• Journal of Korean Classical Literature and Education
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• no.34
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• pp.223-257
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• 2017

For a long time, it has been claimed that there is no tradition of tragedy in Asian Literature. This is because researchers have regarded Ancient Greek tragedy, which is an imitation of an action and has dramatic structure, as the only parameter of tragedy. The purpose of this paper is to examine the features of Korean tragedy in order to revise the parameters of tragedy. In chapter 2, by examining the generic features of 'drama' and 'lyric poetry', we obtained following hypothesis consisting of two elements: First, we can classify as lyric poetry that which has the dramatic device of the separation between the suffering character and the observer as a tragedy. Second, since in lyric poetry the character observed by the poetic self is eventually the alter ego of the poetic self, the observer in lyric poetry can only have pity towards the character. In Chapter 3, we examine lyric songs created from the third to fourth century B.C. to more modern lyric poetry to analyze the features of Korean lyric tragedy. They all depict a state of deadlock where the poetic self cannot move forward, and they are all structured in a similar way. In this common structure, the poetic self plays two roles: a character who is deadlocked and an observer who feels pity toward the character. By examining these features of Korean lyric tragedy, we suggest a new parameter of tragedy. Korean lyric tragedy can also provide a new perspective on modern tragedy that conflicts with traditional theories of tragedy.

• Journal of Korean Philosophical Society
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• v.116
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• pp.371-387
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• 2010

On the one hand Aristotle seems to insist that practical acts are intrinsically good. On the other hand his doctrine of certain connected concepts is such that as a consequence practical acts must be considered good due to their being means to eudaimonia. This Aristotelian dilemma challenged by commenters. Cooper bases his attack on a consideration of Aristotle's account of deliberations. Deliberation is not just concerned with means in a strictly causal sense, but with things that contribute to the end. And these may also be constituent parts of complex ends or particular things that a given end may be seen to consist in. The difference between energeia and kinesis implies the distinction between praxis and poiesis. In kinesis such as 'building a house' and 'trying to save a child from drowning' we cannot sever, logically, 'the act' from the intended act-result, since no act will be left once that logical operation has been performed. The definition of poiesis relies on the possibility of such severance. But the fact that an act is kinesis has no implications whatever for the question whether it is a praxis or poiesis.

• Journal of Korean Philosophical Society
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• v.142
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• pp.99-119
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• 2017

Buddhism tends to be accepted as an institutional religion. This is probably due to the historical background in which Buddhism has been accepted as a representative institutional religion along with Christianity since the mid-20th century. In particular, Buddhism is accepted as an institutional religion based on tradition. Buddhism is also accepted as philosophy. Even if the western philosophical background is embraced that defines philosophy as the pursuit of intellectual clarity and wisdom in life, Buddhism is deemed to be classified as a philosophy that allows for the possibility of philosophical criticism without unconditionally believing the truth that Gautama Buddha discovered. The possibility of Buddhism as philosophy like this is directly linked to the possibility of Buddhism for doing philosophy. Doing philosophy in Buddhism can be presented in three processes: keeping a distance from daily life, the observation and concentration based on the distance, and the formation of a new world-view. Doing philosophy is rooted in the same way as meditation in the lives of people tired from post-capitalist everyday life. Nonetheless, Buddhism clearly has the characteristics of religion, thus posing a challenge of establishing a new relationship between religion and philosophy. The tradition of a strict separation between the religion and philosophy in Christian civilization is still working as a factor that keeps Buddhism from being classified as philosophy. In cases where the pursuit of intellectual clarity and practical wisdom in life is incorporated into the purpose of philosophy, Buddhism can be categorized into having the distinctive function of religion "spiritual peace", and sharing the common function of philosophy and religion "enlightenment." In that sense, it can also be an important task to seek a new perspective on the relationship between religion and philosophy.

