• Journal of Distribution Science
• /
• v.14 no.5
• /
• pp.115-123
• /
• 2016

Purpose - Nowadays the competition between companies has been intensified in the aviation industry. It is hard to maintain successful market share in challenging managerial environment. Not long ago, a Korean major aviation company had faced social condemnation cause of managerial staff's immoral behaviors. That company suffers great losses in company brand value in terms of authenticity as an aviation company. This research tried to show the effect of brand authenticity in the aviation industry. First of all, this research tried to define the dimensions of the brand authenticities based on the former researches. This research suggested the airline brand authenticities as three kinds of dimensions. The dimensions of authenticities consist of performance aspects, symbolic aspects and moral aspects. And this research also tried to show the relationships between brand authenticities and consumers attitudes. Research design, data and methodology - The empirical research design is based on the experiments with six types of advertisement prototypes. The advertisement prototypes were based on three types of authenticities' characteristics. The prototypes were made of core statements about each authenticity. And the advertisement prototypes also were based on the aviation company types. The types of aviation companies could be divided into FSC(full service carrier)and LCC(low cost carrier). So the whole experiments were performed with six kinds of advertisement prototypes(3 brand authenticities X 2 aviation company types). The age of participants were from 20s to 40s. The proportion of participants' demographics are as follow. Age proportion is 50% of 20s and 50% of 30s and 40s. Gender proportion is 46% males and 54% females. The experiments performed through mobile devices. Advertisement prototypes were exposed to the participants through their mobile devices, and they answered the questionnaires. All the process of experiments were performed by a professional research firm to maintain the quality of data. Results - This research suggested some important outcomes as follow. First, brand authenticity had an important role to make a positive consumer attitude on the aviation company. All the three types advertisement of authenticities had a positive impact on the consumer attitude for the aviation company. Second, the three types of brand authenticities in the performance aspects, symbolic aspects, and moral aspects had a major impact on the consumers attitudes. The performance authenticity had the biggest effect on the consumer attitudes. Third, the types of aviation companies like FSC and LCC had a different correlation with types of authenticities. All the types of authenticities affected on the consumers attitudes in the FSC case. The symbolic authenticity had the biggest effect in the FSC case. But the performance authenticity showed the most striking effect in the LCC case. Conclusion - From this research, we can get a conclusion. The brand authenticity of aviation company should be managed carefully to maintain a positive brand image and consumers attitudes. And airline brand authenticities can be consist of three type dimensions. All the types of authenticities affects on the consumers attitudes positively. The symbolic authenticity affects more in the FSC case, and the performance authenticity influences more in the LCC case.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.31 no.2
• /
• pp.31-42
• /
• 2013

A purpose of this study, after identifying the status and type of changes derived elements that make up the Seowon(書院); landscape space and the space of the during the recent World Heritage, focusing promote the newly introduced trees listed in the important value, authenticity and integrity aspects The results can be summarized as follows. The results can be summarized as follows. Appeared trees in various old documents are 10 species; Prunus persica (L.) Batsch, Prunus mume(Siebold) Siebold & Zucc., Salix koreensis Andersson. The planting space shows regularity of some degree depends on the status of the species, essentially 3 types of Juniperus chinensis L., Lagerstroemia indica L., Phyllostachys nigra(Lodd.) Munro are primarily located in inside of seowon(書院), Zelkova serrata (Thunb.) Makino., Salix koreensis Andersson is in out side of seowon(書院). 5 types of location space to species such as Juniperus chinensis L., Ginkgo biloba L. species are the most frequently appear and it can be national representative trees. Plants which have limited vitality is a factor to prove a history of seowon(書院), it is accord with authenticity aspects that it gives meaning of symbolic to canonized figure's preference Maintenance work carried out over the years has damaged to origin of tree and thoughtlessly planted without having to go through a thorough historical research has resulted in weakening the presence of the essential space. It should preserve to features originally it have is figure reflect the viewpoint of the transformed current private to reveal the history of the various places. In conclusion, this research continues to study at the spatial dimension like a building in limited to panted, and also determine the intrinsic value of the overall spatial configuration.

