• The Journal of the Convergence on Culture Technology
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• v.9 no.4
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• pp.495-502
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• 2023

If traditional Korean villages or residential districts have formed a community on the ground of coexisting with nature, there is a different historical development process in which many European cities have created residences for multi households on the basis of roads and blocks in fortresses. Along with the modernization of society together with large-scale housing supply, the urban landscape of series of large apartment complexes has become universal views of our urban structure; thus, the viewpoint that small and medium-sized block-based collective housing, which are more common urban structures in European cities can be linked to the improvement of urbanity and neighborship is examined. Through the process, the possibility of expanding collective housing supply based on small and medium-sized blocks as an alternative method other than complex-type apartments based on superblock, I would like to make meaningful in terms of how we can change the fundamental mutual relationship with our lifestyle and the tangible change of collective housing types which has large impact on our lives.

• Journal of Internet Computing and Services
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• v.11 no.4
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• pp.11-22
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• 2010

In case that group communication protocols assume every process is interested in all events occurring in a large scale group, the events multicasting to a subset of a large process group, such as a sensor network, potentially varying for every event based on their interests might lead to very high communication overhead on each individual process. Moreover, despite the importance of both guaranteeing message delivery order and supporting overlapped group using gossip based group communication for multicasting in sensor or P2P networks, there exist little research works on development of gossip-based protocols to satisfy all these requirements. In this paper, we present a new gossip-based causal message order guaranteeing multicast protocol based on local views and delegates representing subgroups and fully utilizing multi-group features to improve scalability. In the proposed protocol, the message delivery order in overlapped groups has been guaranteed consistently by all corresponding members of the groups including delegates. Therefore, these features of the proposed protocol might be significantly scalable rather than those of the protocols guaranteeing atomic order dependencies between multicast messages by hierarchical membership list of dedicated groups like traditional committee protocols and much stronger rather than fully decentralized protocols guaranteeing dependencies between multicast messages based on only local views. And the proposed protocol is a hybrid approach improving the inherent scalability of multicast nature by gossip-based technique in all communications.

• Cartoon and Animation Studies
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• s.51
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• pp.129-158
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• 2018

China has had many excellent Chinese-style animation since the 1950s. These animations are of distinctive Chinese national characteristics. They have won many awards both at home and abroad, such as "Feelings of Mountains and Waters", "Uproar In Heaven", "Why is the Crow Black-Coated" and so on. But nowadays, Chinese animations that mimics Japanese and American animation are very often, and there are few animation works with rich traditional Chinese culture. There are some works in the name of Chinese style, but they have not been fully accepted by the audiences. If one wants to create animated works of Chinese style, the author must have an in-depth understanding of Chinese traditional and folk art. Animation can not be designed only on the surface. This paper mainly studies the traditional five color concept in China and its application in animation. The purpose is to provide some references to differentiate Chinese animation from other countries in terms of style and color. The main content of this paper is to understand the concept and history of Chinese traditional five color views, and to know that this color system has reflected the ancestors' concept of nature and society. On the basis of five monochromatic colors, red, yellow, green, white and black, it is a kind of complex color concept that has been developed and perfected continuously after a long period of accumulation and precipitation in the practice of life. It is the theoretical basis of Chinese traditional color system and a complete set of historical, cultural, philosophical and religious theories. Finally, this paper analyzes the colors and their symbolic meanings of the main roles in "Uproar In Heaven", a color long animation produced by Shanghai Animation Film Studio, including Sun Wukong, the Jade Emperor and Na Zha. Color is the first visual language. The use of color symbols to express the inner feelings, status, good and evil of the characters will affect the audience's emotions, behaviors and opinions imperceptibly. The traditional Chinese five color concept has gone through such a long history, and its symbolic meaning has a more profound impact on Chinese people. Applying the color concept and symbolic meaning of Chinese traditional five color concept will further highlight the personalities and emotions of the roles in Chinese style animations. This paper takes the five-color view as the theoretical basis, and through the analysis of cartoons with traditional Chinese color, the author finds ways to flexibly use traditional Chinese culture.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.4
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• pp.127-143
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• 2010

