• Cartoon and Animation Studies
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• s.13
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• pp.133-151
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• 2008

This paper was written for the purpose of seeking a radical answer to the reason why we feel an actuality while watching a digital animated film. In the world of digital animation, there exist surrealistic subjects and the objects, which have come been brought into life, play their own role there. Furthermore, objects, which do not exist anywhere in the real world, appear and are closely connected with each other by means of a time discourse. Their world seems to be identical to our world or not. This study defined an actuality of a digital animation world as an actuality of Imaginary reality, an actuality of existent object, an actuality of anonymous object and an actuality time discourse, and examined such actuality. A frame of concept for examining the actuality was borrowed from philosophical statements of phenomenology that understands the nature of an actuality through 'zu den Sachen selbst'. Philosophical statements cited for searching an actuality specifically were those already explained by E. Husserl, M. Heidegger, J.-P. Sartre, G. Bachelard, M. Merleau-Ponty, and P. Ricoeur, Methodologically, this study attempted to understand our existence and recognition of the world in a phenomenological point of view, apply this principle to the world of a digital animation, and subsequently discuss it with the provision of examples. The purpose for this study is to reconsider the fundamental moaning of a digital animated film and evaluate its value.

• Cross-Cultural Studies
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• v.48
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• pp.325-359
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• 2017

The works of a literary and cultural historian Franco Moretti are conspicuous in many ways. Trained in Marxism and Russian formalism, he participated in the construction of the New Left in England. Also, he interestingly interpreted the socialization of the individual through the genre of bildungsroman. Then, he shifted his research interest to the notion of world literature, and to explore its global scale, he developed his own quantitative approach combined with advanced computer technology in digital humanities. His recent publication reveals that Moretti conducted a social critique of the European bourgeois culture with his new quantitative method. His macroscopic view of literature and use of cutting-edge technology in his research inspire historians of Korean literature located in the so-called periphery of world literature. Therefore, the purpose of this study is to examine the idea of world literature outlined by Franco Moretti by reviewing his method called "distant reading" and examples of such an approach. His distant reading is to construct a macroscopic archive through inclusion of forgotten works from literary history and to analyze morphological patterns that frequently appear in the archive. His book entitled Graphs, Maps, Trees is a collection of examples of which he applied distant reading. By delving into such cases, I will raise questions about Moretti's macroscopic perspective of world literature in conjunction with Korean literature. As located at the periphery of global circulation of literary knowledge, Korea appropriated Western genres, established its literary institutions, and developed book markets through modern newspapers and magazines. This experience of furthering modern literature through periodicals would provide another view to revisit Moretti's world literature.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.103-136
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• 2015

The theory of post-heaven provided Korea's many emerging national religions with spiritual ground. The I Ching originated in China emphasizes the principles of change or static aspects of world, while Right I Ching, which Il-Bu Kim suggested, underlines dynamic aspects of world. Il-Bu Kim is perceived to open a new stage in the history of philosophy of I Ching in this regard. His most remarkable contribution is the view of Great Opening Era of Post-Heaven, according to which the clock of cosmos shows the era of great change from Pre-Heaven to Post-Heaven and in the world of Post-Heaven everything will take its proper place. As to human society, Il-Bu Kim foresaw the change from disharmony to harmony, imbalance to balance and era of xiaoren to that of junzi. The advent of such a new world, however, asks human's moral revolution as a prerequisite. In the tradition of East Asian thought, human is the center of the Samjae, Heaven-Earth-Human and the only being which could participate in the growth of Heaven and Earth. Without the change of human mind, however, human can neither participate in the growth of Heaven and Earth nor expect the right change of Heaven and Earth. Even though the world of nature changes according to the principle of cosmic harmony, as the Right I Ching predicts, the real change of Heaven and Earth can be achieved only with moral change of human. The human in the Right I Ching is a free man who sticks to nothing and communicates with cosmos with empty mind. This is the very image of perfect man(至人). The perfect man in the Right I Ching is the main agent of everything, that's to say, the main agent of the great opening to Post-Heaven Era. This is the reason why most leaders of Koran emerging religions concentrate on the change of human. In this regard, Jeung-San Kang encouraged people to become the perfect man through the purification of mind and body and the great opening of inner man, depending on the metaphysical principle of the Right I Ching. Cheok and Resolution of grievances for the mutual beneficence of all life are what he suggested as a method of the great opening of inner man. Such a view is based on the thought that the accumulated sinful behaviors are obstacles to cosmic change and the time of mutual beneficience opens with the removal of the obstacles. If such religious practices are so effective, as Jeung-San Kang says, that future world could consist of perfect men who have achived the great opening of inner man, moral change, and change of consciousness, we could expect that the activities of xiaoren will be shrinked and junzi will be welcomed, as the Right I Ching predicts.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.295-330
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• 2020

