• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.5
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• pp.42-54
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• 2008

The objective of this study is to critically examine the result and the quality of urban park design as infrastructure by analyzing the landscape architectural design competition for Cheongna New City, which was organized by the Korea Land Corporation. This paper is meaningful in that it broadly examines several recent design competitions for urban parks, thereby discussing what the future urban park should be. This study explores the existing analysis methods of design competitions in order to establish a comprehensive method of analysis for the Cheongna competition. Through reinterpreting the concept of the urban park as infrastructure and the design strategies of landscape urbanism, nine key words and a framework for the analysis of urban park design are established. By analyzing the guidelines for the competition, five key words; networking, site, ecology, scale, and infrastructure have been selected and are used as the framework of analysis for the competition. The analysis of the contestants of the competition based on the proposed analysis method leads to a few implications for urban park design as infrastructure: networking and scale from the perspective of the development site; the creation of a sense of place and symbolism in creating the urban image; planning for an ecological urban environment; focus on the significance of the urban park as infrastructure. These implications are highlighted and discussed by the contestants through a variety of experiments. These ideas, however, are provided as a simple configuration of shapes and conceptual explanations and fail to be developed into synthetic, practical strategies.

• The Critical Review of Religion and Culture
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• no.26
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• pp.150-193
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• 2014

The point in the thought of modern Japanese State Shinto(國家神道) liesin the concept of "kokutai"(國體) which was highly connected with theideology of Emperor system. The kokutai, mainly made up of "the oracle byAmaterasu blessing Japan to be as eternal as heaven and earth"(天壤無窮の神勅), "an unbroken line of Emperors"(萬世一系), and the notion of"Emperor as living God"(現人神), was clearly manifested at Kokutai noHongi(國體の本義), published by the Ministry of Education, Science andCulture 1n 1937. Then, the notion of public-private represented by "selflessdevotion"(滅私奉公) was the prevailing substance of that kokutai. Thepurpose of this essay is to examine the way how the "theology of kokutai" -kokutai ideology based upon such a notion of public-private represented by"selfless devotion" - had been described at Kokutai no Hongi, and tounderstand the mythological, theological meaning of that "theology ofkokutai" associated with the religiosity of State Shinto. Additionally, this essaywill explore a kind of aesthetical way how to reproduce the State Shinto incontemporary Japanese society from the perspective of "collusion betweenpublic and private". In doing so, this paper will pay attention to the principaltexts of State Shinto such as Meiji Constitution(大日本帝國憲法, 1889),Imperial Rescript on Education(敎育勅語, 1890), Kamunagara no Taido(惟神の大道, 1940), Shinmin no Michi(臣民の道, 1941), Kokushi Kaisetsu(國史槪說, 1943), and Jinja Hongi(神社本義,1944), including Kokutai no Hongi.

• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.5
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• pp.12-26
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• 2021

The purpose of this research is to analyze the influence and legacy of Le Corbusier, who has been neglected in the past discourse of landscape architecture, on the formation of modernism in landscape architecture. The research examined the relationship between Le Corbusier's ideas and practices and modern landscape architecture in three parts. The first part analyzed chronologically the relationship between architecture and landscape in Le Corbusier's theories and practices. The evaluations and criticisms of Le Corbusier's landscape practices were also examined. The second part analyzed the relationship between Le Corbusier and European Modernism in landscape architecture and his influence on European modern landscape architects focusing on Vera, Lurcat, and Canneel-Claes. The third part looked into Le Corbusier's influence on American and British modern landscape architects including Tunnard, Chruch, Rose, Eckbo, and Kiley. The result of the research showed Le Corbusier's works and theories heavily influenced important landscape architects in Europe and America, who played key roles in forming Modernism in landscape architecture. Rather than introducing Le Corbusier's Modernism theory into the discourse of landscape architecture without questioning, modern landscape architects accepted his theory and practice of Modernism selectively with praise as well as criticism. Canneel-Claes, Turnnad, and Eckbo were the pioneers who tried to establish the basis of Modernism in landscape architecture by positively accepting Le Corubiser's thoughts on Modernism; whereas, Steel and Rose criticized Le Corubiser's attitude on landscape architecture. Church and Kiely were indirectly influenced by Le Corbusier in forming their Modernism style.

