• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.151-166
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• 2003

Contemporary Buddhist scholarship in Korea has been strongly affected by its origins in the Victorian era, when Western religious scholars sought to rationalize and historicize the study of religion. Modern Korean scholars, trained within the Western scholarly paradigm, share this prejudice which tends toward the rational. The result is a skewed understanding of Buddhism, emphasizing its philosophical and theoretical aspects at the expense of seemingly "irrational" religious elements based on the direct experience of meditation practice. This paper seeks to look at the historical context in which modern Korean Buddhist scholarship had been shaped during the colonial period of Japan. Two case studies will be examined particularly in the light of post-colonial perspectives of Buddhist studies: the case of Jonghong Bak(1903-1976) and the case of Donghwa Gim(1902-1980), two pioneering scholars in the field of Buddhist studies. They share similarities as well as differences. Both were born and active at almost the same period, during which Korean peninsula experienced modernization forced upon by Japanese colonialism. And thus, the experience of colonialism and modernization brought them into conflict between tradition and modernity. Their responses, however, were different. Pak, originally trained in Western philosophy, especially German philosophy, wanted to study Korean Buddhism in the context of the so-called Korean Philosophy per se. He was motivated to seek for the national and cultural identity of Korea. And thus his scholarship on Korean Buddhism naturally led him to look for an original Korean Buddhism distinct from the Buddhism of India, China and Japan. On the other hand, Gim, who became a monk in his youth, later went to Japan for college where he was exposed to modern Buddhist scholarship. He was the first to introduce modern Buddhist scholarship to Korea, and since then, contemporary Korean Buddhist scholarship owes much to his contributions. Despite his contributions to contemporary Korean Buddhist scholarship, if we look at his efforts in the light of post-colonial perspective, his ideas need to be reevaluate.

• Journal of Korean Philosophical Society
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• v.123
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• pp.87-110
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• 2012

The kitsch was emerged from the people's cultural desire in the conditions of the various duplicating technology, the capital economy system, and the civil revolution in the western modern mass society. But it is underestimated constantly because of the conspicious consumption and the aesthetic inadequacy. Even though some kitsches are elevated to the 'kitsch arts' in the historical description of the modern arts, still the most of kitsches are remained as 'just kitsches' and excluded from the aesthetic research according to the double standard. In this essay, I research for whether anti-kitsch theory is convincing theoretically and practically. Anti-kitsch theory criticizes the kitsch on the basis of the modernist aesthetics, in which the 'fine art' provokes the aesthetic pleasure in the disinterested contemplation. But kitsch purposes for the sensual gratification and the sentimentality. So the anti-kitish theorists conclude that the kitsch is the bad taste. In critically analyzing the argumentation of Greenberg's. Kaplan's and $C{\tilde{a}}linescu^{\prime}s$, I refute the privileged prejudice of the ideal critic. They don't justify the criteria of the classification of 'art'/ 'kitsch'. They supplement the economical and the political grounds for the evaluative theory of the kitsch. But the argumentation of the kitsch is consumed conspicuously and results in the unlettered masses is not sufficient. People produce and enjoy the kitsches in the various ways. People envelope the genres, styles and media of the kitsches and they try to suggest the new horizon of the popular aesthetics. So anti-kitsch theories cannot be accepted because they adhere to the elitism and formalism. The exclusion of the kitsch is the derogation for people's taste. Also they didn't reflect the contemporary cultural practice and the aesthetic needs in the system of post-art. The alternative aesthetics of the kitsch is the topic of my next essay.

• Journal of the Korean Society for Library and Information Science
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• v.56 no.4
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• pp.29-49
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• 2022

