• Korean journal of communication and information
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• v.71
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• pp.116-154
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• 2015

Officially given a historical signifier as Gwangju Democratic Movement since 1987, far-right and conservative group have restated that $5{\cdot}18$ is a rebellion and a riot that was committed by rebellious elements who obeyed North Korea's command or who were connected with North Korea. As those who had been responsible for the rebellion, revolt and riot were rewarded, far-right and conservatives' collective narrative that a country was born where the pro-North Korea left became dominated aroused extreme hostility towards $5{\cdot}18$. Far-right and conservatives involved in many different fields such as political party, university, press and media and civil group carry out incendiary discourse politics with intention to reestablish history and memory of $5{\cdot}18$ in their own story. Many people at online sites such as Ilbe Storehouse who are considered 'young right wing' is a main route to spread the far-right groups' remarks on $5{\cdot}18$. Ilbe is a main channel to reconstitute and reproduce the far-right conservatives' remarks and information on $5{\cdot}18$. Ilbe is one of main area where remarks of disparagement and ridicule, hostility and hatred on $5{\cdot}18$ unfurl. This study collects $5{\cdot}18$-related remarks and stories unfolded at Ilbe and examines how these remarks and stories make significance as to $5{\cdot}18$ and how information resources which remarks are dependent upon are connected each other. In this process, this study intends to find implications of incendiary politics that echoed of remarks on $5{\cdot}18$ have which at the online site Ilbe and by the far-right conservatives.

• Journal of Korean Philosophical Society
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• v.131
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• pp.245-272
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• 2014

이 논문은 풍우란(馮友蘭:1895~1990)의 신리학적 철학과학관을 해명하는 것이다. 풍우란은 과학의 역할과 중요성을 긍정하면서도, 철학의 독자적인 역할을 인정한 철학자이다. 그에 따르면 과학은 실제세계에 대한 구체적 적극적 지식을 추구하고, 철학은 '인생경지(경계(境界))의 고양'을 추구하며 나아가 정신의 '자유와 불멸'을 목표로 하는 학문이다. 과학과 철학은 학문의 대상 방법 목표가 상이한 별개의 학문이다. 그는 신실재론의 논리분석방법을 빌어 중국전통철학을 재해석하여 신리학적 철학체계를 수립함으로써 그 혼동을 정리하려했다. 과학은 구체적 객관세계[기(器)] 즉 실제(實際)에 관한 학문이고, 철학은 추상적 보편세계[이(理)] 즉 진제(眞際)에 대한 학문이라는 것이다. 그래서 과학은 구체적인 실제세계에 대한 적극적[긍정적] 지식의 축적을 목표로 하고, 철학은 보편적 세계에 대한 이지적 분석 종합 해석을 목표로 한다. 가장 철학적인 철학인 형이상학은 인생의 경지를 드높이는 것을 추구한다. 철학은 최고의 인생경계 즉, 천지경계(天地境界)의 도달을 목표한다. 이를 위해 철학은 진제에 대한 개념적 논리적 분석을 통해 실제를 초월하는 네 가지 형이상학적 관념을 얻어 천지경계에 도달할 수 있다. 천지경계에 도달하는 형이상학적 방법은 두 가지이다. 하나는 정(正)의 방법으로 논리분석법인데, 경험에 대해 논리적 분석 종합 해석을 하는 것이다. 다른 하나는 부(負)의 방법으로 중국화(中國畵)의 '홍운탁월(烘雲托月)'처럼 말할 수 없는 것을 말하는(불가사의(不可思議), 불가언설(不可言說)) 방법이다. 형이상학은 이를 통해 인간의 삶에 자유와 불멸을 가져다줄 수 있다. 이런 형이상학적 활동은 과학이 목표로 하지도 않고 할 수도 없다는 것이 풍우란의 견해이다. 이로서 풍우란은 참과 거짓을 밝힐 수 없는 무의미한 명제의 추방을 주장한 논리실증주의와 대립되는 철학관에 도달했다.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.12
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• pp.518-531
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• 2016

