• 기호학연구
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• no.56
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• pp.137-158
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• 2018

In 1999, the French semiotician Jacques Fontanille published his work on discourse semiotics as an attempt to overcome the limitations of structuralism. Discourse semiotics has expanded the realm of semiotics by taking a phenomenological approach that examines the structure of consciousness. Phenomenology pays special attention to the operation of human consciousness, which, instead of staying put, moves from one place to another-unbeknownst to its agent. This paper examines "Bulls" through a phenomenological approach as the short story depicts the stream of consciousness that unfolds within the inner world of Pau, the young male protagonist. The rhetorical approach to literary analysis works at the level of the speech act and directly relates to speech act theory. In rhetorics, figures and tropes are dominated by speech acts. Whereas conventional rhetorical analysis lacks a kinetic perspective as it revolves around flat semantic inspections, the discourse semiotics approach applied in this paper allows for an indepth multidimensional analysis where the analyses of ${\acute{e}}nonc{\acute{e}}$ and ${\acute{e}}nonciation$ complement each other. Presenting a peasant movement to the reader through the eyes of the young male protagonist Pau, "Bulls" is considered a significant literary feat in the history of Korea's New Literature as the work is highly regarded for its impressive depiction of a communal movement. This paper reinterprets and reevaluates the story under a new light, mainly through a rhetorical approach and a phenomenological approach that hinges on discourse semiotics.

• Culinary science and hospitality research
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• v.19 no.4
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• pp.94-108
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• 2013

The purpose of this study is to consider the moderating effects of employees' emotional labor on the relationships among hotel employees' emotional dissonance, burnout and job satisfaction. The survey was administerd to 377 employees working for deluxe hotels in Korea. The results indicated that the proposed model fit to the data well(${\chi}^2$=307.888, df=51, p<.001, GFI .890, AFGI .833, NFI .931, IFI .942, CFI .942). The finding showed that employees' emotional dissonance had a significantly positive effect on their burnout (${\beta}$=.194; t=3.533; p<.001) and a significantly negative effect on job satisfaction(${\beta}$=-.352; t=-6.906; p<.001). In addition, employees' burnout had a significantly negative effect on their job satisfaction(${\beta}$=-.267; t=-5.261; p<.001). For the moderating effects of employees' emotional labor on the relationship between emotional dissonance and job satisfaction, the results indicated that significant relationships varied to employees' surface acting whereas deep acting did not. Limitations and future research directions are also discussed.

• Journal of Ethics
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• no.80
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• pp.51-77
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• 2011

This study aims to explore how to establish any foundation of the value of the unification of the Korean Peninsula in multicultural society of Korea. Its main issue is related to Korean identity of a nation and its shared value among the mulitcultural members, in particular, of North Koreans including defectors, foreign workers, and immigrants of international marriage and their children. For this study, I would utilize a given research of the application of two concepts of culture to multicultural levels by criticizing its limit; as an alternative, furthermore, I would pay attention to the possibility of the concept of emotion in multicultural members. A short feature in a given study of two conceptions of culture in a multicultural society is as follows: the first is to regard it as the patterns of meanings and symbols, which is very useful to understand others or other culture; secondly, to see it as the lasting process of perfection in human life, which makes us recognize ourselves as a member, so to speak, identity. In application it to Korean muliticultural members, however, there are crucial and complicated problems according to the cases of their lives. For North Koreans, firstly, they tend to get the conception of Korean identity in terms of ideological policies and education of North Korean government. This means that they have a strong hatred towards the word multiculture, in the level of recognizing the self-culture. Secondly, North Korean defectors also have the recognition of the self-culture, but their serious problem is discriminative treatments by South Korean in terms of socio-economics, in the process of their settlement. Thirdly, parents and their children in multicultural family can have their identity as Korean. In parents, however, the level is double that they can have both identities of Korean as well as of their countries. The foundation, therefore, of the value of the unification in the Korean Peninsula is closely related to the issue of identity as Korean. To recognize it, it is possible only to consider and reflect all members' lives by applying the dual conceptions of culture to their multicultural lives. That is not of outer system, but of inner, relational and cultural emotion, which enables them to share their common value of unification.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.170-181
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• 2011

