• Journal of the Korean BIBLIA Society for library and Information Science
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• v.34 no.2
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• pp.205-232
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• 2023

This is an exploratory study that examines the publication and use of sex education books for youth and considers their values and applicability to sex education for youth in the future. In-depth interviews were conducted with book editors, sex education experts, and public librarians-those who play important roles in children and young adults' reading of sex education books-and analyzed. According to the research participants, parents and caregivers often rely on sex education books when they find it hard to deliver sex education to their children on their own. Sex education books are also often used by sex education experts in their classes. The research participants said many sex education books that were published in South Korea only focus on 'the body education,' which deals with body changes during puberty. Gender inequality is another subject that needs to be changed. The research participants agreed that a sex education book should not just be a simple medium that delivers fragments of knowledge on sexuality but a broader learning playground where children and young adults can learn independent perspectives on sexuality based on comprehensive views on life. This study suggests a guideline for sexuality education books, which will be useful for library collection development.

• Trans-
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• v.6
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• pp.43-78
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• 2019

Dance is an art that includes not only art historical facts, but also a series of processes for dancers' body, choreography, and the creation of entire process of dances and their lives. In other words, dance is the art of embodying the experience and consciousness of the dancer as the subject, and embodying it through the physical body, and therefore, the existing empirical study which relies solely on the literature in the history of dance study is difficult to deliver a complete history. Oral history is a new methodology historical writing that overcomes the limitations of research methods based on literature centered documents. Oral history in the field of dance is that the dancer becomes the subject of the history of dance's narrative. The memory and testimony of a dancer can become a history, complement the missing parts of the documentary record, and amount to analysis and interpretation to attempt the history of dance from various perspectives. The history of dance through oral history analysis thus generates another view from the literature. The oral history is acted as a prism that can explore the sociocultural discourse of the time and the history of dance. As a new academic challenge for the history of dance field, I expect to be able to review the artistic, social, and cultural functions and roles of dance beyond the limit of existing literature-oriented history study and to be able to progress to various the history of dance.

• Journal of Korean Philosophical Society
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• v.142
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• pp.145-164
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• 2017

In his Phenomenology of Perception, Merleau-Ponty raises a question of why he has to ask what phenomenology is again. This study assumes that the question can be answered in a new understanding of the "nature" concept and finds its possible grounds in the nature concepts of Schelling and Merleau-Ponty. Schelling and Merleau-Ponty develop philosophical thinking from a critical point of view on the Cartesian and Kantian philosophies "Thing-in-itself" by Kant is, in particular, one of important questions that has to be answered in the philosophy of Schelling since Kant further solidifies a dualistic world by leaving thing-in-itself. Schelling solves the question with the concept of identity and Merleau-Ponty solves the question with body-subject. What we notice in this article is the understanding of Shelling and Merleau-Ponty about nature. Schelling believes there are the creative activities of unconscious intelligence in nature, but spirit or intelligence in his nature concept cannot induce an existential being. Here we see that Schelling is still beyond the traditional epistemological framework. To restore the original nature of nature, we must begin with an understanding of the totality of nature. Nature must also be explained through relationships with humans. Merleau-Ponty shows the entanglement of nature and spirit through the body-subject. In Merleau-Ponty's phenomenology, the body is the equivalent of nature. Understanding the forces of nature that Schelling and Merleau-Ponty are trying to show, and at the same time explaining the problem of how the mind or human beings emerge from nature, we will be able to discover the true nature of nature.

