• (The)Study of the Eastern Classic
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• no.41
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• pp.275-301
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• 2010

Confucius made endless thoughts on such themes as enlightening for the internal value of human, how to draw out such value and how to make personal relationship in order to overcome the chaotic Chun-qiu age. The spirit of 'Harmony but not Sameness' stated by Confucius passes us the theoretical meaning for making a good relationship with the others, which is realization of Benevolence. The spirit of 'Harmony but not Sameness' pursues moral, public and golden-mean value. This pursuit is made to look for harmonization and coexistence in personal relation, community based relation and, furthermore, relation with the nature, so that a great man is an entirely-good person who has realized the spirit of 'Harmony but not Sameness'. The spirit of 'Harmony but not Sameness' throws to us many issues to think of for the social unity, 'living together', which is the central theme of today. The objects for which the 'living together' shall be embodied are the minor groups of our society and those who are relatively expelled from the power and benefit including multi-culture based families, north Korean refugees and etc. Such open mind for harmonization and coexistence gives us, furthermore, another important issue to think of also in the matter of environment that includes the ecosystem and the entire nature.

• The Journal of Korean Philosophical History
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• no.59
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• pp.121-153
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• 2018

The eight most prominent students of Lee Jin Sang discussed and developed the doctrines of the Master while discussing with the surrounding Toegye scholars. The purpose of this paper is to examine the differences between the doctrines of Toegye and the doctrines of Hanju in their discussions. First, the two were originally aimed at the same scholarship, so they discussed in a friendly atmosphere and some of the Toegye scholars participated in Hanju group. but at a certain point, they were a violent atmosphere of confrontation. Next, I tried to clarify the confrontation between Juli and Jeugli. And I tried to explain that they had different thoughts about domination of li. In addition, I looked at the meaning of excessiveness and compromise, the key words to criticize others and defend oneself. Finally, I explained that the ultimate difference between the two schools is in the methods of mind cultivation.

• (The)Study of the Eastern Classic
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• no.56
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• pp.171-207
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• 2014

This thesis is to clarify King Jeongjo's perspective on Chunchu and critical mind on Chunchu Study in Joseon through analyzing more than twenty sets of King Jeongjo's Chaekmun: Chunchu (策文:春秋) which are included in Hongjaejeonseo (弘齋全書). Chaekmun covers extensive themes of Chunchu Study such as composition or contents of Chunchu and assessment of Chunchu and three legends, etc. With this Chaekmun, King Jeongjo emphasized importance of the scripture Chunchu as the 'great scripture for governing a nation' and stressed the need of right interpretation and understanding on Chunchu. Along with the Article Chunchu in Gyeongsagangeui in the year of 1793 and 1796, this material presents not only King Jeongjo's perspective on Chunchu and his academic characteristics but also status and major issues of Chunchu Study in Joseon with significant value in history of thoughts.

• Journal of English Language & Literature
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• v.58 no.2
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• pp.217-247
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• 2012

This essay attempts to read Melville's Moby-Dick as a prefiguration of American pragmatism, especially Jamesian version of it. Underlying this project is the assumption that the American Romance and James's pragmatism partake in the enduring tradition of American thoughts and imagination. Despite the commonality in their roots, the continuity between these two products of American culture has received few critical assessments. The American Romance has rarely been discussed in terms of American pragmatism in part because critics have tended to narrowly define the latter as a kind of relativistic philosophy equivalent to practical instrumentalism, political realism and romantic utilitarianism. Consequently, they have favored literary works in the realistic tradition for their textual analyses, while eschewing a more imaginative genre like the American Romance. My contention is that James's version of pragmatism is a future oriented pluralism which is unable to dispense with the power of imagination and the talent for seeing unforeseen possibilities inherent in nature and culture. James's pragmatism is in tune with the American Romance in that it savours the attractions of alternative possibilities created by the genre in which the imaginary world is imbued with the actual one. The pragmatic impulse in Moby-Dick finds its finest expression in the words and acts of Ishmael. Through this protean narrator, Melville renders the text of Moby-Dick symbolic, fragmentary and thereby pluralistic in its meaning. With his rhetoric of incompletion and by refraining from totalizing what he experiences, Ishmael shuns finality in truth and entices the reader to join his intellectual journey with a non-foundational notion of truth and meaning in view. Ishmael also envisages pragmatists' beliefs that experience is fluid in nature and the universe is in a constant state of becoming. Yet Ishmael as the narrator of Moby-Dick is more functional than foundational.

