• Management & Information Systems Review
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• v.39 no.1
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• pp.93-114
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• 2020

Platform is considered as an alternative strategy to the traditional linear pipeline based business. Moreover, in the 4th industrial revolution period, efficiency driven pipeline business model needs to be changed to platform business. We have such success stories about platform as Apple, Google, Amazon, Uber, and so on. However, for those smaller corporations, it is not easy to find out the transformation strategy. The essence of platform business is to leverage network effect in management. Thus platform based management can be rephrased as network management across the business functions. Research on platform business is popular and related to diverse facets. But few scholars cover what the research trend of the domain is. The main purpose of this paper is to identify the research trend on platform business in Korea. To do that we first propose the analytical model for platform architecture whose components are consumers, suppliers, artifacts, and IT platform system. We conjecture that mapping of the research work on platform to the components of the model will make us understand the hidden domain of platform research. We propose three hypotheses regarding the characteristics of research and one proposition for the transitional path from pipeline to platform business model. The mapping is based on the research articles filtered from the Korea Citation Index, using keyword search. Research papers are searched through the keywords provided by authors using the word of "platform". The filtered articles are summarized in terms of the attributes such as major component of platform considered, platform type, main purpose of the research, and research method. Using the filtered data, we test the hypotheses in exploratory ways. The contribution of our research is as follows: First, based on the findings, scholars can find the areas of research on the domain: areas where research has been matured and territory where future research is actively sought. Second, the proposition provided can give business practitioners the guideline for changing their strategy from pipeline to platform oriented. This research needs to be considered as exploratory not inferential since subjective judgments are involved in data collection, classification, and interpretation of research articles.

• Korean Journal of Heritage: History & Science
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• v.51 no.2
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• pp.22-37
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• 2018

Unmanned aerial vehicles (UAV) have attracted considerable attention both at home and abroad. The UAV is equipped with a camera that shoots images, which is advantageous for access to areas where archaeological investigations are not possible. Moreover, it is possible to acquire three-dimensional spatial image information by modeling the terrain through aerial photographing, and it is possible to specify the interpretation of the terrain of the survey area. In addition, if we understand the change of the terrain through comparison with past aerial photographs, it will be very helpful to grasp the existence of the ruins. The terrain modeling for searching these remains can be divided into two parts. First, we acquire the aerial photographs of the current terrain using the drone. Then, using image registration and post-processing, we complete the image-joining and terrain-modeling using past aerial photographs. The completed modeled terrain can be used to derive several analytical results. In the present terrain modeling, terrain analysis such as DSM, DTM, and altitude analysis can be performed to roughly grasp the characteristics of the change in the form, quality, and micro-topography. Past terrain modeling of aerial photographs allows us to understand the shape of landforms and micro-topography in wetlands. When verified with actual findings and overlapping data on the modelling of each terrain, it is believed that changes in hill shapes and buried Microform can be identified as helpful when used in low-flying applications. Thus, modeling data using aerial photographs is useful for identifying the reasons for the inability to carry out archaeological surveys, the existence of terrain and ruins in a wide area, and to discuss the preservation process of the ruins. Furthermore, it is possible to provide various themes, such as cadastral maps and land use maps, through comparison of past and present topographical data. However, it is certain that it will function as a new investigation methodology for the exploration of ruins in order to discover archaeological cultural properties.

• Korean Journal of Social Welfare Studies
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• v.41 no.4
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• pp.161-187
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• 2010

