• The Korean Journal of Quaternary Research
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• v.18 no.2 s.23
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• pp.65-66
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• 2004

There have been groves, in many cases, along with hedgerows and remnant forests around a traditional Korean village. A village grove is very closely connected to the life of residents. Sometimes it was a holy place where important village festivals were held, and became a resting place for farmers, especially in sunny summer. As a matter of fact, it is noted that traditional Korean village groves had been fostered for many purpose as religion, Confucianism, scenery, sanitation, traffic guard, public security, agriculture, hunting, and military and public uses were included in Chosun Govemor General(1938). Village groves were usually located at the outlet of watershed inside which a village was built. In addition, village groves used to be established along part of mountain ranges, streams and streets. A unique type of village grove, called bibosoop was fostered especially where the outlet of watershed was largely opened. In other cases, it was placed where a part of mountain range was relatively low, or where village residents were likely to see ugly objects such as a huge cliff, stony upland with an unvegetated area and the like(Kim and Jang 1994). In a sense, a sheltebelt is a sort of bibosoop as it is a landscape element to complement places that are exposed to strong winds. However, it is comparable to other typical bibosoop that is situated at a topographically very specific zone of watershed. In this paper, we will address potential functions of Korean village groves from a perspective of modern landscape ecology and show current status of some remnants, based on preliminary surveys. A village grove functions as barrier or filter of objects such as water, nutrients, and other elements and habitat of wildlife (park et al. 2003, Lee 2004). The village grove slows down the flow of water and air, maintains soil moisture an hinders soil erosion, enabling cultivation of crops and bringing up creatures nearby. It contributes to enhancing biodiversity. Birds rest on shrubby and woody trees of the element. Presumably, other organisms may also inhabit the village groves and take advantage of it when those move from a forest patch to others. Emerging insects acclimate themselves in the shade of the green space before they fly to sunny air. Besides the village grove acts as a component of agroforestry system as leaf litter is shed from a grove to an asjacent agricultural area, and transformed into green manure(Lee 2004). By the way, many of the landscape elements were destroyed or declined in Koea during the past several decades. The losses have been parallel or linked to environmental degradation. Unfortunately, we have a little reliable data as for how many groves have disappeared in Korea until now. There has been no complete census on the village groves in Korea, and the viewpoints of survey were to a degree different depending on surveyors. So, it is difficult to analyze the temporal and spatial change of village groves. Currently, national inventory data of Korean village groves are available in three reports. We reviewed the locations of village groves and arranged those according to the present administrative units, DONG. With the limited data, we found that at least 484 of village groves were recorded in South Korea. Among all provinces, village groves were most in Gyeongsanbuk-Do Province and least in Chungcheongbuk-Do Province(Table 1). This is a preliminary report prepared while some quantitative data regarding functions and lossers of the village groves are being collected. More detailed data will be introduced in the near future.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.117-164
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• 2015

Religion is not fixed and permanent and is constantly transforming and changing phenomenon. But in some religions, religious culture happens that emphasize the original and authentic teaching of the founder and removes the other accumulations among the accumulated religious tradition. So some religious communities advocate the original teaching of the founder and insist that they are the orthodox and the others are heresy and make the theory of true transmission etc. Jongtonglon(宗統論) of Daesoonjinrihoe(大巡眞理會) looks similar to the theory of true transmission on the surface. The aim of this paper is the contribution to the understanding of Daesoon thought and the religious culture of Daesoonjinrihoe by studying the characteristics of Jongtonglon. I want to highlight on the characteristics of Jongtonglon by comparing it to Bubmaeklon(法脈論) of Korean Buddhism. Bubmaek(法脈) of Korean Buddhism is well showed in the constitution of Jogaejong(曺溪宗) that represents Korean Buddhism. The constitution says that Jogaejong considers SakyaMuni the main Buddha and Doyi (道義) the founder of Jogaejong and BojoJinul(普照知訥)·TaegoBou (太古普愚) the restorer of tradition and also says that Jogaejong succeedes Cheongheo(淸虛) and Buhyu(浮休). Between SakyaMuni and Doyi, there are several monks of Seocheon(西天)-28Choseol (祖說) and China-6Choseol(祖說). Jinul is highly praised for enhancing the atmosphere of performance of Jogaejong and Bou was regarded as the founder of Jogaejong since late Joseon dynasty. In modern times there were conflicts between Bojojongjoseol(普照宗祖說) and Taegojongjoseol(太古宗祖說), but today's Bubmaek(法脈) of Korean Buddhism was erected after the conflicts was controled. Jongtong of Daesoonjinrihoe was erected by Jo Jengsan(趙鼎山) Doju(道主) who was received Heaven's will through divine revelation. Dojeon(都典) succeeded Jongtong by Doju's will and he didn't say a word when he went to Heaven. So the succession of Jongtong is ended. The first characteristic of Jongtonglon of Daesoonjinrihoe is that the succession of Jongtong was decided by Heaven and has been expected from long ago. The second, Jongtonglon has the sacred characteristic which is not shown in Bubmaeklon. The third, the distinction between Yeonwun(淵源) and Yeonun(緣運) is not appeared in Bubmaeklon. The fourth, Jongtonglon has more anti-syncretic feature than Bubmaeklon. The fifth, Yeonun(緣運) and Bubmaeklon are different in that feature. As Jongtonglon occupies a prominent place in Daesoonjinrihoe, the understanding of it can contribute to grasp the doctrine and culture of Daesoonjinrihoe.