This paper examines the current state of the field wherein theoretical issues of ecology are still in need of concentration. Ecological texts are reconsidered from a religious worldview by extracting eco-friendly notions within religion and discourse is also essential in the practical field. As a case study on this matter, this paper aims to describe various aspects of ecological theory in Daesoon Jinrihoe, a new religious movement in Korea. In short, in its view of the natural world, Daesoon Jinrihoe values that all things originated from the Supreme God who presides over them, and the two are organically interrelated. Hence, the principle of nature is cherished. Especially as the Later World draws near, the fundamental basis of nature is slated to undergo change, and this also features heavily in Daesoon Jinrihoe's view of the natural world. Furthermore, the Supreme God reforms nature, and human beings live lives in conformity and resonance with that reformed nature. Above all else, the doctrines of haewon sangsaeng (the resolution of grievances for mutual beneficence) and boeun sangsaeng (the reciprocation of favors for mutual beneficence) are advocated in Daesoon Jinrihoe. Each supports its own form of ecological discourse, and together, they can be called Sangsaeng Ecological Theory (the Ecological Theory of Mutual Beneficence). Specific discussions of Daesoon Jinrihoe and ecology should be considered in light of this finding.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.25-85
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• 2015

In this study, source criticism (an establishment of authentic text) of the Hyun-Mu Sutra(玄武經) among different editions is studied and an attempt of a new interpretation appropriate to that is attempted. The Hyun-Mu Sutra, a scripture written in 1909, began to communicate with the world through the religions of Jeungsanism. In particular, it was remarkable that The Hyun-Mu Sutra was absorbed as canon textbooks Jeonkyung(典經), the Scriptures of Daesoonjinrihoe, The Fellowship of Daesoon Truth(大巡眞理) from a loner and secret pull-out of heritage traditions. However, this scripture though written in 1909 and more than 100 years has passed, remained in a state unestablished authentic text. The Hyun-Mu Sutra is the scripture consisted of 25 pages by the religions of Jeungsanism[Gang Il-sun 姜一淳(1871~1909)]. 33 page type of Hyun-Mu Sutra has been distributed in the world until now the authentic text of The Hyun-Mu Sutra. However, as a result of the examination, diagnostic scripture(病勢文) was found to have been added by descendants. After a review of authentic text of The Hyun-Mu Sutra, it concluded that there is no diagnostic scripture in primary The Hyun-Mu Sutra. Though The Hyun-Mu Sutra is a booklet of a small amount, the notation and expression is so unique, it has been in secrecy to read its contents. Interpretation way of The Hyun-Mu Sutra up to now can be summarized in two as follows. 1) approaches by I-ching 2) approaches by ten celestrial stemps and twelve earthly branches(10干12支). Approaches by I-ching among this sometimes was supplemented with Buddhist classification methods. Nevertheless, these studies can be evaluated limited because it fails to secure authentic text of The Hyun-Mu Sutra. In this study, the contents of The Hyun-Mu Sutra was examined itemized by focusing on the following four points. 1) The icon of The Hyun-Mu Sutra(玄武經符) is similar as normal talisman(符籍) but it has other features. 2) 'Reverse Fonts'(反書體)[the opposite view of the standard fonts(正書體), reflected in the mirror fonts] and size or location used in text is not in uniform. 3) letters in scripture were pointed and points were stamped in the left and upper and lower characters. 4) "Spiritual poem" (詠歌, the Korean traditional music with a view of elegance as an origin of eco), and the music with the Five-Sounds[宮Gung, 商Sang, 角Gak, 徵Chi, 羽Wu) were related. As a result, content analysis of The Hyun-Mu Sutra is carried out in the next four points. 1) The icon of The Hyun-Mu Sutra (玄武經符) has been primarily developed by Jeungsan. 2) 'Reverse Fonts'(反書體)[the opposite view of the standard fonts(正書體), reflected in the mirror fonts] and reverse location such as '宙宇' [the reverse of '宇宙'] represents based on a new world based on a forward and reverse I-ching(正易). 3) Dot and neighbor points is a symbolic map that guides the position of lateral new world(後天) and era(人尊) 4) Spiritual poem is the entrance to achieve the Realization of Do(道通). The above can be considered as the results of this study.

