• Journal of architectural history
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• v.15 no.4
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• pp.37-56
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• 2006

Introducing International Style, P. Johnson and H. R. Hitchcock gave three standards to be the Modern, volume and surface, regularity, and exclusion of applied decoration. In spite of the negation of stylistic, formal approach in the Modernist Manifestoes, one usually have understood Modernity in Architecture with its formal character, especially with no ornament and flat, abstract, white surface. Modernism as a new paradigm in architecture have emphasized that there is no representation of anything outside and only present architecture in itself. They said that Modernism only cared about the language of Architecture without figural reference. So apparently there is no way to prove to its Modernity with formal condition. Modernity is in Spirit and contents. But actually we understand well its existence by visual communication This study deals with this difficult situation how Modernity represents itself without visual media and asks the question how simultaneously it presents its thingness and materiality In order to analyse contradictory situation between representation and presentation in Modern Architecture we need to survey the historical process of changing position of ornaments and its meaning in time. With the crisis of representation the role of ornament have seriously changed and divided. It caused the two situation in pre-Modern Architecture. Firstly, Architecture tend to be a high art and formal expression became important much more. The Use of Ornament became a kind of fashion to show the power, class, money. Secondly, Ornament lost its cultural weight and the structure and material aspect became the central in architecture. Rational Structuralism would be the essential character in Modern Architecture. Here the theory of G. Semper and A. Loos on cladding(dressing) and Ornament can help its problems and limits. In the situation without conventional ornament Modernists need to present modernity with new media that only show the thing itself and by that it does not represent any thing else as like the value, idea outside buildings. They believed that only it concerned esthetics and morality in architecture. But in reality it referred to art and machines as like ships, aircraft, and cars. By excluding Ornament and showing the process of clearing, abstract, flat, white surface 'represent' Modernity by the indirect way referring the concept of transparency, reason, sanitation, tectonics, etc. An Ideology and myth intervened architectural discourse to make the doxa about the representation in Architecture. Surface must be a different kind of media and message that can communicate in different way with compared to conventional Ornament. Decorated Shed by R. Venturi and Post-Functionalism by P. Eisenman, that are the most famous post-modern discourse, shows well difficult and contradictory condition in contemporary architecture concerning representation and form, meaning and form.

• The Journal of Korean Philosophical History
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• no.43
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• pp.81-105
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• 2014

For a lack of books on tea ceremony, 'Dongdasong (東茶頌)' by Buddhist priest Choui occupies a prominent position. Along with 'Dabu (茶賦)' by Yi Mok (李穆: 1471~1498) and 'Gida (記茶)' by Yi Deok-ri (李德履: 1728~ ?), Dongdasong forms the three peaks of tea work. These books are all based on Tea Classic (茶經) by Ryukwoo (陸羽). Assuming that Tea Classic serves as introduction (起), Dabu is development (承), Gida for turn (轉) and Dongdasong for conclusion (結). Dongdasong is inextricable from Dasinjeon (茶神傳). Dasinjeon is the abstract of Jangwon's Darok (茶錄). The keyword of Dasinjeon is 'tea deity (茶神).' Extracting key concepts of Darok as his perspective, Choui established his own philosophy on tea ceremony. In the process of making into his philosophy, he reorganized the system by introducing the principle of 'subtle combination (妙合),' one of traditions in Korean thought, which is characterized by not separating spirit and material. It is 'subtle combination' that does not make a division between spirit and material, which are undeniably different things. Subtle combination is a relation of two things' being one and one thing's being two. Choui's philosophy on tea ceremony can be assessed as valuable inheritance from traditions of Korean thought.

• The Research Journal of the Costume Culture
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• v.7 no.3
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• pp.50-57
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• 1999

Folk belief, which originated with the rise of human existence is a fundamental and comprehensive mode of living that reflects sociocultural conditions. Adherents of folk belief accept a certain thing to be true and real without scientific authority and absolute certainty. Taboo can be seen as a king of folk belief. The object of this study is to examine the taboos in relation to the manufacturing process and the quality of the shroud and to shrouding customs. I will also try to find out the meaning and significance in this. Through this task, I hope to contribute to the enhanced understanding of the cultural characteristics, the spiritual life, and the views on after life of the Korean people. In Korea, it is considered to be propitious to prepare the shroud on the intercalary month of the leap year , as it allows one to enjoy longevity healthy and sound. Moreover, as this belief gives credence and repose while preparing for the “final departure”, this custom is relatively well observed. From the taboo concerning leap months, we infer that death as viewed as a commencement of a new life, which reveals a positive view on afterlife. This can be seen as a return to the origin of anti-universal space in this “bonus” month of anti-universal time. Taboos on the manufacturing process of the shroud is related to the belief that it allows the deceased to go the nest world without any hesistation or disturbances. This symbolizes the immortality of the human soul: I. e. that the human spirit does not end in this world but continues on to the next. Taboos concerning the preparation process of the shroud as well as various other taboos are related to the belief that preparation for the shroud should be done in sincerity and secredness with a thoughtful consideration for the deceased. This can be perceived as an implication to sanctity for the dead.

