• The Journal of the Korea Contents Association
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• v.20 no.6
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• pp.590-597
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• 2020

The human desire for 'beauty' is with the long history of mankind. This study started with how people of the 21st century would think about such beauty. Using the Q methodology, which is a qualitative research method, the Q-statements for the people's real thoughts and perceptions are secured and typified. The survey was conducted on July 8 to July 31, 2019, and was classified into three types of survey analysis results. The results of the analysis are as follows. showed high standard scores of statements such as 'self-development effort', 'good human relations', and 'learning to learn', and named as 「Self-Development Type」. has a high distribution of statements such as 'Passion', 'Young energy' and 'Healthy flesh', and named as 「Passion Type」. showed high statements such as 'I', 'good human relationship', 'self-development effort', and named 「I'm Type」. In addition, this study emphasizes the usefulness of qualitative research as an exploratory study for understanding and future empirical studies.

• 건강소식
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• v.12 no.2 s.111
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• pp.2-7
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• 1988

마산-. 바다 냄새가 물씬 풍긴다. 봄을 연상케 하는 따스한 날씨, 다정하게 손을 잡은 연인의 웃음이 싱그럽게 느껴진다. 갖은 해물, 생성들을 즐비하게 늘어놓은 시장 상인들의 외침이 시끄러운 차 소리들 사이로 건강하게 메아리친다. 그들 사이에 오가는 대회는 어렵거나 고상한 종류의 것이 아닌, 생활 · 삶 그 자체에 대한 얘기들. 그들은 내 물건을 더 팔기 위해 경쟁하지 않는다. 오늘 더 많이 벌었다 해서 커다란 부자가 되는 것도 아니고, 아무리 돈이 중요한 세상이지만, 인간이 만든 수단에 인간이 지켜야 하는 최소한의 참다운 모습을 팔기를 원치 않기 때문에...... 그들의 그런 인간다움이 더욱 따사로움으로 다가온다. 그것은 서로에 대한 관심이며, 공간하는 삶의 부분이며, 그것이 곧 나의 삶인 것이다. 건강을 생각해 본다. 올바르고 행복한, 인간다운 삶을 꾸려가기 위해 그 어느 것과도 바꿀 수 없는 것. 때때로 그것은 서로에 대한 관심, 애정에 의해 그 가치를 발하게 되기도 한다. 이번 성공사례담의 주인공 이병규씨(35세, 한국항공화물 마산영업소장, 겨남 창원시 퇴천동 121-10). 그의 건강을 걱정하는 한 친구의 우정 어린 충고로 받은 건강검사에서 ‘지방성 간질환’이라는 병을 발견, 10개월간의 투병생활 끝에 정상을 회복한 경험담이 그 예이다.

• The Journal of Korean Philosophical History
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• no.29
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• pp.179-202
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• 2010

In addition to the emphasis on filial piety ethics in everyday life, filial piety obtained a further significance in Confucianism which had the strong sense of ancestor worship. This paper focuses on filial piety as a mechanism of continuity within Confucianism and points out that it owed its development to its connection to agricultural culture. The sedentary life with less mobility forged a relative intimacy among people and filial piety was the actual expression of that kind of intimate affection. Yet, filial piety in Confucianism created a unique culture in terms that it not only stipulated material and emotional support for parents but also expected one's piety to the further ancestors through a memorial service and made its connection to the infinite posterity through sons. From the perspective of Confucianism that established filial piety at the turning point from life to death, the self existing in present was not an isolated self anymore. Yet, one can see another characteristic of Confucianism from that filial piety, based on blood bonds, could move beyond paternalism to broaden itself. It could be expanded to the care for strangers. The aged experience and wisdom through agricultural life begot the insight that the nature made its infinite connections with everything through circulation. As a stone thrown in a pond would enlarge its boundary by drawing larger and larger concentric circles, this thought enabled people to enlarge their affection to their parents to universal humanity. In this enlarged network, though it was natural to make distinctions between the closer and the farther, Confucianism sought to overcome it by establishing oneself upright. Confucianism emphasized the moral cultivation with its filial piety concept that contained the diachronic thought penetrating life and death and the broadened perspective relating everything around. In Confucianism, filial piety provided an important medium in forming a moral subject that penetrated life and death and related self and others. Inherent in it is the Confucius thought of continuity that searched for a paragon of a moral human being regardless of time and space.