• (The)Study of the Eastern Classic
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• no.69
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• pp.531-561
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• 2017

This article's aim is to contrast Dasan's commentary with Chu-tzu' and old commentary on The Meaning of learning(學) and ming(命) in Confucius Analects analects. Confucius Analects analects began with Confucius said, " Is it not pleasant to learn with a constant perseverance and application?"(1:1), and closed with Confucius said, "Without recognizing the ordinances of Heaven, it is impossible to be a superior man. We can consider Confucian analects as theory of science. I've tried to define the meaning of learning(學) in Confucius Analects, at first. The Meaning of learning in Confucian analects have 1) Technology, 2) the way of human relation, 3) liberal ar, and 4) 'learning to become a sage. Chu-tzu defines learning(學) in Confucius Analects as 'learning to become a sage'. Dasan's considered learning(學) as science in general. Chu-tzu' and old commentary defined zhiming(知命) in Confucius Analects is 'to know the fact that there is destiny in man's life(ex, life and death). Dasan reinterpreted ming(命) in Confucius Analects as human mind-nature.

• Economic and Environmental Geology
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• v.35 no.2
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• pp.103-112
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• 2002

Despite the ecological importance of potentially phytotoxic $Al_{13}$-tridecamer and its formation in the simulated condition, it was not recognized in the natural soil environment. Here we performed thermodynamic calculations to examine the stability condition of $Al_{13}$-tridecamer based on the solubility of AI in the Bo horizon of Andisols, Jeju Island, dominantly composed of AI-containing solid phases such as $Al(OH)_{3}$, proto-imogolite and/or imogolite. We have found that $Al(OH)_{3}$, proto-imogolite and/or imogolite may control Al solubility in the moderate acid condition. It means that AI total activity of the soil solution equilibrated with these solid phases ranges from $10^{-6}$ ~ $10^{-8}$M in the pH 5 to 7. Calculations based on the thermodynamic data strongly indicate that the formation of $Al_{13}$-tridecamer closely related to the total activity of AI in the system. For example, for the formation of $Al_{13}$-tridecamer of $10^{-5}$M, Al total activity of $3{\times}10^{-3}$M are needed at pH 4, and $2{\times}10^{-5}$M in the pH 5 to 7. Therefore, this research and the thermodynamic consideration suggest strongly that $Al_{13}$-tridecamer should be negligible in natural soils, especially Andisols and Spodosols, These mainly contain $Al(OH)_{3}$, proto-imogolite and/or imogolite, which could prevent the formation of $Al_{13}$-tridecamer by controlling the AI total activity low. It means that the toxicity of $Al_{13}$-tridecamer with the increase of soil acidification may be considered to be definitely low.

• Economic and Environmental Geology
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• v.40 no.5
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• pp.551-561
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• 2007

This case study is about the sampling and interpretation of soil pore water in order to understand and to predict the diffusion and behavior of soil pollution. For the measurement of polycyclic aromatic hydrocarbons(PAHs) in two representative hydrocarbon-contaminated sites, the extraction system of the soil pore water was set up with respect to soil depths and the behavior of contaminants was interpreted. The soil solution extraction system consisted of peristaltic pump, and extraction and sampling compartment, and can measure simultaneously the soil water pressure. The concentration of PAHs with respect to extraction pressure and time decreased due to dilution through soil pore water. Particularly, the concentration of PAHs was more reduced under the unsaturated oxic condition than saturated anoxic condition. Therefore, the soil solution extraction with respect to soil water pressure can interpret the extent of equilibrium between porewater and soil surface.

• Cross-Cultural Studies
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• v.41
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• pp.57-84
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• 2015

During the Japanese rule, there was an abundance of Japanese writers using colonial Taiwan as the backdrop for their work. However, after Japan's surrender and Taiwan's independence, such writers became nearly invisible. With recent relations between Taiwan and Japan drawing closer, novels and films tracing the modern relationship of the two nations are continually being introduced. Tsushima Yuko's 2008 novel Too Savage and Yoshida Shuichi's 2009 work Road also sprout from the shift in the two countries' and East Asia's historic and political atmosphere. The two books are similar in the sense that they both use countries as the backdrop and recall colonial times. However, the perspectives of the two greatly differ. This paper will compare the meaning behind the narrative strategies that the two authors take in remembering colonial Taiwan and the relationship of the two countries. It will be quite meaningful for Koreans to research the recent works of Japanese writers depicting Taiwan, as Korea also shares a similar modern history. It will also be a good opportunity to ruminate on the entangled modern history of the East Asian region and review relevant literature and culture.