• Korean Journal of Environment and Ecology
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• v.18 no.2
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• pp.197-204
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• 2004

The concept of Baekdudaegan(Korean traditional and major mountain system) was conceived toward the close of Silla Kingdom and in the beginning of the Goryeo dynasty. The concept was brought up through the Goryeo dynasty and was completed in the Joseon dynasty. We have to recognize the next two facts to restore the Baekdudaegan concept these days. Firstly, Baekdudaegan is not the highest watershed line but a domain. Secondly, Baekdudaegan is not a set of ridges but a corporate body of a water system and a mountain system. When it comes to fix the management area of Baekdudaegan, it is necessary to make criteria on the basis of traditional ideas and to include natural characteristics considering physical environment. The management area of Baekdudaegan include the third order of stream with the conservation area including the first order of stream. The most important thing in the management strategy is to prevent the damage of configuration of the ground. Baekdudaegan is a symbol of Korea spirit. Therefore, to manage Baekdudaegan wisely is one of ways to lay down the stepping stone of our country's reunification.

• The Journal of Natural Sciences
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• v.16 no.1
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• pp.111-128
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• 2005

This study was conducted under the theory of hermitage ever built from buddhist belief. Directing to hermitages within temples of Korea Jogye Order, we focused on the layout correspondence relationship among them. and 161 hermitages were the first object of the investigation. For the accomplishment of the research purpose, the general epitome and spatial specification through various literature studies, on-the-spot survey and personal communications with a lot of priests were made. As one of the basic surveys, the foundation year were thoroughly investigated, followed by the form of building, main buddha and hermitage name. The results obtained were summarized as follows : Forty five hermitages which are equivalent to twenty eight percent of total hermitages within the parish-level temples of Korea Jogye Order, were built in shilla Dynasty and twenty hermitages that are 12.4 percent of the total were constructed in Koryo Dynasty and thirty seven percent of the total were founded during both of dynasties. This fact makes us to consider that many of hermitages in those days were constructed with the simultaneity of principal temple foundation which means hermitage had responded the spirit of the times. Every hermitage has its main Buddha and this thing happened that each hermitage enshrines its main Buddha according to the thought which was developed with the Buddhism expansion and sutra that is in accordance with their own intention. .Basically a capital temple has differed in its central sanctum in accordance with resourceful sutra, and, at the same time, twenty seven in avatamsk sectenshrine for Sakyamuni as their sanction and eight for the Merciful Goddess and 42.7 percent for Chajang's hermitages. The name of hermitage not only represents its symbol but comprises the characteristic meaning of ascetic practice. 31.7 percent of the hermitages studies was found to have the names of relating to 'ascetic practice' or 'thought' followed by the 'nature' or 'environment' to 21.7 percent.

• Journal of Korean Philosophical Society
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• v.144
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• pp.1-15
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• 2017

As early as three thousand years ago, Chinese philosophers had discussed the metaphysics. Ancient Chinese philosophers call the "superficial" problem "Dao", as opposed to the specific thing.Accordingly, and come out as many everyday transaction processing "the way", "the law", and even intellectual proposed, they constructed themselves of repair, and the law of life skills such as "truth" were called "Dao". Therefore, the Chinese traditional culture, in fact, formed a "Dao culture". Among them, the "Dao" of Confucianism and Daoism, plus the later, the "Dao" of Buddhism, are the most far-reaching impact, become two thousand years, leading the vast majority of Chinese people "values", "moral standards" and "thinking mode" of the three invisible forces. This article aims to outline description "Overview of Chinese Dao cultural formation", and in the most simple way, the main spirit of "Confucianism", "Daoism" and "Buddhism", And then summed up the characteristics of the Chinese traditional "Dao" culture centered on Confucianism, Daoism and Buddhism. This paper is hoping to let the world have a clearunderstanding of the traditional "metaphysical" culture of China.

