• The Bulletin of The Korean Astronomical Society
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• v.43 no.2
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• pp.31.1-31.1
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• 2018

과학이 일반인들과 만나는 방식은 시대정신의 변화와 함께 바뀌어왔다. 과학이 지적 계몽의 도구로 받아들여지던 시대로부터 시작해서 이제는 일반인들의 적극적인 참여가 가치를 발휘하는 '시민의 과학'이 화두가 되기 시작했다. 현재 다양한 형태의 과학문화 활동이 다양한 과학커뮤니케이터들에 의해서 실행되고 있다. 과학문화 활동의 모습을 전체적으로 살펴보고 그 활동의 중심에 있는 다양한 과학커뮤니케이터들의 활약상을 보여주려고 한다. 현재 활동의 진단을 바탕으로 앞으로 과학문화 활동이 나아 가야할 지향점에 대해서 논의한다.

• 중국학논총
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• no.55
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• pp.51-66
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• 2017

颐斋在『颐斋乱藁』中记录了自己对周易进行学习的内容.他从1760年(庚辰)32岁开始正式在白羊寺的众多庵堂里进行研读, 历经３年, 于1763年(癸未)7月23日离开白羊寺.之后, 他与金时粲, 徐命膺, 沈定镇, 韩晚裕, 李得显等人一起对周易进行了讨论, 并将自己的见解记录下来.他留下的注释书有 『皇极经世书解』 『朱子明筮赞解』, 『阳九阴六用数图』, 『经世天地始终之数图』, 『经世四象体用之数图』, 『易学啓蒙解』 等. 还有 『读易学啓蒙』, 『论易吟』, 『大易吟』 等３首与周易相关的诗.本论文则通过这３首诗对颐斋的周易特色进行阐明, 其特色大致可以概括为受容, 继承并发展了朱熹的主张.但他对周易的理解, 就像他所说的'通过象和数可以进行更好地理解'那样, 与义理相比, 他更关心象数, 实际上关于象数的注释和讨论也更多.因此, 虽说周易从象数易和义理学方面发展为图书易和儒家易, 并由朱熹完成了象数易和义理易的大统一, 但颐斋可以说则是一位以义理易和儒家易为基础, 十分看重象数易的易学者.

• Korean Journal of Social Welfare
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• v.63 no.3
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• pp.133-156
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• 2011

This study used the qualitative research for deeply interviewing Chinese-Koreans who live and work in Dearim-dong area, Yeongdeungpo-gu, Seoul, collectively. The variation of recognition to the local community at the migration early and the present and their response for overcoming their pending issues are studied through this, To understand the reality and conflict they encounter, the effort for overcoming the pending issues, the inner change of their own community, their fixed direction and so on becomes the core variables for integrating them to our society. They have formed the enormous cluster and have been already developed as the minority group. They are doing 'the struggle for recognition' for being recognized from the dominant group and trying to approach the politics for overcoming the inferiority of power. Accordingly, the intervention of social welfare to this minority group should be a more active working to protect the fragmentation of our society which can be resulted from the increasing influx of the foreigners and be also an approach to mutual enlightenment for making our society adapt to the phenomena of multi-nations and multi-cultures and for accepting them as the population.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.11 no.2
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• pp.628-633
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• 2010

All the text of housing in 1910s was conveyed in three; hygiene general readings, home economics texts saying women's responsibility of cleaning house, and Japanese's observation and criticizing Korean housing. It stressed sanitary conditions of housing and criticised Korean housing dirty, of which contents and logic were same with the housing discourse in 1900s but much simpler and smaller in amount. It was mainly written by those in medical treatment field like doctors for enlightenment of private hygiene practice to Koreans. Because Choson Government-General(朝鮮總督府) excluded Korean residental areas from urban sanitation project, they remained dirty in 1910s. The practice of housing sanitation remained just as a matter of private sanitary practice. These political and discoursive conditions insinuated a sense that Korean dirty housing was representation of Korean's uncivilized customs and manners and a reason for being colonized. This sense made many Koreans to insist their housings' reforming to sanitary states just for civilization during colonized period.

• Journal of the Korean Society of Costume
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• v.62 no.1
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• pp.120-136
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• 2012