• Korean Journal of Culture and Social Issue
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• v.8 no.1
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• pp.141-164
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• 2002

The present study examined the variations in personality variables according to different types for the Korean view of the afterlife, including 'extinction type', 'the other world-oriented transmigration type', 'heaven/hell type' and 'obscurity type'. The results may be summarized as follows: (1) 'the other world-oriented transmigration type' and 'heaven/hell type' showed significantly stronger belief in a just world than 'extinction type', (2) 'extinction type' and 'obscurity type' showed more external attribution for accidents than 'heaven/hell type', (3) there was no difference in unrealistic optimism levels, (4) depending upon the types for the view of the afterlife, not only preferred self-enhancing biases but also positive illusions which related to life satisfaction were different, (5) 'extinction type' showed stronger risk-taking tendency than 'heaven/hell type'. These results were explained in terms of features that belong to each afterlife view. Finally, we discussed the limitation of this study and the directions for future study.

• Journal of Digital Contents Society
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• v.19 no.4
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• pp.605-613
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• 2018

In this paper, we propose a system to walk around the world with virtual reality technology. Although the virtual reality users are interested in the virtual travel contents, the conventional virtual travel contents have limited space for experiencing and lack of interactivity. In order to solve the problem of lack of realism and limited space, which is a disadvantage of existing contents, this system created a virtual space using Google Street View image. Users can have realistic experience with real street images, and travel a vast area of the world provided by Google Street View image. Also, a virtual reality headset and a treadmill equipment are used so that the user can actually walk in the virtual space, which maxmizes user interactivity and immersion. We expect this system contributes to the leisure activities of virtual reality users by allowing natural walking trip from famous tourist spots to even mountain roads and alleys.

• Journal of architectural history
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• v.14 no.4 s.44
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• pp.7-28
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• 2005

We are so used to the concept of the term 'space' that we do not question its conceptual validity. However, this paper argues that the notion of space prevailing all over the world, is not a universal concept that can be applicable to all architectures of the world, but is a particular concept that is generated from the Western way of thinking. This paper alms to identify the conceptual structure of the idea of space as it is originated in the tradition of the West, and, as an alternative view of space, tries to identify the nature of the view of space perceived in the tradition of the Eastern architecture. Comparison of the two views, that of the East and the West, and their meaning in the future of architecture, is another task to discuss in this paper. To be able to clarify the meaning of space in East Asian tradition, a set of new perspective of understanding of space was invited. They are ; 1. sky-earth(天地); insisting that the notion of space should be replaced within the context of sky, which is one half of sky-earth totality 2. energy of the air (空氣), space is not empty part inside of a building, but is a dynamic condition of air that is a part of the sky which always exist in form of energy 3. place(자리): instead of space, which, basically. is a man-made concept, idea of place is necessary, which include not only space but also earth Such concept of space which is different from the notion of space of the West, is meaningful not only to identify the idea of space in the East, but also to be able to contribute for more dynamic, varied, and balanced understanding of space.