This Research will explore the meaning indicated in the landscape meaning and feature of literary group culture, focusing in Gurujeong(九老亭: pavilion for nine elders) and Samgaeseokmun(三溪石門: stone gate in three valleys) located in Dundeok-myun, Imshil-gun, and will seek to understand the implications by studying the cultural landscape spread out in the area. The place where Gurojeong and Samgaeseokmun is located is the meeting point of the three valleys, Dunnam stream, Osu stream, and Yul stream, which is the main location to view the beautiful scenery, which has the nickname as the dwelling place of a celestial being. Especially, based on the description of old maps, "Samgae(three valleys)" and "Samgaeseokmun" possesses significance as a landmark and shows a characteristic feature of landscape structures of low hills. Dangugurohwe(丹丘九老會: nine elders gathering on the dwelling of a celestial being) originated from Hyangsangurohwe(香山九老會: gathering of nine elders on a fragrant mountain), where Baekgeoi(白居易) of China was one of the main people. This group was organized by nine elders over the age of 60 desiring to view the scenery of Doyeonmyeong. The group enhanced the literary spirit on the low hill, erecting a tower, and enjoying the beautiful scenery changing every season with scholars from the same region. This phenomenon seems to have been formed upon the positive response to gatherings of elders, which were prevalent in the Joseon Dynasty. If the internal idea pursued by the group was "longevity," the external idea pursued can be summarized as "the spirit the respect for the elders." Naming the groups as 'Dangudae(place where the celestial being lives), Guseondong(valley of seeking a celestial life), Bangjangsan(mountain of a high priest), and Daecheondae(place of communicating with God) was likely a device to introspect oneself and symbolize one's life process. Furthermore, the reason Samgaeseokmun, which is an imitation of Choi, Chiwon's work, was built near Soyocheo, was probably to yearn the celestial land and based on the desire to follow Choi, Chiwon, who was the most self-fulfilling being presumed to have become a celestial being by practicing the pursuit of freedom, escaping from the reality. After tracing the symbolizing meaning of the four letters carved in the left side of the stone wall of Dangudae, the conclusion that this place was not only a place for literary gatherings of the nine elders of Saseong(four families), but was a place where the celestial being dwelled could be inferred. Corresponding with Dangudae and Gurojeong, which are places where the order of human and nature is harmonized and where its meaning associated with the location intensifies, arouses strong bond, can be said to be the symbol of the traces of celestial beings where the spirits of attachment to a certain place is embedded. The acts performed in Dangugurohwe were those of traditional leisure including strolling, viewing the scenery, drinking, composing poems, and playing instruments, and sometimes listening to stories, tea ceremony, prayers, and fishing were added, which indicates that the gathering had a strong tendency towards pastoral and hermit life.

• Cartoon and Animation Studies
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• s.35
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• pp.181-208
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• 2014

Kon Satoshi is a representative animation film director who explores human's intrinsic self-identity based on ambivalence and delivers a message for self-reflection of entity. The aim of this study is to analyze the persona of character according to the way how a self incorporates with another self in his film; that is to say, how a mask of the personality expresses and realizes itself from the perspectives of the Jung's analytical psychology. The persona, defined as the upmost external personality, involves social behavior playing a specific role to establish constant relationship with others in a society. With increasing demand in a society, individuals get to adapt to outer environment by playing his/her given role in various masks of personality. In this way, although persona acts as a major function in relationship with outer world, it would exert a negative influence on formation of self-identity because of the inconsistency between consciousness and unconsciousness when immersed only in mask of personality, complying excessively with the demand of group. However, persona does not always have a negative effect on relationships. Developed adequately to fulfill its social function, persona is helpful to establish a healthy self-identity with balanced control between inner world of unconsciousness and outer world of consciousness. From these perspectives, this study can identify how the desire of mask hidden inside of each character expresses to function in a positive or negative way by analyzing characters in the film according to integrated pattern and correlation between consciousness and unconsciousness. Additionally, I hope that the psychological research methods in this study will be full of help for interpreting on a character analysis as a theoretical approach.

