• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.14-27
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• 2011

The study reviewed the content and the meaning of the present Yeoju Palkyung(eight scenery) through analyzing and interpreting the Palkyung poems, old maps and paintings, and classic materials transmitted in Yeoju area, and investigated the transmission process. Although five scenes of the Yeoju Palkyungs illustrate abstract landscapes derived from the Sosang Palkyung, there are mixed with local sceneries showing famous historical ruins in the area and local life of the Yeogang(驪江: river). Seunggyeong(勝景) of Yeoju, highlighted in old paintings, has been emphasized through duplication the object and the view point field of Yeoju Palgyeong(驪州八詠), which is usually symbolized to sailing boats along the Yeogang, forests around Cheongshimru, and the layer Jeontap and Maam above Shinreuksa(神勒寺) Dongdae(東臺). It is quite undoubtful that the Yeoju Palyong of Choi Sukjeong and Seo Geojung is the copy of the present Yeoju Palkyung, but the present version is found to be all included in the Cheonggijeongsipyoung(淸奇亭十詠) of Cho Moonsu since the 17th Century, which shows that the Cheonggijeongsipyoung is viewed that it played an important role for the transmission of the Yeoju Palkyung. Also, it. is concluded that the Yeoju Palyong recorded in Yeojidoseo(與地圖書) is the same landscape collecting with the presend Yeoju Palkyung, which would be dated back at least until the mid 18th Century. In addition, given the fact that the studied old maps show Eight scenery, Sachoneohwa, Shinreukmojong, Yeontanguibum, Paldaejangrim, Yangdonagan, Ibanchungam, Pasagwau, and Yongmoonjeukchui, recorded consistently in the same time order, the eight scenic points in the old maps had been apparently established as the typical copy of the Yeoju Palkyung in the 18th Century. Therefore, the transmission route of the Yeoju Palkyung follows two separate versions, one starting from the Yeoju Palyong(Choi Sukjeung, Seo Geojeong) to Cheonggijeongpalyong to Yeoju Palyoung(Yeojidoseo) to the present. Yeoju Palkyung, and the other from the Yeoju Palyoung Geumsa Palyong(金沙八詠) to the old map Palkyung to the Yeoju Palkyung(the late 18th C). These two transmission processes have their own cultural sceneries having the same origin, which are different only in perspective which attempts to cover the representative scenic landscapes including Yeoju and Geumsa.

• The Journal of Korean Philosophical History
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• no.43
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• pp.141-170
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• 2014

Science of gaining knowledge by the study of things[格物致知學]' is the translation of Science in Chosun age. Science of gaining knowledge by the study of things[格物致知學] which is the highest stage of new science is the symbol of the transfer of universal culture to the western modern civilization from old-fashioned confucianism. Modern western culture and the scientific way of thinking make man as a object to scientific research. Thinking method of social Darwinism made man believe to think like them as the modern method. And also such thinking method made man militarism and imperialism are right thinking and research methods. The core to think the science of gaining knowledge by the study of things[格 物致知學] as a violent thinking method is the Confucianism. By this method Park Eun-sik criticize this side of scientific technology as the means of militarism. Till now we pointed to think of the traditional philosophy as the tool of the western modern philosophy about war criminal. Now we rethink of the Confucianism asset as a tool of Korean Modern Culture. Musungmumul[無誠無 物] will offer moral basis to think humanism of the scientific technology of the modern western culture.

• Cross-Cultural Studies
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• v.40
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• pp.111-131
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• 2015

An unusual success engendering loyalty among cult fans in the United States, Mamoru Oshii's 1995 cyberpunk anime, Ghost in the Shell (GITS) revolves around a female cyborg assassin named Motoko Kusanagi, a.k.a. "the Major." When the news came out last year that Scarlett Johansson was offered 10 million dollars for the role of the Major in the live action remake of GITS, the frustrated fans accused DreamWorks of "whitewashing" the classic Japanimation and turning it into a PG-13 film. While it would be premature to judge a film yet to be released, it appears timely to revisit the core achievement of Oshii's film untranslatable into the Hollywood formula. That is, unlike ultimately heteronormative and humanist sci-fi films produced in Hollywood, such as the Matrix trilogy or Cloud Atlas, GITS defies a Hollywoodization by evoking much bafflement in relation to its queer, posthuman characters and settings. This essay homes in on Major Kusanagi's body in order to update prior criticism from the perspectives of posthumanism and queer theory. If the Major's voluptuous cyborg body has been read as a liberating or as a commodified feminine body, latest critical work of posthumanism and queer theory causes us to move beyond the moralistic binaries of human/non-human and male/female. This deconstruction of binaries leads to a radical rethinking of "reality" and "identity" in an image-saturated, hypermediated age. Viewed from this perspective, Major Kusanagi's body can be better understood less as a reflection of "real" women than as an embodiment of our anxieties on the loss of self and interiority in the SNS-dominated society. As is warned by many posthumanist and queer critics, queer and posthuman components are too often used to reinforce the human. I argue that the Major's hybrid body is neither a mere amalgam of human and machine nor a superficial postmodern blurring of boundaries. Rather, the compelling combination of individuality, animality, and technology embodied in the Major redefines the human as always, already posthuman. This ethical act of revision-its shifting focus from oppressive humanism to a queer coexistence-evinces the lasting power of GITS.

