• Journal of Science and Technology Studies
• /
• v.19 no.1
• /
• pp.1-51
• /
• 2019

The understanding of law and science as fundamentally different two systems, in which fact stands against justice, rapid progress against prudent process, is far too simple to be valid. Nonetheless, such account is commonly employed to explain the tension between law and science or justice and truth. Previous STS research raises fundamental doubts upon the off-the-shelf concept of "scientific truth" that can be introduced to the court for legal judgment. Delimiting the qualification of the expert, the value of the expert knowledge, or the criteria of the scientific expertise have always included social negotiation. What are the values that are affecting the boundary-making of the thing called "modern science" that is supposedly useful in solving legal conflicts? How do the value of law and the meaning of justice change as the boundaries of modern science take shapes? What is the significance of "science" when it is emphasized, particularly in relation to the legal provisions of paternity, and how does this perception of science affect unfoldings of legal disputes? In order to explore the answers to the above questions, we follow a process in which a type of "knowledge-deficient model" of a court-that is, law lags behind science and thus, under-employs its useful functions-can be closely examined. We attend to a series of discussions and subsequent changes that occurred in the US courts between 1930s and 1970s, when blood type tests began to be used to determine parental relations. In conclusion, we argue that it was neither nature nor truth in itself that was excavated by forensic scientists and legal practitioners, who regarded blood type tests as a truth machine. Rather, it was their careful practices and crafty narratives that made the roadmaps of modern science, technology, and society on which complex tensions between modern states, families, and courts were seen to be "resolved".

• Journal of the Daesoon Academy of Sciences
• /
• v.31
• /
• pp.199-235
• /
• 2018

Most of the new religions derived from Jeungsan have claimed that Jeungsan's religious thought reproduced Dangun [檀君] Thought in its original form. However, Daesoon Jinrihoe is the only religious order out of the many new religions within the Jeungsan lineage, which has constantly kept its distance from Dangun Thought since 1909 during the earliest period of proto-Daesoon Jinrihoe. Even a mere trace of Dangun cannot be found in the subject of faith or the doctrinal system of Daesoon Jinrihoe. In this context, this study aims to examine possible connections between Daesoon Thought and Dangun Thought in order to determine why other Jeungsanist religions frequently exhibit Dangunist features. Specifically, a major part of this study will be devoted to comparing and analyzing the narrative structure of Daesoon Thought and Dangun Thought as well as their respective motifs. In fact, Jeungsan does not seem to have ever mentioned Dangun in his recorded teachings, therefore, after his passing into the Heaven, most of the religious orders including Daesoon Jinrihoe derived from him did not pay any attention to Dangun Thought for almost for 40 years. These orders did not originally perceive Dangun as an object of belief. After Korea's liberation, Dangun became widely accepted as a pivotal role among the Korean people. As Dangun-nationalism claimed to unify Koreans as one great Korean ethnic society, the religious orders of Jeungsan lineage also climbed aboard this creed and their faiths or doctrines were acculturated to reflect this change. The reason for this has been attributed to following modern trends to increase success in propagation. In the meantime, Daesoon Jinrihoe was the only order that did not accept Dangun-nationalism because it was not a teaching given by the order's founder. And the two systems of thought have more dissimilarity than parallelism in terms of philosophical ideology. These seem to be the main reasons why Daesoon Jinrihoe did not adopt Dangun into its doctrine or belief system.