• Issues in Feminism
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• v.18 no.2
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• pp.149-206
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• 2018

This essay is focused on finding women's voice in oral narratives of social memory of national violence and resistance. The books of oral narratives of women who had experienced the national violence and participated in the resistance through historic events such as 5.18, have been published recently. This study is based on the materials that have interviewed women experienced the historic event '5.18' in Gwangju. In this study, there are analyses of the materials of the memory of violence and resistance of '5.18', which have contained the texts written by intellectual males and the oral narratives of females directly involved. So far, the memory and experience of women have not been presented in its entirety in the field of social discourse of '5.18'. In the field women's words were translated in men's words, so the real words disappeared and in the end remained unspoken words. And besides, the existence of women are substituted with the limited images (for example women's body destroyed) presented by men's words in memorial materials. In narratives of '5.18', women are reduced to the images of bodies destroyed by national violence. The destroyed bodies are places for exhibition and disclosure of national violence. Women are not presented as the subjects of the social resistance in oral or written narratives of '5.18'. The images of females are only vehicles to urge the male subjects to resist against unjust violence. In this context, men are interpreted for the protectors of sisters, daughters, wives. Since 1980s, the symbol of '5.18 Gwangju' has represented the most ideal community in Korean society. But women have been on the borderline or outside of the community in fact. However, women intend to construct themselves as the subjects of resistance through the spoken words. They have tried to make the politic places for themselves in the social field by speaking and speaking constantly. The desire to speak out is becoming stronger for women, so these days more words are spoken by more women and more oral narratives made by women are revealed in social discoursive field. So the place for women's voice is expanding in social memorial field of '5.18'.

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.1-29
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• 2022

In this era of transnational migration, it is necessary to recognize the signs of the times regarding religion. During the globalization of Korean society, migration cannot be avoided, and as such, Korea should look towards hospitality with practical themes of religion and religious people aiming for peace. Therefore, this study examines the concept of 'conscience' in Daesoon Thought because this understanding of the conscience connects people to their heavenly endowed nature and their original selves. First, in order to explore the religious ideas of hospitality for transnational migration, this study viewed the issue through three analytical frames: exclusive perception, tolerant perception, and pluralistic perception, and then criticized these from the perspective of hospitality. Furthermore, hospitality was viewed as an attitude of attempting to expand one's sense of self in dealing with others. Religiously, it was derived that the expansion of one's sense of self should aim for relationships of Sangsaeng (相生 mutual beneficence) as these go beyond mere symbiosis. In addition, as a way to overcome otherness, the religious idea of unconditional hospitality towards migrants was explored focusing on the concept of conscience in Daesoon Thought. In Daesoon Thought, the mind is the source of Heaven and Earth and also the essence of human existence. There are two aspects of mind that arise in humans: conscience and private interest. In Daesoon Thought, the conscience enables human potential and aims for a return to the source. In other words, it is to abandon private-interest and regain one's nature and the essence of one's personality. This can be done through Mujagi (無自欺 Guarding against Self-deception); embodying and maintaining a mind that does not deceive itself. In Daesoon Thought, the practice of Sangsaeng ethics based on Mujagi is expressed as Haewon Sangsaeng (解冤相生 the Resolution of Grievances for Mutual Beneficence) and working for the betterment of others. Therefore, when the relational and communal perspectives of Daesoon Truth and Sangsaeng are reinforced, the argument for developing the practical ethics of Haewon Sangsaeng based on Mujagi into the transformation of the human spirit expressed as unconditional hospitality was found to be sound.

• (The)Study of the Eastern Classic
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• no.73
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• pp.9-33
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• 2018

This paper examines the literary theory of Gollyun(昆侖) Choe, Changdae(崔昌大, 1669-1720). He has authored a variety of works, and his works have been recognized in many literatures. Because of this, studying his literature is a meaningful. The theory of poem creation is as follows. It is the basic poem creationism that expresses the feelings that I experienced and felt as it is. The utility is to multiply and control the artist's feelings through his poem. However, the creative theory of being the best writer is different from this. It must be premised on finding from the heart and studying various books. If these qualities was provided, the words are clear and the meaning is condensed. He distinguished between general works and the best works, and presented their own creative theory and discussed their utility. The theory of prose utility is as follows. He emphasizes the importance of communicating with contemporaries and establishing important things of the day and making them easier to understand, without specifying the morality. This is a thoroughly realistic utility theory. In the classical chinese prose's history, 'Sadal(辭達)' and 'Susa(修辭)' were issues. He transcends the recognition of 'Sadal(辭達)' and 'Susa(修辭)' as zero-sum. In addition, he gives priority to the meaning of the writer and emphasizes self-realization, which is in common with other political soron(少論) writers' theories. When creating prose, simplicity and bizarreness were issues. He emphasizes concise writing. However, it can be realized when a writer with high opinion is aware of the reason and raises the core. Through various sources, he has completely rejected Ming(明) dynasty's former and latter seven master(前後七子). However, he did not exclude their work unilaterally, and recognized the work of Chin-Han dynasty(秦漢) and Dang-Song dynasty(唐宋). This is the same as his father Choiseokjung(崔錫鼎). He recognized Chin-Han dynasty(秦漢) and Dang-Song dynasty(唐宋) equally, and sought a simplified and summarized style.