• Korean Journal of Heritage: History & Science
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• v.43 no.1
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• pp.56-85
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• 2010

UNESCO World Heritage Programme was introduced following the adoption of Convention Concerning the Protection of the World Cultural and Natural Heritage by the General Conference of UNESCO in 1972 in order to protect cultural and natural heritage with superb value for all mankind. Despite its short history of less than 40 years, it has been evaluated as one of the most successful of the cultural area projects of UNESCO with 890 world heritage registered worldwide. For systematic protection management of World Heritage, UNESCO, through systemization of registration, emphasis on the importance of preservation management plan, institutionalization of monitoring, and operation of World Heritage Fund, has utilized World Heritage Programme not just as a means of listing excellent cultural properties, but as a preservation planning tool, and accordingly, such policies have had a significant influence on the cultural heritage protection legislations of numerous nations. Korea has ratified World Heritage Convention in 1988, and with the registration of the Royal Tombs of the Joseon Dynasty in 2009, it has 9 World Heritage Sites. Twenty years have passed since Korea joined the World Heritage Programme. While World Heritage registration contributed to publicity of the uniqueness and excellence of Korean cultural properties and improvement of Korea's national culture status, it is now time to devise various legislative/systematic improvement means to reconsider the World Heritage registration strategy and establish a systematic preservation management system. While up until now, the Cultural Properties Protection Law has been amended to arrange for basic rules regarding registration and protection of World Heritage Sites, and some local governments have founded bodies exclusive for World Heritage Site management, a more fundamental and macroscopic plan for World Heritage policy improvement must be sought. Projects and programs in each area for reinforcement of World Heritage policy capacity such as: 1) Enactment of a special law for World Heritage Site preservation management; 2) enactment of ordinances for protection of World Heritage Sites per each local government; 3) reinforcement of policies and management functionality of Cultural Heritage Administration and local governments; 4) dramatic increase in the finances of World Heritage Site protection; 5) requirement to establish plan for World Heritage Site preservation protection; 6) increased support for utilization of World Heritage Sites; 7) substantiation and diversification of World Heritage registration; 8) sharing of information and experiences of World Heritage Sites management among local governments; 9) installation of World Heritage Sites integral archive; 10) revitalization of citizen cooperation and resident participation; 11) training specialized resources for World Heritage Sites protection; 12) revitalization of sustainable World Heritage Sites tourism, must be selected and promoted systematically. Regarding how World Heritage Programme should be domestically accepted and developed, the methods for systemization, scientific approach, and specialization of World Heritage policies were suggested per type. In the future, in-depth and specialized researches and studies should follow.

• Journal of Korean Philosophical Society
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• no.96
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• pp.39-70
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• 2012

In order to locate Kant's concept of the highest good within ethics and the theory of moral religion, it needs to be approached with some qualifications: there are two rough ways to be suggested. The first way is to focus on the concept of the highest good that is explained in terms of the happiness in proportion to a rational being's virtue or to his/her worthiness to be happy. But the happiness determined in the sense outlined above would be (increasingly or decreasingly) changeable according to each one's individual morality-this is what is meant by each one's 'worthiness' here-, and would not be seen as the perfect one. It might even be said that this kind of happiness is possible in a sensible world generally taken, if the existence of God thought of as harmonizing natural phenomena and the moral order is successfully presupposed. The other way is to understand the concept of the highest good literally: in this view, the highest good shows that a rational being's character is completely appropriate to the moral law and for him/her, its corresponding idea, i.e., the perfect happiness, is considered with full justification. But the highest good in the sense sketched above-along with the existence of God and the immortality of the soul-is expected to be realized only in an intelligible world generally taken. This means that it should be appraised as an ideal of the highest good that includes the so-called 'physical happiness' specified in terms of the first way as its element. In this regard, it is seen to be somewhat restricted. Between the two concepts of the highest good already touched upon, the highest good of the possible world would be the one established in terms of the first way. In other words, it is not the highest good in an intelligible world, but the highest good in this world. Of course, it is true that we cannot help but assume the existence of God-a being as higher, as moral, as most holy, and as omnipotent-in order to explain the highest good in this world (namely, in order to establish the possibility of the combination of the happiness and the worthiness). For as long as both morally good acts and the happiness are considered to happen in a natural world, the cause of the nature (i.e., the existence of its creator), that is, God, must be able to be presupposed. In this vein, Kant interprets that most people view that the key of the Bible is to show that the best world which is characterized by an intelligible or heavenly kingdom is also actually feasible in this world. The wish of the people who have the morally good character is that God's kingdom comes and his will is properly achieved in this world. But we cannot know what God really does in order to realize his world in this world. Nonetheless, we are fully aware of what we should do in order to make ourselves a member of his world. It is specified like this: we should do our ethical duties and further proceed to establish an ethical community. Viewed this manner, it is concluded that an ethical community is not a merely ideal thing like the kingdom of the ends, but a human apparatus or institution that exists in this world.

