• Fashion & Textile Research Journal
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• v.5 no.5
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• pp.453-464
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• 2003

This study is to analyze that the pluralism is the main aspect of the modem fashion which examines the definition and the character of the pluralism. This will also consider the pluralism that appeared on the modern fashion which is based on them. The main point of pluralism is that the world is necessarily aware of plural and difference. Also many values which is focused on the previous generation, for instance disorganize of westernism, androcentrictrism, christianism and powerful nationalism, what is called unfamiliar, heterogeneous, the others and the circumference things. As these were rehabilitated, morality, ethics, religion or politics were all became possible to choose for one's taste. The pluralism expressed in modern fashion can be divided as collapse of genre, grafting the lower and higher orders cultivation, variety way of approaching in time, internationalism. The result for the consideration is that the pluralism has candid attitude for everything so that in the modern fashion is importing variety range of artistic definition. Namely, it is not only containing previous pure art, elegance art and element of artistic sublime beauty, but also has aesthetics of ugliness, deconstructive art and anti-fashion so that the definition of the art is getting vagueness and diverse.

• Korean Institute of Interior Design Journal
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• v.21 no.3
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• pp.76-86
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• 2012

21st century has different characters from 20th century which was an era of machine and rationality based on the industrial revolution. With the advent of the digital revolution, it became an era of pluralism, culture, and emotion. The digital technology made it possible to connect the whole world together in real time and brought about the entirely new notion of time and space. It also dramatically altered the world view. Now we have a different set of social and cultural values from the past. This paper researched the influences of these social and cultural changes on public designs. The leading trends of public designs were analyzed and the successful cases were studied. The main research methodologies were the document review and the instrumental case study. The major social & cultural paradigms of a present era were classified as 'pluralism', 'digital & information revolution', 'human-centered value (against machine-centered value of 20th century)', and 'organic world view'. Each of the classified paradigms was analyzed more to find out the influences on the various trends of public designs. 'Pluralism' has influence on 'experiential public design', 'community art', and 'public design of local values'. 'Digital & information revolution' has influence on 'content-centered public design', 'smart public design', 'immaterial public design', and 'performance in public design'. 'Human-centered value' has influence on 'universal design approach in public design', and 'emotional public design'. 'Organic world view' has influence on 'sustainable public design', and 'ecological public design'.

• Journal of Contemporary Eastern Asia
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• v.20 no.1
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• pp.120-133
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• 2021

This paper proposes an interpretation of Charles Ess's pros hen pluralism, especially concerning what constitutes the single end point (hen) toward which the pluralistic viewpoints converge (pros). The single end point, I argue, is constituted by an empirical social reality that obtains in the world at a particular period. In other words, it is the fact that we happen to agree largely and broadly on several ethical issues that serves as the end point in Ess's theory. The reason is that humans happen largely to share the same goals and values qua human beings, such as the desire for communication and cooperation with one another. It is not their rationality, or any other permanent and ideal characteristic, that serves as the source of normativity for human beings, but rather the contingent facts that obtain at a particular place and time, facts that humans happen to agree on. This raises an obvious objection of what to do with those who might cherish a very different set of values. The answer is that the globalized nature of the world today, especially deepened by information technology, makes it increasingly difficult for any groups to remain isolated. This does not imply, however, that disagreements are not possible. On the contrary, disagreements are a part of the whole process from the beginning. At the theoretical level, there is always a need for those who disagree on the theoretical issues rationally to persuade one another. This is also part of the empirical reality referred to earlier.

• The Research Journal of the Costume Culture
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• v.13 no.3 s.56
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• pp.469-480
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• 2005

The purpose of this study is to analyze the meaning and the value of the cultural collage expressed in men's fashion. As for the research methodology, literary research was under taken to study psychoanalytical and socioeconomic contexts in which cultural collage has been formed. In addition, demonstrative studies in men's fashion were undertaken through the analysis of pictures. The cultural collage is defined as a phenomena of making creativity by combining cultures which have no relevance. In psychological and sociological aspects, the rise of the cultural collage is caused by multinational corporation, pluralization of identity, information society, consumer oriented production, consumer society and inundation of kitsch. On the basis of the characteristics and social backgrounds of cultural collage, the aesthetic values of men's fashion can be explained by pluralism de-generalization and relativity.

• Fashion & Textile Research Journal
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• v.2 no.4
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• pp.317-324
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• 2000

Pluralistic and diverse values exist in the realm of post modernism society. In this context, one particular outlook does not have the same meaning across the whole society. The creation and sharing of a new meaning do not necessarily need the consent of every member of the society. There have been a few attempts to delve into the relationship between sociocultural phenomenon and fashion trends in the pluralistic cultures. However, there has been little research on the theoretical framework in order to analyze a pluralistic phenomenon itself. The purpose of this study is to provide the theoretical paradigms to analyze and interpret various pluralistic phenomena in postmodernism fashion. Theories developed by Gilles Deleuze have been utilized to analyze and interpret the duct tape fashion which is in vogue among the young generation in the USA. The analysis based on the paradigm of Gilles indicates that the duct tape fashion shows pluralistic features of as in the other postmodern cultural activities.

