• Journal of the Korean Geographical Society
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• v.40 no.2 s.107
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• pp.172-186
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• 2005

I examine in this paper how the contemporary sacredness of Mt. Chirisan has been modified through the reworking of the embodied experiences of the mountain. 1 examine the theme of escapism through the cases of mountain men and Chonghakdong. The two mountain men, Huh Man-Soo and Ham Tae-Sik, tacitly suggested a modem aesthetic and environmentalist view of nature by articulating a typical form of appreciating nature in a transition period from pre-modern to modern society. Mountain men mediated their own personal dreams of revitalizing the Taoist utopian place with their social practices of modernizing and democratizing the appreciation of nature. Ultimately, the appearances and practices of mountain men symbolize the end of the pre-modern geographical imagination of the mountain as distinctive plate outside society (real world). Therefore, the vision of modem civic-national landscape, national park, was made concrete at the very site where the people's dreams of utopia, the inherited sacredness of the mountain and people's religious beliefs in its protective power were terminated.

• Korean Journal of Culture and Social Issue
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• v.28 no.3
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• pp.373-392
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• 2022

The present study aimed to emprically verify the materialistic pursuits process of undergraduates by applying the escape theory of materialism(Donnelly et al., 2016). Among the six steps of Donnelly's model, the first step is percieving that the fall short of high standards of life, as measured by external contingencies of self-worth. The second step is blaming the self for falling short of standards, as measured by self-discrepancy. The third step of high aversive self-awareness is measured by low stability of self-esteem. A total of 465(203 male and 262 female) college students participated in the online survey and the model was tested using structural equation model. We found that the relationship of external contingencies of self-worth and materialism was mediated by self-discrepancy and there was a sequential mediation effect of self-discrepancy and the stability of self-esteem. The direct effect of external contingencies of self-worth on materialism was also significant. This study is meaningful in that it used the escape theory to emprically verify the materialistic pursuit process of Korean undergraduates living in a meritocratic society.

• Proceedings of the Korea Contents Association Conference
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• 2016.05a
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• pp.93-94
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• 2016

본 연구는 선우휘의 <불꽃>을 중심으로 그의 작가의식을 연구한 것이다. 논의 결과를 요약하면 다음과 같다. 첫째, 선우휘의 소설에는 현실도피와 역사의식의 부재가 있다. 둘째, 그는 반공주의에 깊게 영향을 받았다. 셋째, 역사적 각성이 제거된 행동만을 보여준다. 넷째, 냉전 이데올로기에 따른 국가주의에 순응한다. 이런 점에서 그는 반공 이데올로그로 볼 수 있다.

• The Research Journal of the Costume Culture
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• v.11 no.3
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• pp.387-403
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• 2003

This study aims to analyse a trend of exoticism which is often mentioned in the contemporary western fashion. I analyse the internal elements of the exoticism in the fashion. By applying these elements to the exoticism of modern fashion, I intended to make it a useful instrument fur interpreting modern fashion. The results of this study are as follows. The internal elements of exoticism are summarized as escapism, curiosity, fantasy, hybridism and pluralism. 1. From the 19th century to the 1960s . The exoticism shown in the western fashion are influenced by such elements as curiosity and escapism. And diverse and plural exotic elements added a fantastic element to the exoticism. 2. After 1960s : Escapism acted much more because people thought exoticism offer a refuge from overall social problems of modern consumer society. Late in the 20th century, fantastic and hybrid element became more prominent in exoticism. And I found pluralistic view point was the other element of exoticism.

