• Cross-Cultural Studies
• /
• v.52
• /
• pp.253-275
• /
• 2018

The concept of 'utopia' in Korea was formed in the early 20th century. 'There isn't in this world but good world' could be found using science and it was an ideal place for science to realize in the 1900s of Korea. Utopia was emphasized as an ideal world of fantasy in the 1920s. It was an ideological world wherein socialism was realized by a purposeful science. Utopia, conversely, was the history of scientific socialism defined as past example of communism that could not be implemented but was fancied. There were works suggesting that it was a dark dystopia such as Society after 800,000 years written by H.G. Wells or Artificial Worker by Young-hee Pak, but there were implied at the will of utopia.

• Digital Contents
• /
• no.7 s.98
• /
• pp.70-74
• /
• 2001

인터넷 시대에 접어든 오늘날, 정보기술 부서는 기업의 수익성, 경쟁력, 성장에 반드시 필요한 핵심업무가 담당하게 됐다. 이에 따라 현재 IT관리자들은 필요한 정보를 언제 어디서나, 그리고 어떤 방법으로 정보를 제공받을 수 있는 유토피아를 원하고 있다. 이러한 정보 유토피아를 실현하는 데 가장 혁신적인 테크놀로지 솔루션으로 알려져 있는 EIP등장은 모든 기업들이 e-Business를 원활하게 이루어지게 해줄 것이라고 생각하고 있다. 본지는 EIP의 개념과 성능을 분석해 본다.

• Cross-Cultural Studies
• /
• v.42
• /
• pp.7-22
• /
• 2016

Since the Taoyuanming of Confucius an Arcadia (Taohuayuan), utopia imagined in China has continued to this day. Such utopian imagination has been shaped by a variety of literary texts. These works depict the human desires and frustrations that form the utopian imagination. Typically, an Arcadia (Taohuayuan) has been recognized as a symbol of East Asian utopia. An Arcadia (Taohuayuan) anarchism is the utopian character of this small country, based on sensitization of the Lao strong. An Arcadia (Taohuayuan) world ruling class does not exist. But Confucius thought a utopian world is possible to imagine on the premise of 'Virtuous Policy' (德治). By the late Qing Dynasty (淸末), Kangyouwei (康有爲) had written and presented a utopia realized through the system of the "East-West stand." The literary text on utopia information in continued to experiment with implementation of the 'imagined' in the literature as "reality" of everyday life, immediately following the 1911 revolution in the People's Republic of China. As an Avant garde writer, Gefei's "Renmiantaohua" was influenced by the reflexive nature of the report on the point of the experiment. Gefei's "Renmiantaohua" has been rated as an outstanding work depicting the implementation process and the frustration of the utopian imagination. He is an inspiration to vanguard artists who focus on the desire and the frustration of the utopian imagination through the "Renmiantaohua" myths and stories that are comparable to the Sijipuseu story, which in itself perpetuates utopia in literature. In this paper, we explored the trails to implementation of a utopian imagination that has persisted since the ancient Chinese in current literary text. An Arcadia (Taohuayuan) of Confucius and Taoyuanming accompanied Gefei in the 21st century in describing the process of desire and frustration to realize utopia through a variety of traditional shape figures among other favorites. The author interprets those frustrations and desires of the human life course as just utopian imagination.

• Cross-Cultural Studies
• /
• v.40
• /
• pp.91-110
• /
• 2015

Both Plato and More imagined alternative ways of organizing society. What is common to both authors, then, is the fact that they resorted to fiction to discuss other options. They differed, however, in the way they presented that fiction. The concept of utopia is no doubt an attribute of modern thought, and one of its most visible consequences. But one of the main features of utopia as a literary genre is its relationship with reality. Utopists depart from the observation of the society they live in, note down the aspects that need to be changed and imagine a place where those problems have been solved. After the two World Wars, the twentieth century was predominantly characterized by man's disappointment at the perception of his own nature. In this context, utopian ideals seemed absurd and the floor was inevitably left to dystopian discourse. Both The Road by Cormac MacCarthy and The Childhood of Jesus by J. M. Coetzee can be called critical dystopia and critical utopia as they represent the imaginary place and time that author intended a contemporaneous reader to view as better or worse than contemporary society but with difficult problems that the described society may or may not be able to solve. As a changed adventure narrative, they have something in common like open ending, father and son relationship and religious allegory. But the most important thing is that they express the utopian impulse that is still energetic and transforming in the post-modern society.

