• The Journal of Korean Philosophical History
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• no.50
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• pp.305-331
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• 2016

This article is a reflective study on the 'modern' and 'modernity' in 'Modern Buddhism of Korea' research discourse. First, we raise the issue on how to define and describe the 'modern' in the recent 'Modern Buddhism of Korea' research. We raise some questions about whether there is the concept of "modernity" properly explained and agreed in Buddhist academia of Korea. And we will try to propose its solution. Next, we will briefly review the characteristics of 'modern' and 'modernity' in the flow of history of the West, which have never been discussed in the research discourse of "Modern Buddhist studies of Korea.' We will raise questions about whether it is possible to find a 'modernity' in itself what it is, and is further expected really 'modern' or 'modernity' in Korean conditions on the basis of this review. Finally, this article seeks to reveal what premises must be kept in mind in the 'Modern Buddhist studies of Korea', by critically reviewing researches of "Modern Buddhist studies of Korea".

• Journal of the Korean Society of Costume
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• v.61 no.1
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• pp.124-131
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• 2011

Modernity is commonly defined as a reflection of the features of modern society based on the historical experience of the West. As such, modernity includes involvement with political, economic, and social changes, a changing world-view, and changing trends in equality, gender roles, a desire for "the new," consumption, distribution based on mass production, and rational reform in fashion and dress. First and foremost, however, modernity in costume has been driven by the functional requirements of industrial capitalism. But while modernity has popularly been regarded as some sort of universal standard, in fact the West and the other societies have vastly different, unique, and particular experiences with their own respective histories of modernization. For this reason, cultural changes in the modernization process should be-indeed, must be-analyzed in the context of a country's own unique historical and cultural circumstances, rather than through the prism or strict adaptation of generalized Western concepts of modernization. Moreover, a "periodization" of the modernization of fashion and dress can be established by examining the characteristics of modernity in costume.

• The Journal of the Convergence on Culture Technology
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• v.1 no.2
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• pp.1-19
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• 2015

The history of modernization of Korea is divided into two folds of the colonial era in the 20's and the economic development era in the 60's. Most of the spaces built in the process of modernization were public spaces developed by the drive of the government. These spaces of modernization are functionality-oriented public places of production and at the same time, and they are the spaces of national power to symbolize the identity of national authorities. Along with changes in the society, modern spaces were reduced down to monument buildings without functionality and this requires new definition to renew the identity of modern spaces. Small stations, power plants, mines, warehouses, abandoned factories, and etc... the study has paid attention to the process of changing thought, one of the main characteristics of modernization, the relations of modern concepts projected in the spaces, framework of modern society, and placeness in the process of framework building and relations of people in the spaces with video records on the process of rebuilding new identity of modern spaces and memories of the spaces. The relations of modern spaces and memory were explored in < Seoul Station > while the relations between modern spaces and records and place identity were explored in < Onyang Folk Museum > and < Okpo Shipyard > respectively. In the relations between space identity and memory in each space, the ironic relations of power in modern spaces (placeness) and personal narrative (memories) were explored with oral narrative and video footage.

• The Journal of the Convergence on Culture Technology
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• v.9 no.6
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• pp.737-742
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• 2023

This paper attempts to analyze how Paris was transformed by Haussman through comparing flaneurs in works by Balzac and Baudelaire. In both writers' works, flâneurs as the emblems of modernity observe Paris, especially architecture. Although representative of modernity, they are ambivalently obsessed with the heritage of the past. Balzac's The Wrong Side of Paris, Godefroid as a male bourgeois, is a flaneur observing antiquated architectures, the heritage of past. In Baudelaire's "The Swan for Victor Hugo" the flaneur passing through the modern Caroussel feels the Old Paris is gone. In "Parisian Dream," illusionary Paris exhibits metopolitan imagery wrought by capitalism led by Napoleon the third. The difference between the two writers demonstrate how Paris was changed by modernity.

• The Southeast Asian review
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• v.22 no.2
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• pp.239-267
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• 2012

이 논문은 근대 민족국가 형성과 민족 공용어의 창출의 상관성을 염두에 두고 식민지기 버마에서 버마어가 어떠한 정치적, 사회적 환경 하에서 어떻게 공용어의 지위를 획득해나갔는지에 대해 주로 버마어 산문의 대중화라는 각도에서 분석한 것이다. 베네딕트 앤더슨의 연구가 시사하는 것처럼 근대적 인쇄매체의 출현과 더불어 근대 버마어의 등장 및 대중화는 버마의 근대적 민족 형성에 큰 영향을 미쳤다. 제1차 영국-버마 전쟁 종결 후, 정치, 사회, 경제적 상황 변화와 함께 인쇄산업의 발달과 더불어 버마어는 대중매체에서 공용어로서의 지위를 획득해갔다. 식민시기에 버마 내 여러 지역에 어학원이 설립되었고 버마인이 어학교육 담당자로 고용되었다. 1930년대 초반에 근대 버마어 산문이 많은 저자들에 의해 집필되었으며, 1930년대 후반에 들어서서 독자들 사이에서 널리 읽히는 호황을 누렸다. 일본군 점령 후에는 일본군 당국의 허가 하에 버마어는 제2차 세계대전 중에 공식적 언어로서 인정되었다. 이러한 바탕 위에 근대 버마어는 1947년 헌법에 버마의 공식 언어로 명기되었다. 이러한 과정에 대한 분석을 통해 이 논문에서는 버마어가 식민지기에 표준어로서의 지위를 획득하고 그 버마어로 작성된 근대 버마어 산문의 사용이 버마의 민족 형성과정에서 결정적인 역할을 하였다는 점을 부각시켰다.