• Journal of Korean Philosophical Society
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• v.145
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• pp.217-244
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• 2018

This paper reviews how $J{\ddot{u}}rgen$ Moltmann embraces and transforms the philosophy of Ernst Bloch. For what are the hopes of the two thinkers who presuppose opposing worldviews? This question will provide a good opportunity to look at how different religious types, based on different worldviews in modern philosophy of religion, can understand and communicate with one another. Ernst Bloch was a philosopher who originally interpreted Judeo-Christian thought through Marxism and Persian Dualism and helped to carry out the intrinsic criticism of the doctrine of Christian eschatology by developing atheism of Christianity into a philosophy of hope. Bloch and Moltmann deal with the concepts of future, humanity, nation, and hope in the eschatological horizon, but their worldviews are so different. For example, the connection between the Beginning and Ending, Disjunction or Continuation, the Core of Existence and Resurrection, Messianism and Marxism, Atheism and Theism, Persian Dualism and Judeo-Christian Monotheism. Therefore, a one-sided interpretation that ignores worldview differences in the hopes of these two thinkers should be avoided. Moltmann actively embraced the Messianism of the Jewish thinker, Bloch, by excluding Marxism, made the spectrum of broad-minded horizons diminished in the union of Messianism and Marxism. Moltmann replaced the utopian possibilities of matter in the Ontology of Not-Yet-Being, with the resurrection of Christ, who was crucified, and with the God of Creation and the God of Exodus. By overthrowing the position of atheism in Christianity, which was very important for Bloch, with the system of Trinitarian Monotheism, it resulted in the disconnection and conflict between the Old Testament and the New Testament, especially the ignorance of the tension between God the Lord and Jesus Christ.

• International Area Studies Review
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• v.22 no.4
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• pp.3-18
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• 2018

In this study, I examined capital market shock reaction effects of 29 OECD countries with the past 24 years sample period consisting of daily stock market return using T-GARCH model focused on volatility feedback hypothesis. US daily stock market return is used as a unique independent variable in this model in consideration of its characteristics of biggest market share and as an origin country of Global Financial Crisis. As a result, France, Finland, and Mexico in order are shown to be the strongest countries in the aspect of return spillovers from US. Canada, Mexico, and France are shown to be the highest countries in the aspect of explanatory power of model. The degrees of shock reaction are proved to be higher in order in Germany, Chile, Switzerland, and Denmark and those of downside shock reaction are seen higher in order in Greece, Great Britain, Australia, and Japan. Canada and Mexico belonging to NAFTA are shown to be higher in the return spillover from US and in the model explanatory power, but they are shown to be lower in the impact of shock reaction, suggesting that regional distance effect or gravity theory cannot be applied to financial spillovers any longer. In the analysis of subsample period of Global Financial Crisis, north American three countries do not show any consistent results as in the full sample period but shock reaction in the European countries are shown to record stronger, suggesting that shocks from US in the Crisis Times are transferred mainly to European region.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.12
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• pp.541-551
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• 2018

This paper is on the colonial history of the African continent. It was the origin of mankind, which was called "Hometown of humanity" or "Warm region" since ancient Greece and ancient Egypt. However, the place came to be the invasion target of Western powers. Western nations, based on strong military and economic power, slaughtered sturdy African men and stripped off major resources for their own interests, devastating many parts of the African continent since the 15th century. This unfortunate history seems to have met a happy ending in the mid-twentieth century, after the independence of many African nations that have been committed to national self-determination since World War II. However, African countries have not been recognized as equal partners in the international arena. They were only poor and powerless countries that could be maintained only through the aid of advanced nations like France, as before. Of course, in the 21st century, Africa has begun to be thought to be a new market with high potentiality for development. Various countries, including India, China, Russia and Brazil, as well as major European countries, which have traditionally maintained friendly relations with France, are making efforts to increase their influence in Africa. Therefore, to understand this new trend, it is necessary to give a top priority to grasp the colonial history surrounding African continent.

• Journal of Ginseng Culture
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• v.1
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• pp.28-42
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• 2019