• English & American cultural studies
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• v.10 no.2
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• pp.149-207
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• 2010

Written simultaneously with Prometheus Unbound, Shelley's "Julian & Maddalo" is a masterwork of dramatic poiesis, of doubling embedded in its couplets, dialogic debate on human nature and contrasted symbolic emblems. The emblems mirror each other and are themselves sites of generative paradox: the "heaven illumined" but "dreary tower" of the Maniac and the glorious sunsets on the "ever-shifting sand" of the Lido, a wasteland that is a place of self discovery but also of "abandonment" and barren mingling figured, inter alia, in its "amphibious weeds," a trope of the poem's personae. This essay also explores the poem's dramatic structure and various rhetorical devices, beginning with the Preface, a threshold of complex identity disguise that Shelley uses for veiled self-presentation, as in "Alastor," mirroring and literary references replete with nuanced ironies. I focus mainly on the complex figures of liminality Shelley uses to develop his own thoughts (as well as his ongoing debates with Byron) about man's potential for growth in thought, insight and empathy, in political reform and interpersonal and individual healing. Advancing Shelley's most optimistic ideas, Julian, escorted by Maddalo observes the Maniac, -- a living ruin whose pained eloquence reveals the link of eros to poiesis and the limits of the latter's ability to 'transform a world.' The Maniac is the core of muse-work (remembering, thinking and song) and Shelley presents him as its emblem. He also is prefigured in and reflects the quintessentially liminal Lido with its "barren embrace" of sea and land. Yet it is less the Maniac's feeling that his grief is "charactered in vain…on this unfeeling leaf" than Julian's rationales for leaving the site of pain that point to Shelley's final comment on poetry's transformative limits. As the primary haploids of the drama's meiosis re-combine and two of them, Maddalo and the maniac fall away, an analogy I briefly develop and embedded in the erotic dynamics of poiesis, Shelley suggests, as he did at the beginning of his poetic lyricism in "Alastor" and at its end in "the Triumph of Life"that images mislead and delude; that "the deep truth is imageless" and redemption is not in but beyond figuration.

• Journal of English Language & Literature
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• v.57 no.2
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• pp.191-215
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• 2011

This paper aims at investigating Dorothy Wordsworth's later conversation poetry, which has not been the focus of critical discussions on her literary works. While many critics have been emphasizing Dorothy Wordsworth's journals and the tendency of self-effacement in her prose, this paper argues that her later poetry often reveals acute self-consciousness about the circumstances that condition this self-annihilation and searches for a creative way to endorse her own identity. In "Lines Intended for My Niece's Album," she expresses anxiety and uncertainty about the inclusion of her poetic piece in Dora Wordsworth's album, which contains poems by prominent male writers of the contemporary period. "Irregular Verses" presents Dorothy Wordsworth's self-conscious narrative of her girlhood and shows how her own ambition to become a "Poet" has been stifled by external circumstances, including the ideology that instills the idea of proper womanhood into aspiring girls. While these poems examine contemporary gender discourse and the frustrated poethood resulting from it, other poems activate conversations with William Wordsworth's poems and thereby provide a revisionary re-writing of her brother's texts. For example, in "Lines Addressed to Joanna H." Dorothy Wordsworth becomes "a woman addressed who herself addresses others." Her scrupulous approach to her own addressee refuses to subordinate the other to the self's will, and through this revision of "Tintern Abbey," Dorothy Wordsworth vicariously liberates her own self confined in her brother's poems. "Thoughts on My Sick-Bed," which echoes "Tintern Abbey" through borrowed phrases and direct address to William Wordsworth, foregrounds her own poetic identity in the form of the first-person pronoun "I." Dorothy Wordsworth's continual illness during this period of her life paradoxically allows her the time for personal reflection formerly denied to her in her busy life constantly occupied by physical and spiritual labor for others. Instead of earning satisfaction from the subsumption of her creative energy under William Wordsworth's poetical endeavor, Dorothy Wordsworth finally starts to affirm her own poetic identity that can properly express her inner vision and artistic talent. Although this final affirmation remains largely incomplete due to her later mental collapse bordering on madness, it powerfully conveys the hidden literary aspiration of the formerly frustrated female poet.