This study begins with two research interests. Firstly, there seems to be a break of research in the field of family policy in Korea which exists especially in regard to family law. Family law was originally the core of state interventions in family life, but has been neglected because of the lack of literature with comparative research methods. This shortcoming needs to be addressed. Secondly, through inquiry into the definition of family or family policy with the lens of the law, the definition of family or family policy can be correctly extended. With these two interests combined, this research tries to derive an analytical tool - maintenance community - of the law and compare some important points of the family law of Korea with those of 16 EU-countries in terms of regime classification. The method used is, firstly, to describe the subjects of family law with a focus on partnering and parenting without subjective interpretation, and secondly, to classify the countries' family-law regimes with the criteria of privacy and autonomy using cluster analysis. The results show that the countries can be classified into three clusters: Nordic (Norway and Sweden), West-Northern (Denmark, France, England, Finland, and Belgium) and Middle South (Italy, Spain, Austria, Portugal, Netherlands, Greece, Ireland, Germany, and Korea). This result can be compared to a precedent research result which showed that 21 OECD countries can be classified in three clusters according to family policy. The number of the clusters is the same as this study, but some countries belong to other clusters; for example Denmark and Finland belong to the Nordic cluster according to family policy, while they belong to the West-Northern according to family law, and Austria, Germany, and Ireland belong to the Middle-South cluster according to family law, while they belong to the Continental according to family policy. From this result we can interpret Korean family law to be in the middle range according to both criteria of privacy and autonomy like other South-European countries including some Continental countries. We can make some theoretical suggestions. The fact that both family law and family policy regimes in countries can be classified into three clusters can be interpreted to mean that there exists parallelism between family law and family policy in a broad sense. But from the fact that some countries belong to different clusters according to family law and family policy, we can say that the family policy in a country is not always consistent with family law.

• Sim-seong Yeon-gu
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• v.27 no.1_2
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• pp.28-70
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• 2012

In Jungian psychology, creation myths regard as the story of unconscious and preconscious processes(projection of archaic identity) which describe not necessary the origin of our cosmos, but the origin of man's conscious awareness of the world. Therefore projections have nothing to do with matter itself but experience of one's own unconscious. Jung emphasizes importance to understand projection in individual's conscious experience rather than in philosophical doctrine. The purpose of this thesis is to explore unconscious process of creation myths with egg symbolism in clinical cases to present universal feature of Cosmic/alchemical egg. Psychologically, creation myths retold when human mind needs new order. Depending on the attitude of ego, it can be sudden expansion of consciousness or contamination of ego by unconscious. In this study, 'chaos(messa confusa)' in creation myths as archaic identity, experience of uroboros or infant, and nigredo state in alchemy. 'Separation of primordial parents' as beginning of consciousness refers to separatio operation in alchemical process. 'Light' as attainment of consciousness. Discussion of psychological meaning of egg starts with amplification which include the concept of cosmic/alchemical/philosophical egg. Egg symbolism in this study refers to emergence of egg, tapas/brooding of egg, and separation of egg. Emergence of egg as a state of preconscious totality, psychic wholeness conceived as the thing which came before the rise of ego consciousness. Discussion of conceptssuch as Shiva bindu, hiranyagharba, germ of gold, Tathāgatagarbha follows. 'Tapas/brooding of egg' as concentration of all psychic energy into one point for self reflection. Discussion includes The I Ching Hexagram 61, image of brooding egg identified with inner truth, Wonhyo's concept of jikwansasang, and Gnostic idea of Ennoia, introverted act of thinking, as well as the concept of 'Night Sea Journey'. 'Separation or hatching of egg' regarded as the idea of sudden illumination, Phanes, the shining God, and "sun-point," in alchemy. Birth of fledgling as birth of new personality. As a conclusion, psychological meaning of cosmic egg/creation myths is the story of separating from 'Not-I'(unconscious, object, undifferentiated) to 'I'(ego, subject, differentiated) which shares the same meaning as individuation process.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.14 no.2
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• pp.69-79
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• 2009

Major and trace elements were analyzed in three core sediments to investigate geochemical characteristics of East Sea sediments and provenance changes during late Quaternary in Ulleung Basin. Comparing with Yellow and South Sea sediments, contents of major elements were generally similar while contents of trace elements were significantly different. Furthermore, within this basin, there were some variabilities in trace element compositions. In the western slope sediments (WS), Mo was enriched over 6 times as much as other sites. On the other hand, Zr, Nb, Hf and Ta were enriched in basin sediments (Basin), and Ca and Cs were enriched in southern slope sediments (SS). After excluding elements derived from biogenic, authigenic and diagenetic origins, the lithogenic elements (K, Ti, Cs, Zr, Nb, Hf and Ta) could be classified into three groups from the comparison of element/Al ratios among cores. The first group consisted of elements (K and Ti) that showed the nearly similar element/Al ratios among three cores. The second group contained Cs which showed significant difference between two slope sediments. The third group elements (Zr, Nb, Hf and Ta) showed highly enriched in basin relative to both slope areas. The depth profiles of metal/Al ratios in basin sediments provided the following interpretation for the compositions of sediment and their variation. From 10,000 yr B.P. to 7,000 yr B.P. two lithogenic components (volcanic ashes and western slope sediments) were mixed and deposited in the basin. After 7,000 yr B.P., however, southern slope sediments were mixed with volcanic ashes and deposited in basin area. This event of source change is nearly close to inflow period of the Tsushima Warm Current to Ulleung Basin. Thus, it might be suggested that element geochemistry in Ulleung basin sediment indicate the change of current system in the study area.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.184-254
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• 2022

