• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.2
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• pp.38-46
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• 2013

The goal of vocational school is to provide students with basic skills and help develop them to have satisfactory careers. With the knowledge they have learned, it helps them to find their interests and aptitudes when they graduate. The government is putting a lot of effort into clarifying the goal accomplishment and the vision proposals of vocational schools, and the structure-oriented guidance controlled by the government is thought to be very influential to the social structure and individual perceptions. Social stereotypes(discrimination) and perceptions that can be the core of a social structure need to be transformed for people to be fulfilled in their careers in the upcoming advanced Korean society. The important solution is to form correct values and a system of career selection which can ensure a stable future for students. Therefore, to carry out research regarding training human resources in terms of students from vocational schools' landscape architecture majors in an approaching method with a new perspective, we analyzed education plans from vocational schools in 11 regions, textbooks used in common, governmental publications regarding career education policies of vocational schools and questionnaires from students who are majoring in landscape architecture at vocational schools. As a result, we were able to find out the types and the frequencies of career-occupation education at each school through analysis of education plans and the necessity to control the amount and the level of the contents for high school students to have careers in analyzing textbooks. In addition, in Ministry of Education, Science and Technology's analyzing career education policies of vocational schools, we figured out the government's policies and directions of training. From the questionnaires from students majoring in landscape architecture, we were able to compare and analyze the satisfaction level of students on career education(education plans), textbooks, governmental career policies and career selection.

• Journal of Popular Narrative
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• v.26 no.3
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• pp.123-160
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• 2020

Manga develops by reflecting a change of society, reader's needs, and their thoughts and changes of tastes, sensitively. Shojo manga and Jyosei manga also do. We can find several kinds of meaningful changes in Japanese Jyosei manga in the 2010s. The works which represent preciousness of daily life, women's narrative and self-realization are gradually increasing. In addition, the works that deal with very touchy issues such as sex discrimination at work, sexual harassment begin to emerge. It has never been found in the manga of the former era. While this paper analyzes the social and cultural causes of these changes of the works that exclude romance and treat gender issues focusing on recent works, it examines changes of Japanese Jyosei manga in the 2010s and their meanings. I investigate the current trends of Japanese Jyosei manga in the 2010s through Umimachi Diary that represents a precious everyday life with woman-centered narrative, Metamorphose no engawa that deals with women's story from a new perspective, Good-bye My Miniskirt that tackles gender issues. Furthermore I intensively analyze how Nagi's Long Vacation and Darucyan, which win popularity from women in their 20s~30, represent lives and troubles of contemporary Japanese women. Nagi's Long Vacation represents the heroine's quest for a self throwing everything out. While Darucyan deals with self-realization, it forms of a bond of sympathy of readers by representing the heroine who suffers sexual harassment and inequal conditions very realistically. Nagi's Long Vacation and Darucyan have something in common with portraying troubles and self-realization of the working women in their 20s based on a indigenous reality to Japanese society very realistically. However they are unusual in that it is different from the manga of the former era in dealing with heroine's troubles and their solutions. The most distinctive changes of Jyosei manga since 2010 are that real issues surfaced with social changes. In addition, these social contradictions result from irrational discriminations and old customs of Japanese society for a long time. Manga reflects subtly the portraits of the times, their images of women, and their values. These changes of Jyosei manga also show the concerns of readers at that time, and it means that women began to be aware of the issues.

• Journal of Korean Philosophical Society
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• v.126
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• pp.109-132
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• 2013

The most important vocabulary in Advaita $Ved{\bar{a}}nta$, which is anthropology and soteriology on the self, is of course '${\bar{a}}tman$' or 'the self', to which '$an{\bar{a}}tman$' or 'the other' is in opposition. As $Ved{\bar{a}}ntic$ system revolves around the concept ${\bar{a}}tman$, it can be compared favorably with 'final vocabulary' of Richard Rorty. Moreover, $Ved{\bar{a}}ntic$ system can be termed as 'a return of self-identity', in which a process of returning is from a deceived self to the true and original self. After all, story of '$an{\bar{a}}tman$' or 'the other' in $Ved{\bar{a}}nta$ seems to have no significance at all. However, discourse about the other can also lead a something fruitful. There are such doctrines in $Ved{\bar{a}}nta$ that support a procedure of self-realization not according to the Hegelian dialectic but to the transposition and continuous antagonism between the self and the other, as a special meaning of viveka (discrimination) that fixes a boundary between the self and the other, a destruction of falsehood that is more important than establishment of truthfulness, a transposition of the true and the false before and after self-realization. Thus the other is not disappeared but only hidden, even after accomplishing its own methodological role, and the same is with discourse about the other. To revive forgotten vocabulary in $Ved{\bar{a}}nta$ is an attempt to reconstruct devaluated story by means of shifting the pivot of discourse from the self to the other. The essential thing in this attempt may be to revive the conceptions of 'effort' that is intently concealed and of 'self-inquiry' that has lost its true meaning. Out of these, a systematic and continuous self-inquiry, consists in having a scenario on the question 'Who am I?' and utilizing that scenario by experience without interruption. A work of reconstructing the lost narratives in $Ved{\bar{a}}nta$ can be feasible only when the history of self-inquiry is redescribed in the system itself, provided that object of inquiry is not 'a self as the self' but 'a self as the other'.