• Journal of the Korean association of regional geographers
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• v.19 no.1
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• pp.130-146
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• 2013

This study aimed to analyze the authenticity of dark tourism, and to discuss the possibilities and limitations of disaster tourism as an alternative type of tourism in post-modern society. For this purpose, disaster tourism related with the Great East Japan Earthquake was analyzed. After the disaster occurred, the boundaries between guests (tourists) and hosts (residents) dissolved and disaster communities emerged temporarily. This was followed by social contributive tourism, in which both guests and hosts shared their matter of life-and-death experiences, so existential authenticity became the most important motive and experience for tourism. As time passed, however, existential authenticity was reconstructed ideologically in the socioeconomic political context of disaster recovery, and replaced constructive authenticity. After all, the possibilities of disaster tourism as an alternative type of tourism based on the introspection of modernity were restricted. To discuss the underlying ethical issues of the commodification of disaster tourism, further researches should conducted to consider dark tourism as an alternative type of postmodern tourism.

• The Journal of the Korea Contents Association
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• v.21 no.6
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• pp.572-587
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• 2021

Recently, cultural urban regeneration is emerging as a topic of cultural tourism. This study aims to understand the effect of brand experience on integrity, re-visit intention focus on the case of culture-led urban regeneration visitor. Therefore, in this study, we selected GuCheng, which is a representative successful case of cultural tourism in China, and we surveyed people who had visited ancient China's foetus. The results of path coefficient analysis and hypothesis testing determined that sensory experience, affective experience, intellectual experience positively impacted integrity. And the significant effect of affective experience, intellectual experience has been found on re-visit intention. The moderation effect of nostalgia has been investigated and the results revealed that nostalgia has significant moderation effect among brand experience, integrity and re-visit intention. Our research findings offer insights for GuCheng culture-led urban regeneration. And this study investigated Chinese visitor, which could offer theoretical implication for future study.

• Journal of Korea Game Society
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• v.21 no.3
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• pp.25-38
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• 2021

This study examines the possibility of development into a place of existential human meaning and the process of formation of placeness based on the Simulacre theory of digital game space. First of all, the game space related to humans was reinterpreted into the Simulacra theory of Plato, Jean Baudrillard, and Gilles Deleuze, and typified into three simulacra of spaces. The formation process of placeness in the game space is presented by linking the simulacra of space, place theory, and the user's game experience that were reinterpreted. It is hoped that this will contribute to exploring the aspect of the placeness of digital game spaces for authentic experiences of various media.

• The Journal of the Korea Contents Association
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• v.15 no.5
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• pp.265-282
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• 2015

This study with qualitative research method explores the process of a middle-aged woman who finds and constructs her career path. As a result, career constitution process of a research participant choosing a career to make a living and carrying out what she is supposed to do, turned out to be more than just a job adaptation process in the workforce. Career constitution process is a journey in search of "genuine self" and a existential process in which the existence of self is understood by sustained choices and "actions." The research participant on the life journey of finding career path sought to return to her intrinsic life and practiced self-realization toward possibility. The result of this study suggests that "work" being different from calling needs to be understood anew in the existential perspective. "work" is not only a passage which makes the meaning of life by existential "actoins" but also a existential method heading toward self-realization. Not only that, career path is a process which doesn't get obvious by one choice but is unfolded by shaking between potential energy and possibilities accumulated by here and now decisions and actions. Thus, the researcher of this study suggests that counselling for career path should go beyond the linear task which figures out a person's aptitude, the features of the workforce and connects both. And there is the need for a paradigm shift in totally understanding the client's life and in making the meaning of a work in the process of finding genuine "self".

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.5
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• pp.74-86
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• 2015

The purpose of this study was to deduce the landscape evaluation indices that can be applied from the preparation for the registration of major national farm/fishery heritages to post-management. For this purpose, the Delphi survey was performed on experts. From August to November in 2014, the primary open survey, secondary open survey, and tertiary closed survey were performed to gather opinions from 28 experts, 25 experts, and 29 experts, respectively. As a result, the landscape evaluation indices for farm/fishery heritage consisted of five areas of evaluation, ten items of evaluation, and 40 indices of evaluation. The areas of evaluation were rurality, authenticity, aesthetics, tourism potentials, and locality. Rurality was classified into rurality of farm/fishery towns and nostalgia. Authenticity was classified into objective authenticity and existential authenticity. Aesthetics was classified into attractiveness and harmony. Tourism potentials were classified into value of resources and value of usability. Locality was divided into physical originality and cultural identity. The study made the following findings: first, the general grounds of farm/fishery landscape evaluation cannot be applied when evaluating the quality of landscapes of farm/fishery heritage, as their value as a cultural heritage should be considered. Second, the new indices valued emotional factors in addition to the physical factors considered by the existing farm/fishery landscapes. The new indices involved a more expanded concept of landscapes as it also considers everyday or temporary activities, including the farm/fishery activities of local people or participation in festivals and experience programs. Third, farm/fishery heritage focuses on the lives of local people, as it involves both the synchronic and the diachronic perspectives to see what is currently visible and what is no longer visible. This brings into consideration not only the farms and the natural environments but also their relationships with the villages, especially the residential areas. Finally, the indices reflected both the farm/fishery heritage's value as cultural heritage and its value for tourism. They derived temporary and dynamic landscapes, including the trading activities of local specialty markets in relation to the production landscapes. However, further studies should be conducted as this study could not rate the relative importance of indices or compare the total scores of landscapes without the weight of each item.

