• The Journal of the Convergence on Culture Technology
• /
• v.7 no.3
• /
• pp.241-246
• /
• 2021

Ladysmith Black Mambazo is a group of men influenced by South African traditional Zulu a cappella and American black music. The Jubilee Choir of the United States came to South Africa in the 1870s and influenced South African music while performing. Ladysmith Black Mambazo's music can be the result of the combination of the indigenous Zulu a cappella and the American Jubilee music style. This group participated in Paul Simon's album "Graceland" and became world famous. The album won a Grammy Award for sales of millions of copies. After that, they released their own albums and won 5 times Grammy Awards (nominated 15 times) They inherited and developed Zulu music under the philosophy of "preserving musical heritage". As a samely non-Western country, with hope their spirit, inheriting old one and innovating new one, gives positive inspiration for Korean music, I investigated how their music, 'Black Is Beautiful', 'Homeless' are influenced by the western music and inherited their own traditional music in it.

• Journal of Korea Entertainment Industry Association
• /
• v.13 no.2
• /
• pp.67-77
• /
• 2019

There are many eyes that recognize Korean traditional performing arts as low, unorganized, and not a play. However, there is clear in the Korean traditional performing arts have a story with a perfect narrative structure. From the Miyal which accepts the Western tragedy theory to the Gangneung Gwanno Mast drama which contains the love story of the comedy, many Korean traditional performances contain the elements of narrative even though the contents are very simple. It is true that there are very few things with perfect narrative structure among the Korean traditional performance that has been passed down so far. It is the responsibility of the researchers to unearth and restore these, and it is the task of the creative artists to create new ones according to contemporary philosophy. If these two fields communicate smoothly, we will be able to look at the future of our traditional performing arts more brightly than now. As a result, it will also be a challenge to solve the problem of letting Korean traditional plays penetrate ing the world market.

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

• Journal of KIISE:Software and Applications
• /
• v.33 no.9
• /
• pp.787-801
• /
• 2006

Ontology merging describes the process of integrating two ontologies into a new ontology. How this is done best is a subject of ongoing research in the Semantic Web, Data Integration, Knowledge Management System, and other ontology-related application systems. Earlier research on ontology merging, however, has studied for developing effective ontology matching approaches but missed analyzing and solving methods of problems of merging two ontologies given correspondences between them. In this paper, we propose a specific ontology merging process and a generic operator, T-MERGE, for integrating two source ontologies into a new ontology. Also, we define a taxonomy of merging conflicts which is derived from differing representations between input ontologies and a method for detecting and resolving them. Our T-MERGE operator encapsulates the process of detection and resolution of conflicts and merging two entities based on given correspondences between them. We define a data structure, MergeLog, for logging the execution of T-MERGE operator. MergeLog is used to inform detailed results of execution of merging to users or recover errors. For our experiments, we used oriental philosophy ontologies, western philosophy ontologies, Yahoo western philosophy dictionary, and Naver philosophy dictionary as input ontologies. Our experiments show that the automatic merging module compared with manual merging by a expert has advantages in terms of time and effort.

• (The)Study of the Eastern Classic
• /
• no.41
• /
• pp.333-359
• /
• 2010

Both in the East and the West, the most classical question in classical political philosophy was 'what is truly a human virtue and a good life?' 'Human virtue' and 'Good life', and 'good State' are thus essentially tied together. Platon And Confucianism. We began with Platon and Confucianism's definitions of human virtue & good life, and 'good State'. This Essay attempts to systematically approach to what Confucianism thinks as a human virtue and a good life in contrast with Platon. Confucius asserted that the most humane human life is a civilized life and it means to realize the value of 'benevolence as a human virtue. 'Mencius also concurred that Confucius's explication of the good life was right. Moreover, he argued that to realize this, political practice should follow. Mencius discussed about 'Four Virtues', the essential goodness of human, confirmed by 'Four Clues (四端)' to talk about the possibility of realizing the good life and a good state. On the other hand, he devised Politics of benevolence.)' as a practical tool for it. An classica eastern philosophy(platon and confucianism) consider a human beings as human relationship. Confucianism believe in reality of the human mind & it's nature. Confucian human mind & it's nature is comprised of benevolence, righteousness, propriety and wisdom. Confucianism proposed that we have to approach to other man as benevolence.

• Journal of the Korean Society of Earth Science Education
• /
• v.15 no.2
• /
• pp.158-170
• /
• 2022

The purpose of this study is to understand the characteristics of Aristotle's view of nature that is, the static view of the universe, and find implications for education. Plato sought to interpret the natural world using a rational approach rather than an incomplete observation, in terms of from the perspective of geometry and mathematical regularity, as the best way to understand the world. On the other hand, Aristotle believed that we could understand the world by observing what we see. This world is a static worldview full of the purpose of the individual with a sense of purposive legitimacy. In addition, the natural motion of earthly objects and celestial bodies, which are natural movements towards the world of order, are the original actions. Aristotle thought that, given the opportunity, all natural things would carry out some movement, that is, their natural movement. Above all, the world that Plato and Aristotle built is a static universe. It is possible to fully grasp the world by approaching the objective nature that exists independently of human being with human reason and observation. After all, for Aristotle, like Plato, their belief that the natural world was subject to regular and orderly laws of nature, despite the complexity of what seemed to be an embarrassingly continual change, became the basis of Western thought. Since the universe, the metaphysical perspective of ancient Greece and modern philosophy, relies on the development of a dichotomy of understanding (cutting branches) into what has already been completed or planned, ideal and inevitable, so it is the basis of traditional teaching-learning that does not value learner's opinions.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
• /
• v.7 no.8
• /
• pp.189-199
• /
• 2017