This research was made on the interpretation of cultural landscape elements which is shown at nature management around Gyeongcheondae managed by Udam Chae Deug-gi, scholar in Joseon dynasty. Naming the nature management and natural features not only reflected on the formation toward the view of nature by the contemporary intellectuals, but influenced on the fashion of garden culture. Udam Chae Deug-gi dwelt in the riverside of Sangju, Kyungbuk as the characteristics of hermitage and managed landscape and had a willing to live a life free from worldly cares. The Gyeongchundae 28 landscapes, which was managed by himself, represent that natural features are named on the basis of neo-confucian principle and loyalty and he imposed symbolic meaning on landscape management by practically translating his aesthetic consciousness to reality; the name of detailed landscape is largely 'loyalty to Ming dynasty and to king's order and loyalty', 'Taoism' and 'Management will of landscape' by the life of metaphor and enjoyment, and symbolizes 'Searching for learning'. In addition, by selecting 10 out of 28 landscapes around Gyeongcheondae, lyrically describing the landscape by representing the change of time, season and the climate which is the scenic term of Great 8 Sosang views in fashion at that time focusing on the place he strolled or enjoyed watching himself; it can be seen that such moves are related with the landscape management in fashion in order to understand microcosmic providence with the change of natural environment. Therefore, Udam Chaedeug-gi is regarded as the neo-confucian view of nature for which any value scholars in Joseon dynasty have to own - 'loyalty' and 'integrity' - he usually emphasized himself to name the natural features and overcome the darkness of society comparing the landscape management around Gyeongchundae he lived a life free from worldly cares to the situation of Joseon dynasty when a transition times between Ming and Chung comes from China.

• (The) Research of the performance art and culture
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• no.39
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• pp.581-607
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• 2019

Noting that exorcism play and mask play are different in their ritual nature, this paper aims to examine their ritual through the social drama theory of Victor Turner, a cultural anthropologist. Turner views every incident in human history as a social drama and interprets it based on the four-step structural theory of breach, crisis, redressive action, and reintegration. In particular, he believes that the redressive phase takes place through a ritual solution rather than a legal or political solution in the village community. Based on such Turner's theory, Chapter 2 analyzes Yeonggamnori, Jeju's typical exorcism play, and explains the process leading to reintegration in accordance with peaceful ritual. Chapter 3 then analyzes the Puppet Play on the same principle and examines that redressive action is being resolved through a sacrificial ritual in the case of this play. Chapter 4 checks whether the results from the previous two plays show similar aspects in other traditional plays. To this end, the exorcism play will be analyzed for Jeju's Seocheon Flower Play, Junsangnori, Segyeongnori and Sanshinnori, while the mask play will include Bongsan Mask Dance, Yangju Byeonsandae Play, Goseong Ogwangdae and Hahoe Mask Dance. As a result of these studies, it is the main point of the study to prove that exorcism play and mask play are different in their ritual nature. However, this research is only in the stage of seeking differences in its ritual, and the review on the historical and social causes of differences is left as a research task at a later date.

• Journal of the Korean Institute of Landscape Architecture
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• v.51 no.2
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• pp.81-93
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• 2023

The purpose of this study is to clarify the background of the plans and the spatial characteristics of the garden at the Anglo-Korean School, an educational institution established in Gaeseong in 1906 by Yun Chi-ho and the American Methodist Church. The time scope of the study is from 1906, when the school was opened, to the early 1920s, when the basic building structure of the school was completed. The spatial scope is the school complex, located in Gaeseong, and its affiliated facilities. The contents of the study include the planning background and purpose, spatial layout, and plants used in the school garden. This study reviewed Yun Ch'i-ho's papers and Warren A. Candler's papers at Emory University, documents, photos, and maps produced in the early 20th century. The results show that the school garden was first mentioned at the school's opening and that with a strong will, Yun Chi-ho insisted on establishing a school garden. The garden was located around the engineering department building and was divided into several sections and lots. Economic plants, such as fruit trees, comprised the garden and were sourced from the Methodist Church of the South, USA. This study reveals that the garden at the Anglo-Korean School functioned as a training ground for agriculture and horticulture education and was differentiated from Seowon, a traditional Korean academy that symbolically spaced Neo-Confucianism and that emphasized the views of the surrounding nature during the Joseon Dynasty.