• Journal of Korean Library and Information Science Society
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• v.9
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• pp.63-83
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• 1982

Among many open libraries under the rule of the Japanese imperialism, only the railroad library as the character of special library under the control of the Japanese Government General is remarkable for having opened its facilities to outsiders as well as the interior users. This study tries a) To look into what were the colonial background, aim and motive of the establishment of the railroad library under the Japanese rule, b) To analyze its activities and the change of its organization, c) And to find out its vestiges an the effects which it has on our country's library circles. The following are the result: A. The railroad library under the rule of the Japanese imperialism functioned as a public library by the outside book's circulation rather than the interior using. B. The outsiders were qualified to use it only when they got the joint guarantee for the city resident, which means that the o n.0, pportunity of the circulation was not free for the Koreans rather than the Japanese. C. From the aspect of collections, technical books such as natural science, and reference ones tended to be collected, and their whole composition was focused on the materials for the Japan-Korea identification scheme and development of the national spirit as the Japanese empire's subjects. D. In the respect of its organization, all the clerical employees, as well as the chief librarian were composed of the Japanese. Although the Koreans were in principle prohibited from working there, a few of them were employed as guard or servant as the China-Japan War was close to the end. E. The area of the outside book's, circulation service was expanded throughout the whole region along the railroad connecting Pusan with Manchuria. Such a service activity which contained several meanings, was tried by means of culture's books, circuit's books, train's books, hotel's books, mind's development books and reader's reading books etc. F. Such matters as the limitation on book circulating and the quantity of circulation book, the paid circulation and the partial restriction on free circulation mean the wartime system under the rule of the Japanese imperialism and also a n.0, ppeared as a factor of hampering the Koreans from getting accustomed to using library, which has affected them until now. G. The noticeable thing in the service activity is shown in attempting the diversified and positive way of service like free circulation in order to solidify the attitude of the Koreans toward war by organizing mind's development books as well as culture's books with the China-Japan War. H. On the other hand, it can not be passed over that the diversified service activity of the railroad library played a role of bridge in turning of today's library circles of ours to the modernization.

• The Korean Journal of Air & Space Law and Policy
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• v.1
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• pp.87-123
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• 1989

The purpose of this thesis is to do a research on suppression of peacetime international terrorism and penal system of terrorists by political and economic means. International terrorism means wanton killing, hostage taking, hijacking, extortion or torture committed or threatened to be comitted against the innocent civilian in peacetime for political motives or purposes provided that international element is involved therein. This research is limited to international terrorism of political purposes in peacetime, especially, hijacking of civil aircraft. Hijacking of civil aircraft include most of international terrorism element in its criminal act and is considered to be typical of international terrorism in view of multinationality of its crews, passengers and transnational borders involved in aircraft hijacking. Civil air transportation of today is a indispensable part of international substructure, as it help connect continuously social cultural and economic network of world community by dealing with massive and swift transportation of passengers and all kinds of goods. Current frequent hijacking of civil aircraft downgrade the safety and trust of air travel by mass slaughter of passengers and massdestruction of goods and endanger indispensable substructure of world community. Considering these facts, aircraft hijacking of today poses the most serious threat and impact on world community. Therefore, among other thing, legal, political, diplomatic and economic sanctions should be imposed on aircraft hijacking. To pursue an effective research on this thesis aircraft hijacking by six Chineses on 5th May, 1983, from mainland China to Seoul, Korea, is chosen as main theme and the Republic of Korea's legal, political and diplomatic dealing and settlement of this hijacking incident along with six hijackers is reviewed to find out legal, political diplomatic means of suppression and solution of international terrorism. Research is focused on Chinese aircraft hijacking, Korea-China diplomatic negotiation, Korea's legal diplomatic handling and settlement of Tak Chang In, mastermind of aircraft hijacking and responses and position of three countries, Korea, China and Taiwan to this case is thoroughly analyzed through reviewing such materials as news reportings and comments of local and international mass media, Korea-China Memorandum, statements of governments of Korea, China and Taiwan, verdicts of courts of Korea, prosecution papers and oral argument by the defendants and lawyers and three antiaircraft hijacking conventions of Hague, Tokyo and Montreal and all the other instruments of international treaties necessary for the research. By using above-mentioned first-hand meterials as yardsticks, legal and political character of Chinese aircraft hijacking is analyzed and reviewed and close cooperation among sovereign states based on spirit of solidarity and strict observance of international treaties such as Hague, Tokyo and Montreal Conventions is suggested as a solution and suppressive means of international terrorism. The most important and indispensable factor in combating terrorism is, not to speak, the decisive and constant resolution and all-out effort of every country and close cooperation among sovereign states based on "international law of cooperation."