• Journal of Contemporary Eastern Asia
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• v.20 no.1
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• pp.102-119
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• 2021

Social credit rating in China (SCRC) has been criticized as "dystopian" and "Orwellian," an attempt by the Communist Party to hold onto power by exerting ever greater control over its citizens. To explain such measures, value differences are often invoked, that Chinese value stability and cooperation over privacy and freedom. However, these explanations are oversimplifications that result in ethical impasses. This article argues social credit rating should be understood in terms of the commonly human problem of large-scale cooperation. To do so, this paper relies on a cultural evolutionary framework and is an exercise in interpretive pros hen ethical pluralism, attempting to understand how apparently irresolvable cultural differences stem from common human concerns. Wholesale condemnation of SCRC fails to acknowledge the serious, intractable nature of problems resulting from a lack of trust in China. They take for granted the existence of institutions ensuring largescale, anonymous cooperation characteristic of - but somewhat unique to - Western Educated Industrialized Rich and Democratic (WEIRD) cultures. Because of its history and rapid development, China lacks the institutions necessary to ensure such cooperation, and because of anti-social punishment, social credit rating might be one of the few ways to ensure cooperation at this scale. The point is not to defend social credit rating in general, but to raise the possibility of its defense in China and show one way this would be done.

• Korean Association of Arts Management
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• no.54
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• pp.5-31
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• 2020

This study has started from the political process of local community power structure to elaborate the reason why both a majority of cultural artists and cultural artist organizations want to be against establishing the local Foundation for Arts and Culture. The cultural artists and cultural artist organizations believe that the establishment of the local Foundation for Arts and Culture might threaten not only their monopolistic status or their livelihood in the local market relying on public supports, but also make them being marginalized from the potential supports. Therefore many of them have somewhat unfavourable opinions about its establishment. Drawing from the Jellabuk-do case, their concern of being isolated from the monopoly by the local Foundation for Arts and Culture are reduced to publicized discourses such as powerization, the lack of expertise, the loss of independence, and the fall of business. When constructing the Foundation for Arts and Culture, the major values are 'Pluralism' and 'Fairness'. On one hand, the terms of Fairness means that it should be fair in operations, support and executive composition. On the other hand, Pluralism means that policy-making rights should be distributed to various groups, not owned by some specific groups. Some plans for building Foundation for Arts and Culture are needed to make diverse classes and groups to expect the pluralistic interests emerged eventually.

• The Journal of the Convergence on Culture Technology
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• v.7 no.1
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• pp.446-453
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• 2021

This paper deals with two methods regarding fact and value. One is the method of H. Putnam, which is to break the boundary between fact and value and to make a world where the two have an inherent connection. The other is the method of J. Habermas, which regards fact and value as the product of an intersubjective agreement based on argumentation. Putnam, through his position of internal realism, moves from realism to pragmatism, especially by combining the rationalist tradition of Kant and Dewey's pragmatic views. Habermas also stands in the tradition of rationalism and universalism in Kant, at the same time emphasizing the practicability of truth in Hegel's tradition of historical reason. The significance of the strategy of Putnam and Habermas is that they have attempted to revive the realm of value against the strict dichotomy of facts and values and the subsequent devaluation of rationality in the realm of value. The starting point of this attempt is that the practical foundation of rationality is laid on life and practice. This could provide the room for escaping from rationality, which prioritizes only truths that reveal facts, that is, instrument-reduced rationality, the room for the revival of practical rationality through reflection on what is the purpose of life, and, in turn, the room for resisting to pass the realm of values and norms to the logic of habitual routines or customs. However, despite such common goal, there are clear limitations to Putnam's approach due to the differences in the strategies taken on facts and values. Putnam's method can demolish the whole universal framework that is the foundation where pragmatic pluralism will be fostered, eliminating the difference between the specificity of values and the universality of norms and shaking up the status of universal ethics. Therefore, Habermas' ethical theory is proposed as an alternative to establish a basis for universal ethics by relying on communication rationality and to secure the coercion of norms and blossom cultural pluralism as a diverse lifestyle based on this coercion.

• Journal of Christian Education in Korea
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• v.65
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• pp.29-54
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• 2021

In Europe, the diversity in religions, cultures, languages and historical backgrounds is enormous. World War II and the Soviet Regime have played a large part in this and the flow of refugees from other continents increases the pluralism. How can religious education add to bridging between differences? The language across European countries is different, literally between countries, but also figuratively speaking and even inside individual countries. These differences occur in cultural sense and across age groups as well. Secondary education has the task to form young people to become firmly rooted people who can hold their own in society. It is essential that they learn to examine their own core values and their roots. Recognising their values should be a main focus of religious education. However, schools are currently accommodating increasing numbers of non-religious pupils. What role do religious values still play in this situation? How do pupils feel about active involvement in religious institutions, and about basing life choices on religious beliefs? Can other, non-religious values be detected which could form the basis for value-oriented personal formation? Research of these subjects has been ongoing in the Netherlands for more than twenty years and is currently being expanded to the Czech Republic and(former East) Germany. These are also secularized countries but have a very different history. Does the history and context of these countries play a role, and does this show in the values that are important to pupils? A comparative pilot study is being conducted as start of this broadening perspective geared towards greater insight into the values of pupils in these three European countries. This information helps to design appropriate new forms of religious value-oriented worldview education.

• Proceedings of the Korea Society of Costume Conference
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• 2003.10a
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• pp.67-67
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• 2003

After the end of the twentieth century, sexual boundary the man and the woman get collapsed, and the tendency of sexual discordance gets deepened in the costume influenced by cultural pluralism and eclecticism, and subculture which illuminates behavioral styles and values again. In this situations, some people want to be a woman with transsexual change operation, and on the contrary, some people reject to put on woman's dress and express themselves' images putting on the cloths like a man, a few of people who challenge the role of sexual dichotomy express their open identity persue their desires with self-confidence, exchange their informations through internet, interchange each other with open demonstration, and discuss and share their opinions about their social positions. In addition to it, some homosexuals, bisexuals, transsexuals and cloth perverts are used as the materials of cinema which pursue new world. They are utilized in the communicative program which recognize and observe the sexual variety as they are, and make a sexual values.