• Journal of Families and Better Life
• /
• v.21 no.5
• /
• pp.25-40
• /
• 2003

Since Korea open her ports to the West, she had undergone a great change under the alien influences both on the macro-social and micro-social aspects. This study aims to review the korean housing, corresponding with the everyday life, during the period of transition between the 1876 - 1910 and to interpret its process of modernization and the meaning of modernity. With regards to understand the holistic human relationship and place pf living through history, this study takes the Nobert Elias' Civilization Theory as a theoretical basis. References were therefore, made to various records of foreign missionary at the time, with respect not only to macro sociological changes but also to changes of everyday life. It is of course to take physical and structural aspects of housing architecture into consideration. These works, thus, led to presuming the housing culture of said period. In order to investigate modern character of korean housing, distinctively represented by spatial structure, considerations were made to various architectural examples according to the social and residential status both in urban and rural area. As a results, this paper came to the remarks as follows; 1. It is understood, that the process of modernization is a part of the process of civilization as synthetic process. It is integrated with the change of socio-cultural aspects and everyday life. 2. Korean housing in the said period shows various different residential status and grade of civilization according to the social status as well as economical status. Modern housing was not in general yet. 3. Housing for high classes and middle classes in Seoul shows a tendency of assimilation and imitation after western model. But some examples within the housing of high classes represent its own modernity, that is based on the rationalism and equalization 4. In the housing of lower classes, it was very far from the benefits of civilization. It could analogize from the immature control of disgrace, from undevelopment of individual territory and from uncultivation of rationality in the housing space.

• The Research Journal of the Costume Culture
• /
• v.8 no.2
• /
• pp.315-333
• /
• 2000

The purpose of this study is to find out how the aesthetic values and characters of the Avant-garde fashion through semantics analysis of Avant-garde experiments in the early 20th century. Inner expressions of Avant-garde fashion in future dynamism, alien-hostile, and surreal-experimentalism are as followings (1) Reject tradition of existing fashion concept, (2) Dismantle costume material and inter-text characteristics in fashion field, (3) Laugh at material civilization and elite fashion, (4) Pursue primitive and fundamental sensibility on non-civilized world (5) Express human estrangement due to material civilization, (6) Remove the barrier of fashion between luxury and cheap ones, (7) Time, space and purpose is mixed, (8) Open concept as space structure independent of human body, (9) Complicatedness, ambiguity and expression of irregularity as changeableness, (10) Dismantle concept of beauty and ugliness. As you see, fashion design in modern Avan-garde is pursuing newness as beauty of open concept, rejecting all modern tradition and allowing extremity such as experimental, illogic, unreasonable and non-formatted expressions.

• Publications of The Korean Astronomical Society
• /
• v.38 no.2
• /
• pp.59-73
• /
• 2023

Since the farside of the moon is a place to avoid artificial radio frequency interference (RFI) created by human civilization, it is a most suitable place for searching technosignature, which are signs of technological civilization in the universe, in the radio band. The RFI is a factor that makes the study of searching technosignature quite complicated because it is difficult to distinguish between technological signals produced by human and extraterrestrial civilizations. In this paper, we review why the farside of the moon is the best place to detect technosignature and also introduce radio observatories on the farside of the moon that have been proposed in radio astronomy. The SETI (Search for Extraterrestrial Intelligence) project on the farside of the moon is expected to be one of the main candidates for international collaboration research topics on lunar surface observatory.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.16 no.1 s.41
• /
• pp.123-136
• /
• 1992

The art which has been beginning and existing with the origin of human civilization had originated from human's play impulse, so called instincts incidentally and inevitably. The highly developed material civilization resulted in human alienations, and by turn to the primitive in order to overcome human alienationsalso they obtained creative inspiration from this activity and, in the result, created various animated arts. In this respect, the purpose of the study is to identify the primitivism in Lacroix fashion and the relationship between the modern art and in his design regarding the external plasticity and internal symbolism. For this purpose, 1 analyze the factors of primitivism in Lacroix fashion, and demonstrates the affinity between the primitivism, which is represented in his dress and the modern painting through the comparision and analysis of works, and dresses of Lacroix. Finally, Ican find out the guie close analogy of primitivism between the modern painting and the Lacroix's dress. That is, even the Lacroix fashion and modern painting are in different genre, they pursued the same way in the same category of art, we have a reperception of that fashion can be positioned in line with the art, as its one genre.