The book is a footnote of life and memory, a sign of knowledge and intelligence, including divinity and reason, idols and destruction, praise and curse, arrogance and prejudice, truth and falsehood. The past emperors, monarchs, priests, and rulers have been controlled or slaughtered by censorship and prohibition, burning and destruction, etc. In ancient history, archaeology, war history, cultural history, and library and information science, many studies have been conducted on the burning and destruction of books, but the Western perspective is dominant, and there are nationalistic approaches and logical leaps. This study traced the truth about the destruction of the Royal Library of Alexandria in Egypt, destruction of the Baghdad libraries by the Mongol Empire, and burning more than 200,000 volumes of Korean historical documents of Japanese Government-General in Korea among the major bibliocausts with many mysteries and controversial issues in the East and West. As a result, the Royal Library of Alexandria is most likely destroyed under the rule of the Roman Empire. The massacre of the Baghdad library by the Mongolian army is a historical fact, not the manipulation and extreme exaggeration of western society. And Korean historical documents have been stolen and burned by the Government-General of Chōsen for 35 years and should be recognized as '200,000 + α'. Lastly, On the premise of excavating historical materials, research to investigate the truth behind the blibiocaust or libricide should be continued.

• Women's Health Nursing
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• v.8 no.4
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• pp.471-481
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• 2002

The purpose of this study was to investigate knowledge and attitude about oral contraceptive between Korean and Japanese university students in order to provide better sex education programs and direcrion. Korean subjects of this study were 337 university students in M city, during the period from April 1 to April 20, 2001 and Japanese subjects 245, during the period from June to August, 2001. Collected data were analyzed using descriptive statistics, t-test, Pearson correlation coefficients with SPSS package. The results from this study were summarized as follows : 1. The mean age of Koreans and Japanese students was $21.0{\pm}3.2$ and $19.6{\pm}3.2$ years old. The number of Japaneses youths having the parter with sexual intercourse was larger than that of Korean university students. 2. Comparison of knowledge and attitude about oral contraceptives between Korean and Japanese university students ; 1) Comparison of sexual differences : Oral contraceptives related knowledge of Korean university students marked $55.7{\pm}7.5$ of male students and $56.7{\pm}6.2$ of females with a range of 15 to 75. The level of female students' knowledge was higher than that of male's but there is not statistically a significant difference (p=.080). Oral contraceptives related attitude of Korean university students marked $81.1{\pm}12.2$ of male students and $76.9{\pm}10.3$ of female's with a range of 24 to 120. The level of male students' attitude was higher than that of female's and there is statistically a significant difference(p= 002). Oral contraceptives related knowledge of Japanese university students marked $55.3{\pm}6.7$ of male students and $57.0{\pm}6.3$ of female students. The level of female students' knowledge was higher than that of male's but there is not statistically a significant difference (p=.159). Oral contraceptives related attitude of Japanese university students marked $80.3{\pm}10.1$ of male students and $80.4{\pm}9.9$ of female students. The level of female students' attitude was higher than that of male's and there is not statistically a significant difference(p= .928). 2) Comparison between the country : Oral conceptives related knowledge of Korean university students marked $56.2{\pm}6.8$ and $56.7{\pm}6.4$ of Japanese university students with a range of 15 to 75. The level of Japanese university students' knowledge was higher than that of Korean's but there is not statistically a significant difference(p= .361). Oral conceptives related attitude of Korean university students marked $78.9{\pm}11.4$ and $80.4{\pm}9.9$ of Japaneses with a range of 24 to 120. The level of Japanese university studentss' attitude was higher than that of Korean's and there is not statistically a significant difference(p=.100). 2. Wanted age of oral contraceptives taking medicine and age was correlated positively (r=.178, p=.004) and total knowledge score of oral contraceptives and total attitude score were correlated positively(r=.467 p= .000) in Korean university students. Wanted age of oral contraceptives taking medicine and age was correlated positively (r=.289, p=.004), age and total attitude score were correlated positively(r=.196 p=.002) and total knowledge score of oral contraceptives and total attitude score were correlated positively (r=.671 p=.000) in Japanese university students. 3. Korean university students lifted side effect by the greatest factors in investigation about leading person that disturb work oral contraceptive, and the following appeared by knowledge insufficiency, sexual feeling inflammation worry, social prejudice, sexual morality decline, supernumerary prescription being not right, other person reverse and economical burden. Japanese university students can know that it is appearing by side effect, supernumerary prescription being not right, knowledge insufficiency, sexual feeling inflammation worry, economical burden, social prejudice, sexual morality decline and other person reverse. Think that this is result by dissimilar health medical system and cultural difference between two countries.