• Journal of Ginseng Research
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• v.15 no.2
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• pp.152-165
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• 1991

It is estimated that world ginseng production has increased from 3,200 tonnes In 1983 to 5,132 tonnes in 1987. China produced approximately hart of world ginseng production and South Korea's production amounts to 31.9% of world ginseng production. Canadian ginseng production of 114 tonnes in 1987 represents only 2.2% of estimated world production. World ginseng production is projected to increase to 6,856 tonnes by 1992. Canadian production as a proportion of total world production is expected to increase to 3.3% however, North American production overall is projected to decrease 12.0% of world production by 1992. Assuming that the value of each country's production is equal to average export price, the value of world ginseng production is estimated to be $ 443 million The estimated values of Korean, North Anerican and Canadian ginseng production represent $ 198.3million, 977.1 million, and $ 12.5 million, redpectively.

• KIEAE Journal
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• v.11 no.4
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• pp.37-45
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• 2011

In order to have better understanding of the concept and meaning of soundscape, it is very important to consider entirely the objectives, activities, historical development processes and accomplishments of world soundscape project leading by R. Murray Schafer. Therefore, the ultimate purpose of this study is to inquire into the concrete development processes and practical activities of the soundscape in order to correspond to Schafer's conception of a tuning of the world. The establishment of WSP is based on noise pollution, listening attitudes and noisy music. Schafer formulated 5 types of item as a target, and wrote down concrete activities to achieve the goals. Especially, he devised the conceptual, educational, political and social strategies as the practical strategies of WSP. It is obtained various products by the activities of WSP from the planning starting year in 1969 to the stagnation period in 1979. That is, there are the social survey on noise-vancouver 1969, the book of noise, Okeanos, a study of community noise by-laws in canada 1972, the music of the environment, the vancouver soundscape, european sound diary, five village soundscapes, handbook for acoustic ecology and so on. The research activities of WSP arouse inspiration in many people interested in sound. Specially, it is emphasized the importance of increasing for their social roles in order to more actively improve and create the quality of sound environment. Also, it shows us the directions on how to lead our furture sound.

• The International Journal of Costume Culture
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• v.5 no.1
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• pp.34-57
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• 2002

It appears our global society and economy are here to stay, despite current events. Mass communications including The Internet, increased world travel, and more and more consumers developing the ability to afford consumer goods, are all helping to bring world cultures closer together. Indeed, the world is rapidly changing and the fashion consumer, is especially affected. Despite the increased commonalities of peoples of the world, culture is a concept crucial to the understanding of consumer behavior. Marketers must understand the values, ethics, and customs of societies around the world to be successful in the global marketplace.

• Proceedings of the Costume Culture Conference
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• 2001.10a
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• pp.15-41
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• 2001

It appears our global society and economy are here to stay, despite current events. Mass communications including The Internet, increased world travel, and more and more consumers developing the ability to afford consumer goods, are all helping to bring world cultures closer together. Indeed, the world is rapidly changing and the fashion consumer, is especially affected. Despite the increased commonalities of peoples of the world, culture is a concept crucial to the understanding of consumer behavior. Marketers must understand the values, ethics, an customs of societies around the world to be successful in the global marketplace.