• Journal of English Language & Literature
• /
• v.57 no.6
• /
• pp.999-1016
• /
• 2011

In The Turn of the Screw, the go'erness encounters with the apparitions that harrow her throughout the story: she sees a frightening male ghost that Mrs. Grose identifies as Peter Quint, deceased former 'alet of the children's uncle, who had pre'iously shared the charge of the children with the pre'ious go'erness, Miss Jessel. The appearance of the ghosts hails the go'erness and thereby forces her to be jarred out of the comfortable habits of indi'iduality and plunged into a negati'ity de'oid of the socio-normati'e directi'es and guarantees. Such an encounter shows the idea that consciousness is a plenum of existence e'ocati'e of human mind as a decentered pandemonium. For the go'erness in The Turn of the Screw, the foundation to force her to experience the uncanny, as an inconsistency in the symbolic order, is particular. Its particularity is absolute in the same way e'ery one of us dreams his or her world. It resists mediation and cannot be made part of a symbolic medium. Just as Lacan's conceptions of desire, feminine sexuality, 'Object a,' not-whole, sla'ery, mastery, self-deception, authenticity, and act of psychoanalysis help us understand our contradictory social reality, so does The Turn of the Screw help us make sense of the way the go'erness, as the being who is capable of raising the question of being, questions the idea of being. In conclusion, the particular way the go'erness dreams her world is e'ocati'e of an excessi'e being, an anatomical complement, and a particular experience, such as the go'erness's encounter with the ghosts testifies to a knowledge that escapes the knowledge of the speaking being.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.30 no.3
• /
• pp.97-110
• /
• 2012

This study aimed at considering the original shape of Iljiam Tea Garden at Mt. Daedun. In order to accomplish our goal, we tried to strengthen the authenticity of construction of Iljiam by comparing its space structure depicted in the poetry of Choeui(艸衣) the monk with its current restored state. According to the clues and situation in the poetry along with symbolic words like 'Choeui' and 'Ilji(一枝)', Iljiam seemed to be a tea garden with elegant and celestial beauties, and with a nice view where Choeui the famous monk searched for the highest state of enlightenment by enjoying and living in nature. When we compared the plural aspects of Iljiam like Dacheon(茶泉), Dajo, Mulhwak, Darim(茶林), Chaewon(菜園), and Yeonji(蓮池) with those of Dasan Tea Garden[茶山草堂], we could see that the basic components of tea-culture space of both gardens are the same, showing the organizational principle of the top and bottom area to stress reading and studying. When it is restored, the authenticity of Iljiam should be pursued by linking spatial, historical, and landscaping characteristics as the space of which Choeui the monk carried out Zen meditation and mastered tea. However, the recent grand scale Buddhist business like the expansion of access road and construction of Buddhist sanctuary and Seolimdang became the biggest threat to the authenticity. Especially, it was emphasized many times in various poetry that the view from Iljiam and its surroundings is extraordinary, so it is critical to get rid of obstacles to the view from Iljiam and its surroundings in order to restore Iljiam as its genuine form. The current Iljiam should be re-made because it is like a leaf-roofed garden, not like a hermitage. However, the opinion that Jawoohongryeon-sa(紫芋紅蓮社) is somewhat a Taoistic and Taoist hermit space with a special shape adopted the pattern of building of the Joseon period rather than a Buddhist building can be accepted as long as other convincing historical evidences are found out, considering the ideology of uniting Confucianism and Buddhism and the spirit of Taoist hermit found out from poetry of Choeui and his friends. In conclusion, the restoration of Iljiam in 1979 was carried out to restore the place of Iljiam rather than to restore the originality of Iljiam by combining and referring domestic cases of tea gardens. However, there is not much material for restoration even though the main frame of Iljiam was distorted. Nevertheless, the top and bottom ponds should be constructed as a rectangle shape. In addition, it can be improved much in terms of plants and trees. It is necessary to restore bamboo forest, which was razed in order to make a tea plantation around Seolimdang, to set vines of arbors above the upper limbs, to plant pine trees and willow trees inside of the garden, and to put Dajeolgu under the corner of the eaves. Especially, the bamboo forest emphasized in poetry and took care of by Choeui himself should be restored inside of the garden.