• The Journal of the Korea Contents Association
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• v.20 no.1
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• pp.73-98
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• 2020

This study aims to redefine Vlog, ASMR, and Muk-bang contents as 'Need Fulfillment Video Contents,' which are emerging as major genres among the video contents. And this study explores the relationships between consumers' motives, viewing satisfaction, and consumers' characteristics such as demographic characteristics, big five personality traits, and individualism-collectivism tendencies in terms of uses and gratifications theory. Statistical analysis techniques such as factor analysis and hierarchical regression analysis were used to analyze 441 samples. As a result, age, income level, and collectivism were found to influence consumers' choice of Need Fulfillment Video Content genre. It was also found that the motivation of using Need Fulfillment Video Contents consisted of five factors: self-assessment and improvement, sensory stimulation and relaxation, entertainment, escapism and passing time, and following trends. Also, each usage motive influenced the viewing satisfaction in various ways. Based on the results of the analyses, the study concludes with discussion of the academic significance and practical implications for Need Fulfillment Video Contents industry development.

• The Journal of Korean Philosophical History
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• no.52
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• pp.213-241
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• 2017

The systematic research on the Joseon history under Japanese imperialism in the 1920s, including that of the Joseon History Compilation Committee, was one of the stratagems that Japan employed to perpetuate the colonization of Joseon. The 'renovation of national traits', one of the three cultural measures taken by Japanese imperialism after the 1919 Independence Movement, was an attempt to degrade Joseon's nationality as extraneous, dependent, factional, and uncivilized. Against this, Koreans tried to create their own tradition that could prove Joseon's uniqueness and independence. The purpose of their study on ancient history, which became animated in the 1920s, was not to escape from the reality of Joseon into the idealized past, but to construct the history of Korean people anew. In this context, Dangun could refer to cultural identity as the communal origin of the nation, and this invented identity could lead to the healing of the injured subject. An Hwak's attempt was part of this efforts to call out myth as history. He suggests that Joseon's national traits are superior even to the Western civilization in several ways, and his vast plan to set up Joseon's cultural uniqueness and identity as history of universal civilization bore fruit in the History of Joseon Civilization. With cultural research for figuring out Joseon's national peculiarity and identity and historiography for revealing Joseon's national potential, he makes it possible for people to imagine various agents in the Joseon's past as belonging to a single nation with an identical history. Through his study on Joseon, he fought back the Japanese colonial view of history and tried to exalt national consciousness. Asserting independent and rational individuals as agency of civilization and culture though firm in the national perspective, he eventually went a way quite different from that of Japanese history of culture.

• Archives of design research
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• v.18 no.4 s.62
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• pp.25-34
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• 2005

The purpose of the present study is to investigate the characteristics of the current Victorian-style interior by reviewing the basic Victorian-style house in the past. this research was analyzed various prior studies and literatures, and found the following results: First, the Victorian-style house and interior space showed various historical trends and adopted every style from Gothic to rococo, and sometimes more than one style influenced a single place. Its formality was applied depending on the function and standard of each room. Second, the interior had many decorative things with free, irregular or other patterns, influenced by Romanticism and Naturalism. The several environmental factors such as air pollution and hygienic matter were also related with its trend. the dramatic changes in the kitchen and sanitary facilities were appeared based on the technical development, and affluent design styles were also used. All these reflected the characteristics of the Victorian age. In conclusion, the characteristics of Victorian-style were influenced by many factors including: (a) the trend of Romanticism and Naturalism, (b) consideration of family convenience based on the technical development, (c) the Socio-Environmental factors like air pollution and the social norm, and (d) reflection of the individual value in accordance with frequent contacts with foreign cultures. In this respect, it is necessary to reevaluate the Victorian-style after paying due regard to such factors.

• Journal of the Daesoon Academy of Sciences
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• v.49
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• pp.93-125
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• 2024