This study aimed to find the architectural meaning and characteristics of L'Art Sacr? Movement advocated by Dominican Father Marie Alain Couturie. From 1936 till 1954 Father Couturier was the chief editor of the review L'Art Sacr? that became very influential among art critics no longer satisfied with what was considered outdated 19th century church interior decoration. Marie Alain Couturie was a French Dominican friar and Catholic priest who gained fame as a designer of stained glass windows. He was noted for his modern inspiration in the field of Sacred Art. Couturier's greatest ambition was to revive Christian art by appealing to the independent masters of his time. From these viewpoint, we investigated the background and process of the movement and analyzed the architectural meaning and characteristics which represented the Art Sacr? movement. The analyzed chapel buildings were as follows: 1) The Church of Notre-Dame de Toute Gr?ce du Plateau d'Assy, bringing together Braque, Matisse, Rouault, L?ger and Chagall, 2) The Chapel of Saint-Marie Rosaire by Henri Matisse, 3) The Chapel of Notre Dame du Haut and The Couvent de La Tourette by Le Corbusier, and 4) The Rothko Chapel by Mark Rothko and Philip Johnson. These L'Art Sacr? projects inscribedthemselveswithin what was the century's most serious attempt at the reintegration of Art and religious space. Courturier's interactions with artists and architects are traced and shown to have played a major role in the evolution of the priest's thinking and Church interior decoration. At the same time, Courturier's clear and vigorous L'Art Sacr? articles were both defining the theoretical basis of new vision and anticipating the renewal of the religious space.

• Journal of Korean Philosophical Society
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• v.105
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• pp.149-192
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• 2008

추파(秋坡) 송기수(宋麒壽)(1507-1582)는 500년 전에 출생하여 조선시대 중종, 인조, 명종, 선조의 4대에 걸친 75세를 일기로 생존했던 재조(在朝)의 선비로서 행정가요, 또한 학인이었다. 추파는 기묘사화의 참상을 직접 목도하고 본의 아니게 위훈이 하사되어 평생 마음의 질곡이 되었고, 또한 소위 양재역 벽서사건에 연루된 종형 규암(圭菴) 송인수(宋麟壽)를 구명(救命)하지 못한 그의 처신이 또한 역사 속에서 오해의 사단(事端)으로서 추파에게 큰 굴레로 작용되었다. 추파의 현실인식은, 사화로 사림이 사기저상되었고, 그로 인해서 치도와 강상이 붕괴되었으며, 재해가 출현하고, 민심의 흐트러짐이 모두 천명의 노여움으로 본 동시에, 그 처방을 요순지치인 치도(治道)를 확립할 것, 선진 성학으로서 학문을 진흥할 것과 그 실천 주체인 선비의 기상을 진작시킬 것에서 찾았던 것이다. 추파의 성리설은 이기관계론을 부상리(不相離)라는 주제만을 채택하여 존재론적으로 접근하였고, 그 결과 율곡보다 훨씬 앞서 '리기지묘(理氣之妙)'라는 표현을 쓰면서 리발(理發)보다는 발어리(發於理)라는 말에 무게중심을 둠으로서 기발을 중심으로 말한 "기발어리설(氣發於理說)"을 제시하였다. 이것은 바로 그 뜻으로서의 천리(天理)를 밝혀 기(氣)로 발하는 구체적인 삶 속에 구현 하는 실천하는 길이 되는 것이다. 궁극적으로 추파의 학문은 바로 천리(天理)를 깨달아 실천궁행하여 가는 길로서 삶의 목표로 삼은 점이 특징적인 것이다. 즉 추파에 있어서 학문의 길은 리(理)의 본래적 뜻을 깨닫고 리(理)의 뜻을 심성의지(心性意志)를 통해서 구현하는 길인, 리(理)로 부터 발한 기발(氣發)을 몸소 역행실천(力行實踐)하는 길인 것이다. 이 길을 실제로 자신의 사명과 직결된 삶의 바른 길로 삼았던 것이다. 요컨대 추파의 학문사상의 궁극적 특징은 역행궁리(力行窮理)의 실천학에 있는 것이며, 따라서 결론적으로 사사(事事)(실사(實事))구시정신(求是精神)에 입각한 실천철학만이 그의 학문의 궁극적인 목적지가 되었던 것이다. 현실정치의 민생문제도, 역사적 이념으로서 선비정신 부양과 벽이단도 모두 이 사사구시(事事求是)의 시(是)를 통해야 되고, 이 시(是)를 통해서 구현하는 길이 추파학문사상의 궁극처인 것이다. 그리고 그의 언설과 삶 자체가 실사구시의 실천 그 자체 이었던 것이다. 학문사상사적으로 본다면 추파의 위상은 근본유학의 정신을 살려 그를 근간으로 하여, 한국 성리학의 개화기(開花期)에 새로운 개념으로서 이 기관계를 '리기지묘(理氣之妙)'라든가 발(發)의 근거를 리(理)에 두되 리(理)가 직접 발하는 것이 아니라, 발(發)하는 것은 기(氣)라는 '기발어리(氣發於理)'의 한길만을 중시한 점으로서 이기설의 새로운 문제를 제기한 점이라 할 수 있으며, 궁극적으로 기발론적(氣發論的)인 바탕에서 실천역행의 근거를 확립하게 됐다는 특징을 볼 수 있는 점이다. 또한 이것은 한국성리학의 기발일도라는 기발설의 선구적 주장이며, 또한 이(理)를 근거로 결국 사사구시(事事求是)의 경세실학(經世實學)을 제시함으로서 실학의 선구가 될 만한 문제제기(問題提起)를 했다고 평가할 만한 특징이라 하겠다. 이 연구가 그의 마음속에 얹혀져있던 멍에도, 그간 오해받은 역사적인 멍에도 벗겨질 수 있고, 한국철학사상장성기(韓國哲學思想長成期)(국유사상주류기(國儒思想主流期))의 학술사적인 위상도 바르게 드러나는 계기가 될 수 있기를 기대한다.