• Journal of Korean Academy of Nursing
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• v.30 no.2
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• pp.452-462
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• 2000

There are currently 214 orphanages in Korea which house approximately 13,873 orphans aged between 3 and 18; this accounts for about 0.12% of all children in the same age range. Some have lost their parents, but most have come after their parents divorced or broke up. This means majority of the children in Child Care Centers have parents. Traditional virtue of obedience to parents (Hyo) was regarded as one of the highest value in Korea. Also the interaction between parents and their children was regarded as basic human nature that parents look after, both physically and spiritually, their children until they become one of the matured social member. Raised without having a chance to realize their filial duty and not having been cared for by their parents, most orphans feel that they lack something in their lives when compared with friends. In the end, they live their lives longing for their parents and go through mental discord about their parents. This paper is focused on understanding orphans' experience and views on parents. I approached the issue by applying van Manen's Hermeneutic Phenomenological Approach. The interviews, along with other reference material were phenomenologically reflected to draw essential themes as follows; 1. Orphans of pre-school age hazily long for parents without having any practical image of their parents. 2. They occasionally dream meeting their parents with image that can only last in their dreams, and this continues up through middle school. 3. At the age of elementary school, they crave the image of parents as they see their friends with their parents. 4. They start to despise their parents for having abandoned them when they reach puberty. 5. Meanwhile, as their vague image of parents fade away, they attempt to give up their thoughts toward their parents. 6. Highteens start to think in terms of fate. 7. They don't long for their parents anymore as they used to, but still wishes to meet them at least once. However, they don't want to start any kind of a relationship with them. 8. They fear that they will also fail in raising families of their own, and making their children orphans too, just like their parents have. They simply don't want to follow their footsteps. 9. Thinking that they were abandoned by their parents, they are reluctant to believe other people.

• Journal of Korean Philosophical Society
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• v.123
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• pp.379-407
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• 2012

The main purpose of this paper is to make a case for the availability of pragmatist ethics by showing the differences between utilitarianism and pragmatism. In this paper, drawing on Dewey's view, I show that Bentham and Mill were doomed to failure because they both regarded moral conduct not as a process but as a fixed act, the remarkable differences between their views notwithstanding. Besides, I also show that pragmatism distinguishes itself from utilitarianism by its focus on the aspect of the amendment of a conduct rather than its attainment. Pragmatist ethics works on the assumption that moral conduct arises only in conscious experience. What pragmatists mean by consciousness is not an ability just given to haman, but a function emerging from the human interaction with his environment. Therefore, morality is extended from and restricted by experience, because it is grounded in concrete experience, but not in the transcendental nor a priori realm. Since pragmatism suggests the possibility of "ethics without principles" in that it works through the way which successfully rejects the traditional absolutist ethics, while avoiding the downslide to a nihilistic form of skepticism. Thus, it may serve as a third view that overcomes a seriously divergent situation of the current ethical arguments. In other words, starting from the very nature of experience, pragmatist ethics offers a 'bottom-up' ethics, instead of a 'top-down' one. This reconstructive reading of pragmatism away from utilitarianism is expected to offer a more comprehensive account of our moral experience in the pluralistic world of diverged values.

• Journal of Christian Education in Korea
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• v.67
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• pp.301-337
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• 2021

The researcher looked at the differences in views and various controversies surrounding Korean youth sexuality education in the wake of the Nth Room incident, which had a great impact on modern Korean society. Sex education for adolescents in Korea can be divided into public sex education through school sex education and the Youth Sexuality Center, and conservative/traditional Protestant sex education. Public sex education is partly influenced by feminist sexual ethics and comprehensive sex education abroad. Based on gender sensitivity and the right to sexual self-determination, four major projects are prevention of sexual harassment, prostitution, sexual violence, and domestic violence. However, the school sex education standard was criticized for stereotypes of gender roles and gender-discriminatory content, reinforced distorted myths about sexual violence, and exclusion of sexual diversity and various family types. Conservative/traditional Protestantism is based on the normal family ideology such as bisexual marriage, premarital chastity, and sexual ethics recognized only within marital relationships. It is a form of confrontation with public sex education while strongly opposing it. The researcher first analyzed the characteristics of public sex education, conservative/traditional Protestant sexual ethics and sex education, feminist sex ethics and sex education, and overseas youth sex education, respectively, while composing the curriculum for Korean youth sexuality education. And as a more fundamental solution to youth sexuality education, I pointed out that there are limits to asceticism, premarital chastity, gender sensitivity and sexual self-determination education, and found an alternative to the concept of body and sex in feminist theology. The researcher pointed out that it is necessary to reconceptualize the body and sex under the recognition that the most fundamental cause of distorted sexual culture is dualistic sex and understanding the body, centering on the research of various feminist theologians. And this was conceptualized into three concepts: holistic sexuality, mutual solidarity understood in relationships with others, and sexuality as a spirituality that extends to the global community. And with each curriculum, 1) Holistic Sexuality: Breathing, Narrative, Making the Shape of One's Body and Mind 2) mutual solidarity : Feeling the Breath of Others, Media Literacy through Conscientization, Sending a Good Wind 3) Sexuality as a spirituality that extends to global concern: It was proposed to pay attention to nature and to co-cultivate it, to listen to the earth's moans and create a new way of life, and to write a prayer with the earth and fellow living beings.

