• The Journal of Korean Philosophical History
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• no.41
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• pp.247-270
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• 2014

Multiculturalism may be deeply connected with the diversities of cultures and enlightenment discussed in the context that we live together with the specification of cultures derived from any spatial conditions overtly and covertly. People live on their own customs compatible with their space and the time, and they make their boundaries of races, nations, and national memories. In such a way each of them treats each other exclusively and is inclined not to recognize being of the others. Also people are apt to recognize the others unessentially and overlook the others's value and way of life. As a result they might destroy the foundation of symbiotic livings conditions on their own. On the other hand they pretend to search for the cultural diversities of the others and include them under their own universalities, resulting in conflicts. Hence it is required that we should make an efforts to prepare the fields for living together through getting over the problem of the recognition of matters and affairs before us. From the above-told critical mind this thesis seeks the multicultural relativities and more arrives at the relationalities discussed by East-Asiatic philosophers of Chuang Tzu and Ch'oe Han-gi. Especially by gazing at the idea of the interconnectedness which means activities, changeabilities and mobilities, appeared on the idea of Ch'oe Han-Gi's revolving transformation, it is stressed that the communications of the local with each other in the various aspects of, e.g. materials, regions and cultures should be achieved.

• Proceedings of the Korea Society for Industrial Systems Conference
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• 2004.06a
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• pp.73-76
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• 2004

인류 문화 발달에 있어 언어의 발달과 함께 이루어진 가장 초기 단계의 의사소통 수단은 몸짓이며, 또 다른 정보 교류 방법은 그림이다. 그런 점에서 구석기 시대의 동굴 암각화에서 볼 수 있는 들소, 사슴, 큰 새 등은 단순히 대상물을 묘사한 개별적 그림으로 가정하기 보다는 오히려 종교적 제의 양상을 알려주는 상징으로 이해하는 것이 바람직하다. 그러나 잦은 풍화 작용과 침식 작용으로 인하여 암각화의 인식에는 한계가 있다. 이에 디지털영상처리 기법을 기반으로 인간시각에 더 잘 보이도록 영상을 향상시키면서 더 짧은 연구기간에 더 않은 암각화를 올바로 인식하고, 더 정확하게 문명의 흐름을 밝혀 낼 수 있다. 본 논문에서 디지털 영상처리 기법을 신축적으로 적용시켜 암각화 인식에 거슬리는 불필요한 영상 잡음들을 제거하고 영상을 더 선명하게 보이게 하는 알고리듬을 제안한다.

• Journal of Korea Entertainment Industry Association
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• v.13 no.2
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• pp.111-122
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• 2019

The advent of the Fourth Industrial Revolution provides new civilized convenience, while the humanistic ecological environment is at stake. Therefore, looking at our culture and arts ecological foundations is ultimately for the preparation of a rich life for the future. Therefore, establishing a desirable cultural ecosystem begins with an enduring tradition of traditional art.This study examined the dancing characteristics of gabbigochanong-ag, which maintains the nongsapul-inong-ag performance pattern. Two field studies and image analysis studies showed that gabbigochanong-ag maintained the characteristics of traditional nong-ag, which strengthened the solidarity and cooperation of village community members and shared community identity. gabbigochanong-ag encourages the participation of the members of the village community through mechanistic dance movements based on soundness, imitative dance movements with minimal movement, repetitive dance movements, and communicative dance movements, As a result of the change, the members of the group were attracted to each other. Although gabbigochanong-ag was not sophisticated or sophisticated, it had a dancing structure that could create aesthetics and marginal aesthetics of slowness from the swiftness and convenience of civilization and bring harmony among the members of the community with warm emotion.

• Feed Journal
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• v.4 no.8 s.36
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• pp.73-77
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• 2006

