• Journal of English Language & Literature
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• v.58 no.1
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• pp.117-142
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• 2012

The education of children is one of the most important parts in children's literature. Children's literature, whose implied readers are both children and parents, is a good means to teach how they should behave and interact. Therefore, literary conventions of children's literature tend to be conservative with happy endings or fairy tale elements. Most of the children's literature of the 18th century were read as a conduct book which teaches children good manners and proper behavior, and at the same time served as a guidebook which tells parents how to discipline children. It emphasized the need of discipline to ascertain the hierarchy and order of the family, and cherished the close relationship between parents and children. In the 19th century, the ideal of family becomes more internalized. In the early 20th century, the ideology of family still remained, even though the world wars and economic depressions caused the cracks and collapses of the family. In the later 20th century, the disintegration of the traditional family was accelerated. The ideal of family based on the close relationship between parents and children, has had problems from the start. The attachment and over-closeness became stressful and sometimes could be poisonous. Recent children's literature shows the process of disintegration of the traditional nuclear family, children suffering in the fractured family, children's mental trauma, and nostalgia for the lost family. However, modern children's literature manages to find the lost or ideal surrogate family, and often shows fairy-tale elements such as mystical and heroic child protagonists or helpers who might solve all the difficult problems at once, despite the collapse of the family in reality.

• Journal of English Language & Literature
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• v.58 no.5
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• pp.903-941
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• 2012

This essay examines Edward Said's Culture and Imperialism focusing on the concepts of 'culture,' 'empire,' and 'nation'. The approach is critical, theoretical, and historical rather than explicatory. Consequently, the range of the essay is not limited to Said's own explanation and argument about Western imperialism and its culture presented in the book. In doing this, this essay finally purposes to be a discursive resistance to the current global empire, the United States, via a critical reading of Said's work. Said's notion of culture is set upon to disclose the function of culture as an apparatus of ideological consent of the dominated to the dominant. When applied to imperial practice, Western culture functions to subject the colonized to the colonizer. Said's geographical approach to imperialism complements the historical understanding of imperialism. Imperialism is not only the practice of Western-centered historicism but also the spatially mutual interaction between the West and the rest of the world. Along with European imperialism, Said poses the current global empire of the United States as his main target of criticism. Said's problem is that he takes the United States as a nation-state. When examined, the United States is not a nation-state, but today's empire. The empire in the appearance of the nation-state United States does not work for the interest of the American nation, that is, the American people. The empire is the transnational and postnational political and economic institution that works for the interest of global capital. In order to resist the current global empire, this essay suggests that the building or restoration of nation-states with its basic principle of people's sovereignty is in need.

• Journal of English Language & Literature
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• v.55 no.5
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• pp.843-863
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• 2009

This paper aims at tracing the appearance of Italy in W. H. Auden's poems. Auden summered on Ischia, an island in the Gulf of Naples, between 1948 and 1957. In the process of ten years of contact with Italy, Auden' poetry developed out of Italy, and contributed to the world's picture of Italy by English poets. In the early part of his stay, Auden was fascinated with Italy and found a source of vitality for composing his poems. But Auden's initial view of Italian culture evolved from extolling its virtues to a more critical one weighing its losses and benefits. The happiest mood is reflected in "In Praise of Limestone", in which the ground itself becomes a symbol of Eden. "Ischia" introduces the real landscape of the island. Auden partly admits the darkness of the island in the aspects of its past history and legends, but the poem is still mainly about praising the beauty of the island and the comfort that it gives to the poet. In "Goodbye to the Mezzogiorno" the negative side of the island's life comes to light. There was something in the setting, warm and beautiful as it was, that no longer suited Auden's temperament and Auden bids farewell to his Mediterranean period. His view of Italy is a restricted and detached one seen through the eyes of a successful Anglo-American poet. Auden's cosmopolitan character often is defined such terms as "the Wandering Jew," "alien" or "stateless Auden". But our reading of his poems dealing with Italy reveals his true characteristics which can not transcend his evolving views.