• Korean Journal of Social Welfare
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• v.64 no.2
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• pp.133-158
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• 2012

In the modern society, a growth in the non-profit sector and a decrease in the government budget on social welfare result in a greater need of individual giving and volunteering. Therefore, in order to manage non-profit organizations effectively, it is necessary to encourage citizen participation in giving and volunteering through identifying various factors affecting giving and volunteering. In order to identify what factors are affecting participation in giving and volunteering and whether the relationship between giving and volunteering is multiplicative or compensatory, this study uses multinomial logistic regression analysis by categorizing four groups based on the participation types of giving and volunteering. The research findings confirmed that common factors such as religion and satisfaction with leisure time were still significant, and specific factors were also found among factors affecting participation in giving and volunteering. Especially, this study identified that factors affecting giving and volunteering differ according to household income, education level, employment status, gender and social relationship satisfaction. The findings confirmed that giving and volunteering are compensatory behaviors. Finally, the implications of this study were discussed. A differential strategy for giving and volunteering is needed to encourage citizen participation in non-profit organizations.

• The Journal of Art Theory & Practice
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• no.6
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• pp.101-121
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• 2008

An artist, Oh Yun(1946~86)'s theory of people's art during his final period is summed up in his essay 'Expansion of Artistic Imagination and World' (1985). Emphasizing the mystic and traditional characteristics of Oh Yun's artistic oeuvre during his final period, some critics focus on Oh Yun's experience of medical treatment and shamanistic custom at Jin Do island, and his belief in Jeung San Do, the dao of Jeung-san, the Ruler of the Universe. However, they forget the practical intention and implication of his theory of art during his final period, which aimed to overcome the contradiction of revelation itself. Oh Yun's essay criticized the loss of artistic imagination and the ignorance of traditional culture that resulted from the elevation of science to a religion, and insisted that the stereotyped idealism, scientism and elitism in art should be overcome in order to recover the full reality in realism and to continue traditional cultures. The essay is comprised of 18 paragraphs. Oh Yun criticized monochromatic art, conceptual art, hyper-realistic art, objet d'art, and neo-dadaist art, saying that they were simply mechanical forms of modern art derived from scientism and a fetishistic lens culture. In addition, he criticized naturalism in art, which had continued as a tendency in the development of western art, for the same reason. He pointed out that even the world of realism had been diminished by elite stereotypes and diagrams. He declared the need to overcome the imitation of shells or stereotyped propaganda, and recover full realism, which seems to have started with a reflective examination of current problems in 'Reality and Utterance', in which he participated. Especially, he thought that universality and the extension of full realism could be achieved by building on the views of traditional cultures, which is meaningful. This logic is same as the theory of epic theatre that Bertolt Brecht(1898~1956) has developed under the ancient Greek masque and Pieter Bruegel the Elder(1525~69)'s story-like picture style. The universality of realism and the extension of acquisition to include incantation art, rather than move toward incantation art, is what Oh Yun intended to propose in 'Artistic Imagination'. This attitude is same as Bertoh Brecht's aesthetic viewpoint in the 1930s. But regrettably, Oh Yun's style wording, which seems covert and far-sighted, is often misunderstood as 'mysticism'. In the flow of people's art in the 1980s, Oh Yun was a traditionalist in a narrow sense, and an realist in a broad sense. However, his critical mind, which comprehends tradition and reality, was attempting to expand universality and extend full realism, and this attempt found many sympathizers and had an influence on the next generation of people's artists, such as "Levee" which is field-centered, to which we should pay attention. This means that while their works thought about 'tradition', we should be careful not to connect them with 'aesthetic conservatism' or 'classical art'. This is the why the meaning of Oh Yun's theory of art during his final period should be closely examined again.