• (The)Study of the Eastern Classic
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• no.32
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• pp.103-128
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• 2008

King Jeongjo had lost his father, Sado-Seja(Prince Sado) by Noron(Older Faction). Especially those who tried to kill Sado-Seja and king Jeongjo consisted of king's family-in-law of king Youngjo and Sado-Seja. Therefore king Jeongjo's first goal was to strengthen his kingship than other things because he could gain the throne overcoming the strong hinderance of Noron and king's family-in-law. King Jeongjo requested his subjects to be "Kukbyon-In"(國邊人: a person for king) pointing out the harm of the king's family-in-law and "Tangpyong-Dang"(蕩平黨: the strongest faction consisted under the rule of king Youngjo). For the purpose, king Jeongjo built up "Gyujang-Gak". Gyujang-Gak was spoken to contain and protect the writings of earlier kings superficially, but in reality, it was an apparatus to gain and train the friendly subjects for king Jeongjo. Like that, it was the most important for king Jeongjo to suppress the king's family-in-low and to win Neo-Confucian lterati over to himself's side. Until now, the politics of Joseon Dynasty had been mainly explained on the point of view of "Seonghak-Non"(聖學論). "Seonghak-Non" means that Neo-Confucian lterati were treated as real hero, not kings in the political space of Joseon Dynasty and the role of factions were recognized important. But king Jeongjo denied these ideological stream and tried to change that political system. King Jeongjo wanted to strengthen the throne through the method which insisted the king as a hero in politics. For the purpose, king Jeongjo criticized the Neo-Confucian literati's viewpoint about politics and learning at that time and anticipated to be sole leader of politics and learning on that critique. King Jeongjo aimed to destroy the dignity of "Salim"(山林: Neo-Confucian Sages) with attacking their wrong behaviors. King Jeongjo also criticized the period of king Injo when the regime of "Sarim"(士林: pure Neo-Confucian lterati) faction fully appeared as the starting period when the factional harms were getting worse. King Jeongjo wanted to previously block the oppositions to win subjects over to himself's side with criticizing the period of king Injo and to take away the initiative from his opponents with insisting "Salim-Muyongnon"(山林無用論: a theory ignoring Neo-Confucian Sages). King Jeongjo's critique was not limited just on the system of factional politics. "Seonghak-Non" eventually took root in Neo-Confucianism. Therefore king Jeongjo criticized Neo-Confucianism. He insisted that the essence of Chinese Classics was pragmatical learning, not Neo-Confucianism. Through that critique, king Jeongjo aimed to destroy the ideological base of his opponents. However, king Jeongjo failed to be a sole leader of his subjects in the both boundaries of politics and learning even though he criticized the Neo-Confucian lterati's viewpoint about politics and learning. Because he abruptly died leaving his reformational scheme behind as well as his loyal subjects guarding himself against Noron Byeok-Pa(老論 ?派: the opposing party in Older Faction) were gone behind himself. The politics of Joseon Dynasty returned to more powerful politics for king's family-in-law after king Jeongjo's death.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.35-78
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• 2020