• Journal of the Korean Society of Costume
• /
• v.30
• /
• pp.261-274
• /
• 1996

In the present age dominate by both cer-taingty of 1% and uncertainty of 99% 'Fuzzy thinking' of Bart Kosko that is the way to solve the problems by the scientific way through a worldview of Buddhism or Taoism greatly prevails around the world over 'Lateral greatly prevails around the world over 'Lateral thinking' and the authenticity or the right and-wrong of the uncertainty which is the thinking way to find the answer of the problems of illogical way of Edward de Beno against the western vertical thinking were Concurrently fashion designers over the world also adopt the oriental elements. But there exist differences of thoughts between the orient and the occident. And they have dif-ferent thinking way of aestheticism and references of the value on the beauty. Not only beauty but the view through the mind as intuitional thought in which not only the rec-ognition of sense but also the rationalism and the naturalness play key role. The aesthetic sense in the orient contains both the truth and virtue. 2) The beauty of the mean It's from the thought of neutralization of Confucius. The mean or moderation state which in harmony with ethical virtue and aes-thetic beauty is the ideal and is the ultimate. Therefore the thought of Confucian is the creativity in which the balance and the har-mony is most important. Fashion design is also one of the representation of the mean because the spirit of the designer is harmonized for-mlessly with the object of the model of the fashion design. 2) The beauty of skillfulness It indicates the Taoism of Lao-tzu and Chuangtzu. It takes a super-artistic declar-ation that human can feel and recognize the color of colorlessness the sound of sound-lessness and the taste of tastelessness. The thought of arts affected by Taoism is 'ad-vanced age' called the beauty of skillfulness. The view of arts of lao-tzu takes the beauty of cosmos and the nature as a standard. Es-pecially the beauty of inactivity is recognized by the linkage between the beauty and the ugliness. And these things appear in fashion design as a design element such as humor or exaggeration. 3) The beauty of non-dualism It is thought of Buddhism that all evil passions of worry occur form the opposition in dualism. Finally this thought leads to that everything is consistent and truth is only one from the point of view that virtue and vice has on linkage that is 'no virtues no vices' and 'one with two, two, with one, one is not two' A big tendency like this became the root forma-tion of the thought of the oriental arts. 3. Characteristics of the oriental aesthetic sense on the present fashion design 1) The formation of the fashion design on the oriental elements In the picture-incantation which was a representation of an era when the thought of 'cosmic dual forces' dominated the basic polygons of 'a circle square triangle' means both 'one two three' and 'the negative positive mean' of cosmic elements. From this point of view the was of planner cutting in the Orient is dif-ferent from that of the Occidental which is in three-dimensional. The planner polygon type of the cut-pieces comes to have the meaning of the three-dimension when they consist of a suit that has the combination of each cut-piece. This shows the consistency with the principle of cosmos creation of Taoism that one is two two is three and three is every-thing. 2) The coloring and the symbolic represen-tation of the fashion design on the orien-tal elements The sense on the colors in the Orient from the thought of 'the cosmic dual forces and the five elements' is not the experi-enced from the knowledge but contains the consideration of philosophy Five-primary-color representing compass directions Blue(East) Red(South) Yellow(Center) White (West) and Black (North) is called ' the posi-tive' for this five-primary-color secondary-color which comes from the compound of the primary colors is called 'the negative' The thought of 'the cosmic dual forces and the five elements' is also an theory containing the natural order of the cos-mos and this shows the perceptional differ-ence that they are not conceptual but to be recognized and fell directly. A thought of Buddhism which is 'Colors are colorlessness and Clolorlessness are color's proves that. 3) The pattern and symbolic representation of the fashion design on the oriental elements The pattern as a visual style is a figure of symbolic representation which adopt the mental and physical world of human and are the compo-sition of artistic revelation of the human nature and the religous thought of incantation. Es-pecially the symbolic representation of the oriental thought of Confusion. Buddhism and Taoism There are patterns such as plants aminals the oriental four gods and geometry. From the above it's the time toward the 21'th century when the world is constructing one global area and one historical zone. And the exotic mood of the Orient represented in the fashion which doesn't make the common feeling in general does not cease to develop only to express the visual modeling but also adopts the thought religion and the art which are the root of the Orientail and contains inherent willing of modeling.

