• Cross-Cultural Studies
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• v.40
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• pp.91-110
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• 2015

Both Plato and More imagined alternative ways of organizing society. What is common to both authors, then, is the fact that they resorted to fiction to discuss other options. They differed, however, in the way they presented that fiction. The concept of utopia is no doubt an attribute of modern thought, and one of its most visible consequences. But one of the main features of utopia as a literary genre is its relationship with reality. Utopists depart from the observation of the society they live in, note down the aspects that need to be changed and imagine a place where those problems have been solved. After the two World Wars, the twentieth century was predominantly characterized by man's disappointment at the perception of his own nature. In this context, utopian ideals seemed absurd and the floor was inevitably left to dystopian discourse. Both The Road by Cormac MacCarthy and The Childhood of Jesus by J. M. Coetzee can be called critical dystopia and critical utopia as they represent the imaginary place and time that author intended a contemporaneous reader to view as better or worse than contemporary society but with difficult problems that the described society may or may not be able to solve. As a changed adventure narrative, they have something in common like open ending, father and son relationship and religious allegory. But the most important thing is that they express the utopian impulse that is still energetic and transforming in the post-modern society.

• Journal of Conservation Science
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• v.34 no.6
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• pp.481-492
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• 2018

We conducted TL/OSL dating for the earthenware kilns in the Bongsan-ri archaeological site, Osong, which was occupied from the late nineteenth to the late twentieth century. With the SAR-TL/OSL method, paleodose was determined from the equivalent dose during the burial period($ED_{burial}$), the background dose($ED_{BG}$), the fading correction factor(f), and the overestimation correction factor(C). The annual dose rates and their provenance were evaluated from the measurement of natural radionuclides $^{238}U$, $^{232}Th$, and $^{40}K$. Because the comprehensive absolute age was provided by combining the resulting TL/OSL and radiocarbon data, we concluded that, for the absolute chronology of a modern archaeological site, TL/OSL dating and radiocarbon dating must be carried out together and summed. The construction and occupation of earthenware kilns in the Bongsan-ri site had changed from stage I (No.5, 6 kilns), to stage II (No.1, 2, 3 kilns), to stage III (No.4) in chronological order. When Bayesian statistics were applied, we found that the absolute ages of occupation for stages I, II, and III correspond to AD $1910{\pm}23$, AD $1970{\pm}10$, and AD $1987{\pm}4$. These results were in good agreement with the archaeological context or chronology.

• Journal of Life Science
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• v.21 no.3
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• pp.341-348
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• 2011

In an effort to gain greater understanding of the maternal lineages of the Jeju native pig (JNP), we analyzed the mitochondrial DNA (mtDNA) CYTB gene and compared it with those of other pig breeds. PCR-RFLP analysis was conducted with six pig breeds including JNP, and then the RFLP patterns allowed for the separation of the pig breeds into two distinct haplotypes (mtCYTB1 and mtCYTB2). The JNP CYTB sequences were detected in both the European and Asian breed clusters on the phylogenetic tree. The J2 group was sorted with the indigenous cluster of Asian pig lineages and was related closely to Chinese native pig breeds, but a second group, J1, was sorted with the European pig lineages and appeared to be related to Spanish Iberian native pigs, rather than to Asian breeds. These results indicate that the JNP currently raised on Jeju Island have two major maternal origins estimated in Asian and European pigs. We concluded that the JNP that share a common lineage with indigenous Asian pigs were domesticated in the distant past, originating from pigs that were already being raised elsewhere at that time, and that the European pig breeds introduced in the twentieth century have also contributed to the formation of this pig population.

• Journal of Korean Philosophical Society
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• v.131
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• pp.131-163
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• 2014

This Paper aims to elaborate on the origin of thinking mind. And this is a cooperative project between philosophy and neuroscience and brain science. I have written this paper in admiration for the achievements of twentieth century neuroscience and brain science, and out of desire to assist the subject in future. Much of the history of modern philosophy, from Descartes and Kant forward, consists of failed models of brain. As Edward O. Wilson precisely said, the shortcoming is not the fault of the philosophers, who have doggedly pushed their methods to the limit, but a straightforward consequence of the biological evolution of the brain. Guiding that investigation down pathways that will illuminate brain research is a task of neuroscience and brain science. Investigating logical relations among concepts is a philosophical task. If we are to understand the neural structures and dynamics that make perception, thought, intentional behaviour possible, clarity about these concepts and categories and their relations is essential. Hence our joint venture of philosophy and science. Sure, it is human beings that perceives, not parts of its brain. And it is human beings that who think and reason, not their brain. But the brain and its activities make it possible for human beings-not for it-to perceive and think, to feel emotions, and to form and pursue projects. Thus We try to investigate and reveal the origin of thinking mind as follow: 1) The difference between chimpanzee and human beings 2) brain and mind 3) the origin of thinking 4) the wisdom of nature.