• Journal of Popular Narrative
• /
• v.25 no.1
• /
• pp.349-392
• /
• 2019

In the 1960s of Korea, the normalization of diplomatic relations between Korea and Japan led to a sense of a vigorous anxiety and fear that "Japan will once again come to the Korean peninsula". As a reaction to this, the discourse on the criticism of 'Japanese Style' strongly emerged. If the prior discourse of criticism was to express the national antipathy toward the colonial remnants that had not yet been disposed of, the critical discourse of the 1960s was the wariness of the newly created 'Japanese Style' in popular culture, and to grasp it as a symptomatic phenomenon that 'evil-minded Japan' was revealed. Thus, this new logic of criticism of the 'Japanese Style' had a qualitative difference from the existing ones. It was accompanied by a willingness to inspect and censor the 'masses' that grew up as consumers of transnational 'mass culture' that flowed and chained in the geopolitical order under the Cold War system. Therefore, the topology of 'popular things=Japanese things=consuming things' reveals the paradox of moral demands that existed within Korean society in the 1960s. This was to solidify the divisive circulation structure that caused them to avoid direct contact with the other called 'Japan', but at the same time, get as close to it as ever. It is a repetitive obsession that pushes the other to another side through the moral segregation that strictly draws a line of demarcation between oneself and the other, but on the other hand is attracted to the object and pulls it back to its side. This paper intends to listen to the different voices that have arisen in the repetitive obsession to understand the significance of the dissonance that has been repeated in the contemporary era. This will be an examination of the paradoxical object of Japan that has been repeatedly asked to build the internal control principle of Korean society, or to hide the oppressive and violent side of the power, and that can neither be accepted nor destroyed completely as part of oneself.

• Sijohaknonchong
• /
• v.44
• /
• pp.165-195
• /
• 2016

This paper is compare to the enjoyment of way on Si-jo and Ga-sa in Lyric poetry. Si-jo and Ga-sa were created in Joseon Dynasty. Si-jo and Ga-sa is the Lyric poetry in traditional genre, representing Korea. These forms include the lyric genre but have a difference between the fixed verse and the long-poem in Joseon Dynasty. However, the two genres are the two genres had opened the possibility of communication from the very beginning in terms of gentry layer is the main writers. Joseon Dynasty those who enjoy the fixed verse and the long-poem, the literature of singing songs and reciting literature, in terms of the principle of metaphor and metonymy rhetoric will reflect the era of awareness and enjoyment of contemporary perception of reality characters. It can be said that performing Si-jo and Ga-sa of enjoyment fashion and work to compare with realistic about the versification principles but check ahead a lot of data, and add to the task of finding a logic that can explain clearly remain. This paper will have to complement the many points made in an attempt to unravel the complex issues in an integrated and comprehensive on-pronged approach and enjoyment of the fixed verse and long-poem Si-jo and Ga-sa and similar expressions are writing and testing the various parties of the enjoyment of culture in today's era of change in the 21st century can be the compass to navigate a new world culture.

• The Journal of the Convergence on Culture Technology
• /
• v.9 no.3
• /
• pp.461-470
• /
• 2023

This paper analyzes the spatial representations constructed by reality, filming, and narrative in the works of Hong Kong film director Wong Kar-wai, and how these spaces influence Hong Kong's urban culture, perception, and interpersonal relationships. To analyze Wong Kar-wai's films, Charles Sanders Peirce's semiotics concepts and Paul Virilio's spatial concepts were applied. Through this, we examined how the meaning embedded in the spatial representations of Wong Kar-wai's films could become a crucial factor in their success. Wong Kar-wai focused on the values of human relationships formed by society in his subject expression, directly representing the human inner world and prompting audiences to think about it. In this paper, we categorized the spaces depicted in Wong Kar-wai's films as public, private, and connective spaces, and analyzed them as a means to show the living environment and emotions of Hong Kong's youth. Through this, we determined that the spatial representations in Wong Kar-wai's films effectively demonstrate the cultural interpretation function of Hong Kong's citizen consciousness at the junction of Eastern and Western cultures and social connections. In conclusion, Wong Kar-wai's works provide a rich understanding of contemporary people's lives, emotions, and urban spaces, offering valuable insights into Hong Kong's film industry and cultural values.

• Archives of design research
• /
• v.18 no.1 s.59
• /
• pp.17-26
• /
• 2005

Nowadays, display-contents are developing to an informative environment. that is under the logic of the media operating system. To perceive the media-environments and produce the cultural contents, the cultural designers seek to understand a skin structure from making up for shape. To appreciate operating system in data and database is not only systematization of form and contents of visual contents but also variety contents into multiple-platform and integrative environments. These days, the spectacle exhibition try to express for their surface design between algorithm of data and database. the information is expressing aesthetic which means presents the integrated contents through the play instinct environment to end-user. That was given web or game to participation is developing with the cellular device and ubiquitous computing system. in the linear perspective, the end-user should be immerse more and more hyper-simulation system because of the operating algorithm of database. To do this, human have need to get the information-ability from multi-platform society. In the virtual environment, database offer the experience of an unheard-of event to end-user that prepare the participants the circumstances priority of signifiers. To do that already based on a fixed sensibility endow with narrative of the freshness- experience.