• The Journal of the Korea Contents Association
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• v.13 no.1
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• pp.269-277
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• 2013

The purpose of this study is to capture how marriage migrant women, who are burdened with the luggage of the social, cultural, and historical 'past,' reconstruct their own 'experiences in reality' as subjective agents after their immigration into a new space. By applying a phenomenological method, this study analyzes the world of life in which marriage migrant women come to have experiences in the dimensions of bodilihood, spatiality, temporality, and relatedness. As a result of the analysis, marriage migrant women never think of their bodiliness as the subject of discrimination though they have some differences in skin colors and cultural aspects, and make efforts to overcome prejudices in reality withtheir pride of body. As for the spatiality, marriage migrant women attempts at a spatial turn in which they reconstruct a novel sociocultural space. With respect to the temporality, marriage migrant women recognize themselves not as passive subjects who only resent reality but as being prepared for future actively. As for the relatedness, marriage migrant women show life in which they pioneer their own areas on the basis of extended personal relations.

• Journal of Korean Philosophical Society
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• v.130
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• pp.363-380
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• 2014

유식불교에서 신(身)은 안 이 비 설 신 5근(根)을 갖춘 몸인 유근신(有根身)이며, 심(心)은 일단 의식을 일으키는 것, 즉 의식(意識)의 소의(所依)인 의근(意根)이다. 유식은 불교 본래의 무아론적 관점에 따라 의근은 개별적 사유 실체로서의 자아도 아니고, 그렇다고 5근과 마찬가지의 색법, 즉 물리적 심장이나 뇌일 수도 없으며, 나아가 이전 순간의 의식에 불과한 것도 아니라고 논한다. 따라서 유식은 의근을 제6의식과 구별되는 또 다른 식, 제7말나식(자아식)으로 간주한다. 그러나 유식에서 말나식은 실재하는 식이 아니라, 자신(자아)이 실재하지 않는다는 무아(無我)를 모르는 한, 존재하는 망상의 식, 비량(非量)의 식이다. 즉 말나식은 자신보다 더 심층의 식인 제8아뢰야식(일체 현상세계를 형성하는 근본식)의 활동을 알지 못하는 무명 불각(不覺)으로 인해, 자신을 그 세계 속 일부분인 유근신의 주체(자아)로 여기고 집착하는 식이다. 결국 유식에서 궁극의 심(心)은 견(見) 상(相)으로 이원화되기 전의 심층 아뢰야식이고, 개별적인 신(身)과 물리적 세계는 모두 그 아뢰야식의 변현 결과이다.

• Proceedings of the Korean Society of Disaster Information Conference
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• 2022.10a
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• pp.217-218
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• 2022

본 논문에서는 재난 시 보다 안전한 생활을 할 수 있을 것인가에 관심을 가지고 있다. 재난을 당하기 전에 재난에 대해 미리알고 몸으로 체득하는 다양한 형태의 안전교육이 활성화 되고 다양한 프로그램이 개발되어 모든 사람이 동일하고 신속한 대처를 통해 피해를 최소한으로 줄일 수 있는 방법의 모델을 찾아 보고 안전 취약계층인 어린이, 장애인, 노인세대에 대한 안전교육이 강화되어야 하고 또한 주민들이 자발적인 교육을 통해 실질적인 재난 상황에 대처할 수 있는 다양한 교육 내용도 개발하고 다양한 계층별 교육 프로그램도 개발이 이루어져야 한다. 전문화된 안전교육 인원의 확보 전략과 전문인력의 적재적소에 배치될 수 있도록 활용계획 등 내실 있고 효과적인 프로그램도 가져야 한다. 특히 재난에 대처하는 안전문화로 발전은 지역사회 시민, 지방자치단체, NGO, 기업 등이 다양한 행동 주체로 의사 결정을 공유하고 상호조정과 협력하는 형태의 장기적인 네트워크를 지속적으로 구축을 통해 안전문화가 정착할 수 있는 토대를 마련할 수 있다.