This study aims to reveal the overall Fengshui figuration and geomantic features of Daesoon Jinrihoe's Geumgangsan (Mt. Geumgang) Toseong Training Temple Complex from the Hyeonggi (Energy of Form) Theory in Fengshui. This study first looked at the mountain landscape viewable from the surface, examined the influence of Qi (Energy) flowing inside it, comprehended the flow of its vitality in terms of its strengths and weaknesses, and gauged the depth of the energy produced from mountain streams to determine fortune and misfortune. There is a special significance to this site due to Sangje's teaching that "⋯ it will be prosperous with 12,000 Dotonggunja (Dao-empowered Sages)," and it is also known as a efficacious grounds for cultivation among ascetics due to it housing the royal mausoleum of Dojeon (interpreted by some as Maitreya). Concerning this, this study explores the geomantic symbolism and growth-supporting land of Geumgangsan Toseong Training Temple Complex as it corresponds to Fengshui theory, and in keeping with this, the topography and conditions are likewise examined. The mountain range and its energy pathways (veins) harmonize with the pure water energy coming from the East Sea. The mountain terrain of Mount Geumgang, and the geomantic location, topography, and energy pathways that influence Daesoon Jinrihoe Geumgangsan Toseong Training Temple Complex are all explored. The Baekdudaegan Mountain Range extends through Mount Geumgang to Sinseonbong Peak, and one range extends to Geumgangsan Toseong Training Temple Complex whereas the other range extends through Sangbong Peak down to Misiryeong Valley and Mount Seorak. Thus, this study demonstrates that Daesoon Jinrihoe has always strongly considered the relationship between its temple complexes and their surrounding environment. The order has always selected locations that exhibit optimal conditions which suit the construction of sacred spaces. The determinations in this paper were made through an academic approach that drew upon various theories of Fengshui while examining Daesoon Jinrihoe's Geumgangsan Toseong Training Temple Complex. The in-depth analysis was specifically based on Hyeonggi Fengshui. At the same time, this study also looked into the surroundings of Geumgangsan Toseong Training Temple Complex. In particular, the mountains and flow of nearby bodies of water were comprehensively examined to show how the surrounding topography corresponds to the principles of Fengshui. An integral approach combining all major theories of Fengshui revealed that Geumgangsan Toseong Training Temple Complex starts from Sinseonbong Peak, and its energy flows through the main mountain range, going through numerous geographical changes of yin and yang. When the range flows down, the water flows accordingly, and where the water whirls, the mountains are shaped accordingly. Eventually, this energy reaches Geumgangsan Toseong Training Temple Complex. From the organic relationship between mountains and bodies of water, which can be said to be the essence of the order of nature, it can be judged that the most prominent geomantic feature of Geumgangsan Toseong Training Temple Complex corresponds to traditional theories of Fengshui in that it forms a configuration wherein optimal water energy supports the Virtuous Concordance of Yin Yang and harmonizes the Blue Dragon with the White Tiger.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.191-227
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• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.

• Analyses & Alternatives
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• v.6 no.2
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• pp.79-115
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• 2022

This study aims to account for electoral choice in the 2020 presidential election by focusing on social identity which forms the basis for core partisan groups. Two views compete to explain the origins of polarization, policy versus party. One emphasizes policy as more influential in choosing presidential candidates. This follows the tradition of retrospective voting theory in which voters' choice rely on government performance. Incumbent president whose performance proves well are rewarded to be reelected. Policy performance is based on measures around distinctive preferences for government spending. Republican Individuals prefer individual responsibility to government support, while Democratic counterparts support government support. Another perspective put an emphasis on the role partisanship which favors in-party members and disfavors partisan out-groups. Interparty animosity plays the key role in determining electoral behavior. This study relies on the Views of the Electorate Research (VOTER) Survey which provides a panel data of several waves from 2011 to 2020. A comparative evaluation of two views highlights three findings. First, policy matters. Policy preferences of voters are the primary drives of political behavior. Electoral outcomes in 2020 turned out to be the results of policy considerations of voters. 53.7 percent of voters tilted toward individual responsibility voted for Trump, whereas 70.4 percent of those favorable views of government support than individual responsibility voted for Biden. Thus effects of policy correspond to a positive difference of 26.4 percent points. Second, partisanship effects are of similar extent in influencing electoral choice of candidates: Democrats are less likely to vote for Trump by 42.4 percent points, while Republicans are less likely to vote for Biden by 48.7 percent points. Third, animosity of Republicans toward Democrat core groups creates 26.5 percent points of favoring Trump over Biden. Democrat animosity toward Republican core groups creates a positive difference of 13.7 percent points of favoring Biden.