• Journal of Digital Convergence
• /
• v.11 no.11
• /
• pp.753-766
• /
• 2013

Even though civilization is developing at a fast rate, human beings and their living environments do not look happy. Given that the civilization comes from the human mind, which is changing in interaction with human body, society, and nature, it is hard to think that the human mind is changing in the desirable direction. This paper described a whole changing paradigm of the human mind and its causes through the cognitive mechanism in the brain from which all the diverse minds are formed. According to the cognitive mechanism, the human mind can change from the first free and peaceful mind through the middle mind to the last obsessive and anguish mind in accordance with the change of one of the factors in the origin of the human mind. Today's unfavorable changes in human beings, society, and the natural environment including the excessive development of civilization are the results of the undesirable changes of the human mind. This paper specified the respective characteristics of the first, middle, and the last mind and discussed where individuals' minds are and where they are going. Lastly, this paper suggested the specific ways to return to the first original mind based on the cognitive mechanism.

• Korean Journal of Human Ecology
• /
• v.14 no.5
• /
• pp.795-803
• /
• 2005

This paper discusses the late nineteenth-century Korean intellectuals' understanding of Japanese customs on the basis of Ki-Su Kim(金綺秀)'s records. Ki-Su Kim was conservative on his inspection and observation trip to Japan Even though he was loyal to Chinese philosophy, he expressed his great interest when he was reluctant to see the Western technology flowered in Japan because it is not mentioned in Confucianism(朱子學). However, he, like mordern scholars in the later period of the Chosun dynasty, took an objective view of the military matters, such as the military training of soldiers, weapons, and others. On the one hand, he appreciated the western garment in that it, fitting the human body perfectly, makes people comfortable. In the later period of the Chosun dynasty, the Koreans had a sense of their superiority to the Japanese and held them in contempt, which had been rooted in the Japanese invasion of Chosun in the year of Imjin(AD 1592). Even around AD 1870, the Koreans regarded the Japanese as a barbarian or a savage, even though the Japanese had attempted to modernize their country with the introduction of the Western civilization since the renovation of Meizi(明治).

• Journal of English Language & Literature
• /
• v.55 no.3
• /
• pp.399-413
• /
• 2009

Pointing out the reality of criticism done mostly on Carlyle s original structure and rhetoric in his Sartor Resartus, this research paper focuses on Carlyle s dualistic philosophy revealed in the work, limiting its focus mostly to the dualistic theme of descendentalism and transcendentalism. The essence of Caryle s descendentalism is his irony and satire on human civilization, not for criticism itself, like other satirists, but rather out of his deep, secret humanism behind his mask. Roughly the two objects of his social criticism in the contemporary, descendentalisitc world, are mechanism and materialism in a variety of new ideologies. To diagnose the Zeitgeist and disillusion man living in contemporary civilization, Carlyle in this work uses a very original metaphor, the clothes-symbol. According to Carlyle, human history and progress can be said to be originated from man s adventitious invention of clothes that was not for biological need or social decency, but for decoration, the instinct of which implies man s innate vanity and desire. Interestingly enough here, however, Carlyle uses the same metaphor of clothes for his vision of transcendence, the world of Everlasting Yea. Man is also God s apparel and Matter is that of Spirit. Carlyle s Everlasting Yea world stresses especially the two attitudes, belief in God and love of man, which have been recently jeopardized in the socalled descendentalistic world. But Carlyle s transcendental and religious vision in Sartor Resartus is, as critics also have agreed, a unique and mysterious vision as something different from orthodox Christianity or other Victorian ideologies, as more like an amalgamation among Calvinism, Romanticism, Platonism and German Idealism. All in all, reading Sartor Resartus is still a valuable experience of an idiosyncratically original vision along with his warning against dehumanizing forces lurking in the name of civilization and with his ultimate eulogy on man, proving descendentalism as just part of transcendentalism, although the reader from time to time can be embarrassed by his male-centered, politically conservative, and individual-oriented dynamism.