• Journal of the Korean Society of Costume
• /
• v.50 no.7
• /
• pp.195-218
• /
• 2000

This study investigates the characteristics of European knitted works from a historical perspective. Specifically, this study deals with the following research topics: 1) the origin and development of knitting. 2) the characteristics of knitting industry according to the change of times, 3) the comparison of local knitting patterns and cultures. 4) 7he symbolic meaning of the designs in the knitted works and theire functions. This research is barred on the survey of the relevant literature and photographs. The results of the study are summarized as follows. 1) The introduction of knitted works was closely connected with the climatic and socio-economic conditions of the places of the origin. Knitted work developed mostly in Northern Europe, a cold area, and the barren, mountainous coastal areas where people frequently used woolen materials for clothes. 2) In ancient times, abstract and geometric patterns have developed in Europe under the influence of Arabian knitted work. Middle Ages saw the flourishing of Arabian knitted works representing the authority of the church. In early modern times, the knitted work assumed the wealth of the royal families and the nobles. But afterward it was gradually Popularized among the middle classes. Knitting was then regarded as one of the women's major cultural activities. However, recently in the interwar periods. the knitting industry did not flourish and the knitted works came to serve merely as comfort goods by political urge. Knitted works were introduced in Korea around 1870 (the 7th or 8th year of king Kojong era) by Catholic missionaries and they started to be made by machine in 1917. 3) As for the propagation of the knitted work into Europe, there are three routes estimated. The traditional knitting patterns of local areas and their characteristics are summed up as follows : (1) England Guernseys are thick dark blue wool, whereas Jerseys are thinner and of various colors. The knitted shawls of Shetland are world-famous for their fine, lace-like texture that they can be through a wedding-ring. The knitted work of Fair Isle shows several distinctive features, such as the use of no more than two colors, patterns with diagonal lines. symmetry within the patterns, the prominent OXO patterns, and horizontal bands of patterning. The representative knitted work of Aran is Aran sweater made for fishermen to developed from guernseys of Scotland. (2) Scandinavian countries are distinguished from other countries by their conservative but creative cultural tradition. Their knitting patterns are characterized by small geometric figures such as dots, triangles, squares, rhombuses, and crosses used often with stars and roses. Scandinavian knitting is also salient for its vertical stripes and simple motifs repeating at short intervals. (3) Baltic area : The Latvian and Lithuania stockings have very ornate patterns. Many of the Estonian knit stockings and mittens share designs. Komi was well-known for its symmetric diamond pattern. Komi patterns include colored stripes, borders of pattern and all-over designs of complex diagonals. (4) Balkan area : In Yugoslavia, the patterns of roses, leaves and flowers were used for stockings, gloves and leggings. Greek knitting resembled southern Russian knitting, which utilized light colored patterns with dark colors for a background. Turkish patterns are symmetric vertically or horizontally. 4) The traditional knitting patterns net only carried symbolic meanings but also served as means of communication. First of all, patterns had incantatory meanings. Patterns also represented Power or authenticity Patterns were symbolic of one's social standing, too. The colors, motifs and their arrangements were very important features symbolizing one's social position or family line. People often communicated by certain pieces of knitted work or patterns.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.37 no.4
• /
• pp.32-41
• /
• 2009