• The Journal of Korean Philosophical History
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• no.43
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• pp.141-170
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• 2014

Science of gaining knowledge by the study of things[格物致知學]' is the translation of Science in Chosun age. Science of gaining knowledge by the study of things[格物致知學] which is the highest stage of new science is the symbol of the transfer of universal culture to the western modern civilization from old-fashioned confucianism. Modern western culture and the scientific way of thinking make man as a object to scientific research. Thinking method of social Darwinism made man believe to think like them as the modern method. And also such thinking method made man militarism and imperialism are right thinking and research methods. The core to think the science of gaining knowledge by the study of things[格 物致知學] as a violent thinking method is the Confucianism. By this method Park Eun-sik criticize this side of scientific technology as the means of militarism. Till now we pointed to think of the traditional philosophy as the tool of the western modern philosophy about war criminal. Now we rethink of the Confucianism asset as a tool of Korean Modern Culture. Musungmumul[無誠無 物] will offer moral basis to think humanism of the scientific technology of the modern western culture.

• Korean Journal of Social Welfare Studies
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• v.44 no.1
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• pp.5-31
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• 2013

This study is phenomenological qualitative research about lived experience of recovering alcoholic homeless who had completed Therapeutic Community program. The meaning which is revealed through this study is as in the followed. First, Moving to recovering space. In Therapeutic Community, they have a turning point for new life and new connection with people who watch him carefully. Second, Physical recovery. They are no more lying down on the street. Analogy of Standing can be viewed as being most active in recovery. Third, Positioning on time flow. The recovering of time is represented by accepting past and present as well as looking ahead into the future. Fourth, Settling into network of a relation. They tried to reconnect with society by network of a relation. Their social place is located in a network, not a position. From this present study, the social work implications for the alcoholic homeless are deducted.

• Journal of Popular Narrative
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• v.27 no.3
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• pp.53-94
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• 2021

This article pays attention to the gender representation of an abominable male abject that reveal class polarization in the movie Parasite. I seeks to read a new aspect of emotional politics in which a precariat man becomes a male patriarch while representing himself with an abhorrent position. Parasite shows a reversal of daughter and son responsible for parents, contrary to the existing family narrative. They teaches the parents' generation how to survive neoliberal that their place is created only when they take away others' place. However, after losing this prospect, Ki-woo confesses to his father that he is sorry first. Ki-taek also attempted to identify Dong-ik with the patriarch, but this male solidarity collapsed by class and committed murder in sudden anger. As a result, Gi-taek goes down to the hateful status of a stinking underground life, and Ki-woo receives a message of ethical reflection from his isolated father. The film gives the father and son the noble status of ethical fighter who fought against the structure of class polarization, especially the ending epilogue and narration emphasizing the ethical responsibility and mutual solidarity between father and son. In this process, the voices of female characters are gradually omitted, blurring gender screening for male characters. Parasite reveals the political reenactment strategy of precariat men in the age of neoliberalism, which is ethical subject by claiming to be a class abject himself. And representing the hate with gender-selecting, it is beautifying the responsible ethics of the patriarch.

• Journal of Popular Narrative
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• v.27 no.1
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• pp.133-185
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• 2021

This study is an attempt to connect television drama M, which deals with abortion issues, with theoretical focus such as materiality, relativity, and agency, to understand diffractively as an cartography of agential reality. According to Karen Barard's Agential Realism, Television drama M is a sociocultural phenomenon produced by the agential intra-actions of material-discursive apparatuses such as medical technology, ghost stories and legends, and male-affect. The 1990s repeatedly revealed "hate" through apparatuses such as technology, discourse, and affect, which are directed at women's gendered bodies. The material -discursive practice of plastic surgery and abortion proves that the agential reality surrounding the body is closely intertwined with medical technology, as well as with the genderized hate. Another related material-discursive phenomenon is rediscovery of the legend and fad of the ghost story, which is also produced from the hate of the denaturalized body, which is once again expanded and reproduced. Appearing in this environment of affect, M enacts diffraction, which is based on backlash, lacking posthuman implications for the materialization of the techno-body. M puts humanistic assumptions about "Man" as a universal definition, historically framed and defined in context. But it is not universal and it is gendered. The current time when the political turmoil surrounding medical technology, discourse, and bodily matters is violently intra-acted is the time to carefully account and respond to the alternative definitions of human beings that M has rejected.