• Journal of the Korean Society of Costume
• /
• v.56 no.2 s.101
• /
• pp.125-133
• /
• 2006

The term Moja(毛子) is the name of Jilson(質孫), the traditional costume of Mongolian own meaning one colour. Mo generally means woolen or worsted fabric, so most scholars also regarded Moja as the same. This paper studied the kind of fabric of Moja by using the way of studying the cultural exchange between ancient Korea and China. This study showed that Moja is ramie instead of woolen or worsted fabric. It also showed that its name was born the long history of the cultural exchanging process between China and Korea. Moja was written as Musi(木絲) or Mosi(沒絲) at China in early period, and changed to Mosi(毛施) in ancient Korean. It was changed to Chinese Maozi in later period.

• Proceedings of the KSR Conference
• /
• 2007.05a
• /
• pp.1499-1504
• /
• 2007

This dissertation explains the construction of the expert system which can manage diagnosis and administration of trouble using circuit diagram through connection between BOM and ability term and makes up for problem which have designed RIMS with name of parts. Also this dissertation explains that existing BOM has no regard organic relation of parts and functional and systematic appearance of the flow of electricity or air. Construction of expert system and "Be enlivened BOM" with flowing electricity and air can solve problems about overlapping parts carrying out other functions with the same name of parts following to simple and physical BOM　management and having mistaken trouble of the end caused by basis for trouble of the end.

• Journal of Educational Research in Mathematics
• /
• v.8 no.2
• /
• pp.495-507
• /
• 1998

This article intends to review what problems the terms in calculus have and how those problems are caused. For this purpose We make examinations on the considerations in the analysis of mathematical terminology, which includes the problems of general and technical terms, the meaning and the boundary of words, their consistency, the name and meaning, concept and their concept images, translations and qwerty effects. And in chapter 3, We analyse the textbook which are currently used, through which I was able to find out that the terms in calculus have some problems, In other words, the key terms such as "differentiable", "differential coefficient", "differential" have their roots in the term "differential" but the term "derived function" is very distinct from other terms and thus obstructs the consistency of terms. And the central term "differential" is being used without clear definition. In particular, the fact that "differential", when used in its arbitrary definition, has the image of "splitting minutely" can be an obstacle to understanding the exact concepts of calculus. In chapter 4, We make a review on the history of calculus and the term "differential" currently used in modern mathematics so that I can identify the origin of the problem connected with the usage of the term "differential". We should recognize the specified problems and its causes and keep their instructional implications in mind. Furthermore, following researches and discussions should be made on whether the terminology system of calculus should be reestablished and how the reestablishment should be made.e terminology system of calculus should be reestablished and how the reestablishment should be made.

• Journal of Korean Philosophical Society
• /
• v.148
• /
• pp.269-289
• /
• 2018

This article is designed to help ensure that "Laotzu's Tao and Saussure's Linguisticse's Linguistics" can meet properly. To carry out this project, I asked how to understand Laotzu's 'not the eternal Name(非常名)'. Comparing Kongzi's 'the Rectification of name(正命)' with Laotzu's 'not the eternal Name', The meaning of the two concepts becomes clear. Kongzi's 'the Rectification of name' is political philosophy to restore etiquette through language order. In comparison, Laotzu's 'not the eternal Name' refers to Randomness[arbitraire] of the symbol. It shows that the order of languages can be dismantled, and that the structure, norms, and etiquette of society, which are established by language order, can be dismantled. Laotzu's 'not the eternal Name' is a logic that defies language as an institution, as a symbolism, and as a logic of disintegration. To illustrate this point, Searsure's Linguistics was brought in for discussion. In Saussure's Linguistics, the arbitrary nature of the symbol is the same as the Lotzu's 'Not the eternal Name'. Three arguments were used to elucidate the logic of the resistance and the logic of Deconstruct of the Language structure. First, I explained that the discussion of 'Name' was not just about 'the name of an object' but about the system, laws and norms of a society. Second, I explained the argument that language order is a social institution and a social structure by taking the words Saussure and Lacon. Third, I explained that 'not the eternal Name' is an important term that reveals the arbitrary and arbitrary relationship between the signifiant and the signifie. These arguments explain that Laotzu's 'not the eternal Name' is the logic of dismantling the language as a system and as the symbolic.