This thesis takes an aim to investigate the relationship between the costume and enlightenment ideology by studying the change of costume, and reviewing the portraiture of Queen Marie Antoinette. The method of this research is to select the 29 pieces among the portraitures from 1770 to 1793, and to analyze the headdress, shape of robes and ornaments. The results are as follows. The first period(1770-1774): The costume in this period of Dauphin of France is described as vivid, and simple like her characters, and also represents her active lifestyle. The ideology of equality between the two sexes from the enlightenment slightly influence the costumes seen inside the portrait of Dauphin. The second period (1775-1779): This is the early period of the Queen's enthronement and also before her childbirth. The relatively small number of portraits showed her as an authoritative figure because her skirts were expanded with huge panier, the waist were tightened with corset, and her headdress was enlarged. Thus, this period could not be defined as the one of enlightenment philosophies in light of the persistent unsanitary construction of costumes distorting the body. The third period(1780-1789): There are many portraits depicting the Queen and her children. It is noteworthy that the English style picturesque garden was illustrated as a background while the costume was simple and sanitary, both being affected by the enlightenment. The last period(1789-1793): This is the period between the French revolution and the death of the Queen. The form of costumes was transformed into the neoclassic style, headdress was reduced in size, and was simplified as a result of complete change of costume for the enlightenment. This research is to be interpreted as a tool of study about the relationship of costume, society and ideological streams and also be a means of elucidating the contemporary times in view of the past ones.

• Journal of the Korean association of regional geographers
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• v.15 no.1
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• pp.99-114
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• 2009

The purpose of this paper is to identify the authour of Baekdusanhaenggi, Yun Hwasu's understanding of place and the types of geographical knowledge shown in the book. He regarded ideologically the place as a paradise or a sacred land on the base of empirical understanding of it. Geographical knowledge in Baekdusanhaenggi was expressed as two main types; geographical content and geographical concept. The content of geographical knowledge consist of physical geography such as climates, vegetations, geographical features and human landscapes such as settlement landscapes, cultural landscapes. The geographical concept consist of locations, distances, regions.

• Journal of Digital Convergence
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• v.18 no.12
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• pp.489-495
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• 2020

Works engraving enlightenment and ethnic identity by giving meaning and lesson to past events and great people against the past can be one of the good ideal art film contents. The animation reproduces the existing cultural archetypes, situation and history, when the 'Book of Kells' was produced, and the myths of the Kelts tribes. This thesis analyzes the history the kelts, traditional patterns and formative symbolism shown in , and studies the cultural preservation method unique to animation contents. In conclusion, the movie not only suggests a methodology that animation content is an effective way to preserve the culture and history of the native people, but also pursues the eternal, enlightening and teaching people for history.

• Journal of English Language & Literature
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• v.54 no.1
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• pp.3-29
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• 2008

Ian Watt, author of The Rise of the Novel, maintained that the novel originated in modern England, came from prose discourses such as the news, political essays and journalistic writing which propagated the Enlightenment, and the novels represent formal realism. The main point of this paper is to examine Watt's theory of the rise of the novel on the basis of the criticism of antinomy of the Enlightenment and "the public sphere" in Habermas' terms. At first, I will criticize formal realism, which is not a new literary species, but a formally renovated realistic form that represented capitalism and protestantism. And, then, I will show that formal realism is a kind of antinomy because it turned away from the voices and reality of the low-class and women though the novel concentrated on common people, not the aristocrats. Secondly, I will inquire into the antinomy of the Enlightenment in the aspects of reason, freedom, individualism and women. In my view, as soon as the high-middle class acquired their political rights, these values were no more encouraged and the result revealed antinomy of the Enlightenment more explicitly. Thirdly, I'd argue that "the public sphere" had positive meanings to everyone when the bourgeosie were fighting against the Absolutism and the aristocracy. I'll also insist that the high-middle class and the intellectuals were in "the public sphere" in which Habermas argues that rationality and equality were thought to have been realized, while the low-middle class and most women were de-enlightened and disciplined by reading the novel privately. In conclusion, formal realism is not the rise of the novel, but the opening of the novel peculiar to bourgeosie parliamentarism from the middle-eighteenth century to the middle-twentieth century.

• Journal for History of Mathematics
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• v.19 no.3
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• pp.71-84
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• 2006

The purpose of the study was to investigate the evolution of Korean modern mathematics in late 19th and early 20th century. This article reveals the efforts of incipient Korean mathematicians who had adopted modern mathematics from western countries and the difficulties and struggles they had to go through at that time. At the end of the article, we discussed our current status in international mathematical society.

• Journal for History of Mathematics
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• v.26 no.5_6
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• pp.323-328
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• 2013

The Division Algorithm is known to be the fundamental foundation for Number Theory and it leads to the Euclidean Algorithm and hence the whole theory of divisibility properties. In JiuZhang SuanShu(九章算術), greatest common divisiors are obtained by the exactly same method as the Euclidean Algorithm in Elements but the other theory on divisibility was not pursued any more in Chinese mathematics. Unlike the other authors of the traditional Chinese mathematics, Zhu ShiJie(朱世傑) noticed in his SuanXue QiMeng(算學啓蒙, 1299) that the Division Algorithm is a really important concept. In [4], we claimed that Zhu wrote the book with a far more deeper insight on mathematical structures. Investigating the Division Algorithm in SuanXue QiMeng in more detail, we show that his theory of Division Algorithm substantiates his structural apporaches to mathematics.