• Journal of Korean Philosophical Society
• /
• v.145
• /
• pp.91-117
• /
• 2018

This paper aims to clarify the similarities and differences between the Zhouyi and artificial intelligence. The divination of the Zhouyi is rooted in the oldest system of human knowledge, while artificial intelligence stands at the cutting edge of modern scientific revolution. At first sight, there does not appear to be any association that links the one to the another. However, they share the same ground as seen from a semiotic standpoint because both of them depend on the semiotic system as a means of obtaining knowledge. At least four aspects can be pointed out in terms of similarities. First, artificial intelligence and the Zhouyi use artificial language that consists of semiotic signs. Secondly, the principle that enables divination and artificial intelligence lies in imitation and representation. Thirdly, artificial intelligence and the Zhouyi carry out inferences based on mathematical algorithms that adopt the binary system. Fourth, artificial intelligence and the Zhouyi use analogy as a means of obtaining knowledge. However, those similarities do not guarantee that the Zhouyi could arrive at the scientific certainty. Nevertheless, it can give us important insight into the essence of our civilization. The Zhouyi uses intellect in order to get new information about the unknown world. However, it is hard to know what kind of intellect is involved in the process of divination. Likewise, we do not know the fundamental character of artificial intelligence. The intellect hidden in the unknown subject is a mystic and fearful existence to us. Just as the divination of the Zhouyi inspires the sense of reverence toward the supernatural subject, we could not but have fear in front of the invisible subject hidden in artificial intelligence. In the past, traditional philosophy acknowledged the existence of intellect only in conscious beings. Nonetheless, it becomes evident that human civilization ushers into a new epoch. As Ray Kurzweil mentioned, the moment of singularity comes when artificial intelligence surpasses human intelligence. In my viewpoint, the term of singularity can be used for denoting the critical point in which the human species enters into the new phase of civilization. To borrow the term of Shao Yong(邵雍) in the Northern Song Dynasty, the past civilization belongs to the Earlier Heaven(先天), the future civilization belongs to the Later Heaven(後天). Once our civilization passes over the critical point, it is impossible to go back into the past. The opening of the Later Heaven foretold by the religious thinkers in the late period of Joseon Dynasty was a prophecy in its own age, but it is becoming a reality in the present.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.13 no.12
• /
• pp.6118-6127
• /
• 2012

The Mesopotamia civilization is developed by physical geography. It began from Sumer civilization at BC 3800 and finished to Assyria and Babylonia civilization at BC 600. Therefore, to examine the changing process of the city of 3,000 years standing, it is important to know the elements of the influence to the initial human civilization and city. This study analyzed the 13 cities, that the city were among the 30 the city in same age. As a result of this study, firstly, functions of the city were gradually transition from the farming culture to the functions of commerce, trade, and military. Secondly, the location of the city was gradually move into northern from southern, it is associated with features of the city. Thirdly, the aspect of urban form, the hills above the city of Tel's shape was gradually coming down to the plains. So later, became a form of urban planning undisturbed terrain. fourthly, urban structure has slowly changed from the temple based city to palace based city.

• SUVANNABHUMI
• /
• v.7 no.1
• /
• pp.157-186
• /
• 2015

Sittaung-Thanlwin region in Lower Myanmar is an ecological niche for human settlement. Evidences of human activities in the region are seen through various archaeological sites or settlements along the coastal area between the rivers Sittaung and Thanlwin (Salween). In Lower Myanmar, scholar, U Aung Myint, discovered one major site Kyaikkatha and other small scale sites, namely, Sittaung, Kawhtin, Kadaikgyi, Kadaikkalay, Katkadit, Kelatha (little Zothoke), Ayetthama, Winka, Zothoke (big Zothoke), Lagonbyi (Sampannago), Wagaru, Laming and Ye in present day Mon State. In 1980, U Aung Myint undertook an exploration program at Kyaikkatha. After the exploration, an excavation team conducted systematic digging at Kyaikkatha in March 1986. Excavation continued occasionally at Kyaikkatha throughout the years between 1995 and 2000. It is known that Kyaikkatha, the old city, reveals a kind of monumental civilization exposing four religious structures (a stupa and three monasteries). This essay looks into the distribution of features within Kyaikkatha and infers on its social, political, and religious organization. This essay is also about a new discovery of an early urban settlement located at the apex of the Gulf of Muttama (Martaban) where a lost city of Suvannahumi flourished in the ancient days. By means of aerial photographic observations, the site had been noticed recently, which was by followed some excavations. More systematic and detail surveying may be needed to know more about the site and its features for comparison to other similar settlements of through-out mainland South East Asia.