• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.4
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• pp.32-48
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• 2022

This study analyzed the construction pattern and historical reality of Gwallamji Pond(觀纜池) in the rear garden of Changdeokgung Palace(昌德宮), which has been received as distorted information and has not received sufficient attention. The main topics consisted of the construction period and reorganization in the pond garden, changes in the installed wooden bridge, the existence of the berthing facility, and whether the plan shape was deformed. The main results of this study can be summarized as follows. First, the Gwallamji Pond was already completed before the Gapsin Coup, which occurred in the year of King Gojong. Since then, the Gwallamji Pond area, including the surrounding facilities, has been neglected for a while and was extensively renovated in the early 1900s. It is difficult to find a clear basis for the suspension and resumption of the Gwallamji Pond construction proposed in the previous discussion. Second, three types of wooden bridges with different shapes and structures were installed sequentially in the Gwallamji Pond. In particular, the second wooden bridge, which installed after the maintenance of the Gwallamji Pond, is judged to be the pontoon bridge depicted in Donggweoldohyeong(東闕圖形), and the railing of the bridge was decorated to symbolize the imperial family of the Korean Empire. The third wooden bridge, which appeared intensively in Japanese colonial era, was a Japanese-style bridge. Third, a berth facility for boarding and disembarking existed on the eastern shore of the Gwallamji Pond. The berth facility is also described in Donggweoldohyeong and it remained until the Japanese colonial period. However, as the maintenance work of the Gwallamji Pond was carried out several times after liberation, the berth facility was gradually damaged, and there are no traces left now. Fourth, The Gwallamji Pond was originally constructed in a planar shape of the Korean Peninsula similar to the present. It is necessary to reconsider the conventional theory that the Gwallamji Pond, made in the shape of a gored-shaped bottle, was renovated in the shape of the Korean Peninsula in Japanese colonial era. Even when the term Pandoji Pond(半島池) first appeared, there was no view that the Japanese intentionally modified the Gwallamji Pond.

• Journal of the Korean Society of Floral Art and Design
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• no.44
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• pp.33-51
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• 2021

This thesis analyzes the formal characteristics of Dutch flower still life from the 17th century to the early 18th century and looks into the relevance with the Dutch art market from a macro perspective. The 17th Flower Still Life is to represent social hierarchy in that as the imported exotic, recherch items, the flowers were classified in the terms of their rarity and expensiveness. For this intriguing research, the subject is circumscribed to a vase of flowers, which is the quintessence of In the form of various Dutch Flower Still Life. Dutch society in the early 17th century was centered on the civilian class engaged in trade and commerce, which allowed them to purchase art works to show off their wealth, economic benefits and satisfaction of aesthetic tastes. Among them, the popularity of flower still life was related to the concentrated demand for rare flowers from the new continent. Accordingly, exact depiction and sense of the three dimensional manner were highly regarded in the early flower still life. For the tastes of the wealthy citizens who succeeded in business, the identity of flowers and the actual screen were considered as important. However, after the mid 17th century, economic growth in the Netherlands put an end, and the art market was also on a downward path. The demand class of flower still life has gotten farther away from the spirit of businessmen and has changed into city aristocrats who were stable rentiers. Their tastes laid emphasis on subjective sensibility, which meant that aristocratic, asymmetric, and dramatic chiaroscuro were preferred rather than being realistic. Furthermore, in the 18th century illusionistic realism was abandoned as an expression method of the planar characteristics and a new era in the floral still life was ushered with the reinforcement of decorative effect. From this perspective, it is not an exaggeration to say that romanticism, which is thought of as the beginning of Contemporary Art, originated from the aesthetic taste of Dutch civic culture.

• Journal of Service Research and Studies
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• v.12 no.2
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• pp.1-22
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• 2022

This study was conducted based on the service philosophy as a study to capitalize on the wisdom of Korea and Koreans. This is a study that capitalizes on the wisdom of the founding president who led civilization changes in Korea. Wisdom as a visionary leader who played a leading role in Korea's development from a continental civilization to a maritime civilization was derived. We analyzed the wisdom of the founding president, who established the Republic of Korea with a new identity as a liberal democracy and protected it, and laid the foundation for Korea to leap into an advanced country through legal system reform and human resource development. First, we analyzed the essence of politics and presented the essential tragic nature that visionary leaders must bear as politicians. We also analyzes his courage and belief to accept a tragic fate, the insights on the spirit of independence, anti-communism, liberal democracy and the future. We analyze the wisdom as a visionary leader that is consistently revealed through countless choices and decisions to give up. It suggests that such wisdom is essential for the founding and development of a nation, and the wisdom need to be assetized. It needs a solid philosophical foundation to become a useful wisdom asset in the long run. In this study, Syngman Rhee's wisdom was assetized on the basis of the service philosophy. This is because it is wisdom based on the fiercely symmetrical balance principle. Human resource development was a choice that entailed great sacrifice, the market economy was a choice that entailed great sacrifice, and the protection of liberal democracy was also a choice that entailed great sacrifice, so it can be said that it is wisdom that fits the essence of the service philosophy. It is wisdom found only in outstanding visionary leaders. We present the wisdom of building a free democratic country, the wisdom of building a free market economy, and the wisdom of building a talent-oriented nation as assets in terms of national management philosophy, national management owner, time frame, and strategic asset. It also suggests that visionary leaders are continuously required for the long-term sustainable development of mankind and Korean society.