• Journal of Korean Library and Information Science Society
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• v.9
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• pp.115-144
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• 1982

In ordinary modern wester expression 'the Renaissance' was used to denote the impact made by dead Hellenism civilization in western Christendom, particularly Italian literary and artistic movement at Northern and central Italy in the late medieval period. However, A.J. Toynbee examined the renaissance from the different aspect of view. In his great work "A Study of History" in vol. IX, he succeeded in establishing the theory of historic civilization encounters in space and in time; and in time, civilization of the present and the past or between dead and infant successor contacts on the analogy of parenthood and sonship in the relation of A n.0, pparentation-and-Affiliation. The distinguished his view of 'Renaissance' was illustrated in the sense of encounters between a grown-up civilization and the 'ghost' of its long-dead predecessor. The renaissances (by the process of evocation of ghost of its parent society) has not only one single aspect of literary and artistic field but also in politics, law, science and philosophy, languages and literatures and visual arts, and religion. The main theme of this study is to examine the development of libraries and its historical meaning through Toynbee's literary renaissance. His renaissance of Languages and Literatures has three typical steps: They are: 1st step-to restive the dead literature's remains: 2nd step-to remaster their meaning: 3rd step-to reproduce them in counterfeits... Through its first and second steps, collecting and editing, annotating by compiling an anthology, thesaurus, lexicon or encyclopedia, and in its third step publishing mostly imitation of classics took place. Toynbee depicted the five outstanding eminent representatives of literary renaissance who had a n.0, ppeared on the state of history down to the time of writing. They are: Assurbanipal, Constantine prophyrogenitus, Yung Lo, K'ang Hsi, and Ch'ien Lung and the last four had all been emperors of imperia rediviva. As the result of the examination of these five emperors with three steps of literary renaissance, the common result may be summarized as follows: 1. Those emperors of imperia rediviva interested in intellectual work and study, they also were deeply involved in collecting classics in an ostensible reason. 2. There were strong political intention of collecting materials as an a n.0, ppeasement policy of civilization by transferring scholars energies to an intellectual field. 3. Under the rulers of a resuscitated universal state, the literary renaissance were a product of political plane and that the total size of collection and work were huge. 4. Since there were strong exercise of sovereign power, an active censorship by distortion and elimination was inevitable. 5. There existed newly developed strained atmosphere between grown-up and long-dead parent civilization, whenever the book collection movement had occurred. 6. Over adhesion to the parent civilization caused imitation of classic work and the creative activities were stagnated.stagnated.

• Journal of Korean Home Economics Education Association
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• v.24 no.4
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• pp.1-18
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• 2012

This study investigated the mate selection preferences of single female teachers by investigating the desired traits in socioeconomic, physical attractions, psychological traits and family roles of their prospected marital partner, in order to explore the current trends in homogamous marriage. A questionnaire was distributed to 295 unmarried female teachers selected by convenience sampling from the various cities. The teachers pursued homogeneity in age, educational attainment, religion, and occupation while they preferred partners with higher income level. In terms of physical assets, the attraction that the teachers felt towards the partner was the most important physical appearances. The respondents preferred partners who are masculine and an androgynous partner. The teachers held high expectations towards their future spouses in that they desired to share the roles of emotional, financial support, child care and kin keeping. A partner who shared modern sex role attitudes was preferred over someone who held traditional one. The pursuit for overall homogeneity reflects that the teachers seek for equality in their relationships with prospected marital partners by exchanging similar characteristic.

• Journal of Korean Philosophical Society
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• no.114
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• pp.241-263
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• 2016

History is not only Hegel's philosophical subject, but it corresponds to his entire system of philosophy. Because his system of philosophy is a description of the self-movement of spirit and 'world history' reveals the overall movement of spirit. Hegel's 'historical and philosophical standpoint' goes through the description of his entire system, and this tendency is more and more reinforced towards the later Hegel. If it is reasonable to find the corresponding relationship between Hegel's system of philosophy and 'world history', the relationship between 'objective spirit' and 'absolute spirit' must be systematically unraveled in the horizon of world history. The world-historical perspective in 'objective spirit' has the limit to consider 'modern European nations' as a final destination. On the contrary, world history that acts as a mediator in the transition from 'objective spirit' to 'absolute spirit' makes it possible to jump in absolute horizon by recognizing limitations of nation states and avoiding specific and limited conditions dialectically. So what is revealed through the study of 'world history' in Hegel's system of philosophy is that in the view of 'absolute spirit' of art, religion, philosophy 'political state' is not the end that all mankind should aim at. Therefore, it is undesirable only to criticize Hegel's philosophy of history as 'Eurocentrism'.