The purpose of this study is to compare the grid usage that is common to Leonardo da Vinci and J.N.L. Durand in the process of designing the architectural plan. In the days when there was no proper measurement tool, auxiliary lines relied entirely on the architect's personal mindset and design convenience. Therefore, it is considered that studying the auxiliary lines drawn by the architects will be useful for studying the human perception system. Among auxiliary lines, the grid has been used by many architects. Leonardo da Vinci and J.N.L. Durand are famous. However, these two show a significant different grid usage. As auxiliary grid and space ares added the center of the Leonardo da Vinci grid continues to move, and the grid in his sketch is becoming a building space itself. So I call it 'conceptual grid'. In the case of J.N.L. Durand, the one center of the grid is always at the center of the drawing. That is, all the positions of the grid can be determined in phase around a common point, and all of the same specifications are assumed. The grid is a kind of filter. That's why his grid is a visual abstraction of the process of thinking. In this paper, I will call the grid of J.N.L. Durand as 'abstract grid'.

• Korean Journal of Culture and Social Issue
• /
• v.11 no.spc
• /
• pp.133-161
• /
• 2005

The present paper examines trust, interpersonal relationship, and civil society in Scandinavia and East Asia. In the first section, the concepts of trust and democracy are defined. In the second section, the cultural transformations that paved the way for the development of democracy in the West and Scandinavia are reviewed. In the third section, the basis of trust and democracy in East Asia, focusing on Confucianism, is reviewed. In the fourth section, a review of an empirical study conducted with a national sample in Denmark, Sweden, Japan, and Korea is presented. The results indicate that both the Scandinavian and East Asian respondents support the basic ideas of liberal democracy and trust close ingroup members. East Asian respondents are less likely than Scandinavian respondents to trust their colleagues and outgroup members and much less likely to trust political and government institutions. Scandinavian respondents prefer tolerant leaders who lead by ideas, while Koreans prefer strong paternalistic and moral leaders. Japanese respondents are less supportive of paternalistic leaders. Overall, results indicate that in Scandinavia and East Asia, although the basic ideas about democracy and human rights are similar, the methods of implementing these ideas are different. When compared with Scandinavia, there is much lower transparency and accountability in East Asia. In the final section, the challenges that the modern democracies face are discussed.

• Cartoon and Animation Studies
• /
• s.41
• /
• pp.511-531
• /
• 2015

The underlying impetus of the birth of animated film is attraction about a moving image. And the animation image occurs from the process of performative relationship between an animator and apparatus. Therefore, analysing the method how the moving image is constructed will be the focal starting point to deal with an animated film as a text. In this context, that conveys the theme in more sensuous way will be examined in a dimension of the material, technique and image-making method. KIM Jin-man's is a Stop Motion Animated Film with Noodlescreen about a journey of a fish that wishes to go outside of the water. KIM created original and friendly images out of plain thin noodle which is a common ingredient in Korea, and dealt with the ontological introspection based of the concept of Nondualism. Nondualism based on the interconnected and cyclical eastern philosophy which is different from the western dualistic theory points to the idea that the universe and all its multiplicity are ultimately expressions or appearances of one essential reality. This paper focuses on KIM's recent work and sees how Nondualism is applied throughout the animated film by analysing the performative method of mediums, technique, and structure. First of all, the form of Noodlescreen will be reviewed in Chapter Two. Pinscreen Animation which was invented by Alexander Alexeieff and Claire Parker will be also compared with Noodlescreen in the aesthetic viewpoint here. In Chapter Three, it will be analysed how the description of the image of binary opposition itself provides expanded sense and rich metaphor. Lastly, the format of Mise-en-abyme going constantly towards outer space will be dealt how it exposes the cinematic illusion and spatiality in Chapter Four. Throughout the whole chapters, it will reviewed how the concept of Nondualism relates the images of and deactivate the boundary of binary opposition in terms of both the story development and the visualization method. By this methodology, it will be confirmed that image of animated film not only explains the narrative but also activates the perception about the theme and provides integrated sensory experiences in the independent and expanded dimension.

• (The)Study of the Eastern Classic
• /
• no.50
• /
• pp.89-120
• /
• 2013

The concept of virtue seems to be one of the rare cases where the European and the Chinese traditions coincide. The meaning of the Latin word virtus and of Greek $aret{\acute{e}}$ seems to be similar to the Chinese $d{\acute{e}}$德. Most striking in virtue is that it is a capacity for self-realisation through action which is unique to man. On the other hand, there is something physical about it. It is the strength to do something. This strength overcomes the resistance of what is naturally given, it transforms the world, turns the natural world into a human one. In the Chinese tradition, $d{\acute{e}}$ 德, i.e. virtue, is therefore always connected with $da{\grave{o}}$ 道, the totality of natural forces. In the Chinese tradition, as opposed to the European one, virtue is itself considered to be a natural force that is present in man. This force sustains man's connectedness, unity and harmony with the surrounding world. Things exist through the unity of principle理 and ether氣. But the knowledge of this unity is due to principle. Moral and legal norms are shifted totally to the sphere of principle. Therefore their have found the final dissolution from a heroic models. Above all the classical Confucians, but also the other schools, would reply to this that there is nothing more precise than a concrete successful action. Its result fits the world perfectly. The difference is due to the differing interest of ethical thought. In the case of the Confucians the path is more direct. The actor establishes a precise pattern for other actions. Education therefore lies in detailed knowledge about forms of behaviour, not so much in conceptual differentiation. It is quite possible that generalisation may be a methodical prerequisite for success in this endeavour. That problem, too, is discussed. But the success of conceptualisation lies in the successful performance of individual actions, not in shaping actions in accordance with normative concepts.