• Journal of Korean Academy of Nursing
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• v.23 no.1
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• pp.118-129
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• 1993

In order to approach the nursing care of clients who are using oriental medicine and to understand the perception of the client who uses oriental medicine practices and the need to develop a model of nursing related to oriental medicine it is important to examine the major nursing concepts as they are found in oriental medicine and as they are differently defined according to the basic thought, theory and philosophical perspectives between East and West. Oriental medicine developed based on Sung Confucianism the teachings of Chut-zu, especially Tai-Chi-Tu Shuo and energy thought which are similar to traditional Korean Sasang Constitutional medicine. The basic theory on which oriental medicine is build is the theory of the five elements of Yin / Eum-Yang Theory(cosmic dual forces) and Meridian Theory. The most important attribute of Yin Yang is the concept of duality, confrontation and dependence, within Yin Yang but which do not exist separately. That is, the universe is a vast, indivisible entity within which all things exist in harmonious interdependence and balance. Harmony is achieved only when the two primorial forces, Yin and Yang, are brought into perfect balance. Each is contained within the other and there is a continuing interchange between the two. This also applies to the human body including human health which is defined as balanced harmony. The most universal connection of Yin and Yang is found in the universe where the five elements of life, fire, water, earth, wood and metal can be explained as having either Yin or Yang and therefore being in a state of connectedness but systematically circulating between the two, that is essentalilly one (the control of the unified ) or as coexistant poles of individual wholes (the pluralism of Yin Yang Theory) so that it is all unified(balanced) in the Great Absoulte. Human beings also maintain a balance of Yin and Yang in the five elements and this relationship is very important in approaching ·oriental medicine, The meridians are the channels in the body through which the life force flow throughout the body. In oriental medicine the meridians are seen as the railroad, the acupuncture points on the meridians as the stations and energy as the train. In the normal healthy organism, all are maintained in balance and in a contiuous circulation of energy. illness is the result of the energy flow becoming disarranged. Although practitioners of oriental medicine approach the client differently than do practitioners of Western medicine and their method of examining the patient is different, the basic objectives of the examination are the same for practitioners of both types of medicine. Therefore if each could be used to supplement the defiencies in the other and achieve a harmonious cooperation between the two, a higher level of care which is culturally appropriate to korean culture could be achieved. The traditional korean concept of health is a naturalistic view which emphasizes being in harmony with nature. Any manifestation of disease is considered a sign that the body is in a state of disequilibrium and is thus no longer in harmony with the universe. The wholistic view of the world held by practitioners of oriental medicine can be used by nursing in the development of a world view of nursing in which the human being is seen within the macrocosm as part of the natural phenomenon of the universe and but also as a microcosm of the universe, a universe which is a vast and indivisible entity within which all things exist in harmonious interdependence and balance. Interaction between human beings and their environment and the relationship of this interaction to health are concepts that are also found in nursing. Nursing views human brings, not as an accumulation of separate cells and organs but, as unified wholes interacted in very close relationship nth their environment. Nursing also maintains a view of human beings in which emphasis is placed on the role of the mind in explaining the concepts of harmony and balance in health. Although there are differences between oriental medicine and nursing in approaches to clients, the basic point of view and philosophy have many fundamental similarites. An understanding of the basic thought and philosophy of oriental medicine if applied to nursing, would allow for the development, not only of nursing related to oriental medicine, but of a nursing theory appropriate to the korean context.