• Journal of Korean Philosophical Society
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• no.123
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• pp.137-185
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• 2018

This article aims to deconstruct the mechanism of male domination that constantly reproduces the hegemonic class of men. In order to overcome misogyny, we should no longer deny the ontological dimension of the reality of women's oppressions and the pre-eminence of the material condition of women's existence. In addition, the possibility of the category of women as a modality of resistance should be taken into consideration. First, I will highlight the correlation between penis and phallus according to which the phallus refers to the penis which is malleable and fragile and which disappears without being castrated by the external factor. From here we could deduce the fragility and imperfection, the non-absoluteness of the phallic order. Secondly, I will analyze the mechanism of penis-narcissism, which is the modality of the constitution of the individual identity of man. The penis is not only a physiological organ, but a site of self-estimation and the validity of the succession of power and authority of the father's law. With this penis-narcissism, man is constituted as a hegemonic body that can let itself go without worrying about the reactions of others. Thirdly, I will focus on the mechanism of the penis-cartel which is the modality of the formation of the collective identity. The penis-cartel is reinforced by the mutual affirmation of the superiority of men among themselves, but also by the permission and the tacit agreement of their absurdity and lack of rationality and corruption. Because the privilege of men is not monopolized by a small part of the elite, but is consciously and unconsciously shared by all men who are part of the hegemonic and collective category. In order to deconstruct the penis-narcissism and the penis-cartel, it is necessary to demonstrate that the penis is not a self-sufficient body, nor a closed and impermeable body, but that it is a porous body where the organ serves both ejaculation and urinary ejection. The penis is a porous body that is at once the site of sublimity and degradation, purity and impurity. In addition, the penis is no longer an all-powerful and aggressive organ, but it is a malleable and fluid flesh that constantly changes its shape. Linked to a phallus-organ that is the notion of Jacques-Alain Miller, it is a site of deficiency and vulnerability that is not the axis of the penis-cartel. It is through the notion of the double porosity of the penis and the phenomenology of the flesh of the penis, I try to provide the modality of undoing the reproductive mechanism of predatory masculinity. Because this would be an effective strategy to overcome misogyny.

• 식품문화 한맛한얼
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• v.5 no.1
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• pp.54-56
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• 2012

"봄 부추는 아들 대신 사위에게 준다." 는 속담이 있다. 몸에 좋다면 아들에게 줄 것이지, 왜 사위에게 주는 것일까? 봄 부추는 몸에도 좋지만 남성의 양기(陽氣)를 돋우는데 뛰어난 효능이 있어서 아들에게 주면 며느리가 좋아할 것이니 차라리 사위에게 먹이는 게 낫다는 뜻이 담겨져 있다.

• The Journal of the Korea Contents Association
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• v.11 no.12
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• pp.649-657
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• 2011

This study examines how news media covers Jang Ja-Yeon's scandal through analyzing texts and images about Jang Ja-Yeon described in SBS (Seoul Broadcasting System) Eight O'clock News. The study found that the news stories mainly covered lasciviously Jang Ja-Yeon's entertaining service, sexual service, other actresses who were forced to provide entertaining service, a list of people who forced her to serve, death, and vengeance. In addition, Jang Ja-Yeon in the news stories were described as "unknown actress," and she was located into low class and entertained the men in power. The analysis implicated that the body image of actress reflects a merchandize in the news media, and the news media used Ja-Yeon Jang's body image for news value which represents the society of reification, hierarchical and masculine society.

• The Journal of the Korea Contents Association
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• v.13 no.7
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• pp.62-69
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• 2013

The purpose of this study is to examine how the masculinity types of the male lead appearing in melodrama genre TV series with 2005 as the borderline when we perceived the change of female types in TV drama series. To attain the goal, the paper analyzed the change of the male lead in 74 melodrama series that ranked high from 1992 till 2012 in terms of the ratings. As a result, from 2005, the types of masculinity of the male lead changed significantly. The followings deal with the details of the change: first, about the age of the male lead, those in the 30's or older increased. Second, unmarried men increased. Third, more of them saw men and women equally, and masculinity types setting no role division for men and women increased. Fourth, masculinity types of having more concern over their appearance increased. Fifth, masculinity types of relying on others when a problem occurred increased. Sixth, in relationship with others, passive masculinity types increased. There was no change in men's jobs, economic level, personality, or sexual consciousness. This study result shows that from 2005, stereotyped masculinity types shown in advanced research have disappeared a lot, and the current men image tends to show both male and female features.

• Women's Studies Review
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• v.26 no.1
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• pp.73-108
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• 2009

In the post-industrial society, concerns about the body have devoted to extend the concept of body from its physical level to the spiritual and corporeal level. Now body is not only an instrument which expresses one's personal character, but also an abstract concept which shows one's identity. Through this tendency, body image as a representation becomes notable as much as physical body itself. This tendency has been exaggerated especially for women and the socio-cultural common notion is forcing them to internalize it by presenting several stereotypes of body image. The concept of body image, a rising academic subject becoming a socio-cultural matter of interest, bears an epistemological base about spirit, body, and individual/social character. As the discussion about body develops in the field of women's studies, deepened discussions about body image are in progress. In this article interaction between the making of stereotypes of the female body in the socio-cultural circumstance and the process of internalization of these stereotypes is analyzed. For the analysis, the hypothesis was established that this interaction constructs the making process of body image. The analyzed materials are images and texts for advertisements, and other materials for public relations which are posted on the homepage of body-line consulting company M. The results of this analysis are to summarize as follows; the stereotypes of the female body image in Korea are very similar to those of westerners, and male gaze plays a big role in the construction of female body image through the internationalization of the gaze by women. According to these results, it is necessary to consider the effort that women should strive to produce and to develop healthy female body images.