• Journal of International Area Studies (JIAS)
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• v.15 no.1
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• pp.155-180
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• 2011

This paper aims at comparing the metanarrative and East Timor's local narrative in Indonesia during the Suharto's regime. Although these history writings have different political goals, the patterns of writings are ironically similar. Both of the history writings show strong nationalistic history writing patterns. Yet, in the writings, these histories place different interpretations on the historical events. In the metanarrative, local dynamics are seen through the diagrams of the nation and nationhood. This narrative finds the roots of the "ethnie" from some kingdoms in Java and Sumatra. These kingdoms, which throve based on the Hindu-Buddhist culture, achieved a territorial unity to a degree, covering some parts of Java and Sumatra. The glorious past disappeared with the advent of the colonial rule. The metanarrative then emphasizes the unity of the ethnic groups in the archipelago, which fiercely resisted against the colonial exploitation and oppression. By this, these ethnic groups were defined as "the masses," the collective identity, which had a same goal to achieve the national independence. In addition, some local histories, which took positive attitudes toward the European forces, were simply left out from the metanarrative. All the separatist movements taking place in the republic were also described as the anti-unifying forces. On the other hand, the goal of the history-writing in East Timor was to enhance the sense of nationalism and create the perception of the "East Timorese." The fundamental aim was the separation from Indonesia. In the narrative, the nationalist politicians overcame the problem of the non-existence of any memories of the glorious past with the awakening of the idea of "the imagined gloriousness of the past if there was no colonial rule." In addition, the narrative overemphasizes the memory of the colonial rule for 450 years under the Portuguese rule in order to stress the fact that it was the colony of Portugal, not of the Netherlands. Finally, the narrative shows how the East Timorese collectively fell to the status of slaves. By this, the political leaders of East Timor evoked the notion that it was recolonized by Indonesia, under which the East Timorese were demoted to the status of slaves. This notion of "slave-master" relationship then became the motives for the independence struggles in East Timor.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.61-94
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• 2018

The aim of this research is to examine the main concepts of human beings established by the saints and wise men in the Perennial Philosophy, and to reveal that the human view of Perennial Philosophy is consistent with the view of human beings of Daesoon Thought. In addition, Kant, who synthesizes Western modern philosophy, also sets out the ultimate goal of his philosophy of identifying human beings, wherein Kant asks what human beings are. The view of human beings in the Daesoon Thought reveals one kind of answer that can be given to Kant's anthropological question. If we compare this idea with that of the Western world (a Kantian view of humanity) based on this Perennial Philosophy, the characteristics of Daesoon Thought can be revealed clearly. Kant set the ultimate goal of his philosophy to answer the question, "What is man?" With regards to this, he posits four questions: 1) What can I know? 2) What should I do? 3) What can I hope for? 4) What are human beings? And Kant says that the fourth question (related to anthropology) involves three other questions. However, he does not offer up his own definition of human existence anywhere in his works. He regarded humans as being rational, and he did not think that humans had any special cognitive ability to intuit into humanity itself. In the end, Kant leaves the human being as a sort of unknown entity. On the other hand, The concept of humanity in Daesoon Thought (Perennial Philosophy) can provide a straightforward answer to Kant's question. This possible is because human beings in Daesoon Thought are not seen as different from the Dao (道) or deities (神), which can be called the essence of ultimate reality. From the perspective of Daesoon Thought, humans have divine cognitive abilities. In Perennial Philosophy, this could be the best way to simultaneously lead the object of mind and cognition to the divine Ground. Humans have special cognitive or perceptual abilities. The ultimate identity of every person is God. The realization of the divine being by finding one's true nature as a human being (the self) and the essence of the enlightenment of those who have shown this special intellectual intuition through training are both outcomes found at the core of perennial philosophy. These can be expressed clearly and obviously through the essence of Daesoon Thought.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.103-131
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• 2017