• Journal of Digital Contents Society
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• v.9 no.2
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• pp.317-323
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• 2008

The purpose of this study is to show typology of virtual world and to look out how virtual world develops especially in Korea. As paradigm changes, the scientific virtual reality and world wide web are absorbed into 3-D virtual world in Metaverse. The metaverse is the convergence of virtually enhanced physical reality and physically persistent virtual space. There are two categories of virtual world, the Ludic Virtual World which is oriented from games like MMORPGs and the Social Virtual World which is oriented from network communication system. Compared to North America and Europe, the Ludic Virtual World and game society grow and develop quickly in Korea. It's because Korean users prefer the online environment where millions of people live out a collective fantasy existence.

• Cross-Cultural Studies
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• v.23
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• pp.81-100
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• 2011

The term of world literature is now becoming an issue and lens through which we need to rethink the value of literature on a more universal dimension so as to imagine newly the location of the local or regional literature that has been alienated from the field of world literature. This kind of recognition leads us to consider the term world literature in relation to globalization and universality and to locate it on a problematical territory rather than to understand it in the traditional and Western way. Therefore the concept of world literature is now given to us as a task to resolve from our particular, or more precisely, peripheral context. The peripheral context could best operate as a possibility of reforming the West-centered order of world literature particularly in the way in which world literature obtains a more universal value. When we discuss world literature we need to consider the way of practice to re-highlight the possibility of periphery and pre-modernity without neglecting the 'light' of modernity and center. In this respect, the discourse of 'East Asia' may be useful for a transnational approach to world literature which focuses on the criticism of all kinds of centrism by foregrounding the concepts of othering and de-homogenization. For this I emphasize the attitude and methodology of 'post' which includes the power of othering and de-homogenization. The 'posty' theories such as post-colonialism, post-structuralism, post-nationalism and post-humanism allow us to indicate properly and acutely our aim by means of freer play of thought and at the same time more just definition and practice of our thought; that is, only by embracing both indication and play can we maintain the universal value of world literature. Here we can say that the global and local enterprise of ethics is the fundamental basis of world literature.

• Transactions of the Korean Society of Mechanical Engineers B
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• v.28 no.12
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• pp.1573-1581
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• 2004

Thermodynamic principles are described with a new point of view. In present study, the interaction between two systems is focused instead of the behavior of a system in conventional thermodynamics. The state change of a system cannot occur by itself but it is the result of the interaction between systems. However, the interaction itself is also the result of another kind of interaction, the interaction between two interactions. To reconstruct thermodynamics with such a point of view, the reversible world is imagined, in which conservations and measurements are discussed. There exists a conserved quantity for each mode of reversible interaction. The conserved transferring quantity in the interaction between interactions is the effective work, which is supposed to be measurable and conserved in reversible world. Effective work is the primary concepts of energy. It is the key factor to explain measurements, energy conservation and energy dissipation. The concepts developed in reversible world are applied to the real world in which irreversible phenomena may occur. Irreversibility is the result of effective energy dissipation, in which effective work irreversibly changes into entropy. A quantitative relation between the disappearing effective work and the generated entropy is dissipation equation which is given by experiments. A special temperature scale to give a very simple type of the dissipation equation is the absolute temperature scale, which gives the conventional conservation of energy.

• 중국학논총
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• no.63
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• pp.251-273
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• 2019

China in the sixteenth century was exposed to various problems, and the surrounding nations were growing as potential threats by building up their powers and forming an unstable political state by losing control of civilization in politics, economy, knowledge, ideas and ideas. Especially, Mateo Ricci's knowledge and ideas were enough to attract the Chinese knowledge society. However, the influx of Western astronomy and world maps was not only a substitute for the notion of heaven and earth of Chinese tradition, but it destroyed all the knowledge and ideology of China, the foundation of political power and knowledge power. It transformed China in the center of the world into China in some parts of the world. It also brought about a great change in the civilization map of culture and savagery. As a result, the relationship between 'center and periphery', 'civilization and barbarians' could not be established, and the title of Chinese as a unique and exclusive civilization could no longer be maintained.