• Journal of the Korean Society of Costume
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• v.63 no.6
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• pp.29-39
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• 2013

In this study, the image of the male body represented in fashion advertisement is analyzed based on discourses on the male body. Fashion brand advertisements, which emphasized the images of the male body, were selected from two magazines: GQ, a men's magazine, and VOGUE, a representative women's magazine. The published dates of the selected images were from Feb. 2010 to Oct. 2012, and these images were used for the analysis. The study results of the discourse on the male body appearing in fashion advertisement based on the discussion of changing masculinity suggests the following 4 features: i) macho, powerful and muscular male representing the hegemonic manhood; ii) refined and decorated male representing the wealthy and disengaged figure of a successful businessman; iii) androgynous male represented by the deconstruction of masculinity and femininity embedded in gender; iv) as an aesthetic object, the male with sex role of changed from a subject to an ornament, whose body becomes the object of voyeuristic view. This study tried to grasp the ideal and modern masculinity, and in particular, attempted to offer suggestions in different approaches to the male body image depending on the consumer type in order to enhance the brand image. This new masculinity is thought to be a foundation on which the advertisement and products suitable for the demands of future customers can be produced.

• The Research Journal of the Costume Culture
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• v.31 no.5
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• pp.573-585
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• 2023

Comprehending the prevailing ideals of the body within a specific era requires grasping the intricate interplay between social phenomena and the evolution of clothing. Accordingly, this study investigates the distinctive facets of the perception of the Neo-Confucian body as reflected in men's dress during the Joseon Dynasty. We examine a comprehensive body of scholarship, literature, and historical records concerning the body and dress. Additionally, we also employ a framework developed by M. Y. Kim, which categorizes the Neo-Confucian body in three ways: as the natural body, the cultural body, and the body as a fully-realized moral subject. Our findings unveil three crucial insights: firstly, guided by Neo-Confucian discourse positing appearance as a manifestation of innate energy (氣), men's dress was deliberately designed to demarcate stylistic distinctions in women's dress; secondly, the Chinese gwan (冠) was employed as a tool of self-cultivation (修身) to symbolize the legitimacy of Joseon's Neo-Confucian governance; and thirdly, sim-ui (深衣), a philosophical emblem of Confucianism extensively represented across through an intensified exploration of historical sources, served as a means to consolidate the political standing of the Neo-Confucian faction. As a consequence of these factors, the attire of noble men conferred upon them both sexual and moral ascendancy as political entities; men's dress became a visual manifestation of the legitimacy of their power, thus embodying Neo-Confucian ideals. This study carries significance by applying a discourse analysis approach to Korean dress research and elucidating the factors underlying the development of men's dress during the Joseon Dynasty.

• 한국노년학
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• v.31 no.1
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• pp.157-170
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• 2011

The purpose of this article is to examine how the 'bodily culture' of older men who gather at Jongmyo Park serves to express and solidify their sense of a enduring self. The research was carried out based on the anthropological methods of participant observation and in-depth interviews at Jongmyo park and its adjacent areas. In later life, the image of a continuous self becomes harder to achieve due to the ageism prevalent in modern societies. The situation is worse at Jongmyo park since the park itself has been stigmatized as "the extraterritorial zone for the old" by the media due to the boisterous atmosphere of the park. It is dubbed as a place for those who have nowhere else to go. The singing and dancing, which used to be the dominant forms of activities at the park among older men until the 'sanctification' project propelled by the government, serves as an antidote against the ageist tendency to subjugate them. The 'bodily culture' embodies these men's image of themselves as a continuous being which has not been tarnished by the passage of time. The approach of 'body hermeneutics' is required to interpret the experiences of the body in later life.

• The Science & Technology
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• v.27 no.3 s.298
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• pp.39-67
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• 1994

키 1m65cm, 몸은 마리린 먼로형, 어깨는 팔등신, 얼굴은 항상 웃음이 깃들여 있고 두툼한 입술, 오똑한 코, 눈은 샛별처럼 빛나게, 마음씨 착하고 인자하며 한남편만 섬기게, 물론 머리는 수재급으로ㅡ.세상의 모든 여성은 미스인터내셔널급, 남성도 마찬가지. 인간의 계속적인 개조는 신과 같은 슈퍼맨을 탄생케 할는지 모른다. 그러나 이는 유전공학에 거는 먼 인류의 꿈이다. 하지만 21세기에는 유전공학산업이 오늘의 전자산업에 버금갈 큰 산업이 될 것은 틀림없다. 이에 따라 세계는 유전공학연구에 큰 돈을 쏟고 있다. 유전공학이란 무엇인가. 유전공학의 정체에서 핵심기술의 응용, 나아가서 인간복제의 가능성과 이에 따른 역기능 등을 총정리해 본다.

• Korean Journal of Social Welfare Studies
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• v.44 no.1
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• pp.5-31
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• 2013

This study is phenomenological qualitative research about lived experience of recovering alcoholic homeless who had completed Therapeutic Community program. The meaning which is revealed through this study is as in the followed. First, Moving to recovering space. In Therapeutic Community, they have a turning point for new life and new connection with people who watch him carefully. Second, Physical recovery. They are no more lying down on the street. Analogy of Standing can be viewed as being most active in recovery. Third, Positioning on time flow. The recovering of time is represented by accepting past and present as well as looking ahead into the future. Fourth, Settling into network of a relation. They tried to reconnect with society by network of a relation. Their social place is located in a network, not a position. From this present study, the social work implications for the alcoholic homeless are deducted.