• Journal of Digital Convergence
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• v.10 no.11
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• pp.659-664
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• 2012

This research has chosen the animation character creation as a part of research for effective communication with audience due to the character taste getting diversity. The way of characters creation in this research suggest as follows. First, animation character action and a way of thinking, which makes regulation factor is a global outlook. It expresses a outer factors include appearance, style, action, facial expressions, tone of voice, hobbies, occupation, status and internal factors shows nature, conception, culture. Second, the given condition of general tendency of animation character, Cultural background, and Key characteristics and experiences is built up by global outlook. Third, the attractive of animation character show up the familiarity, originality, fun, various senses, and flexibility. Fourth, it is harmony of new global outlook and character. The establishment of animation character is that the familiarity which is easy approach to audience with special global outlook, the originality which is different from other works, fun with laugh, at different times in different ways to interact with more flexibility, various sense to be delivered to audience for easy setting is the most desirable.

• The Journal of Korean Philosophical History
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• no.41
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• pp.223-246
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• 2014

The main concern of classical Confucianism, which has Kongzi as its main thinker, is how one can attain moral perfection. In this respect, all of the Confucian teachings can be characterized as an attempt to expound the nature of sages or gentlemen who are believed to attain moral perfection. In Confucianism, de 德 (moral virtue) refers to moral principles or the attributes of things, and it also signifies moral qualities and abilities of humans which are believed to be bestowed by the moral source. Kongzi substantiated the details and practical methods of de, through his teachings of ren as its internal principle and li as its external form. in this way, he put a special emphasis on moral practicality of de. To study Kongzi's practical moral teachings focusing on de can be understood as a reflection on current educational issues.

• Archives of design research
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• v.18 no.1 s.59
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• pp.157-166
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• 2005

The purpose of the study is to understand the symbolic meaning of jewelry. Among various characteristics of symbols, the symbolic meaning represents the correlation between meanings. Wearing jewelry is an instinctive action that can be witnessed from ancient civilizations. Man used jewelry for various purposes, as an ornament, an amulet, a symbol of wealth or power or as a token of love. In this study, I have researched the symbolic meaning of jewelry in its historic background focusing on rings that show the strongest symbolic characteristic among jewelries. Whereas the symbolic meaning of jewelry was strongly accentuated in the ancient and medieval times, it was gradually weakened in the modern time. Also, while jewelry in the ancient and medieval times showed commonness and universality, jewelry in modern time expressed individuality. Although the meaning of jewelry changed progressively by interacting with the external environment, jewelry has always roused sense and symbolism from our hearts and has acted as a means to express ideas and emotions of human beings.

• The Critical Review of Religion and Culture
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• no.31
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• pp.255-287
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• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.

• Journal of The Korean Association For Science Education
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• v.37 no.4
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• pp.705-717
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• 2017

The purpose of the study is to explore secondary science teachers' emotional display rules, types of emotional labor, science-specific emotional display rules and the episodes of emotional labor. For this purpose, the survey to measure emotional labor of science teachers (The Emotional Labor of Science Teaching Scale: TELSTS) was developed and the participants were 145 secondary science teachers in Korea. Results showed that first, secondary science teachers recognized the emotional display rules defined by their schools, especially, positive display rules. Second, secondary science teachers showed that they were carrying out emotional labor in order to keep their emotional display rules in check. The mean value of responses to deep acting was high. Also, there were statistically significant differences in emotional labor depending on whether they were full-time or part-time teachers and their teaching career. Third, as a result of analyzing the specificity of science teachers, it was mainly related to the objective and logical image of science, and experimental instruction. Seventy-four percent (74%) of responses were negative or neutral emotional display rules. Finally, implications for science education are discussed.