• Journal of the Korean Geographical Society
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• v.41 no.3 s.114
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• pp.301-318
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• 2006

The purpose of this paper is to study on colonial modernity of commercial space in the case of commercial companies in Kyungsung(Seoul) during Japanese colonial period. Commercial companies in Bonjung2jungmok had the greatest growth in the numbers and the scale of company's capital from 1920s to 1930s. Japanese's commercial companies had concentrated in Bonjung1jungmok and the scale of Japanese's capital had been the greatest in Hwanggumjung2jungmok. Korean merchants had tried to change their commercial organization to modern and capitalistic system in the face of infiltration of Japanese merchant capital in Kyungsung. They had established some modern stock companies and had managed a few companies of large capital such as Hwasbinyeonshejum(a multiple shop) in Jongro2jungmok. We may observe the modernity of commercial companies in some modern stock commercial companies and the activities of commercial merchants in Kyungsung. But Korean's commercial companies had been small-scale businesses in comparison with Japanese's commercial companies. Colonialism in commercial space in Kyungsung had been appeared doubly in ethnical segregation of commercial activities and the scale of commercial capital.

• The Journal of Korean Philosophical History
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• no.52
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• pp.157-183
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• 2017

Korean Modernization is the period which Western Culture is settled as common sense, but modern introsepction of Confucianism acted as a sign to ask what is the basis of Korean modern subject. Park Eun-Sik transformed the basis of our thinking from Confucianism to the philosophy of Wang Yangming in the crash time of the Confucianism metaphysical structure. Park Eun-sik organized Definition of Real Me(眞我論) with the idealogical basis, that is, benevolence of the whole creation of the universe(萬物一體之仁) and the origin of the mind(良知) of Wang Yangming. He tried to realize the Basis of Confuciasism in the modern era with the origin of the mind(良知). And also he tried to figure out the origin of Confucianism by The public(民衆). He suggested the Public(民衆) as the unity to realize the Confucianism as equalitarianism. Park Eun-Sik declared the thought of great unity and peace of Korea(大同平和思想) with the idea of Real Me(眞我論) and benevolence of the whole creation of the universe(萬物一體之仁). Great unity and peace of Korea(大同平和思想) is based with the origin of the mind(良知) of Wang Yangming and is realized to be fulfilled as the thought of great unity and peace of Korea(大同平和思想).

• Korean Journal of Social Welfare
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• v.67 no.2
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• pp.161-181
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• 2015

This article tries to identify the regulating mechanism of the welfare states on the private spheres of individuals and families. When the welfare state is to be understood as an institutional arrangement which is based upon the 'modernity', the reflectivity on the welfare state is about to be on the modernity and on the institutions as well. Authors assume the welfare state as an historical and developmental type of modern states. The critical components of modernity embedded in birth and growth of modern welfare states projected to their institutions are identified. Welfare states dissociates the political dynamics which have built the foundation of the welfare state itself, and faces against the new political dynamics of the individualized society. Finally, welfare state confronts the institution failure due to its intrinsic characteristics, and consequently individuals and families come across the institution dependency. Individuals in the overly rationalized spheres are being depoliticized, and they are identified themselves as the subjects of status-struggles of the institutions other than the subjects of the political dynamics of welfare states.

• Journal of Korean Philosophical Society
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• v.126
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• pp.25-52
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• 2013

In this thesis, the author will examine how modern philosophical expression manifests in the field of ethics based on Kant's Ethics. The author will critically assess whether Kant's Ethics is an appropriate rational theoretical alternative to overcome today's ecological crisis. In the first section, the author lists the characteristics of modernity. The purpose of this section is to show why Kant's Ethics must be understood in the context of modern age and how his ethics expresses the ideology of the modernity(I). In the second section, the author will analyze the challenge Kant's Ethics face in relation to ecological crisis from the context of dualism between person and thing(II). In the last section, the author will inspect the flaw of Kant's Ethics based on his positive position regarding vicarious duties toward animals, and pose the basic direction of the theory of ecological publicness that can overcome the limits of Kant's Ethics in the context of a critical reconstruction of neo-confucian tradition(III).

• Journal of the Korean association of regional geographers
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• v.22 no.1
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• pp.36-48
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• 2016

This paper analyzed the process of modernization in terms of the social structure in Geomundo. Before modernization, social structure in Geomundo was traditional society by a village unit. A village had community rituals and organization. There were independent parallel spatial structure among villages. In the early Japanese colonial period, 'forced modernization' had been occurred by Japanese immigrants settling in a separate living space. The modernization was transplanted in a new established village and diffused into other villages. In the process of forced modernization, the connection among villages was reinforced, as the result of that modern social organization was emerged, and the characteristics of community rituals had been changed. During modernization indigenization period, advanced fishery technology and distribution system occurred capitalist production system helping to place modern norms in the general daily life. In the late Japanese colonial period, aided organizations from local government and informal organizations reversed the trend of modernization through helping colonial exploitation policy. The spatial structure in Geomundo had become to hierarchical structure with intensified connectivity as the result of extensive spread of community territory. Modernization in Japanese colonial period was 'forced modernization' and could not re-established the community spirits. The community spirit has been broken up by dissolving the existing self regulating and self motivated organization.