농업ㆍ농촌이 우리에게 어떤 의미를 지니는가. 흔히 산업의 한 분야로 분류되지만, 문명과 함께 태동해 자연과 소통하며 이루어내는 인류의 끝없는 도전, 생명과 직결되는 분야기에 더 많은 관심을 요구한다면 지나친 편애일까. '농업ㆍ농촌이 무엇인가'라는 근본적인 질문을 던져보는 행사가 펼쳐져 농축산계의 관심이 모아지고 있다. 농촌진흥청은 오는 8월 30일 부터 9월 3일까지 5일간 청내에서 농업관련 기관과 단체 및 학계 등이 공동으로 참여하는 '한국농업 근현대화 100년 기념사업'을 개최한다. 특히 오랜 농민단체 생활을 통해 농정 관련 현장 경험이 풍브, 지난 2월 농축산계의 뜨거운 관심 속에 부임한 김인식 농촌진흥청장은 "이번 사업을 우리 농업과 농촌이 재도약할 수 있는 발판을 다지는 계기로 삼을 것"이라는 포부를 밝혔다. 김 청장은 경상대학교 축산학과를 졸업한 1992년부터 전국농민단체협의회 사무총장. 한국낙농육우협회 전무, WTO 국민연대 사무총장에 이어 정책실장실 농어촌 비서관 등을 역임, 효율적인 대외협상과 함께 농진청의 농업연구와 지도사업에 새로운 방향을 제시할 것으로 기대되고 있다. FTA, DDA협상 등 개방화의 물결 속에 농촌이 어느 때보다 어려움을 겪고 있는 시점에 피드저널 유동준 발행인 겸 편집인은 7월12일 농촌진흥청 청장실에서 김 청장을 만나 '한국농업 근현대화 100년 기념사업 추진 방향과 농어축산업 발전'을 주제로 대담을 나눴다.

• The Journal of the Korea Contents Association
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• v.11 no.8
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• pp.300-310
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• 2011

The purpose of this study was to examine the relationship between internal marketing, organizational commitment and business performance. Therefore this study is helped to build the strategies that is more efficient internal marketing and organizational commitment for the hospital business. A cross-sectional design was used, with a convenience sample of 284 registered nurses from two university hospitals, two general hospitals and two maternal-child hospital in one region. Collected data were analyzed by descriptive statistics, Pearson's correlation coefficient and multiple regression through the SPSS WIN program. The predicting factors for communication and organizational commitment had the explanation power of 41.5% in business performance by the individual. The hospital size, compensation and segmentation system comprise about 53.2% of business performance by the organizations. So, nursing leaders should be interest in the strategies for good business performance. It is possible that they implement the policies to suitable internal marketing strategies and the program to improve organizational commitment for nurses.

• The Journal of Korean Philosophical History
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• no.59
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• pp.395-423
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• 2018

Since the middle of the 19th century, East Asia, especially Korea, was oppressed externally by the imperialism of Japan and others while internally long-lasting political convention like in-law government was driving the country into troubles at home and abroad. Witnessing such a situation and building up scholarly capability through reading over nearly all spheres, a Confucian philosopher, Ch'oe Han-gi (崔漢綺, 1803-1877), philosophized about the clue to the solution of such a choking phenomenon. Ch'oe believed that there was movement, ki (matter, material force, energy) of revolving transformation inherent in all things, people, or objects. Grasping even the principle and order of existence inherent in things from the viewpoint of ki, he tried to change the traditional theory on the law of existence of things that there existed an ontological reason lacking in motility, which was more dominant than anything existing in the universe and which ruled over the world. From this, he elucidated that the Way, an identity that rules over all affairs and things, was not simply one but diverse. This means, on one hand, that he tentatively accepted the relativity of things. On the other hand, he also taught us "oneness in all things" in which all including human beings exist in close connection to each other transcending the relativity or "agreement" in which they exist in harmony as one and "unity" in which they are united into one.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.2
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• pp.90-103
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• 2009