• The Journal of Korean Institute of Communications and Information Sciences
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• v.33 no.12C
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• pp.1029-1038
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• 2008

In this paper, we propose a method for an arbitrary-view image generation in multi-view video and methods for pre- and post-processing to compensate unattended regions in the generated image. To generate an arbitrary-view image, camera geometry is used. Three dimensional coordinates of image pixels can be obtained by using depth information of multi-view video and parameter information of multi-view cameras, and by replacing three dimensional coordinates on a two dimensional image plane of other view, arbitrary-view image can be reconstructed. However, the generated arbitrary-view image contains many unattended regions. In this paper, we also proposed a method for compensating these regions considering temporal redundancy and spatial direction of an image and an error of acquired multi-view image and depth information. Test results show that we could obtain a reliably synthesized view-image with objective measurement of PSNR more than 30dB and subjective estimation of DSCQS(double stimulus continuous quality scale method) more than 3.5 point.

• The Journal of Korean Philosophical History
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• no.52
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• pp.393-424
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• 2017

This study investigates the relationship between South Korean youths' Confucian values and sense of citizen ethics while presenting outlook on the sense of citizen ethics based on the theory of human nature. The purpose of this study, by doing so, is to present educational measures. For this purpose, empirical research method was applied in this study. In the empirical study, youths were surveyed and the answers were statistically analyzed and discussed with a view to achieve the study purpose. In the empirical research part of the study, Korean youths' awareness on Confucian values was examined along with its relationship with the sense of citizen ethics. The effect of Confucian values on sense of citizen ethics and their relationship were analyzed to evaluate the receptivity of youths on Confucian ideas and usefulness of sense of citizen ethics. This study investigated a total of final 311 sets of data from male and female students at middle and high schools located in Seoul, Gyeonggi, South Korea. First, to identify the youths' Confucian values and level of sense of citizen ethics, descriptive statistical analysis was conducted. As a result, the survey subjects were found to have, concerning the Confucian values, world view M=3.54, human relations view M=3.66, morality cultivation M=3.76, and social order M=3.45, higher than 3.0 to represent positive levels. The morality cultivation, in particular, was recorded the highest among all whereas the social order was relatively lower, which represents the degree of relying on Confucian values to establish social order. Second, the sub-variables of Confucian values were verified according to the personal characteristics of the surveyed youths and differences in their entire perception was investigated. As a result, according to gender, morality cultivation was found higher in female students (M=3.85) than in male students (M=3.64). According to the subjective economic level of their household, world view was found higher in upper class (M=3.98) than middle-low class (M=3.25) and low class (M=3.22) while human relations view was found higher in middle-upper class (M=3.79) than low class (M=3.46). As for the family type, morality cultivation was found higher in extended family (M=3.83) than nuclear family (M=3.62); and social order was higher in extended family (M=3.54) than nuclear family (M=3.36). Third, to verify the study theme of identifying the effects of youths' Confucian values on sense of citizen morality, hierarchical regression analysis was employed in this study, which used the multi-level model of multiple regression analysis. As a result, the Confucian values was found to have significant positive (+) correlations with the entire sense of citizen ethics in order of human relations view(${\beta}=.499$), world view(${\beta}=.412$), social order(${\beta}=.341$), and morality cultivation(${\beta}=.241$). Confucian value showed significant positive (+) correlations with autonomy in order of morality cultivation(${\beta}=.458$), human relations view(${\beta}=.454$), social order(${\beta}=.362$), and world view(${\beta}=.158$). Confucian values was found to have significant positive (+) correlations with community spirit in order of human relations view(${\beta}=.295$), social order(${\beta}=.281$), and morality cultivation(${\beta}=.232$). As shown in the findings above, youths' Confucian values was found to have significant positive (+) effects on the sense of citizen ethics. It is noted that the higher the Confucian values, the more positive the sense of citizen ethics would be. Consequentially, the Confucian values was identified to play an important role in the sense of citizen ethics in the modern society. Based on this analysis, this study presented specific measures - the necessity and possibility of education on sense of citizen ethics under the theory of human nature. To this end, this study proposed to find an optimal interface between the contemporary sense of citizen ethics and Confucian ethics through the respect for human life and nature, man of virtue as the ideal human model, and united society as a desirable society model.