• Korean Institute of Interior Design Journal
• /
• v.23 no.4
• /
• pp.72-82
• /
• 2014

The Contemporary paradigm to understand the complexity and diversity is moving to 'Becoming' that taken place in reviewing at the relation of various concepts. In Japan, After the collapse of modern architecture has been declared 'Metabolism' was appeared. They tried to apply organism's metabolic system to buildings based on ecological thoughts. But Metaboilsm's projects had revealed limitations of representation that the city on the mechanical system became a huge scale. As a result, It caused a break the cultural context of the region in Japan. After then, Japanese Architects expressed a pluralistic aspects of modern society for the restoration of disconnected cultural context. From this perspective, The thought of 'becoming' is a new role for Contemporary Japanese Architect. This research is focused of projects of SANAA, Ito Toyo, Sou Fujimoto, because they have spatial thought about realizing the space through the ways organizing the various potential possibilities in the simple external form not stimulated. They are realize the 'becoming-space' within the architecture. This 'becoming-space' gives people in building the new characteristics and experience that potential interactions among user, architecture and nature. It is non-representational space not fixed, but changing organically and variably.

• The Research Journal of the Costume Culture
• /
• v.7 no.1
• /
• pp.27-37
• /
• 1999

The results of this study are as follows : 1. Though Korean college women have taken unfriendly attitudes and thoughts to Japan, they have enjoyed themselves over the various Japanese cultures. 2. They have thought that Japanese fashion becomes popular in Korea, Japanese clothes are superior to Korean clothes in quality, and they are suitable to express personality. 3. Japanese clothing elements which become popular now in Korea are the clothing style of ‘school girl-look’, ‘Avant-garde’, punk hair style, and the various shapes of shoes, accessories, and make-up.

• The Journal of Korean Philosophical History
• /
• no.29
• /
• pp.311-349
• /
• 2010

This report introduces the papers on Japanese Confucianism and Kokugaku thought written in Japanese, Korean, Chinese language and English during 2008. In this paper the data is based on the periodicals index databases of the digital libraries such as the National Diet Library of Japan, the China Academic Journal of China, the National Central Library of Taiwan and the National Assembly Library of Korea and so on. There were 42 articles published on the Japanese Confucian School. In the articles, 29 ones were written in Japanese, 7 in Korean, 4 in Chinese, and 2 in English. 54 articles were published on Yangming School, 41 written in Japanese, 2 in Korean, 10 in Chinese, 1 in English. 50 ones also published on Kohaku School or Mitogaku School. In the articles there were 32 ones written in Japanese, 7 in Korean, 9 in Chinese, 2 in English. And 58 ones on Kokugaku School were published, 51 were written in Japanese, 4 in Korean, 1 in Chinese, 2 in English. Totally 204 articles were written in Japanese, Korean, Chinese, or English language in 2008 throughout the world. This report is divided into 4 chapters, such as Chapter 1 - Syusigaku School, Chapter 2 - Youmeigaku school, Chapter 3 - Kohaku School and Mitogaku School and Chapter 4 - Kokugaku School. In each chapter, some articles are briefly introduced and some are in detail.

• The Journal of Korean Philosophical History
• /
• no.28
• /
• pp.213-235
• /
• 2010

This paper examines the studies and its tendency on Japanese Confucianism Research from 2007 to 2009 in Korea. In recent years, Japanese confucianism studies in Japan, China and Taiwan have been introduced to the academic society of Korea. And many scholars who major in Japanese thought have been invited to Korea and published the results of their research in Korea. Also, there have been researchers who obtained the degrees of Doctor or Master by researching Japanese thought. This paper, lastly, introduced the papers on the Japanese confucianism which were published in Korea during the recent 3 years. If we evaluate all the trend in researching Japanese confucianism in Korea, it can be said that it is still in the early stages. Recently, however a small but significant advance has been acquired. In conclusion, we can expect the future of the Japanese confucianism studies in Korea.

• Proceedings of the Korean Institute of Interior Design Conference
• /
• 2004.11a
• /
• pp.102-107
• /
• 2004

In order to understand the characteristics of the Japanese conception of space, we examined the characteristics of Japanese human geography, schools of thought, and aesthetics through the examinations on relevant documents. In addition, we reorganized such cultural backgrounds in relation to the Japanese perception of space, extracting the fundamental principles and elements of Japanese space composition and examining their significance. We propose a structural framework for understanding and analyzing Japanese space based on the reciprocal relationship and meaning among the various elements of Japanese space. Using this analytical framework, we studied the representative works of Japanese interior space, concluding in an analysis of the expressive characteristics of the Japanese notion of space.

• Culinary science and hospitality research
• /
• v.12 no.1 s.28
• /
• pp.144-156
• /
• 2006

In the survey of Korean and Japanese female students at the age of $20{\sim}22$, the conceptions of Japanese, Korean, Chinese and Western daily foods were recorded by SD and factor analysis and their perceptions about cuisine of their own countries and other countries in the diets of young people were figured out on the basis of their conceptions. The results are given below. The trends of perceptions about cuisine of their own countries and about Chinese and Western cuisine were coincided in both the Korean and the Japanese. The perceptions of their own countries‘ cuisine might seem to be traditional, familiar, cheap, and delicious. About Western cuisine, they felt that it seemed to be elegant and expensive but not familiar or delicious. Furthermore, the Korean had stronger perceptions about it than the Japanese had. For Chinese cuisine, the Korean felt the same as they did toward the Japanese foods just as the Japanese felt that the Korean cuisine was similar to the Chinese cuisine. The Japanese have thought that the Korean food-style was similar to that of their own country and Kimchi and Bulgogi have emerged in popular Japanese cooking. Also, they felt that the Korean cold noodle dish and Bibimbab were very familiar. On the other side, the Korean have become familiar with sushi, grilled meat, and Japanese noodles, but they were not familiar with other foods.