The poem 'Kyungjusipiyung(慶州十二詠)' written by Seo, Geo-jeong(徐居正) describes sentiments felt for the ruined historical and cultural landscape of Silla's capital city, Kyungju. It differs from the existing 'Eight Sceneries(八景)' as it conveys the strong metaphorical aesthetics of ruins as the episodes and figures are sung, as well as the myths and stories related to the representative holy places of the Silla culture: Gyelim(鷄林), Banwolseong(半月城), Najeong(蘿井), Oneung(五陵), Geumosan(金鰲山), the scenic beauty of deep placeness, Poseokjeong(鮑石亭), Mooncheon(蚊川), Cheomseongdae(瞻星臺), Boonhwangsa(芬皇寺), Youngmyosa(靈妙寺) and Grave of the General Kim Yu-Sin(金庾信墓). Compared with the former "Eight Sceneries" Poems, including Seo Geojeong's 'Kyungjusipiyung', there is a difference in the content of theme recitation, as well as in structure and form, especially with the deep impression of the classical features of the meanings and acts. The sequence of theme recitation seems to be composed of more than two visual corridors visited during trips that last longer than two days. The dominant emotions expresses in this poem, through written in the spring, are regret and sadness such as 'worn', 'broken and ruined', 'old and sad', without touching on the beauty of nature and the taste for life that is found in most of the Eight Sceneries Poems. Thus, the feelings of the reciter himself, Seo, Geo-jeong, about the described sceneries and their symbolism are more greatly emphasized than the beauty of form. The characteristic aspect of his experiences of ruins expressed from 'Kyungjusipiyung' is that the experiences were, first of all, qualitative of the aura conveyed; that is, the quality omnipresent throughout the culture of Silla as reflected in the twelve historical and cultural landscapes. In this poem, the cultural ruins of the invisible dimension such as the myths and legends are described by repetition, parallelism, juxtaposition, reflection and admiration from the antiphrases, as well as the civilized ruins of the visible dimension such as the various sceneries and features of Kyungju. This seems to be characteristic of the methods by which Seo, Geo-jeong appreciates 'Silla' in the poem 'Kyungjusipiyung'. Ruins as an Aesthetic Object imply the noble pride of Seo, Geo-jeong in identifying himself with the great nature of ruins. In 'Kyungjusipiyung', the images of the ruins of Silla and Kyungju are interspersed in spite of his positive recognition of 'the village of Kyungju' based on his records. However, though the concept of ruins has a pessimistic tone connoting the road of extinction and downfall, the aspect here seems to ambivalently contain the desire to recover and revive Kyungju through the Chosun Dynasty as adominant influence on the earlier Chosun's literary tide. The aesthetics of the scenery found in Seo, Geo-jeong's 'Kyungjusipiyung' contain the strongest of metaphor and symbolism by converting the experiences of the paradoxical ruins into the value of reflective experiences.

• Archives of design research
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• v.18 no.4 s.62
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• pp.105-118
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• 2005

Housing environment for human beings has been diversified and more convenient due to the development of high technology and civilization brought by industrialization in the 20th century. In the 21st century, how to overcome the ecological limit of biased development-centered advancement, that is, how to preserve and hand over a clean and healthy 'sustainable environment' to our next generations has been one of the most-talked about issues. Environmental symbiosis means a wider range of environmental harmony from micro-dimensional perspective to macro one. The three goals of a environmentally friendly house are to preserve global environment, to harmonize with the environment around, and to offer a healthy and comfortable living environment. From the point of view of environmental symbiosis, houses should be designed to save energy and natural resources for preservation of global environment, to collect such natural energy resources as solar heat and wind force, to recycle waste water, and recycle and reduce the amount of the waste matter. Now, the environmentally-friendly house became a new social mission that is difficult to not only challenge but also realize without conversion to a new paradigm, ecologism.

• 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 Korean Journal of Air & Space Law and Policy
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• v.32 no.2
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• pp.155-188
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• 2017

On the one hand, the 4th Industrial Revolution provides a positive opportunity to build a new civilization paradigm for mankind. However, on the other hand, due to the 4th Industrial Revolution, artificial intelligence such as 'Goggle Alpha Go' revolutionized and even the human ability was replaced with a 'Silicon Chip' as the opportunity to communicate decreases, the existence of human beings is weakened. And there is a growing concern that the number of violent crimes, such as psychopath, which hunts humans as games, will increase. Moreover, recent international terrorism is being developed in a form similar to 'Psychopathic Violent-Crime' that indiscriminately attacks innocent people. So, the probability that terrorist organizations abuse the positive effects provided by the Fourth Industrial Revolution as means of terrorism is increasing. Therefore, the paradigm of aviation terrorism is expected to change in a way that attacks airport facilities and users rather than aircraft. Because airport facilities are crowded, and psychopathic terrorists are easily accessible. From this point of view, our counter terrorism system of aviation has many weak points in various aspects such as: (1) limitations of counter-terrorism center (2) inefficient on-site command and control system (3) separated organization for aviation security consultation (4) dispersed information collection function in government (5) vulnerable to cyber attack (6) lack of international cooperation network for aviation terrorism. Consequently, it is necessary to improve the domestic counter terrorism system of aviation so as to preemptively respond to the international terrorism. This study propose the following measures to improve the aviation security system by (1) create 'Aviation Special Judicial Police' (2) revise the anti-terrorism law and aviation security law (3) Strengthening the ability respond to terrorism in cyberspace (4) building an international cooperation network for aviation terrorism.