• Journal of Oriental Neuropsychiatry
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• v.23 no.1
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• pp.1-15
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• 2012

Objectives : The objective of this study is the Basic research for mind and body cure protocol construction through the Sim(心) study at Buddhism Medicine, Constitutional Medicine, and Oriental Medicine. Methods : 1. The Sim(心) in Buddhism is a target of spiritual culture and subjective awareness of An ascetic person in interior psychology. In this research, the Sim(心) has been modified within a concept of Early Buddhism and You-sic in order to have medical logicality. 2. Since the study deep into Sim(心) within Confucianism has various aspects, each Confucian's theory argument or era. We limited the significance of the Sim(心) to be associated with the category of the Sim(心) in Sasang Constitutional Medicine which is a product of practical Confucianism. 3. The criteria of debate for the Sim(心) is based on the "Hwang-je-nae-gyoung", because "Hwang-je-nae-gyoung" is founded to definite the term regarding spirit or mind in Oriental medicine Results : 1. "Hwang-je-nae-gyoung" which came from thought of You-Sic, thought of Taoism, and Early Buddhism becomes the theoretical basis for the Sim(心) in Buddhism Medicine, Sasang Constitutional Medicine, and Oriental Medicine. 2. The Sim(心) in the mind psychology of Buddhism Medicine, Sasang Constitutional Medicine, and Oriental Medicine has active aspects. but the visual thing // There are visual aspects being contrasted with 'Sim(心)' of mind psychology and aspects of activity in Buddhism medicine, Sasang constitutional Medicine and Oriental Medicine; which are 'Hrd', 'Hrdaya', 'four-large' 'five base', 'chin, chest, navel and abdomen', 'head, shoulder, waist and buttocks' consisting 'the body', and the heart and 'four interorgans' from the study of symbolical interorgans). In Buddhism Medicine, Sim(心)'s Epistemology is the most extensively understood fact about 'Sim(心)', and for Sasang Constitutional Medicine and Oriental Medicine. 'Sim(心)' is limited as an 'Element' that comprises the body. 3. The Functional area of the Sim(心) in the Buddhism Medicine, Sasang Constitutional Medicine, Oriental Medicine is composed with 'consciousness(意識)' 'manas-vij_na(末那識)', '_aya-vij_na(阿賴耶識)', 'mind greed(心欲)', 'Li(理)' and 'Sin(神)', about the interpretive area of 'Sim(心)', 'Sin(神)' of Oriental medicine is the most comprehensive concept, and on the side of the depth of 'thinking' and 'consciousness', '_aya-vij_na(阿賴耶識)' from Buddhism Medicine in the key point. 4. The Sim(心) in the Buddhism Medicine, Sasang Constitutional Medicine, has the positive and negative aspects, such as the 'Dukkha(煩惱)' and A merciful heart or Human Sim(心) and Taoism Sim(心).

• The Journal of the Korea Contents Association
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• v.14 no.8
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• pp.494-504
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• 2014

This is a study of Hick's self-described Christological 'Copernican revolution.' Since Hick as a former Christian theologian did not want to reject one of the core Christian doctrines(incarnation), he presented his copernican revolution in terms of Agape Christology, an inspiration Christology and myth Christology through his Christological reinterpretation. Thus Hick's Christologies that are developed gradually are discussed and evaluated chronologically. First, agape Christology understands that the incarnation is taking place all the time in different degrees everywhere. As a result agape Christology makes Jesus as a mere human being. Second, an paradox of grace or inspiration Christology views the incarnation as the Spirit of God enabling people to fulfill the will of God by their free responses. This Christology assumes that divine incarnation can occur anywhere and anytime in any person. Thus, according to this, Jesus is not literally God incarnate as Christian claims. Third, myth Christology views that the incarnation is not literal but mythological. Though he prefers to use metaphor in his later writings because it has a more positive connotation than myth, myth and metaphor have one thing in common: they are neither literal nor historical. Hick's mythological Christology implies the denial of Jesus Christ as God incarnate. Accordingly, the researcher must conclude that Hick's Christology as copernican revolution cannot said to be a perfect solution for today's religious situation, even though it was a sincere try to communicate with pluralistic world.