• Journal of the Korean Society of Costume
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• v.35
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• pp.91-109
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• 1997

This study was conducted to find a more rational way of inheriting and developing tra-ditional Korean HanBok children wear by means of looking at the color and shapes of traditional Korean HanBok and also to find a way to apply this to today's children HanBok wear. The process taken was first to study re-lated literature and its theories and to research museums to find what few traditional HanBok there are and then to compare these findings with new books and personal pieces kept by individuals. We also compared with HanBok children wear now sold at markets. The results of these findings show the fol-lowing conclusions and recommendations: We have found that modern children HanBok utilized the same yellow blouse and red skirt combination as before. These nearly in all cases represented the colors for girls. To most koreans these combination colors are a representation of traditional children wear nat-urally accepted by most koreans without any resistance. Also a definite relation with tra-ditional and modern children wear in the sense of color and shape wear hard to substantiate but we could find harmony between the two. In other words a mixture of modern shapes and traditional colors could be found or vice versa. This is an important factor to be con-sidered when trying to inherit traditional hanBok cuture. Modern times has seen great change in lifestyle feelings and social environ-ment,. In order to create harmony between tra-dition and present day customs a certain mix-ture is required. Therefore we need to maximize traditional flavor and design with present day design emotions. Another issue is that right now children hanBok is only being utilized on a restricted scale. It is a shame that in today's children HanBok that added to the skirt pants and overall wear that the head wear purse and other accessories are not being used. There-fore the HanBok culture especially for the correct succession of children hanBok must refrain from such restricted use of accessories and work to advertise the widespread use of proper Hanbok wear thereby upholding the rightful use of HanBok. As I have mentioned in my other studies it is ones momory of early HanBok wear which greatly affects a grown-up so we should wear hanBok in the right way from an early age and become accustome to its shapes and colors thereby become friendly with traditional HanBok wear. This I believe will lead to overcoming prejudice and disapproval of hanBok and to a more affirm-ative view towards our cultural heritage, Looking from a design point of view inter-national design of a nation's traditional wear can only come from a correct understanding of ones traditions this then becoming a foun-dation for creative design. Seen from these aspects a re-cretion through the meaningful activities of studying traditional shapes and colors of hanBok is the beat way to forming a true HanBok tradition.

• Cartoon and Animation Studies
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• s.17
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• pp.21-35
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• 2009

Continuous provocation of Japanese government to a Dokdo issue and Agreement on Fisheries between the Republic of Korea and Japan evokes a rage and resistance to whole nation in South Korea. In view of mass culture, Japanese Rightists cartoonists, Kobayashi Yoshinori and Yamano Syarin show distorted history in their works. Therefore the consideration of the birth of the Japanese right-wing cartoon is needed in historical, social and cultural viewpoints. First, the actual condition and historical background of Japanese Rightist will be showed. Second, a new Japanese history textbook which was written by right-wing organizations and Yasukuni-jinja will be discussed objectively. Finally, the representative of Japanese right-wing cartoons, and by Kobayashi Yoshinori and Yamano Syarin about historical distortion will be analyzed carefully. In this dissertation, through the factual analysis of cartoons, in opposition to a prejudice and distortion about Korean history of Japanese Rightist, cartoonists' precise and academic posture is proposed.

• Journal of Korean Public Health Nursing
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• v.10 no.1
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• pp.12-22
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• 1996