• Journal of Korean Philosophical Society
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• v.141
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• pp.63-84
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• 2017

In the twentieth century Anscombe's 1958 article "Modern Moral Philosophy" argued that duty-based conceptions of morality are conceptually incoherent for they are based on the idea of a "law without a lawgiver". Concepts such as "morally ought", "morally obligated", and "morally right" require a legislator as the source of moral authority. In the past God occupied the role, but systems that dispense with God are lacking the proper foundation for meaningful employment of those concepts. Aristotle's virtue ethics can do so without appealing to any such lawgiver, and ground morality in the well being of human moral agents. Therefore Anscombe recommends a return to the eudaimonistic ethical theories of the ancients as secular approaches. Eudaimonia is a central concept in Aristotelian ethics, along with the terms "aret?"(translated as virtue or excellence) and "phronesis"(translated as practical wisdom). In Aristotle's works, eudaimonia was used as the term for the highest human good, and so it is the aim of practical philosophy to consider what it really is and how it can be achieved. Eudaimonia is a Greek word commonly translated as well-being, happiness, welfare or "human flourishing". As Aristotle points out, saying that eudaimon life is a life which is objectively desirable, and means living well. Everyone wants to be eudaimon. And everyone agrees that being eudaimon is related to faring well and to an individual's well being. But the really difficult question is to specify just what sort of activities enable one to live well. Aristotle says that the eudaimon life is one of "virtuous activity in accordance with reason," this is a necessary condition of eudaimonia, the pleasure accompanied by virtuous activities is a sufficient condition. Hence we have a more accurate translation of eudaimonia with a review the practical meaning of eudaimonia, and the correlation between eudaimonia and arete, pleasure.

• Journal of Korean Philosophical Society
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• no.126
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• pp.85-115
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• 2019

With the dramatic development of science and technology since the twentieth century, attempts to overcome human's natural and physical limitations through technology have actually reached a peak. Transhumanism is a movement that strongly affirms these human technological attempts. However, this optimistic belief of transhumanism in technology meets the strong resistance of opponents contending that transhumanism might destroy human nature and severely undermine human values and rights. The focus of the transhumanism debate lies in what technology means to humans. However, in order to exactly grasp the essence of transhumanism, we should first consider our 'life-world', where technology and humans are closely intertwined. The word 'life-world(Lebenswelt)' which originally comes from Husserl, is an open and universal world as a horizon that is the basis of all human practical activities and at the same time encompasses its products in itself. According to Husserl, the process of incorporating human products into the life-world is a kind of 'familiarization' process through which specific theories and techniques are harmonized with our lives in the life-world. Such harmonization and familiarization of technology could be also considered a humanization of technology. It is a process in which technology is assimilated and corresponds to the finiteness of human and the life-world. In this sense, we could say that the transhumanistic attempts are just a natural expression of human desire to be perfect in the life-world and that they should not be overly concerned or overestimated.

• The Journal of the Korea Contents Association
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• v.14 no.11
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• pp.89-101
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• 2014

The 'Biomechanics', which was devised to systematically train actor's material and medium, is evaluated as the first approach to an acting method in earnest with Stanislavsky's 'System'. Especially, due to the psycho-physical features of 'Biomechanics' that helps an actor to master a mechanism of human being such as stimulus, impulse and reaction, it was valued as an alternative for a naturalistic acting method that was excessively focused on the actor's emotional expression. However, the 'Biomechanics' is not utilized with activity in a field of actor training in Korea compared with Stanislavsky's 'The Method of Physical Action' which has a similar starting point as the psycho-physical feature. It is because of a political reason that a study for Meyerhold was officially forbidden in Russia until the mid-twentieth century. It is also because of a limit that incorporeal features of the 'Biomechanics' could not but be explained only by publications, especially translation. In this sense, as part of seeking for a new alternative of acting methods in Korea, this study will explore a possibility of applying the 'Biomechanics' to the actual actor training field through correct understanding of it.