• Cartoon and Animation Studies
• /
• s.47
• /
• pp.125-148
• /
• 2017

This paper analyzes Korean aesthetic characteristics of Korean independent animation, which is closely related to artistic and social characteristics, by searching Korean independent animation image for the winner of "Indie AniFest", the only independent animation film festival in Korea. And social communication methods. There are three ways in which Korean Independence Animation shows the way of speaking through award-winning works. The first is a method of expressing feelings, impulses, and desires in a formative way, and a direct and sensuous image as in sign language or sound. In the second method of speaking differently with images, in the third method, It makes the voice of the fringe through the real world of the story sound as a story of reality. Animation is a medium that 'originalizes and communicates meaning' as an image, and has implemented and constructed a new way of speaking, which is different from existing social voices. Nevertheless, it is not easy to find a research that approaches animation from the viewpoint of social and political speech through images. Therefore, this paper is necessary for the balanced development of animation. In addition, this study can contribute to re - examining Korean independent animation from an academic point of view and to discover and evaluate fair value from a wider perspective.

• Korean Journal of Medicinal Crop Science
• /
• v.16 no.5
• /
• pp.371-375
• /
• 2008

This study was conducted to evaluate geographical distribution patterns of natural habitats, soil properties, and plant species grown with native Boehmeria platanifolia in South Korea. The relative density and coverage of Boehmeria platanifolia were 7.0% and 25.6% respectively. Most Boehmeria platanifolia were growing below 200 m of altitude, and they were rarely found at the higher altitude. Over 80% of Boehmeria platanifolia's habitats were found at below $20^{\circ}$ and their habitats were concentrated at the west and the north face slope rather than the south face slope. Nearly 90% of Boehmeria platanifolia were grown at little and middle light condition's area, and 69.1% of them were natively growing in humid soil in their natural habitats. Soil texture of their habitats were mostly clay loam and the soil pH was 6.2. The contents of soil organic matter was $24\;g\;kg^{?1}$ and $P_2O_5$ was $31\;mg\;kg^{?1}$. Plant species grown with native Boehmeria platanifolia were 60 family, 125 genus and 171 species. Clematis apiifolia showed the highest relative density and coverage among plant species grown with native Boehmeria platanifolia.

• Journal of Korean Home Economics Education Association
• /
• v.23 no.1
• /
• pp.143-157
• /
• 2011

It is a story through which people share their ideas and express their thoughts. Storytelling is temporally and spatially interconnected narration that consists of characters, background, its beginning and its conclusion. Furthermore, the story in storytelling is a means of delivering culture and history; thanks to the development of various media, delivering and exchanging the story are conducted in a variety of forms. Due to the technological advancement, the way storytelling is done has changed, which was a method called digital storytelling. This storytelling has been frequently used in education; that is, teachers utilize stories to communicate their thoughts. As receivers, students understand a shade of meaning and the role of language, thus reorganizing the important factors in the context of meaningful events. However, in practice the classes are so teacher-centered that the role of students are relegated to that of passive learners, thus debilitating the interaction between participants; as a result, this situation shows serious limitations in that it does not improve students' practical skills. Despite this situation, home economics has attempted to broaden students' practical knowledge and has enabled them to acquire procedural knowledge as its main objectives in the context of the entire life. To overcome this problem, this study attempts to demonstrate the lesson model utilizing the storytelling where the lively participation in the process and results of learning can increase learners' self-confidence and responsibility. This lesson model is believed to facilitate the communication among participants including teachers and students. Through this alternative teaching method, learners can participate in the process of learning so that they can acquire practical knowledge: this method can be a step-stone for further development. In conclusion, the development of curriculum and lesson plans should be encouraged.