• Korean Journal of Heritage: History & Science
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• v.55 no.4
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• pp.296-312
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• 2022

This paper examines the concept and process of heritagization, as well as other measures for the value enhancement of food culture as heritage, through the case of the gastronomic meal of the French, which has a long history as a socially constructed heritage. Heritage refers to what a society perceives as worthy of being transmitted. Thus, a heritage is something that a society or group chooses to preserve and that represents its identity. In the 19th century, France began to designate and protect heritage through a policy of preserving historical monuments, and heritage became both a social construct and creation with the purpose of preserving and enhancing values. Interest in heritage spread around the world with globalization, and has grown even greater since the 1972 UNESCO Convention. This interest has progressively extended to nature, urban landscapes and intangible cultural heritage. In 2003, the UNESCO Convention for the Protection of the Intangible Cultural Heritage was adopted, and this has strengthened the interest in intangible cultural heritage worldwide. Food-related heritage has been excluded from the list due to difficulties in establishing inscription criteria and concerns about the potential commercialization of heritage. However, in 2010, the food cultures of the Mediterranean, Mexico, and France were inscribed on UNESCO's Representative List of the Intangible Cultural Heritage of Humanity, which prompted interest in food culture and efforts to inscribe the food heritage of a number of other countries, including Korea. France has a long history of interest in gastronomy as a cultural heritage and part of its national identity. Efforts to preserve and popularize gastronomy as a part of the national identity and heritage have been made at both the private level, by gourmets and associations, and at the governmental level. Through these efforts, the culture of gastronomy as a heritage has been firmly established through theoretical discussion, listing of food-related heritages, and policies. Sustainable development of the heritage is pursued through certain ongoing institutional approaches, including the City of Gastronomy network, the National Food Program, and the promotion and labeling of the Year of the French Gourmet.

• Journal of Communication Design
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• v.66
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• pp.90-101
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• 2019

South Korea had a hard time creating its own image of a nation that formed its identity due to 6.25, Japanese-style rule, division of South and North Korea, and military dictatorship. Recently, Korea has been searching and spreading its identity by creating a Korean wave such as various events and K-POPs. However, since there are still no images and cultural products representing Korea's identity, it is necessary to develop design contents related to native culture and professional cultural product design. Design powers such as France and Japan focus on design projects that can add value to their national design policy projects. Traditional Korean contents also need to be specialized and continuous in image design and research. In this study, five lucky-SubokGangnYeon(long life, happiness and peace), a representative of Korean culture, studied with the most interest in the old and the modern, namely, "Living healthy long." Through the development of cultural product design and the use of design content, I would look forward to presenting the diversity and direction in producing Korea's own design products and images that fit the trend of modern 'age of 100.' Based on images based on special exhibitions related to longevity of the National Folk Museum of Korea, the museum discovers key used features and meanings, studies patterns and patterns, and analyzes design cases applied to modern cultural product design. We also want to look at the direction available through design content, which is a symbol of llong life happiness and peace. First, cultural products have limitations that lack the development of design products, lack of public relations and sales outlets, and lack of awareness of traditional culture, which should precede policy support and awareness reform at the national level. Second, we need to streamline prices that meet the needs of the market. Third, cultural product design and contents related to tradition can be settled and disseminated more easily when traditional design is utilized and distributed mainly on practical stationery and household goods. Fourth, it is necessary to develop contents of various Korean images based on research on Korean cultural history and aesthetic consciousness. Research on the Korean culture of designers should be conducted, not just in the form of figurative images. Fifth, traditional manufacturing methods and materials should be respected by modern times, but modern production products should be developed with economy and durability.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.157-195
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• 2013