• Proceedings of the KSPS conference
• /
• 2000.07a
• /
• pp.301-311
• /
• 2000

The purpose of this paper is to explore the use of reaction signals by Japanese and English speakers. After collecting data from Japanese and English speakers, American and British, I checked them and decided to be concerned with five of them: ah, eh, oh, m, and ${\partial}:m$. At first I thought that the first three of them resembled in form and in their tones and meanings, while the others occur frequently only in English. But as I was reading the data more in detail I found the reason for too frequent use of the signal eh by Japanese. It is also found that the signal eh is a kind of substitute for a real word, the similar linguistic phenomenon is seen in the use of m, and m seems to be different from ${\partial}:m$ in its function, according to whether the speaker is talkative or not. And American students learning Japanese started their Japanese with an English reaction signal and the reverse phenomenon was found with Japanese students speaking in English, so much so that reaction signals are used spontaneously, though they have various tones and meanings.

• The Journal of Korean-Japanese National Studies
• /
• no.21
• /
• pp.1-43
• /
• 2011

This article introduces Abe Mituie's activities related to Korean and Japanese Buddhism and two newly discovered materials. He worked as a brain of Japanese cultural rule over Joseon Korea while holding various positions such as the president of KyeongSung Il Bo, the vice president of Kokmin Newspaper and the director of Central Joseon Association. Abe was responsible for Enkak Temple, the head temple of Japanese Rinzai section, and was one of the layman followers of Syak Soen who worked for the spread of modern Japanese Buddhism to Europe and America. He was a respectful Buddhist layman so as to teach Zen Buddhism for young Buddhist monks in Japan. After he started to assume charge in the Kyeong Sung Il Bo, he was also very active in movements in relation to Joseon Buddhism to the extent that he was found to be deeply involved in Joseon Buddhism sections. On the other hand, he concluded Joseon culture to be 'devastated.' He asserted that it was necessary to develop spiritual culture and revive Buddhism in order to resolve the devastation in the Joseon. In addition, he thought that Joseon Buddhism was ruined due to the misgovernment of the Joseon Dynasty, but had its own as great tradition as Japanese Buddhism. Therefore, in his opinion, there was a need to do research on Joseon Buddhism and find some way out of the contemporary difficulties. In order to save the situation, he made efforts to protect and revive Joseon Buddhism while paying continuous visits to Joseon Buddhist temples, supporting the publication of Buddhist canons and proposing to have a regular meeting of 'The Invitation of 30 Head Temples.' From his visit to Youngju Temple and his consistent relationship with Kang Daeryeon, it can be assumed that he was involved in reorganizing power structure in Joseon Buddhism and establishing various institutions. He emphasized the strict adherence of individuals and communities to rules in his lecture for students at Jung Ang Hak Rim. It was a way to revive Joseon Buddhism by creating a new social image of Joseon Buddhism. He continued to work for the restoration of Joseon Buddhism even after he retired from Kyeong Sung Il Bo and returned to Japan. He introduced the originality of Joseon Buddhism history to Japan and sent Japanese monks to Korea in order to do research and contribute to exchange between Korean and Japanese Buddhism. All things taken together, it is evident that Abe Mitzihe regarded Joseon as backward or stagnant from a perspective of evolutionist or orientalist, and was a Japanese elite to believe that it was just for Japan to control Korea. However, he was different from other Japanese elites in that he did not considered Joseon Buddhism merely as the object of propagation. He thought that Joseon Buddhism possessed its own great tradition and culture, but was ruined because of the misadministration of the Joseon Royal House. Therefore, in his opinion, Joseon Buddhism should be recovered by means of some supports, and its revival would lead to the restoration of Joseon culture as a whole, which would be realized by Japanese rule over Korea and Japanese elites' generous assistance.

• Journal of the Korean Society of Food Culture
• /
• v.25 no.3
• /
• pp.296-302
• /
• 2010

A survey on the quality improvement and preference for green onion kimchi by Chinese and Japanese consumers was conducted by 30 Korean specialists in order to develop an improved green onion kimchi product. The long green onion shape, kimchi juice, seasonings, off-odor of fermented sea food, and stimulatory flavor of green onion were the main issues considered for the improvement of green onion product. Usage of the favorite ingredients of the Chinese and Japanese consumers was also suggested. The percentages of Chinese and Japanese who already knew green onion kimchi were 54.1% and 30.3%, respectively, whereas 46.8% of Chinese and 28.1% of Japanese have actually tried green onion kimchi in Korea. There was no significant difference in the preference for green onion kimchi between Chinese (3.25/5.0) and Japanese (3.17/5.0) consumers. For recommendations for improving the quality of green onion, Chinese consumers thought off-flavor, fibrous texture, and fermentation level were more significant while the Japanese considered red color, various taste, MSG content, and length of green onion. Seasoned tofu with green onion and rice were suggested as complementary foods to green onion kimchi by the Chinese and Japanese, respectively.

• Journal of Korea Port Economic Association
• /
• v.20 no.2
• /
• pp.19-33
• /
• 2004

Recognizing that the main container ports' status is gradually inclining, the Japanese government is driving forward the super hub port project. This project has three goals, unifying Japanese ports separating nationally, diminishing the port costs by 30 percents less than the current port costs of their competitors, and cutting down the lead time of processing import-export freight into 24 hours, Singaporean level. The project will work to some extent, if succeeding, but the effect is doubtful if it will be the fundamental solution of Japanese ports' crisis. I wrote this paper since I thought that this Japanese policy would serve as a good reference of Korea, which had two container ports system and its prospect was not good through the fact that the Busan ports' rank of dealing with containers fell down to the fifth in 2003.