• Journal of the Korea Fashion and Costume Design Association
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• v.23 no.2
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• pp.29-42
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• 2021

This study is about the development of hybrid bag designs using folk paintings and the paintings of Pieter Brueghel. For the development of design, the study examined the periodical, ideological background, aesthetic characteristics, composition and themes of folk paintings, and Brueghel's paintings. Through a literature review, many similarities were found between folk paintings and Brueghel's paintings, such as symbolism and humor, which are aesthetic characteristics of folk paintings, and the use of stories, myths, folktales, or satire with a background of nature. In addition, hybrid fashions made by mixing conflicting elements, such as East and West, men and women, and rich and poor are attracting attention. However, the development of hybrid fashion designs of Korean folk paintings and Western paintings are rare. So, folktale characters were produced on Korean folktales. The deer expressed in the Bible Agatha, the tiger in from a Korean folktale, magpies are symbols of longevity. The folk painting characters described above, and the folk paintings of Peter Bruegel were fused and reconstructed. The bag designs were developed based on this fused and reconstructed work. The significance of this study is to expand folk paintings that reflect Korea's representative thoughts and lifestyles through the fusion of various motifs and Western paintings, and to present folk paintings as a medium that can inherit Korean beauty and inform the world.

• Journal of The Korean Society of Integrative Medicine
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• v.8 no.4
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• pp.67-77
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• 2020

Purpose : Recently, Korea has entered an aging society due to the steadily increasing proportion of the elderly population. Additionally, elderly suicidal rate in Korea is the highest among OECD member countries. Because old age is a time when all functions are weakened physically, mentally, and socially, negative experiences, including depression and poor quality of life in the elderly, may lead to suicidal intentions. This study attempts to understand the relationship between depression and quality of life experienced by the elderly and their suicidal intentions. Methods : The survey was conducted from January 2 to March 31, 2019 by administering a questionnaire targeting people aged ≥ 65 years, who were registered at public health centers located in U-city, Gyeonggi-do. In total, 1,015 copies of data were used for the final analysis. The collected data were analyzed using the SPSS/WIN 23.0 program. The χ2 test was performed to investigate the relationship between the demographic characteristics and the suicidal intentions of the elderly subjects. The t-test was performed to determine the relationship between suicidal intentions, depression, and quality of life in elderly subjects. Results : The study results revealed that 168 people (16.6 %) had thought of suicide and 3.2 % had actually tried to commit suicide. The reasons for suicidal thoughts were family problems in 60 (5.6 %), economic problems in 49 (4.6 %), and physical illness in 44 (4.1 %). Those with suicidal intentions had higher levels of depression (t=11.712, p<.001) and higher quality of life scores (t=-9.565, p<.001). Conclusion : Based on these results, it is proposed that a suicide prevention policy and program that can improve the elderly's depression and quality of life is necessary.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.32 no.1
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• pp.415-442
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• 2021

This study analyzed YouTube beauty videos that focus on makeup for teens, based on the assumption that the main viewers of the videos are teens. Through looking at the interaction between beauty information providers and receivers, communication among information receivers, and the way people participate in comment thread, the study examined how teens engage in social media. Many teens who posted comments on YouTube beauty videos praised and envied the beauty of beauty gurus, and tried to connect with them. The comment thread shows that teens answered to each other's questions on makeup tips, shared thoughts and experiences on issues around teen wearing makeup, which helped them build a sense of community, and broaden their views on the way of life. Also observed was power dynamics among youth, such as lecturing or verbal abuse against children and pre-teens by older teens.

• Fashion & Textile Research Journal
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• v.23 no.1
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• pp.44-56
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• 2021

This study analyzes the fashion video content of vegan YouTubers in order to understand how the vegan message is being conveyed in media. This study collected data with NoxInfluencer and conducted a case study of the vegan fashion YouTube content. We collected 143 videos for analysis as follows. The characteristics of vegan fashion content were divided into six categories. First, fashion know-how consisted of YouTubers' explanation on vegan fashion, from styling to where to buy vegan and fair trade products. Second, fashion haul content showed second hand products as well as certified vegan fashion products. Third, fashion daily life focused on a day in the life of a vegan YouTuber, casually showcasing fashion in real life. Fourth, fashion products reviews were about vegan YouTubers' thoughts and concerns about various vegan fashion brands and products. Fifth, fashion coordination category consisted of Lookbooks according to seasons. Last, the fashion entertainment category showed YouTubers challenging themselves to dress outside of their comfort zone. The content of the message was distinguished by consumption methods and aesthetic interaction. Also, vegan YouTubers were always anticipating the possibility of appealing to a wider demographic. This study differs from existing studies because it analyzed fashion YouTube content in order to understand the spread of a vegan message in the media environment. This study has its significance in suggesting the direction that the vegan community should take in delivering vegan messages in the future.