• Journal of the Korean Society of Costume
• /
• v.61 no.5
• /
• pp.123-138
• /
• 2011

This study examined how Chipogwan[緇布冠] with such a long history has been changed in China and Korea. With regard to the name, material, use and form of Chipogwan, the results of this study is summarized as follows. Chipogwan was mentioned continuously in ancient books of ceremonies and literature from the Tang dynasty [唐代], but from the Song dynasty [宋代] new name Chigwan [緇冠: a black hat] appeared besides Chipogwan. The two names were transmitted to Joseon dynasty [朝鮮] and used together until the mid Joseon dynasty, but from the 18th-19th centuries, Chipogwan was adopted according to ancient ceremonies and this name has been used continuously until today. The change of the name reflects the change of the material. Ancient Chipogwan was made of hemp [布] but when the term Chigwan appeared in the Song dynasty it was made of paper and Sa [紗: a 2-end simple gauze]. As other materials were added to hemp, po (布) was omitted from Chipogwan. As to the use of Chipogwan, it was a coronet used in purification ceremonies [齋冠] in ancient times. Then, it was used as Chogagwan [初加冠: a first hat putting on] in coming-of-age ceremonies [冠禮] from Zhou dynasty (周). During the Song and Joseon dynasty, Chipogwan was used in coming-of-age ceremonies as well as in daily life. As to the form, Chipogwan in ancient books of rites and the Song dynasty was a small coronet covering the topknot. In the Joseon dynasty, the form of Song dynasty was followed until the mid period, and then after the mid $18^{th}$ century, another form was proposed according ancient books of rites and an independent form of ceremonial coronet appeared that covered the entire head rather than covering only the topknot.

• Journal of the Korea Fashion and Costume Design Association
• /
• v.5 no.1
• /
• pp.47-57
• /
• 2003

Today there are increasing number of internet users. Internet is wide use of banking, shopping, school and studding. Also, internet is used in everyday living and its use is getting larger. Korea has the one of the most use of internet in the world. Most of houses have computer with internet, and there are alot of PC rooms in the streets. anyone can enjoy the internet anytime anywhere. Now, in internet there are group formed by community purpose. The 'dot com' companies was not making much of profit from their goods. However, they came out with an idea "avata" Soon, the avata became a hit and its known for its success. Avata is used for E-mail, name card, post stamp, and chatting. Also, Avata is very popular among chatting service, icon chatting, and 3D graphic chatting. Avata represent the user himself in internet and computer created imaginary space, and it connects between imaginary space and reality, also it exist between real name and nick name. Past years, the internet users were satisfied with their nick name, however resent year users wants to express them more. For the result the "Avata" is created to fulfill the need to express user themselves. There are three different ways to see how Korean react to fashion industry. first, Korea's land structure makes the density of population high, the transmission of information is very fast. Next, collectively is high among Koreans. Finally wide use to internet made the transmission of the fashion information much faster. The User wants to keep up with the fashion at the sametime they want to express themselves, and "avata" is the one that fulfill their needs. New technology and the desire to express themselves made the new term "avata industry". which was never existed before. In addition, the internet markets have potential power. Although, it is in start stage of avata industry. However, the experts say that its possibility of its development is not predictable. In conclusion, watch the development of a situation to analyze the avata industry and develop new avata fashion market.

• SUVANNABHUMI
• /
• v.10 no.2
• /
• pp.31-55
• /
• 2018

This paper is a preliminary attempt at making sense of the increasingly common use of the term ASEAN Studies as interchangeable with, or as replacement for the older and more established counterpart. It speculates on whether this development represents the beginning among local people of "owning" the region, as well as whether this forms part of the continuing effort to wrest the initiative or control of knowledge production in and about Southeast Asia.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.32 no.4
• /
• pp.1-13
• /
• 2014