• Journal of the Korea Convergence Society
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• v.12 no.12
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• pp.93-106
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• 2021

Blenderbot 2.0 is a dialogue model representing open domain chatbots by reflecting real-time information and remembering user information for a long time through an internet search module and multi-session. Nevertheless, the model still has many improvements. Therefore, this paper analyzes the limitations and errors of BlenderBot 2.0 from three perspectives: model, data, and dialogue. From the data point of view, we point out errors that the guidelines provided to workers during the crowdsourcing process were not clear, and the process of refining hate speech in the collected data and verifying the accuracy of internet-based information was lacking. Finally, from the viewpoint of dialogue, nine types of problems found during conversation and their causes are thoroughly analyzed. Furthermore, practical improvement methods are proposed for each point of view, and we discuss several potential future research directions.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.1-37
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• 2020

In this paper, we investigated the principle of appropriation by which mythology and literature were accepted in the unique religious context of The Canonical Scripture (Jeongyeong 典經). First, we knew that almost all of the gods that appeared in the discourse of Kang Jeungsan (姜甑山) were related to Eastern Yi (東夷) mythology and deeply rooted in folklore. This is because the cultural tendency and historic consciousness of Kang Jeungsan was influenced by Danhakpa (the Danhak School 丹學派). Secondly, when we investigated the acceptance of literature into The Canonical Scripture, we discovered that Tang Poetry (唐詩), Romance of the Three Kingdoms (Sanguoyanyi 三國演義), and Journey to the West (Xiyouji 西遊記) were widely accepted in Kang Jeungsan's discourse. These works were used in diverse ways such as predictions, healing, and meditation. We knew that popular classical work like these were religiously appropriated in the context of The Canonical Scripture. Lastly, we investigated the mechanisms by which mythical and literary imagination was transformed into the Jeungsanist religious movements. Those mechanisms included the magical power of letter and images, sense-cognition of poetry, and the representational ability of mimesis. In conclusion, mythical and literary imagination helped Jeungsanist religious movements gain popularity and spread Kang Jeungsan's soteriology. This is especially true of how it transformed into unique religious techniques which functioned as key elements of the Reordering Works (公事).

