be considered as a kind of evasion of responsibility in disguise of cultural relativism. Third, in practical vein, critical discourses are largely in effective in specifying the concrete model to realize their own ideas, and furthermore they unintentionally promote context-blind perspectives that eclipses the significance of structural and systematical impacts on the cultural identity.

• Korean journal of communication and information
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• v.69
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• pp.71-110
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• 2015

Beyond the technological behaviorism-oriented notion of prosumers, the current study explores the question of digital creative labour of the youth in the interrelated context of post-capitalist crisis and neoliberal ethos of selfhood. This analysis is situated particularly in the social conflicts and struggles in Korea, where the problems related to the precarization of the younger generation have been increasingly aggravated (in the realm of embodied reality) whereas their digital activities have been highly expressive (in the realm of mediated reality). The contradictions embedded in the question of the labour of the youth are delineated in the respect of the subjectivities of young free labour, or 'digital creative labour' in proposed terms: the precarious young free labour in Korea is the compound of social fragmentation, economic polarization, expansion of cognitive and emotion labour, boom of hedonistic consumerism, economic-cultural celebration of creativity and self-entrepreneurship, technological saturation of digital media, subjective/collective affects around excitement and ambition but also of anxiety and fear. The ambivalence and complexity of the young free labour is converged at the emergence of homo-economicus (Michel Foucault) through the subjectivation of the social (con)fusion of post-capitalist crisis and neoliberal governmentality of selfhood.