As the establishment of self-identity is based on 'Relationships of Mutual Beneficence,' the formation of 'Relationships of Mutual Beneficence' is the only road to the security and confirmation of self-existence. But given that our ordinary life almost entirely consists of actions objectifying others, the formation of 'Relationships of Mutual Beneficence' is by no means easy. The formation of 'Relationships of Mutual Beneficence' should be based on morality, controlling self-desire, and not objectifying others. Philosophy based on a priori reasoning describes self-control over selfdesire as the domination of the body through a priori reasoning. But this practical philosophy cannot present a self-evidential internal motivation behind moral actions. Due to this, the application of moral order given by a priori reasoning in response to reality is likely to be reinterpreted on basis of self-interest. With regards to this, the 'propensity towards sympathy' is given as new moral norm. The 'propensity towards sympathy' as emotion is direct and consistent given that feeling occurs prior to thinking. The 'propensity towards sympathy' is intuitive in the sense that it is an instinctual response preceeding a reasoned judgment. The 'propensity towards sympathy,' as a natural moral emotion, is self-validating given that all human beings know it and practice it. But previous studies on the 'propensity towards sympathy' have an obvious limitation because they adopt phenomenological approaches to the 'propensity towards sympathy' which eschew the investigation of morality. Though they present the 'propensity towards sympathy' as a natural emotion based on body rather than reason, they do not philosophically explain the 'propensity towards sympathy.' Thus the 'propensity towards sympathy' as a natural moral emotion is likely to be interpreted as a subjective and relative moral norm. This paper philosophically explains that the 'propensity towards sympathy' is a universal moral norm on the basis of Merleau-Ponty's 'flesh.' 'Flesh' is formed as the entanglement between oneself and others and presents the 'propensity towards sympathy' as its philosophical basis. In other words, 'flesh' formed as the mixture or entanglement between oneself and others is the material foundation upon which one can activate the 'propensity towards sympathy.' This paper's approach to the 'propensity of sympathy' can be desribed as a phenomenological approach to the 'propensity towards sympathy' as a universal moral norm.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.37-68
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• 2017

This paper critically examines the role and function of religion prior to the full-out advent of the 4th industrial revolution. We can understand 'The vision of Daesoon Jinrihoe (大巡眞理會)' as a mission to foresee and create a prospective figure for a future society in the person of the Lord on High, Jeungsan (甑山) as a religious dimension. However, the existence ground of religion relies on giving positive meaning to the present time after reinterpreting religious doctrine to reflect changing realities. Jeungsan (甑山) said that the age to come is 'the age of the human majesty (人尊)'. This means that humans will take the lead and control the revolution of scientific technology to progress and benefit humanity. Problems such as 'human alienatio', 'increased polarization', and 'destruction of the environment' still arise and deepen because the motive of 'the Industrial Revolution' was built upon 'knowledge' within the context of a Knowledge-Based Society. Therefore, we can say that the role of religion will newly rise to the forefront in the era of the 4th industrial revolution. Consequently, religion should face matters squarely and suggest viable alternatives. This paper deals with reinterpreting the concept of 'the resolution of grievances for mutual beneficence (解冤相生)', one of the four teachings of Daesoon Jinrihoe, within the context of the coming era of the 4th industrial revolution. My research is divided into the following three parts: First, I determined the teachings of Daesoon Jinrihoe and the original meaning of 'the resolution of grievances for mutual beneficence', and then I disclosed the way we can reinterpret the general meaning of this concept for application in the ear of the 4th industrial revolution. Second, from the perspective of the religious dimension, I inquired into factors regarding alienation and conflict in the era of the 4th industrial revolution. I focused on human alienation from labor, identity confusion, potential conflicts between humans and post-humans, and the characteristics of the 4th industrial revolution. Third, I examined potential cures for alienation and conflict through the principle of the resolution of grievances for mutual beneficence. I tried to enlarge the interpretive prospects of Daesoon's main teaching in light of the era of the 4th industrial revolution through a new interpretation and application that employs the concept of 'the resolution of grievances for mutual beneficence (解冤相生)' in order to cure the alienation and conflict.

• (The) Research of the performance art and culture
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• no.41
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• pp.353-380
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• 2020

Samul nori/Pungmul-gut is the symbol of ethnic identity for the Koreans abroad. It is the representative diaspora musical genre which is performed many cultural events held by Koreans. It is, at the same time, a global music which is appreciated by not only the Koreans but also the foreigners. Many musical communities in various countries exhibit the cultural migration through the discourse of 'tradition/variation' and 'authenticity/hybridity' in the course of the acculturation and enculturation of samul nori/pungmul-gut. The pungmul-pae 'Bichoe June' active in Toronto, Canada was organized by a foreign performer. For the foreigners pungmul-gut is easy to access as a genre of world music. As a percussion ensemble, it is easy to learn for the foreigners. The pungmul-pae 'Bichoe June' is a 'music community' consist of the Koreans and foreigners. The band tries to preserve the traditionality and authenticity of the Korean music. There is no variation or hybridity in its music since the member still learns the authentic music through various available textbooks and internet sites. Through the participation of the Koreans and foreigners, the band stimulates the globalzation of the pungmul-gut. The enculturation of the pungmul-gut is exhibited in two performances held by the band. One was host by the Canadian progressive group and the other was by the Korean conservative community. The former understood the nature of pungmul-gut as the music of the common people. The latter, however, accepted the music as the representative traditional music but was not easy to enjoy the 'noisy' music. In other words, the positive/negative acceptance of the pungmul-gut depends of the ideological nature of the listeners rather than the ethnical nature.