• Journal of Christian Education in Korea
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• v.75
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• pp.127-152
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• 2023

Purpose of study: This study aims to explore 'labyrinth walking,' a lesser-known Christian spiritual practice within the Korean church. Additionally, it intends to propose ways for implementing labyrinth walking through literature reviews encompassing theory and practice. Research content and method: The article begins with its exploration by defining labyrinth walking from a historical perspective. It was a spiritual practice that existed in the Middle Ages, involving the traversal of a labyrinthine shape, typically a single path on the floor, often accompanied by prayer or contemplation. The contemporary spiritual practice of labyrinth walking was recovered and reinterpreted by Christian scholars and spiritual directors during the mid and late twentieth century. Additionally, within Christianity, labyrinth walking, rich with symbolism representing Jesus' suffering and salvation, baptism, pilgrimage, and purification, comprises five essential steps: preparing, walking with prayer or contemplation, remaining in the center, returning, and journaling and sharing. By merging pilgrimage, walking, prayer, and meditation, the practice of walking the labyrinth can enable people to have an opportunity for retreat, to encounter and be accompanied by God, to experience moments of serenity and healing, to reflect on themselves, to create life-transforming resolutions, and to build a sense of community. As a result, many Korean churches should acknowledge the value of and utilize labyrinth walking to nurture faith and spirituality. Conclusions and Suggestions: Accordingly, this paper suggests some practical ways to employ labyrinth walking as a form of prayer, part of a ritual or religious activity, an embodiment of pilgrimage, and a tranquil and nonverbal experience. Furthermore, the study recommends that Korean churches establish proper goals, consider essential principles for labyrinth design and installation, and follow specific guidelines while conducting labyrinth walks.

• Economic and Environmental Geology
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• v.54 no.3
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• pp.353-364
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• 2021

Since the mid-twentieth century, geology has gradually evolved as an interdisciplinary context in South Korea. The journal of Economic and Environmental Geology (EEG) has a long history of over 52 years and published interdisciplinary articles based on geology. In this study, we performed a literature review using topic modeling based on Latent Dirichlet Allocation (LDA), an unsupervised machine learning model, to identify geological topics, historical trends (classic topics and emerging topics), and association by analyzing titles, keywords, and abstracts of 2,571 publications in EEG during 1968-2020. The results showed that 8 topics ('petrology and geochemistry', 'hydrology and hydrogeology', 'economic geology', 'volcanology', 'soil contaminant and remediation', 'general and structural geology', 'geophysics and geophysical exploration', and 'clay mineral') were identified in the EEG. Before 1994, classic topics ('economic geology', 'volcanology', and 'general and structure geology') were dominant research trends. After 1994, emerging topics ('hydrology and hydrogeology', 'soil contaminant and remediation', 'clay mineral') have arisen, and its portion has gradually increased. The result of association analysis showed that EEG tends to be more comprehensive based on 'economic geology'. Our results provide understanding of how geological research topics branch out and merge with other fields using a useful literature review tool for geological research in South Korea.

• The Korean Journal of Air & Space Law and Policy
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• v.24 no.2
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• pp.187-210
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• 2009

Space law(or outer space law) and the law of the sea are branches of international law dealing with activities in geographical ares which do not or do only in part come under national sovereignty. Legal rules pertaining to the outer space and sea began to develop once activities emerged in those areas: amongst others, activities dealing with transportation, research, exploration, defense and exploitation. Naturally the law of the sea developed first, followed, early in the twentieth century, by air law, and later in the century by space law. Obviously the law of the sea, of the air and of outer space influence each other. Ideas have been borrowed from one field and applied to another. This article examines some analogies and differences between the outer space law and the law of the sea, especially from the perspective of the legal status, the exploration and exploitation of the natural resources and environment. As far as the comparisons of the legal status between the outer space and high seas are concerned the two areas are res extra commercium. The latter is res extra commercium based on both the customary international law and treaty, however, the former is different respectively according to the customary law and treaty. Under international customary law, whilst outer space constitutes res extra commercium, celestial bodies are res nullius. However as among contracting States of the 1967 Outer Space Treaty, both outer space and celestial bodies are declared res extra commercium. As for the comparisons of the exploration and exploitation of natural resources between the Moon including other celestial bodies in 1979 Moon Agreement and the deep sea bed in the 1982 United Nations Convention on the Law of the Sea, the both areas are the common heritage of mankind. The latter gives us very systematic models such as International Sea-bed Authority, however, the international regime for the former will be established as the exploitation of the natural resources of the celestial bodies other than the Earth is about to become feasible. Thus Moon Agreement could not impose a moratorium, but would merely permit orderly attempts to establish that such exploitation was in fact feasible and practicable, by allowing experimental beginnings and thereafter pilot operations. As Professor Carl Christol said until the parties of the Moon Agreement were able to put into operation the legal regime for the equitable sharing of benefits, they would remain free to disregard the Common Heritage of Mankind principle. Parties to one or both of the agreements would retain jurisdiction over national space activities. In so far as the comparisons of the protection of the environment between the outer space and sea is concerned the legal instruments for the latter are more systematically developed than the former. In the case of the former there are growing tendencies of concerning the environmental threats arising from space activities these days. There is no separate legal instrument to deal with those problems.