• Journal of Korean Philosophical Society
• /
• v.143
• /
• pp.1-26
• /
• 2017

Wright wants to create a democratic egalitarian society through his real utopias project where everyone is guaranteed the access to material and social means or opportunities for human flourishing and where democracy is maximized. However, he does not provide a convincing rationale for his democratic egalitarianism. This paper shows that the basic income derived from the equal rights to commons can be a convincing basis for his democratic egalitarianism. This paper then restructures his real utopias project into a more consistent system based on the basic income derived from commons. It also argues that Wright's vision of Real Utopias overlaps with the vision of a 'sharing society', a 'society based on democratically managed and controlled commons and basic income'. This article therefore argues that the Real Utopias Project and the basic income project can on the one hand develop based on these overlaps and correlations and on the other, based on each other's results.

• Journal of Science and Technology Studies
• /
• v.19 no.2
• /
• pp.261-269
• /
• 2019

• Cross-Cultural Studies
• /
• v.45
• /
• pp.295-324
• /
• 2016

This essay attempts a contrapuntal reading of Thomas More's Utopia. Contrapunctual reading, proposed by Edward Said. attempts to make a text speak across temporal, cultural, and ideological boundaries to a topic of present. I examine two opposite readings of Utopia around 2011 by both pro- and anti-Occupy Wall Street positions. On the one hand, the opponents of Occupy find its limits as a utopian social movement echoing in the fictional character of Hythrodaeus and the alternative society verbally sketched by him in Book Two of Utopia. On the other, Occupy's advocates read More's text as embodying its radial possibility. However, each shares the tendency to denounce Book Two, praising Book One in which Hythrodaeus vehemently criticizes England; they read Hythrodaeus not as an utopian idealist but as a social critic. The Occupy, as a result, is seen here as having an ambivalent relationship to utopianism. I reinterpret the radical possibilities of Book Two criticized by both pro- and anti-Occupy invocations of Utopia. Book Two provides a utopian space in which the existing social contradictions are cancelled, revealing the limits of the three partial utopias proposed at the end of Book One. Following Louis Marin's argument, I argue, the "utopic" space does not lie in the so-called ideal society described in the text but in the inconsistencies between the text's description(discourse) and topography(map). In Book Two the existence of a king is described, yet his space is not found in the topography of utopia; likewise market is described as existing at the center of a city, yet its space is not found either. These inconsistencies create a neutral space in which the ideological contradictions of the text are cancelled, and the space opens up the possibility of communal society beyond modern sovereign power and capitalism I argue this utopian dream needs to be summoned once again in our time as a compelling alternative to the corporate, capitalist order.

• The Journal of the Korea Contents Association
• /
• v.10 no.7
• /
• pp.142-148
• /
• 2010

In the society where contradiction of modernism in 20th century was vividly exposed and paradigm was being changed from text culture into visual culture according to the development of technology, Benjamin tried to practically suggest solutions for socio-historical problems he was facing. In contrast with Adorno who criticized cultural industry, Benjamin found out the possibility to overturn existing value order and innovate reality in mass art media having emerged according to the development of new technology. And such Utopian possibility appears in his thought on the early Disney animation even if it is fragmentary. This thesis reviews how Utopian possibility was realized in the early Disney animation, which had been thought by Benjamin.

• The Korean Publising Journal, Monthly
• /
• s.316
• /
• pp.28-29
• /
• 2002

• 대학교육
• /
• s.77
• /
• pp.55-57
• /
• 1995