• (The) Research of the performance art and culture
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• no.40
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• pp.193-222
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• 2020

In this study, the development of traditional contents is to be enabled to succeed the values of the heritage on the song sang during dry-field farming of Bongpyeong Memil-dorikkaejil-sori. In addition, the identity on the heritage of songs sang during farming were diagnosed, and their value in context with the history and the value as the community for succession are emphasized as the value of cultural asset to expand the discussion up to the level of traditional cultural industry works. In the Bongpyeong Memil-dorikkaejil-sori, the intrinsic artistic value, the excellence of value as the educational experience, factor for overcoming the extinction of farming songs, and the promotion direction of the storytelling on buckwheat were provided. This is breaking from the formalization and being old-fashioned on the Bongpyeong Memil-dorikkaejil-sori to focus on the symbolization of the agricultural heritage in the modern context, habituating and spreading the gene of slash-and-burn field (hwajeon or budaeki). In terms of methodology on awareness, historicity or creativity, alternative method on the folk songs in labor was provided by having critical mind on the Bongpyeong Memil-dorikkaejil-sori and buckwheat songs. By reviewing the field contextualization of designating the intangible cultural asset, suggestions were made on activating the succession, and even the method of symbolic registration on the heritage of buckwheat farming was mentioned. Heritage on agricultural culture that can represent Pyeongchang and Gangwon must be discovered to be made into a brand. In addition, the uniqueness in the Madang 'Song Madaengi Traditional Music' must be found to apply as the brand on the point in which the people around the world can have consensus for utilization. As the farming song, rediscovery of the Bongpyeong Memil-dorikkaejil-sori is required to create the sustainable status as the multi-purpose cultural contents and provide the network of professionals for activating the folk songs to enable the opportunity of qualitative substantiality and spread instead of quantitative growth. In addition, festivals for each region, especially the festival for Pyeongchang area must be utilized centrally on the development of farming songs to organize the storytelling actively.

• (The) Research of the performance art and culture
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• no.39
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• pp.415-455
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• 2019

This paper aimed to clarify the identity and category of the Jeong Jeongnyeol-je Chunhyangga from the perspective of the pansori transfer, while revealing the trajectory of Jeong Jeong-ryeol-je Chunhyangga, which remains in the modern pansori. Jeong Jeong-ryeol's Chunhyangga pansori part has been handed out to date, and except for the love song section, the pansori section, which corresponds to the love-separate-suffering-reunion paragraph, is almost complete. In the case of "Lee Doryeong enters Dongheon," "Hwangneungmyo song," and "The royal secret inspector visits Chunhyang's house to console her", there is a difference in pansori rhythm compared to Chunhyangga, which is currently held. "Why Yi Doryeong came to Chunhyang's House" is used in the form of an Aniri in the current Chunhyangga and "Chunhyang is treated as a virtuous woman in Namwon" is the only one included in Park Rokju's Changbon. "The royal secret inspector gathers people of Namwon to give a feast" is a new part that is not found in Chunhyangga, which is now being held, and can be seen as the Changgeuk sori of pursuing theatrical fun. On the other hand, this paper confirmed that the period between 1936 and 1937, when the Joseon Traditional Vocal Music Group actively performed Changgeuk and the record companies released a series of Changgeuk records, such as and , was an important time for the re-establishment of the Jeong Jeong-ryeol-je Chunhyangga, and that the Chunhyangga of those who had learned it before 1936-1937 was different from those who had learned it after that period. The preceding group includes Park Rok-ju, Kim Yeo-ran and Kim So-hee, while the latter group includes Kim Yeon-soo, Jung Kwang-soo, Park Dong-jin, Jung Kwang-soo and Kang Do-geun. In addition, except for Kim So-hee, these two groups are divided by the time they have learned Jeong Jeong-ryeol-je, whether they inherit the Jeong Jeong-ryeol-je from beginning to end, and by the gender of male and female singers. In teaching his pupils, Jeong Jeong-ryeol chose to use the "old-fashioned pansori" teaching method with impromptu plate-making in mind and the "modern pansori" teaching method with stereotyped sounds in mind. As a result, there were two aspects of Jeong Jeongryeol-je Chunhyangga's succession: a female singer-centered succession, which was held as learned from beginning to end, and a male singer-centered succession, which was held differently depending on the pansori schools or versions.