Places such as famous urban sights and foreign settlements have recently been created in Korea, which reflects the increase in social and cultural exchanges and the number of place-making and landscape-planning projects. Understanding place identity is required in environmental design and planning. This paper examined the components of the identity of place through comparison of perceptions of "placeness" between residents and visitors of Seo-Rae Village, Seoul, Korea. More than 40% of French nationals in Korea reside in the village, which many Koreans visit as an urban sightseeing place. Twenty-five French inhabitants and forty-one Korean visitors were surveyed. Insideness of Seo-Rae Village was formed by limited activities and needs of the residents, primarily children's education and food purchases. Residents mentioned that the physical environment, especially buildings, lacked theauthenticity of French style. The symbolic meaning of the French village influenced the visitors' activities. The authenticity of French style, however, did not affect the perception of visitors and outsideness of the place. Visitors' activities and cognitive meanings of the place were formed mainly by the commercial environment established by Korean investments. Commercialization of the place and related activities played an important role in establishing insideness of the place. The village shows the phenomenon of the reversal of insideness and outsideness. The "placeness" of Seo-Rae village has been shaped by visitors' tastes rather than the true experience of insideness. Mass identity formed by mass media using French characteristics influenced this phenomenon. Insideness formed by inhabitants appeared to be a pseudo-place, which was created by the French tastes of visitors and lacked French authenticity. Seo-Rae Villagerepresents a superficial cloak.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.32 no.3
• /
• pp.82-95
• /
• 2014

This study aims to draw up measures to planting tree and maintain a landscape in traditional space. Preceding comprehensive theoretical consideration of selected species of trees and tree maintenance. And analysis of present condition of planting in cases of Gwanghalluwon Garden, then draw a maintenance plans of planting through species of trees and landscape of planting recorded in literature. The results were as follows. First, Analysis of selected species of trees and tree maintenance that traditional space. A dispute about the selection species of trees in traditional space has been continued until today. Because unconditional reject of foreign trees are limited. In this context, should be sublated that hasty blind faith of records and dichotomous preparation plans such as removal of foreign trees and implicitly planting of native plants. Secondly, Planted trees in Gwanghalluwon garden was investigated and found to the species of trees used in traditional space such as Pine(Pinus densiflora S. et Z.), Sawleaf Zelkova(Zelkova serrata), Ginkgo(Ginkgo biloba), Crape Myrtle(Lagerstroemia indica L.). But, present planting irrelevant to traditional space, except Gwanghallu pavilion area from the spatiality. Thirdly, A look at the records or literature that maintenance of planting through historical research are limited. Because literature was recorded Salix spp., Crape Myrtle, Bambusoideae(Pseudosasa japonica), lotus only among planted trees in Gwanghalluwon garden. Fourth, Gwanghallu zone have nature of history and sense of place. And It was going to restore the appearance on historical. Consequently maintenance plan of planting of Gwanghallu zone should be maintain the current state. Wanwol pavillion zone can be recognized as the original form because they look similar to the Gwangallu zone's buildings. Therefore, it is necessary to secure the sense of place different from Gwanghallu zone by buffer planting for composition of transition space. Wolmaejip zone and lawn zone was marketplace in outside of castle and large forest. Accordingly, this area should be symbolic restoration of the Yulrim(栗林) and representation of the marketplace in outside of castle through aggregation of facilities and administrative facilities in Gwanghalluwon garden. East lawn of the Wanwol pavilion zone is should be maintained the current state that opened place in terms of using thought linked with the Wanwol pavilion zone. Boundary zone of the Gwanghalluwon garden is difficult to associate in terms of historical research and authenticity. Therefore, application of cultural landscape that appeared in literature is be worth.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.45 no.6
• /
• pp.98-114
• /
• 2017