As part of reconsideration on naming of the scenic site No.1 "Myeongju Cheonghak-dong Sogumgang," this study attempts to identify whether there is any mistake with reference to place naming of Korea's No.1 scenic site and if so, to correct the problem by examining the origin of the name and its transition progress through analysis and interpretation of old maps, ancient documents such as traditional geographic books, Yusangi(遊山記) and Letters Carved on the Rocks. The findings of this study are as follows: In traditional geographic books, a term of 'Mt. Cheonghak(靑鶴山)' was first found from "SinjungDonggookyeojisungram(新增東國輿地勝覽)" and after a place name, 'Sogumgang(小金剛)' first appeared in "Yeojidoseo(輿地圖書)" in the middle of the 17th century, it was reproduced in "Jungsuimyeongji(增修臨瀛誌)", which was published in the early 20th century. However, as a result of analyzing old maps, the place name, Sogumgang cannot be found in any local or national map except place names such as Cheonghak-dong, Mt. Cheonghak and Temple Cheonghak. Even though 'Biseonam,' 'Cheonyudong,' 'Gyeongdam' and 'Mt. Cheonghak' appear in Yulgok's "Yucheonghaksangi(遊靑鶴山記)", any part in which 'Sogumgang' was referred is not found. Later, Cheonghak-dong Sogumgang seemed to had been called 'Mt. Cheonghak' or 'Cheonghak-dong(靑鶴洞)' for more than three centuries as seen in Lee Sun-il's "Godamilgo(孤潭逸稿)", Heo Geun's farewell records, Heo Mok's "Cheonghak-dong Guryongyeongi(靑鶴洞九龍淵記)", Yoon Sun-geo(尹宣擧)'s "Padongilgi(巴東日記)" and Lee Won-jo's letters and a poem composed by Gang Jae-hang in the middle of the 18th century is the only record in which the place name, 'Sogumgang' is shown. Meanwhile, 'Sogumgang' carved on Inung Rock(二能巖) in front of Temple Gumgang is presumed to be carved by Inunggyeoone(二能契員) in the 1870s or in 1930s, considering the size of each character, calligraphy, overall layout, wear extent and records in Jiriji. Therefore, no evidence can be found to say that each character of 'Sogumgang' was written by Yulgok because 'Sogumgang' has strong evidences of the origin of its place name. To sum up the findings stated above, since Yulgok's "Yucheonghaksangi", this place seems to have been referred as 'Mt. Cheonghak Cheonghak-dong' and as it is confirmed that the place name, 'Sogumgang' first appeared in "Ohyeongosijo(五言古時調)" of "Ibjaeseonsangyugo(立齋先生遺稿)" and "Yeojidoseo" in the middle of the 18th century, it can be inferred that the place name, Sogumgang had been partly mingled as an another name of Mt. Cheonghak. Therefore, even though it is difficult to say the existing place name has a significant problem, it is thought that it will be better to name 'Mt. Cheonghak Cheonghak-dong' rather than 'Cheonghak-dong Sogumgang' in order to stress on this place's traditional identity as a scenic site related to Yulgok. In addition, as confirmed in this study process, it is said that each character of place names, 'Mt. Cheonghak' and 'Gyeongdam(鏡潭)' and name 'Yoon Sun-geo' carved in Rock Sikdang stated in Yoon Sun-geo's "Padongilgi" in 1964 is a pledge showing the influence of "Yucheonghaksangi" as an ancient travel literature as well as a mark of the Giho school scholars' respect and spirit to honor Yulgok.

• (The)Study of the Eastern Classic
• /
• no.69
• /
• pp.325-347
• /
• 2017

In order to examine the characteristics of the name of a thing appearing in the "Gugpung(국풍)", it was compared with the name of a thing in "The Korean annotation of the Classic of Odes(시경언해)" We have examined the reason why the names of things in "The Korean annotation of the Classic of Odes(시경언해)" and "Gugpung(국풍)" appear differently in terms of the difference between the purposes of compiling the two books and reflecting the changes in language. "The Korean annotation of the Classic of Odes(시경언해)" does not provide a proper language for the names of flora and fauna that can be easily seen in the collective term of plants or animals or in everyday life. However, in the "Gugpung (국풍)", they also presented their own words. We found the reason for the purpose of compiling the "Gugpung(국풍)". "Gugpung(국풍)" is a book made for women's education. Therefore "Gugpung(국풍)" was made not only to learn the contents but also to learn Chinese character contained in the contents. Consequently, unlike the "The Korean annotation of the Classic of Odes(시경언해)", most of the names of the Korean things are presented Although the names of the native language of "Gugpung(국풍)" and "The Korean annotation of the Classic of Odes(시경언해)" are consistent with each other, many cases have been found that appear differently. In many cases, they reflected the change of the history of the Korean language in the early 17th century, when the "The Korean annotation of the Classic of Odes(시경언해)" was published, and in the early 19th century, when the "Gugpung(국풍)" wind was written.

• Korean Journal of Communication Studies
• /
• v.18 no.1
• /
• pp.165-193
• /
• 2010

The current study has significance in that it increases our understanding of BPL effectiveness by adding long-term memory dependent variables to widely used short-term memory variables. Furthermore, two unit of analysis of the current study, subject and BPL, made richer analysis possible as compared to previous studies. The result showed that BPL was effective in short-term recognition(52.8% of BPLs), long-term recognition(44.4% of BPLs), and long-term recall(30.6% of BPLs). The further result showed that audiovisual BPL, closeup BPL, long-exposed brand, leading actor using brand were more effective than other kinds of BPL. On the other hand, preference for the movie and preference for the actor were not significant factors in increasing people's memory of the brand name. Future researchers should settle the confusion existed in this field by inventing a more elaborate research design and exploring mediating and moderating variables in the subject of BPL effectiveness.