The article takes a critical perspective that reunderstanding the canon of Daesoon Thought is necessary to expand its application to the needs of modern society given the rapid speed of societal changes. The key point is the emergence of a cultural ecologism within Daesoon Thought. What is called the cultural ecologism is focused upon the sustainable horizon of unifying culture and ecology in the organic structure of a total-life culture. A reciprocal unity of culture and ecology is characteristic of a coherent whole with an original unitary process in the circle of Nature. Cultural ecologism, therefore, aims at seeking after the sustainability of culture wherein the value of culture is integrated in the grand stream of the ecological spirit of Nature. In the Late Joseon Dynasty, Daesoon Thought paid attention to the Great Opening (開闢) to secure the people's livelihoods and it offered edification concerning anti-feudalism in a dimension of realistic awareness which guided people's lives. The process of the Great Opening functions as a process for the world of the Reordering Works of Heaven and Earth (天地公事) which culminate in the experience the Earthly Paradise (地上仙境) of the Later World (後天). In the cultural ecologism of Daesoon Thought, this course is equivalent to a process of Haewon (grievance-resolution) in the sense of dissolution and reconciliation. From the wide umbrella of cultural ecologism, consequently, it is possible to say that Daesoon Thought can arrive at the reality of the Earthly Paradise (地上仙境) through the Great Opening of the Later World, in which human beings can enjoy the infinite vitality of the universe from within their own finite vitality.

• Journal of Korean Philosophical Society
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• v.130
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• pp.1-22
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• 2014

Li Zehou(李澤厚) regards Chuang-tzu's fatalism as a kind of pessimism and slavish conformism. The main issue of this paper is to opposes Li Zehou(李澤厚)'s view, and reveal that Chuang-tzu's fatalism is not the negative and slavish conformism but the true positivism of the fate. These Chuang-tzu's fatalism can be conceptualized as a 安之若命. When the human was faced with unavoidable fate, Chuang-tzu's 安之若命 is not pessimistically surrender itself to the fate such as a slave, but pleasantly accepts and affirms the fate. Now, the next three process proves that Chuang-tzu's 安之若命 affirms the fate.The attitude of 安之若命, First, takes the unavoidable(不得已) fate as it is. Second, it resolves a humane 'sadness and joy(哀樂)' through 'the forgetting(忘).' Third, it understands the life and death, the change of world, the human body as the stream of energy(氣). Fourth, in conclusion, it affirms the fate by these processes. These point of view can conceptualize as Chuang-tzu's Amor Fati. That is to say, Chuang-tzu' 安之若命 is not a pessimistic but a positive view of the fate.

• Cross-Cultural Studies
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• v.47
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• pp.191-216
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• 2017

Among 20th century Western ideologies (Western civilization), existentialism is a spirit of the times to restore humanity as rationality and advanced technology have driven mankind to impoverishment and death, experiencing the First and Second World War, Great Depression, Fascism and the Spanish Civil War. In his literature, $Andr{\acute{e}}$ Malraux records his existential agony of how mankind lives and faces death by questioning the fateful life and death of characters. For Malraux's characters, the absurdity of existence related to the human identity means self-examination. Malraux explores existential consciousness and actions of characters in the presence of a concept known as death relative to terror, revolution, and adventure. Malraux deftly addresses the concept of death in his literary works, and it has being emphasized as a central subject for philosophical speculation. In Les $Conqu{\acute{e}}rants$(1928), La Voie Royale(1930), La Condition Humaine (1933), L'Espoir(1937), Malraux suggested a philosophical thesis of the meaning of life through characters in tragic situations, and sought out the consciousness of being and the existential meaning through how the characters control their fate. Malraux, in such a tragic perspective of the world, portrays humanity, affirmation of life, and characters' consciousness and actions in denying death. The agony of death triggers escapist behavior such as having unpredictable instinctual desires such as gambling or smoking opium, but these are desperate struggles to flee from frustration and related to the question of one's existence. What is always emphasized with respect to Malraux's existentialism is the tragic metaphysics of the inevitable destiny of the human condition eventually leading to the question of how humans ultimately confront death. But as characters unite in times of war, revolution and adventure in the novel, such cooperative actions symbolizes a keen sense of solidarity reflecting a camaraderie that transcends individualism. Fellowship among people who voluntarily gather for the common cause of philanthropy and restoring humanity is possible because of the underlying human greatness to sacrifice for such a noble cause. Therefore, Malraux's camaraderie includes the victory of existentialism in creating a world of humanism.