This study analyzed the commemorative landscapes of eight Holocaust concentration camp memorials(HCCM) of Germany and Poland from a landscape architecture point of view including historical landscape, places and remains, and monuments. A site survey was conducted at Dahau concentration camp memorial(CCM) and Bergen-Belsen CCM of Germany in September of 2015 and the Auschwitz-Birkenau extermination camp memorial(ECM), Majdanek ECM, Belzec ECM, Sobibor ECM, Treblinka ECM, Chelmno ECM of Poland in April of 2016. The results are as follows. First, the landscape of the concentration camp at Dahau CCM, Auschwitz ECM, and Majdanek ECM liberated by the Allied Forces was well conserved with the maintenance of camp facilities and the spatial structure of camps while monuments and memorials seized by sociopolitical argument were built with restriction. But Belzec ECM, Sobibor ECM, Treblinka ECM, and Chelmno ECM devastated and planted artificially to forest were overwhelmingly surrounded with natural landscape, and also, excavated relics and remains were preserved and the monuments were built at the place of memory. Second, gas chambers, crematoriums, guard posts, electric wire fences, railroads and ramps, barracks, and drainage ditches were considered to be typical facilities present in the camp structure and the gas chambers, crematoriums, human ashes, and mass graves demonstrated the horrible history of these camps and the railroad and ramp where Jewish prisoners arrived also had the strong sense of place. These remains were regarded as symbolic elements to create a memory of the tragedy and place. Third, commemoration of victims was applied as the basic concept and recalling the memory of the Holocaust was also considered very important content. Religious reconciliation and peace was represented at Dahau CCM and the Jewish identity was strongly expressed at Treblinka ECM and Belzec ECM representing the Jewish community and Judaism. Fourth, the monuments with semi-abstract styles and abstract sculptures represented the Holocaust symbolically and narratively and came into the conflict caused by the abstractness to the memorial landscape at Auschwitz-Birkenau ECM and Bergen-Belsen CCM. Fifth, remains for recalling the memory of tragedy and place and symbolic monuments to stand for public memory were juxtaposed at the same place and preserving on the authenticity of camp site had been conflicted with monumentalizing intentionally. Further study will required a concrete investigation of the monuments in the HCCM and an attempt to comparatively study the commemoration characteristics of memorials in Korea.

• Journal of Korean Philosophical Society
• /
• v.129
• /
• pp.1-22
• /
• 2014

Columns 12-18 record a conversation between an aged Confucius and his disciple Zi Gong concerning the Changes and especially the role of divination in its use. The last section, from the bottom of column 24, concerns the hexagrams Sun損, "Decrease," and Yi益, "Increase," which Confucius is here made to regard as the culmination of wisdom in the Zhouyi. The conversation between Confucius and Zi Gong, and especially Zi Gong's apparent misunderstanding of Confucius's interest in the text, has already attracted considerable scholarly interest. Zi Gong criticizes Confucius for changing his teaching about the importance of the Zhouyi and for performing divinations. Confucius responds that while he does indeed perform divinations. there is a major difference between his use of the text and that of others: he regards the I Ching as a repository of an ancient wisdom. This would seem to signal recognition of a dramatic change in the function and status of the text. Zi Gong said: "Does the Master also believe in milfoil divination?" The Master said: "I am right in only seventy out of one hundred prognostications. Even with the prognostications of Liangshan of Zhou one necessarily follows it most of the time and no more." The Master said: "As for the Changes, I do indeed put its prayers and divinations last, only observing its virtue and property. Intuiting the commendations to reach the number, and understanding the number to reach virtue, is to have humaneness and to put it into motion properly. If the commendation do not lead to the number, then merely acts as a magician; if the number does not lead to virtue, then one merely acts as a scribe. The divinations of scribes and magicians tend toward it but are not yet there; delight in it but are not correct. Perhaps it will be because of the Changes that sires of later generations will doubt me. I seek its virtue and nothing more. I am on the same road as the scribes and magicians but end up differently. The conduct of the gentleman's virtue is to seek blessings; that is why he sacrifices, but little; the righteousness of his humaneness is to seek auspiciousness; that is why he divines, but rarely. Do not the divinations of priest and magicians come last!" Although Confucius says two ways of the symbolic numbers and virtue-property, he emphasizes his way of virtue and property more important. In fact he who wrote in Yao 要, "essentials," Confucius's saying describes his own viewpoints of the Changes throughout the conversations between Confucius and his disciple Zi Gong, and is only to borrow the name of Confucius. Furthermore, quoting the original text in Yao 要, "essentials," in sequence, also comparing the materials of "the Analects of Confucius論語," with "the Shih chi史記," this thesis will be centered to a great extent on the relative similarity and differences between the Mawangdui Boshu Zhouyi Manuscript and the received text, and discussed the authencity of Yao 要, "essentials," of the contents shown in the chapter of 'Confucius became aged, and liked "The Book of Changes."' the relation of Confucius and the Changes will be clarified naturally through this progress.