Through this thesis, the psychological meaning of the Korean folktale 'the servant who ruined the master's house' was examined. The opposition between the master and the servant is a universal matter of the human psychology. It can be seen as a conflict between the hardened existing collective consciousness and the new consciousness to compensate for and renew it. From different angles, it has become the opposition between man's spiritual and instinctive aspects, between the conscious and the unconscious, or between the ego and the shadow. In the folktale, the master tries several times to get rid of the youngest servant, but the servant uses tricks and wits to steal food, a horse, the youngest sister, and all money from the master, and finally, take his life. It ends with the marriage of the youngest sister and the servant. Enantiodromia, in which the master dies, and the servant becomes the new master, can be seen that the old collective consciousness is destroyed, and the new consciousness that has risen from the collective unconscious takes the dominant position. In an individual's psychological situation, it can be seen that the existing attitude of the ego is dissolved and transformed into a new attitude. In the middle of the story, the servant marries the youngest sister by exploiting naive people to rewrite the back letter written by the master to kill him. This aspect can be understood negatively in the moral concept of collective consciousness, but it can also be seen as a process of integrating mental elements that have been ignored in the collective consciousness of the Joseon Dynasty, symbolized by a woman, a honey seller, and a hungry Buddhist monk. The new consciousness, represented by the servant, has the characteristics of a trickster that is not bound by the existing frame, so it can encompass the psychological elements that have been ignored in the collective consciousness. Such element may represent compensation or an alternative to the collective consciousness in the late Joseon Dynasty. The master puts the servant in a leather bag and hangs it on a tree to kill the servant. However, the servant deceives a blind man; he opened his eyes while hanged. Instead of the servant, the blind man dies, and the servant is freed. As the problem of the conflict between master and servant is finally entrusted to the whole spirit (Self) symbolized by a tree, the blind man gets removed. It can be understood as an intention of the Self to distinguish and purify the elements of recklessness, stupidity, and greed included in the trickster. Through these processes, the servant, which symbolizes a new change in collective consciousness or a new attitude of ego, solves the existing problems and takes the place of the master. While listening to the cunning servant's performance, the audience feels a sense of joy and liberation. At the same time, in the part where the blind man and the master's family die instead and the servant becomes the master, they experience feelings of fear and concern about the danger and uncontrollability of the servant. The tricksters appearing in foreign analogies are also thoroughly selfish and make innocent beings deceive or die in order to satisfy their desires and escape from danger. Efforts to punish or reform these tricksters are futile and they run away. Therefore, this folktale can also be seen as having a purpose and meaning to let us know that this archetypal shadow is very dangerous and that consciousness cannot control or assimilate it, but only awe and contemplate it. Trickster is an irrational manifestation of revivifying natural energy that rises from the unconscious as a compensation for hardened existing structure and order. The phenomenon may be destructive and immoral from the standpoint of the existing collective mind, but it should be seen as a function of the collective unconscious, a more fundamental psychic function that cannot be morally defined. The servant, a figure of the trickster archetype, is a being that brings transformation and has the duality and contradiction of destructiveness and creativity. The endings of this folktale's analogies are diverse, reflecting the diversified response of the audience's mind due to the ambivalence of the trickster, and also suggesting various responses toward the problem of the trickster from the unconscious. It also shows that the trickster is a problem of inconclusive and controversial contradictions that cannot be controlled with a conscious rational attitude, and that we can only seriously contemplate the trickster archetype within us.