• Journal of English Language & Literature
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• v.56 no.5
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• pp.823-850
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• 2010

In this paper, I will explore disparate voices embedded in the interactions of stories in which personal, cultural, historical, and mythical consciousness brings up diverse ideas about the experiences of Native Americans. The accommodation of differences and changes is clearly manifested through the healing ceremony of Tayo, which poses some practical questions: what could be the authentic tradition of Native Americans?; which direction should it be led to? As these questions suggest, Tayo needs to think over and work through the way that Native oral stories will enrich the signification of being Indian within multicultural U. S. society. In other words, Tayo should transfer the oppositional relationship between Anglo and Native American world into an interactive one to bring forth new meanings concerning their interactions. As a hybrid, Tayo begins to recognize that his fragmented consciousness could represent the pervasive but surmountable anxiety about the cultural clash between Native and White Americans. Going through the multiple layers of his stories, Tayo learns that Native Americans need to hold a balanced viewpoint firmly: this demonstrates that storytelling brings restoration and renewal to him. As a result of Betonie's healing ceremony and his intimate relationship with Ts'eh, Tayo comes to have a holistic comprehension about how all the living things are interconnected to one another. After acquiring this recognition, Tayo succeeds in his quest to get back Josiah's cattle and recovers his identity as a Laguna Pueblo Indian, still letting diverse voices, cultures, and stories flow into the process of storytelling. As the last scene in which the conversations among Tayo, Auntie, and Grandmother took place illustrates, Tayo has newly secured a position that will require him to create a new, alternative story, not just repeating previous stories.

• The Transactions of the Korea Information Processing Society
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• v.13 no.9
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• pp.429-436
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• 2024

As Large Language Models (LLMs) continue to advance, effectively harnessing their potential has become increasingly important. LLMs, trained on vast datasets, are capable of generating text across a wide range of topics, making them useful in applications such as content creation, machine translation, and chatbots. However, they often face challenges in generalization due to gaps in specific or specialized knowledge, and updating these models with the latest information post-training remains a significant hurdle. To address these issues, Retrieval-Augmented Generation (RAG) models have been introduced. These models enhance response generation by retrieving information from continuously updated external databases, thereby reducing the hallucination phenomenon often seen in LLMs while improving efficiency and accuracy. This paper presents the foundational architecture of RAG, reviews recent research trends aimed at enhancing the retrieval capabilities of LLMs through RAG, and discusses evaluation techniques. Additionally, it explores performance optimization and real-world applications of RAG in various industries. Through this analysis, the paper aims to propose future research directions for the continued development of RAG models.

• Korean journal of communication and information
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• v.67
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• pp.119-151
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• 2014

The absence of the commensurable general mass media system theory has been problematic in empirical communication studies. This study first suggests the static mass media system theory based on modified Habermas's two level society, and then develops the dynamic mass media system theory based on the boundary-agencement theory that synthesizes Luhmann's boundary theory and Delueze & Guattari's agencement theory. In the static mass media system theory, the mass media system interpenetrates other social subsystems and the life world as a part of the cultural system coordinated by generalized language media. In the dynamic mass media system theory, the mass media system is a boundary of all social subsystems. The mass media system also articulates its self-referential observations to other-referential observations from other subsystems, mediated interpenetrations between the social subsystems and the life world. Especially, performances in the mass media system deterritorizes social systems to the life world, and reterritorizes the life world to social systems. The general mass media system theory can provide commensurability for various empirical mass media system studies, and prevent biases when researchers choose research topics.

• Journal of Christian Education in Korea
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• v.62
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• pp.43-74
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• 2020

This paper examines the epistemology of the body and the direction of Christian education based on it. Looking at Merleau-Ponty, Damagio, and Nelson's epistemology of the body, it found that they had a common point, even though they studied in different areas like philosophy, brain science, and body theology; the body is a subject that perceives the world in a sensuous and direct way, and is a channel that mediates humans and the world, and plays a decisive role in human self-formation. In particular, theology of body revealed, that the body is a pathway for our understanding of God just as a pathway for our understanding the world. In addition, theology of body revealed that the body is regarded as the place of 'embodiment of God', and in the end, the world in which our incarnated body participates should also become the place of 'God's incarnation'. It also examined Christian education based on the epistemology of the body, focusing on 'education starting from the senses', 'education as a participation', and 'incarnational education'. From these three concepts, it found that epistemology of body suggests an alternative view of traditional knowledge-based education or schooling education. It suggests an open paradigm centered on sense and experience, personal participation, non-verbal experience, and field of education, beyond a fixed and closed paradigm of doctrine-centered, objective knowledge mediation, language-centered, and content-centered. Furthermore, this paper found that the body is like a well that can pump up metaphors that provide a basic metaphor for re-conceptualizing Christian education.