Currently. exchanges of industrial workers between countries are more active than ever. and the problem of AIDS in connection with the operation of preventive educational programs has reached a point where the issue cannot be limited to native people alone any more. Based on such judgement. this research has been carried out to provide basic study materials by grasping the latent factors representing the difference between countries in the levels of right knowledge. attitude and behavior with respect to AIDS maintained by workers who have grown in different social and cultural living background. During the period from Apr. 1. 1995 to Jun. 30. questionnaires. written both in Korean and English, were distributed to Korean and Malaysian employees working at certain Korean video manufacturers. and the results of replies. given by 80 workers who were analyzed through matched sampling· method where ages and sex matched by country. were used as the research materials. The gathered materials were analyzed through the SPSS package t-test. ANOVA. factor analysis and multiple stepwise regression methods. and the following results were obtained. 1. The 2 extracted latent factors could be named 'common. social' knowledge factor and 'in-depth. psychological' knowledge factor respectively. 2. The percentile points of 'external. social' knowledge factor. in the case of Korean workers. howed 90.0 at average. a figure 13.75 points higher than those of Malaysian workers. 76.25. On the other hand. the percentile points of the 'in-depth. psychological'knowledge factor showed 70.80 at average in the case of Korean workers. a figure 7.47 points lower than those of Malaysian workers. 78.33. Meanwhile. the difference in percentile points between the 2 latent factors was 8.54 at average. indicating that the points of 'in-depth. psychological' knowledge factor was lower than those of the 'external. social' knowledge factor. 3. As for Korean workers. the percentile points of the 'in-depth. psychological' knowledge factor showed higher points in office workers than in non-office workers. and such variables exhibited in the position of workers can explain the $7\%$ of the latent factor. The percentile points of the 'in-depth. psychological' knowledge factors. in the case of Malaysian workers. showed higher points in groups who had religion than in groups who did not. and higher points in groups who obtained information from newspapers than in groups who obtained from televisions or other sources; and with these 2 variables. $26\%$ of this latent factor can be explained. The results. of analysis described so far suggest that while Korean workers possessed general level of knowledge on AIDS. they had low level of practical knowledge as far as its depth is concerned. and that they had social prejudice on patients as well as on the AIDS infection route. In addition. because the overall knowledge level of Malaysian workers. is lower than that of Korean workers. it suggests that separate programs intended for Malaysian workers are required prior to executing integrated programs.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.21 no.1
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• pp.354-372
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• 2020

This study analyzed how North Korean defectors recognized and overcame conflict in the South Korean job culture during the course of entering and settling into South Korea, and the association between their old career and adaptation within their new careers. The study selected 13 employed participants who entered South Korea more than five years ago and experienced working. Interviews were conducted over the course of five years. The topics were analyzed after performing interviews 60 to 120 minutes long by recording and transcribing the recordings and using semi-structured questionnaires for the 13 people. The results reflected the job environment in North Korea, their career background, factors for a successful new life, their constant efforts for employment, the difficult adaption to South Korean life, pursuing job stability, accepting South Korean culture, and career compromises. The results of this study are as follows. First, they undergo difficulty in the course of selecting jobs due to the converted environment from passivity to autonomy. Second, they cannot use their previous job history and they complained about prejudice and the lack of job information. Third, major problems included their lack of adaptability, stress, and loss of economic power. The study suggests that these North Korean defectors undergo an integrated course of cultural learning. Fourth, they were hardly able to adapt. Fifth, they tried to overcome conflicts of job culture according to their personal characteristics.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.6
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• pp.902-910
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• 2008

A view of the Orientalism that sees the Orient as the inferior Other, characterized by the heterogenic, eccentric, backward, and passive features, has been internalized in the unconsciousness of Westerners. 'Orientalism' which is the cultural device and the system of discourse to put Asia in the fixed frame of dominance was the West European centered term, designating Southwest Asia including South Europe and North Africa as Orient, and contained the idea that non-Western society could progress only with the acceptance of Western civilization. Accordingly, it is need to use this term deliberately. In addition, even though the Asian Look of the West, borrowing the images and costume styles of Asia has lost the original mentality of Asia, it was not initiated from the perception that sees Asia as the inferior Other. Since the Asian Ethnic Look is the Western costume, borrowing the image of Orient and style by being fascinated by Oriental Aesthetics, the attributes of it are different from those of Orientalism. Therefore, it is not appropriate to designate the Asian Ethnic Look as 'Orientalism Fashion' or 'Oriental Look' except for some eccentric manipulation of Asia costume and image. Instead, it is desirable to exchange the term 'Asian Look', 'Asian Fashion', and 'Asian Ethnic Look' upon occasions or the name of individual nation or region can be referred to as preferred alternatives. Today, Asia including Korea is taking the initiative in the World Fashion as one of central axes of World Fashion Industry, and cannot be interpreted from the perspective of West Centrism. Now, it's time to dissolve the dichotomous prejudice of the West centrism on Asia's own strength.

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.