• Korean journal of communication and information
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• v.67
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• pp.177-208
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• 2014

This study inquires how human interest news on society section of newspapers had been modulated as multi-layered political narratives that would consistently have Koreans consider, realize and question on colonial situation as well as ethnic identity. Under totalitarian censorship of the colonial government, newspapers could not publish reports on political issues and current affairs, so society page of human interest such as crime, accident, conflict, disaster, and many kinds of sufferings of peoples to death would take great public attention and consequently be considered as a substitute of political section. Society page had enjoyed its influence on formation of public opinion of the colonized ethnic society and had maintained cultural-nationalist position ever since the founding of newspaper in mother-tongue in 1920. In colonial context, there is nothing non-political to the lives of the colonized, social facts would be necessary and happen to be modulated into a narrative that could trigger nationalist sentiment. For this end, news reporting of society section usually concentrated on aspects of 'Les Mis${\acute{e}}$rqbles', dramatic quality, and psychological factors in detail. Narrative style of news reporting got used to modulate factual informations with a proper taste of exaggeration, emotional expression, and commercial touch of exciting words. Even in a case of death by drug abuse, news was written to indicate what made him/her drive to miserable death on street, that is, what is de facto reason of all of social problems like as migration, hunger, leaving home, crime, suicide, violence, gambling, love affairs to death, adultery, and even opium habit. Those social problems and personal sufferings appeared up on newspaper 3rd page at daily base. Readers could acknowledge and identify what the real matter that should be resolved and then blame colonialism, capitalism, and militarism for those social problems. Journalists put values on inciting the colonized to realize the national and ethnic situation and feel sympathy for their people tied up by a common destiny. In this terms, news on society section of newspaper under Colonial Occupation were encoded as narratives of politically layered text and then decoded as intriguing sentiments against colonial dominance. I argue that society page of newspaper of colonial period engaged in a sort of cultural politics of sentiment and emotion which is a private area outside of imperial sight.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.3
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• pp.16-37
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• 2015

As a result of analyzing the forming and the transformations of Seokjojeon Hall garden by linking it to the changes of Deoksugung Palace influenced by the social atmosphere, the Seokjojeon garden can be classified into four phases. The first phase starts from 1896 to 1914. Gyeongungung was built in the late 19th century(1896-1897) as an official palace and Junghwajeon Hall and Seokjojeon Hall was built for Gojong. J.M.Brown was in charge of the construction of Seokjojeon in the beginning but H.W.Davidson saw the end also set up the garden. In the process of forming the garden the incorporating of Dondeokjeon Hall and the demolishing of the west wing corridors of Junghwajeon Hall occurred. At this phase of the garden a statue of an eagle was put up in the garden but was soon taken down. The shape of the garden was quiet simple with a central axial pathway, a round assorted flower bed placed in front of Seokjojeon Hall. The second phase starts from 1915 to 1932 which lasted for 17 years. At the last years of the Great Han Empire the duties of Gungnaebu(宮內府) was transferred to Leewangjik(李王職) in 1911 and a research on the existing buildings was done by Jujeonkwa(主殿課) in 1915. According to the research drawings, the garden still maintained the axial pathway formed in the previous phase but the garden had an asymmetric form. The flower bed was formed in a round shape and an open-knot technique and boundary plantation was applied to the garden. The third phase starts from 1933 to 1937 and is the period when Seokjojeon Hall was made public. By the year of 1932 many buildings of Deoksugung Palace had been demolished in the preparation of the opening of Seokjojeon Hall as a permanent exhibition hall. The central axial pathway still remained in the new garden and added a pond with a turtle statue in the center. The fourth phase starts from 1938 until the liberation from Japan and is the period when Deoksugung Palace became a park. Yi Royal-Family Museum was built and linked to Seokjojeon Hall with a bridge and the garden transformed into a sunken garden. The garden adopted a fountain and a pagora. Despite the minor changes in the after years the garden still posses most of its form from the fourth phase. As we can see the current garden of Seokjojeon Hall is not the same as the initial garden and therefor the importance of this study lies in the fact that modifications to the statements regarding to Seokjojeon Hall garden should be made.