• SUVANNABHUMI
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• v.2 no.1
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• pp.55-94
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• 2010

Even Faxian(法顯)'s Gaosengfaxianchuan (『高僧法顯傳』) and Iching(義淨)'s Nanhaijiguineifachuan (『南海寄歸內法傳』) are regarded as very important and useful documents to study the southeast asian buddhist culture, it is very difficult to grasp the contemporary state of those area because their descriptions are very brief and implicit. Therefore this essay aimed an in-depth reading their documents as original texts of modern understanding of those area, and tried to make a new views to approach the southeast asian buddhist culture by some more historically and concretely. At the early 5th century when Faxian(法顯) arrived, Buddhism was flourished in Sri Lanka. Because already a long time passed since the Saṇgha was schismatized into conservative and progressive at around the dominical year, he mentioned nothing about the conflict or disharmony of two orders. And the faith of Buddha tooth relic, which had been uprisen at 50 years ago from Faxian's visiting, was concretely established as a representative religion of Sri Lanka. According to his record, the carrying ritual of this Buddha tooth was performed very magnificently as similar with recent Korean Youngsan ceremony(靈山齋). In the mean time, it looks there were many sculptures of Buddha image made of precious stone of special product from Sri Lanka. The faith of Buddha-pāda(the Buddha's foot-prints) was also generalized at that time. The most famous monk of his contemporary Sir Lanka was Buddhaghosa, the author of Visuddhi-magga, but it is not sure that Faxian had met him. It can be suspected that the funeral in which Faxian participated could be belonged to him, or the Visuddhi-magga was writing at the peak during Faxian's staying. On the way to return to China, Faxian embarked an indigenous ship around Indonesia. It means there were no chinese trade ship which he can use. So the trade between china and southeast asia was advanced by south asian ships, and the chinese ships were not yet joined at that time so activity. And at least until that time, it looks there were no any remarkable buddhist movement in the southeast asian countries by where he stopped. In contrast, the southeast asian world which be seen by Iching had already experienced a lot of changes. He was impressed by the high quality buddhist culture of those area, and insisted to accept it to china. Further, he analyzed the sects of buddhism which were prevalent around the southeast asia in his contemporary time, and tried to make a good relationship with each native monks for learning from them. It looks the center of those exchanges may be Śrīvijaya of Indonesia. He also mentioned the situation of the late 7th century's Funan(扶南) in Cambodia. At that time, the buddhist Saṇgha was oppressed by newly rising Khmer(眞臘). On the other hand, he described the points of sameness and difference in detail between Indian and southeast asian buddhist culture in the field of ritual as like the practical use of garments, buddha images, and daily recited scriptures. There must be a lot of another aspects which this essay couldn't gather up or catch from these documents. Nevertheless, I hope this essay can help the researchers of this field and will wait for any advices and comments from them.

• Korea Science and Art Forum
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• v.23
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• pp.149-162
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• 2016

Here are background, method, scope, main contents of this research. As the interests increased in recent about the construction in complex and diverse areas, construction is locally connected to human life like to coexistence of the technology and culture. The local development should not be fragmentary construction to improve local recycling ability. Local society should be inherited by modern cultural perspective through a variety of local culture and coexistence. Effective decision making analysis is necessary to build a livable area with a combination of high-tech industry. For this reason, this paper will study the political analysis for decision making at the planning stage of construction in point of fusion of technology and culture by using unstructured data analysis. Conclusion is as in the following. Local planning stage of construction describes diverse meanings of intangible and intangible factors as political factor. Technology factors have various qualitative and quantitative factors in construction field. Understanding decision making at the planning stage of construction means not only visible 'technology factor' such as structure, method, shape, and so on, but also invisible 'culture factor' such as spirit of age, religion, learning, and life-style reflected in formation process of space, and insight of brain power about art.

• Industry Promotion Research
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• v.8 no.3
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• pp.125-136
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• 2023

This study tried to establish a system of service paradigm by re-examining the Korean play culture through the people who play in the era of King Jeongjo and revealing the integration of modern service culture. The results of this study are as follows. First, King Jeongjo inspired the autonomy and creativity of the participants through the patronage of Changdeokgung Palace and led the renaissance era of Joseon as a creative play. The creative play of the service industry is reborn as a place of innovation that realizes development through a communicative intellectual network. Second, the 60th birthday Jin Chan-yeon and the aesthetics of slowness that evoke artistic play are the language of innovation that transcends language and culture. Artistic play becomes a channel of communication to share happiness with people around the world based on absolute beauty and aesthetic sensibility. Third, Jeongjo was a humanist in Joseon. This humanistic ideology leads to humanistic religion. K-service, which uses religious play as a medium, has a turning point towards healing and happiness as all participants in the service experience sacredness. There is an implication in that it pioneered a service culture by presenting a new paradigm by combining play and service, and laid the groundwork for building a unique area in global business.