• Journal of Korean Medical classics
• /
• v.18 no.2 s.29
• /
• pp.1-19
• /
• 2005

통과대명대저명의가(通過對明代著名醫家), 온보파창시자설기(溫補派創始者薛己)$(1487{\sim}1559)$적생애화의학사상(的生涯和醫學思想), 득출여하결론(得出如下結論): 설기생여의학세가(薛己生於醫學世家), 종소학습유학화의학(從小學習儒學和醫學), 기부사후(其父死後), 체부진입태의원성료의사(替父進入太醫院成了醫士), 지후선후역임태의원이목(之後先後歷任太醫院吏目), 남경태의원원판(南京太醫院院判), 원사등직(院使等職), 병어1540년(44세)기관회향(幷於1540年(44歲)棄官回鄕), 전심여치료환자여저술(專心於治療患者與著述). 설기적저작대부분내(薛己的著作大部分內) 용이의안형식서사(容以醫案形式書寫), 기내용포함내과(其內容包含內科), 외과(外科), 부산과(婦産科), 소아과(小兒科), 침구과(鍼灸科), 치과(齒科), 안과(眼科), 골과(骨科), 본초등(本草等). 기본인친(其本人親) 자저술적유이(自著述的有以)${\ulcorner}$내과적요(內科摘要)${\lrcorner}$위시약12종(爲始約12種), 교주적유이(校注的有以)${\ulcorner}$부인대전양방(婦人大全良方)${\lrcorner}$위시8종(爲始8種), 교감적의서약유6종(校勘的醫書約有6種), 공계대약(共計大約) 유26종지다(有26種之多). 설기수(薛己受)${\ulcorner}$내경(內經)${\lrcorner}$, ${\ulcorner}$난경(難經)${\lrcorner}$급장원소화금원사대가적영향교심(及張元素和金元四大家的影響較深). 재사대가중(在四大家中), 우기수동원화단계적영향최심(尤其受東垣和丹溪的影響最深). 차외(此外), 가지기수교주의서적영향역교대(可知其受校注醫書的影響亦較大), 기통과박람군서(其通過博覽群書), 대담실천(大膽實踐), 광수자료(廣收資料), 선우총결(善于總結), 최종성료일명의가(最終成了一名醫家). 설기수이동원(薛己受李東垣)${\ulcorner}$비위론(脾胃論)${\lrcorner}$적영향(的影響), 강조비위적중요성(强調脾胃的重要性), 병수차제출비통혈적이론(幷首次提出脾統血的理論) 기여이동원적학설부동지처시(其與李東垣的學說不同之處是), 재치료화쇠토약형허한증시(在治療火衰土弱型虛寒證時), 주장이보화생토지법내치료(主張以補火生土之法來治療), 인위비여신적생리작용호위관련(認爲脾與腎的生理作用互爲關聯), 비토화생정미(脾土化生精微), 이자양신여명문(以滋養腎與命門) 반과래(反過來), 신여명문역대위토기온후작용(腎與命門亦對緯土起溫煦作用); 이재병리방면(而在病理方面), 비토구허(脾土久虛), 가치신허(可致腎虛), 신허즉불능생토(腎虛則不能生土), 역가치비허(亦可致脾虛). 설기적극반대명대의가수금원지유풍(薛己積極反對明代醫家受金元之遺風), 이한양약공하(以寒凉藥攻下), 혹남용지백이강화(或濫用知柏以降火), 극벌생기적작법(克伐生氣的作法), 이주장용편온적약물진행조보(而主張用偏溫的藥物進行調補), 기상용적전인처방유보중익기탕(其常用的前人處方有補中益氣湯), 사물탕(四物湯), 사군자탕(四君子湯), 육군자탕(六君子湯), 독삼탕(獨蔘湯), 삼부탕(蔘附湯), 육미환(六味丸), 팔미환(八味丸), 신기환(腎氣丸), 회양탕(回陽湯), 당귀보혈탕등(當歸補血湯等).