• (The)Study of the Eastern Classic
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• no.62
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• pp.145-176
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• 2016

This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.

• The Journal of Korean Philosophical History
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• no.30
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• pp.259-282
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• 2010

Ethical value of Confucianism seeks to realize the ideal of life to the reality, through ethical life. It is discussed based on myself, which is the main ethical agent, in relationship with the others. These traditional values include universality in the homogeneous aspect such as humanism that has been commonly sought by the human race, or awe toward the absolute one. 'Pursuit of universality in the Korean context' ultimately seeks 'Korean ethics', that prevailed in Korea, based on the Korean traditional culture. Therefore, we should comprehensively understand this universality and diversity, so called 'us'. Through the understanding, we should play an active role of culture creators as noble persons that realize fraternity, along with respect to each culture. Studies on traditional ethics will not only be an important opportunity to look at the history and current status of ethics, but also it will be a cornerstone to understand the Korean mind-set based on the Korean culture. Recently, establishing Korean identity and recovery of ethics damaged due to anomie of value are key social issues. Studies on traditional value are not separated from this issue. If our adolescents are able to correctly understand the traditional ethics and pursue a life recreating it, they will be able to enjoy healthier life, contributing to a healthier society.

• Journal of Popular Narrative
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• v.25 no.3
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• pp.181-209
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• 2019

The purpose of this article is to compare zombie narratives in relation to the Other. In previous research, the view of zombies as post-capitalist soulless consumers or workers has been frequently expressed. But in this article, I wanted to look at zombies as the main cause of the collapse of the world and a new future. First, zombies do not only mean the representation of the consumer in the late capitalist era. Rather, it is an awakening subject desiring the outside of the system. As you can see from the Uncanny's point of view, zombies are something that we should oppress as freaks and monsters that threatened the Other. To be a zombie in this way is to meet one's other self, the "Fundamentals of Humanity," and it is the moment when everything becomes the subject ex nihilo, the new beginning. Second, the concept of infection shows a new ethic. Zombie cannibalism is different from the selfish love of a vampire who sucks a worker's blood. Zombie cannibalism is an infection, which is a model of Christian love for one's neighbor. It is a moment of awakening and the beginning of solidarity. It is on the waiting for the solidarity that the zombie hangs in such a way, and the attack on the human being is an active illusion. Third, the situation of the end of a zombie narrative is another event for newness. The anger of a zombie serves not just to show monsters, but acts as a catalyst that accelerates the world's catastrophes. The anger of zombies is the messianic violence that stops the false world, and presents a new way. The emergence of zombies and the popular response to them embody a desire for the possibility of a new subject and world.

• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.2
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• pp.80-98
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• 2008

In the past, the purpose of urban landscape planning was to beautify cities. Now, that is changing as cities with their own characteristic identities and images are focusing on the making of livable cities. The subject of international competition is turning from a country objective to that of individual cities. To increase the attraction of the urban image will, therefore, be the most important and urgent policy in all cities. A city without global competitiveness will be demoted to a sub-city. This study intends to suggest strategic ways to improve the urban image suitable for Korean cities by the analysis and classification of the advanced cases in other countries. This study can be summarized as follows: 1. The image of cities is promoted by diverse strategies such as establishing landmarks, making meaningful places, hosting festivals and sports events, and making cultural policies. These strategies can be classified by three factors: the landscape and ecological factor, the historical and cultural factor, and the administrative and economic factor. 2. Korean cities are making efforts to promote their images through a variety of ways. Mega cities in Korea are steadily carrying out projects to use the administrative and economic factor such as expanding the infrastructure, supporting enterprises, advertising and marketing with accumulated capital. However, local small cities mainly depend on festivals and simple events or programs that are of interest but which lack characteristic identity. 3. Cities of advanced western countries are upgrading their images by finding and applying strategic methods to reflect characteristic identity and to keep in step with the changes of the times. On the other hand, cities in Japan try to promote urban image with traditional native festivals and with the making of livable places based on resident participation. The central government in Korea needs to establish a master plan considering the regional balance to improve the image of each city. Local governments should carry out these diverse strategic methods. The task after benchmarking advanced cities with beautiful landscapes will be to find an 'All-Korean Style' and apply it to cities with characteristic image.