• Journal of Korean Philosophical Society
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• v.137
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• pp.249-276
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• 2016

The thought of Emmanuel Mounier addresses the most important problems in human life. In this research we try to analyze the three ontological characteristics of 'Person'. First the person has an indefinable character and is not substitutable since he is the true self which is the inner and spiritual being constituting the self-consciousness of an individual. The person has his individuality precisely because he is an individual and his being sovereign in having his own world. Next, the person's individuality has an ontological solitude from his own perspective. Nevertheless, having essentially an existential openness since it receives the elements that compose his own world by relationship and communication between men, and being connected unremittedly, the person is paradoxical. Finally, the person appears as a dynamic thing that continues to create the new self-consciousness. And this dynamism of the person wants to proclaim its self identity while at the same time, aim for a "personification of society" based on the love of humanity. Because of this we can say that the thought of Emmanuel Mounier on the person may be a new type of "humanism" that can give light to the misery of modern society.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.10
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• pp.79-85
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• 2016

This research aimed at investigating the implications of the view of human beings of Heidegger's 'Da-Sein' on the establishment of the school educational objective. The traditional western view of human beings is a rational human one. Hume criticized such a rational human view already through his unique (naturalistic) view, which is a treatise of passion. However, Hume's emotional human view still remained a functional human view, which is essentially the same as the rational human view. Nevertheless, Heidegger intended to depart from the functional human view through his existential human view, suggesting a new concept of 'Da-Sein'. 'Da-Sein' is an alternative term that Heidegger created to replace the term, human, in order to dissolve the prejudice, 'animal rationale', inherent in this term. 'Da-Sein' has three characteristics, i.e. Existenzialit, Jemeinigkeit, and 'In-der-Welt-sein'. These three characteristics of 'Da-Sein' have the following implications for the establishment of the school educational objective First, the school educational objective should be stated in terms that have significance for the students and help them to continuously develop their self. Second, the school educational objective should be realized by the students in various ways. Third, the school educational objective should include a sense of universality that can be shared by the students. The current change of the school educational objective in some schools which is based on the students' happiness has an aspect related to the significance of 'Da-Sein'. The establishment of the school educational objective based on Heidegger's 'Da-Sein' could open the way to education that considers the true existence characteristics of human beings.

• Journal of Korea Entertainment Industry Association
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• v.13 no.1
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• pp.121-138
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• 2019

A term 'Wolabal' which is an abbreviation of the words, in South Korea means the balance between work and life. The term reflects on people's thoughts to seek for their happiness these days. In fact, they think that the quality of the life is more valuable than any other things on their lives, reflecting on the issues caused by modern societies. 'Wolabal' has emerged as an alternatives to solve the social issues like economic recession, high unemployment rate, aging society, low birth rate and etc. However, in order to establish 'Wolabal' as a culture the comprehensive agreement between an individual and society should be considered first. In society, the system or policies to forster cultural business should be settled while in individual, it is necessary to change the way they think about their work and the qualities of their lives. From this view we have to focus on the relationship between their work and leisure. On the relationship between their work and leisure we should understand that the relationship is not conflicted but co-exists and understanding the real meaning of the relationship is critical in balancing between work and life. The recognition to the labor which has been from the past would give not only the meaning of individual survival but the one of their whole lives. Despite this, modern society has faded away the real meaning of labor because it has focused on the mass manufacturing and sometimes the long-termed economic sluggish has emerged. This trend has made people think about their lives and seek for their lives' real value.