What is unknown about Leibniz (Gottfried Wilhelm Leibniz, 1646~1716), a great philosopher and mathematician, is that he inquired about ginseng. Why Leibniz, one of the leading figures of the Enlightenment, became interested in ginseng? This paper excavates Leibniz's references on ginseng in his vast amount of correspondences and traces the path of his personal life and cultural context where the question about ginseng arose. From the sixteenth century, Europe saw a notable growth of medical botany, due to the rediscovery of such Greek-texts as Materia Medica and the introduction of a variety of new plants from the New World. In the same context, ginseng, the renowned panacea of the Old World began to appear in a number of European travelogues. As an important part of mercantilistic projects, major scientific academies in Europe embarked on the researches of valuable foreign plants including ginseng. Leibniz visited such scientific academies as the Royal Society in London and $Acad{\acute{e}}mie$ royale des sciences in Paris, and envisioned to establish such scientific society in Germany. When Leibniz visited Rome, he began to form a close relationship with Jesuit missionaries. That opportunity amplified his intellectual curiosity about China and China's famous medicine, ginseng. He inquired about the properties of ginseng to Grimaldi and Bouvet who were the main figures in Jesuit China mission. This article demonstrates ginseng, the unnoticed subject in the Enlightenment, could be an important clue that interweaves the academic landscape, the interactions among the intellectuals, and the mercantilistic expansion of Europe in the late 17th century.

• Journal of the Korean earth science society
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• v.40 no.5
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• pp.518-537
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• 2019

This study examined the implications of a place-based earth science program integrated with Mathematics. 11 pre-service earth science teachers and 22 middle school students participated in the service education activities of earth science for 30 hours focusing on the measurement of the earth's size through earth science experiments as part of the middle school curriculum. In order to minimize errors that may occur during the earth's size measurement experiments using Eratosthenes's shadows length method of the ancient Greek era, the actual data were collected after triangulation ratios were conducted in the locations of two middle schools: one in remote metropolitan and the other in rural area. The two schools' students shared the final estimate result. Through this process, they learned the mathematical method to express the actual data effectively. Participants, experienced the importance and difficulty of the repetitive and accurate data acquisition process, and also discussed the causes of errors included in the final results. It implies that a Place-Based Earth Science Program activity can contribute to students' increased-understanding of the characteristics of earth science inquiry and to developing their problem solving skills, thinking ability, and communication skills as well, which are commonly emphasized in science and mathematics in the 2015 reunion curriculum. It is expected that a place-based science program can provide a foundation for developing an integrated curriculum of mathematics and science.

• Journal of Korea Entertainment Industry Association
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• v.15 no.4
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• pp.89-100
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• 2021

Comedy has been popular since ancient Greece. In order to visualize comedy more effectively, the actor's acting acts as an important factor. Then active discussion is needed on how actors can actually shape their comedic performance. I would like to approach comedic acting methods, focusing on the character of Kim Seo-young in the play . This researcher played the character of Kim Mi-young, and the characteristics of comedic acting include exaggeration, repetition, fast tempo, changing tone, and exaggerated physical behavior. Comedic acting comes from a dissonance of reactions. This is because unexpected reactions to stimuli can cause audience laughter. Comedic acting is also important in exaggeration and repetition, which must be based on true acting. The fast tempo of the act and the changing tone of the words also affect comedic acting expressions, and the embodiments of 'slapstick' and 'group dance', which are characteristics of farce acting, play an important role in causing audience laughter. In order for these characteristic elements to show comic effects, the actor's true acting must be the basis. What is important in comedic acting is understanding the narrative flow and features of the text and expressing it accurately. Comedic effects can be sufficiently represented if an actor truly expresses his means and faithfully demonstrates what the text requires. It is hoped that such research will help explore various acting arts, the acting education field, and the theater creation process.

• Journal of the Korean Orthopaedic Association
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• v.55 no.1
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• pp.29-37
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• 2020

Manual therapy has undergone parallel development throughout many parts of the world dating back to ancient times for at least 2,500 years. The earliest historical reference to the practice of manual therapy in Greece, dates back to 400 B.C. Over the centuries, manual medicines have fallen in and out of favor with the medical profession. To truly understand the principle, it is important to know that manual therapy was initially the mainstay of the three leading alternative health care systems, osteopathy, chiropractic, and most notably physical therapy. These were all founded in the latter part of the 19th century in response to the shortcomings in allopathic medicine. Although it has been around for a long time and has been used all over the world, there are a few reports on manual therapy treatment, and most papers provided a low level of evidence. Despite the controversies over manual therapy, its use appears to be increasing gradually. This article reviews the history of manual therapy from ancient times to the present including Korean history, discusses the current state of knowledge on manual therapy, and informs physicians who manage musculoskeletal pain.