• The Korean Journal of Archival Studies
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• no.64
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• pp.27-62
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• 2020

The article has the characteristics of a preliminary writing about how to look at the trend of new archives 'fever' and 'impulsion' emerging around the domestic and foreign art world, which have not been paid much attention yet in the 'mainstream' archive research, and how to accept it independently. Specifically, this study aims to examine how archival art is involved in history and memory with aesthetic attitudes and methods through observation of recent tendency of domestic archive art, and what implications or influence the 'archival impulse' phenomenon in the art world can have on the research trend of 'archival studies.' First, I would like to look at the meaningful movement to reinterpret and actively accept archival impulses in concrete overseas cases, that is, the archive system of a public archive in the United States. This is followed by an attempt to explore the characteristics and characteristics of creative works that are carried out through the medium of archives, that has not yet reached the level of organization of specific archive methods but are sporadically attempted in the domestic art world. It examines how so-called 'archive artists' record unrecorded in a way that is not observed in the existing archival world, and how they summon and include excluded history in aesthetic language. In conclusion, this study explores the possibility of pulling the historical records of tradition out from archival boxes and reinterpreting them as living archives within the contemporary emotional structure from this new artistic trend called 'archival art'.

• The Bulletin of The Korean Astronomical Society
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• v.37 no.2
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• pp.95-95
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• 2012

Constellations are formed of bright stars which appear close to each other on the sky, but are really far apart in space. The shapes you see all depend on your point of view. Back before people had televisions and electricity to light their homes at night, they spent a lot more time looking at the stars. People all over the world used their imaginations to draw pictures in the sky, as if it were a giant connect-the-dot game. The patterns they imagined are called constellations. People usually saw patterns that reflected their different cultures. Native Americans in North America imagined many animals and shapes from the natural world. The ancient Greeks found images of gods and goddesses in the stars. Sometimes people from very different parts of the world even imagined the same animal or shape in the same stars. Most of the constellations we recognize today were made up by the ancient Greeks around 6,000 years ago. Different constellations are visible at different times of year, so the first appearance of these patterns told farmers of the changing seasons and reminded them to plant or harvest their crops. The constellations also help us to find our way around the night sky and to remember which stars are which. The star names we use today are mostly from Greek and Arabic, but many are changed a bit from the original, as often happens when words are passed from one language to another. It can be difficult to picture just what those folks long ago were seeing in the stars, so don't be discouraged if you have trouble seeing their patterns. You can even make up your own! In ancient world all the countries or regions had their own way to name things up in the sky, make up stories and draw different shapes for constellations. Today there are 88 official constellations, but you may find that different books show their stars connected in slightly different ways. The official constellations are specific regions of the sky, so the exact patterns are not all that important. However in various cultures there are some famous star patterns that use stars from only apart of a constellation, or even connect stars from different constellations. These patterns of stars that are not official constellations are called asterisms. The Big Dipper is a very famous asterism, found in the constellation Ursa Major, or Great Bear.

• Journal of Korean Philosophical Society
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• v.116
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• pp.257-280
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• 2010

I try to formalize the system of modal logic and interpret it in view of constructivism through this study. As to the meaning of a sentence, as we saw, Frege endorsed extensions in view of the fact that they are enough to provide for a compositional account for truth, in particular that (1) the assignment of extensions to expressions is compositional ; (2) the assignment of extensions to sentences coincides with the assignment of truth values. But nobody would be willing to admit that a truth value is what a sentence means and that consequently all true sentences are synonymous. So, if what we are after is meaning in the intuitive sense, then extensions would not do. This consideration has later become the point of departure of modal and intensional semantics. So, it is clear that the language of modal logic do not allow for an extensional interpretation. ${\square}$ is syntactically on a par with ${\vdash}$, hence within the extensional framework it would have to denote a unary truth function. This means that if modal logic is to be interpreted, we need a semantics which is not extensional. The first attempt to build a feasible intensional semantics was presented by Saul Kripke. He came to the conclusion that we must let sentences denote not truth values, but rather subsets of a given set. He called elements of the underlying set possible world. Hence each sentence is taken to denote the set of those possible world in which it is true. This lets us explicate necessity as 'truth in every possible world' and possibility as 'truth in at least one possible world'. But it is clear that the system of modal logic is not only an enlargement of propositional logic, as long as the former contains the new symbols, but that it is of an other nature. In fact, the modal logic is intensional, in that the operators do not determine the functions of truth any more. But this new element is not given a priori, but a posteriori from construction by logicist.