• Journal of Korean Philosophical Society
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• v.131
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• pp.303-330
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• 2014

Les avis des philosophes sur la mort sont $diff{\acute{e}}rentes$ selon leurs visions du monde. Certains essaient de surmonter la peur sur la mort, en $n{\acute{e}}gligeant$ la mort, et certains essaient de vivre le vraie vie par la $m{\acute{e}}ditation$ de la mort. Chez Kierkegaard la notion de la mort se $pr{\acute{e}}sente$ comme key-world $tr{\grave{e}}s$ important, et cela signifie qu'il parle par la mort une vie $s{\acute{e}}rieuse$ et vraie. Pour Kierkegaard la mort signifie d'abord la mort de la vie mondaine ou la $n{\acute{e}}gation$ de soi, cela est en faveur de sa conception de la nature humaine $o{\grave{u}}$ l'homme est fondamentalement un ${\hat{e}}tre$ $probl{\grave{e}}matique$ et ${\grave{a}}$ la fois ceuli qui a un rapport avec $l^{\prime}{\acute{e}}ternel$. Le $d{\acute{e}}sespoir$ de l'homme sur la vie $pr{\acute{e}}sente$ peut devenir 'la maladie qui entraîne la mort' c'est-${\grave{a}}$-dire la mort spirituelle, mais il peut donner aussi une chemin par laquelle l'homme se dirige en tant qu'individu vers l'Absolu. Chez lui ${\hat{e}}tre$ $s{\acute{e}}rieux$ signifie devenir existentiellement par la $n{\acute{e}}gation$ de soi. Et l'absence de la $sinc{\acute{e}}rit{\acute{e}}$ signifie l'absence de soi en tnat $qu^{\prime}{\hat{e}}tre$ spirituel. Ainsi la $pens{\acute{e}}e$ $s{\acute{e}}rieuse$ sur la mort $n^{\prime}{\acute{e}}tant$ autre chose que de penser la mort comme la partie de $l^{\prime}{\hat{e}}tre$ $pr{\acute{e}}sent$, elle devient la source ${\acute{e}}nergique$ qui permet de vivre pleinement le $pr{\acute{e}}sent$ comme $r{\acute{e}}alit{\acute{e}}$ $li{\acute{e}}$ ${\acute{a}}$ $l^{\prime}{\acute{e}}ternit{\acute{e}}$. Sa $pens{\acute{e}}e$ $s{\acute{e}}rieuse$ sur la mort permet d'avoir une conviction religieuse par laquelle l'homme peut penser la mort corporelle comme aventure $li{\acute{e}}e$ ${\grave{a}}$ $l^{\prime}{\acute{e}}ternit{\acute{e}}$ et par laquelle l'homme peut penser aussi la vie $apr{\grave{e}}s$ la mort comme vraie vie que les justes avaient $d{\acute{e}}sir{\acute{e}}s$. Cette $pens{\acute{e}}e$ de Kierkegaard sur la mort signifie le sens $m{\acute{e}}taphysique$ sur la mort au sens $o{\grave{u}}$ elle est une $r{\acute{e}}alit{\acute{e}}$ $v{\acute{e}}cue$, et aussi la $pens{\acute{e}}e$ qui ${\acute{e}}claircit$ la sagesse des philosophes antiques ${\grave{a}}$ la perspective $chr{\acute{e}}tienne$ qui dit philosopher, c'est apprendre ${\grave{a}}$ mourir.

• (The) Research of the performance art and culture
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• no.18
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• pp.379-412
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• 2009

According to "Jinjak-yigwe(進爵儀軌)", a special banquet was held at Yungyungdang(演慶堂, a kind of royal theatre) to celebrate the 40th birthday of Queen Soonwon(純元王后) in 1828. This banquet is famous for the presentation of nineteen new Jungjae(呈才) repertoires that the Crown Prince Hyomyung(孝明) created. In order to explore the theoretical basis for the reproduction and presentation of Yungyungdang(演慶堂) Jinjak(進爵, a type of royal banquets), in this article, the imagination and experience of the presentation of Yungyungdang Jinjak are pursued, while focussing on audience's reception. In Yungyungdang Jinjak, King Soonjo(純祖), Queen Soonwon and the prince were the special audience; they participated in the procedure of Ye(禮, etiquette of ceremony) and also were considered as the characters of certain repertoire of Jungjae. Hyomyung arranged the spectacles from the myths of Taoist gods and immortal hermits, as well as historic episodes of the past emperors' elegant tastes of music. These mythic and historic images lead the audience toward the imagination and experience on the transcendental world. Hyomyung, managing the administration as the representative of King Soonjo, tried to show absolute royal authority through the splendid performances of Yungyungdang Jinjak, so as to overcome the politicaly difficult situation. He set up the sacred world for his father King Soonjo, distinct from the secular ordinary world, and emphasized his position as the bridge between the two sides. He expressed his filial duty through the devotion of performing arts to display absolute royal authority.