대순진리회는 '구천응원뇌성보화천존강성상제(이하 '구천상제')'를 주신(主神)으로 신앙하는 종교단체이다. 그렇다면 대순진리회의 '구천상제'와 중국 도교에서 모셔지는 '구천응원뇌성보화천존'(이하 '보화천존')은 어떤 연관성이 있는 것인가? 이런 질문을 토대로 본 글에서는 이 신들의 기원과 칭호, 도세법문(度世法門 : 세상을 제도하고자 펼친 법도) 등의 관점에서 그 차이점과 공통점을 하나씩 비교해 보았다. 먼저 기원이라는 측면에서 '구천상제'와 '보화천존'을 비교해보면, '구천상제'는 천지인 삼계의 최고신으로서 강씨 가문을 선택하여 인간의 육신으로 태어났다. 강씨 성은 상고 신농씨에서 시작되었는데, 고대 문헌에 근거하면 신농씨는 태양신, 남쪽, 불(火) 등으로 상징화된다. 이런 상징들은 '구천상제'가 인간으로 태어날 때 나타난 "하늘이 남북으로 갈라지다", "큰 불덩이가 몸을 덮치다", "천지가 밝아지는도다" 등의 현상들에서 찾아볼 수 있다. 도교의 '보화천존'은 뇌신의 특징을 가지면서 일신(日神), 월신(月神)과 관계를 맺고 있는데, 이런 면들은 신농씨로부터 분석한 '구천상제'의 신적 기원과 일치하고 있다. 또한 도교에서는 신농씨가 다스리던 세상을 중국 상고시대의 가장 이상적인 사회형태로 보고 있는데, 이것을 '구천상제'가 건설하려는 후천선경과 연관 지어 생각해보면 '구천상제'가 신농씨의 후손인 강씨 종가에서 태어난 배경을 이해할 수 있다. 도교의 '보화천존' 역시 중생의 이익을 도모하고, 조화로운 인간세상을 만드는 것을 목표로 삼고 있으며, 이것은 대순진리회 '구천상제'가 행한 대순의 목적과 거의 비슷하다고 볼 수 있다. 다음으로 '구천상제'와 '보화천존'은 칭호에서도 공통점과 차이점을 살펴볼 수 있다. 단적으로 말하자면, '구천상제'에는 '보화천존'에 비해 '강성상제'라는 칭호가 추가되어 있다는 것이다. 또한 도교에서는 '보화천존'을 최고신으로 모시지 않으며, '구천상제' 신앙에서는 '보화천존' 신앙에서와 달리 뇌신과의 관계에 대한 설명을 찾아볼 수 없다. 마지막으로 '구천상제'와 '보화천존'의 도세법문을 비교해보면 첫째, 구천상제는 세상이 혼란, 불공평, 죄악에 빠졌기에 육신으로 인간 세상에 강림한 후 대순진리를 선포하였다. 이와 유사하게 보화천존도 천하와 인간세상을 순시하여 죄악과 겁액을 없앤다는 '순시천하(巡視天下)' 사상이 있다. 물론 여기에는 차이점이 존재하는데, 그 중 하나는 '보화천존'은 순시할 때 인간의 육신으로 화하지 않았다는 점이다. 또 다른 하나는 '보화천존'이 인간 세상에 창교의 방법을 통하여 선경을 건설하고자 하는 목표를 전해주지 않았다는 점이다. '보화천존'은 교리를 가르치거나 신통을 발휘하는 데에만 중점을 두고 있다. 둘째, '구천상제'가 내린 가르침인 해원상생은 후천선경을 건설하기 위한 수단과 과정이다. 도교의 '보화천존'도 인간이 지은 많은 죄악과 겁액은 세상 사람들이 맺은 원한과 관계가 있으므로, 이런 겁액과 죄를 해소하려면 해원부터 해야 한다는 것을 수차례에 걸쳐 언급하고 있다. 도교에서 말하는 '해원'의 구체적인 내용은 주로 인간의 시비, 질병, 겁액에 관한 것이며, 그 해결 방법으로는 주로 마음속으로 『옥추보경』을 읽는 것이다. 이를 '구천상제'의 '해원상생' 가르침과 비교하면 그 사상의 폭이나 깊이, 중요성, 이론적 측면 등에서 비교적 간단한 형태로서 체계적인 면모로까지 나아가지는 못하였다. 셋째, '구천상제' 는 곤경에 처한 사람이 신명의 호칭을 부르면 그에 상응하는 신명이 달려와서 구원해준다는 '소리감응' 방법을 사용하고 있는데, 이 방법은 도교의 '보화천존' 역시 사용하고 있는 것이다. 넷째, '구천상제'는 과오를 범한 사람이 자신의 과오를 뉘우치면, 그 다음에 상제의 용서를 받음으로써 그 원한이 풀리게 된다는 참법(懺法 : 懺悔法)을 세인(世人) 교화에 자주 사용하였다. 물론 이것은 해원상생의 구체적인 적용이라 할 수 있다. 기능면에서 보면 이 방법은 『구천응원뇌성보화천존옥추보참(九天應元雷聲普化天尊玉樞寶懺)』의 참의(懺儀)와 공통되는 점이 있다. 참의는 수도자 스스로 자신의 잘못을 뉘우치고, 수도에 정진하며, 사회의 안정을 도모하고, 포덕에 힘쓰고, 악을 물리치고 선을 널리 펼친다는 것인데, 이런 의미에서 양자는 일치한다고 생각된다. 필자가 생각하건대, 대순진리회의 '구천응원뇌성보화천존강성상제'와 도교의 '구천응원뇌성보화천존' 사이에는 공통점이 아주 많지만 동시에 차이점 또한 적지 않다. 만약 더욱 다양한 자료들을 수집하여 더욱 깊고 광범위한 연구를 진행한다면 한국 대순진리회와 중국 도교, 특히 도교의 뇌법종파(雷法宗派)와의 상관관계를 해석하는 데 큰 도움이 될 것이라 생각한다.