• The Journal of Art Theory & Practice
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• no.2
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• pp.75-120
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• 2004

Studies on western art in Korea has been caught in a dilemma that they could deal with only those things which had been arranged according to their 'historical generalization' in their contexts because of the bounds of time and space. It is not trivial that such conditions affect art studies in Korea. Access to the original texts and to their contexts of production is so restricted that the studies on them are prone to he superficial. And it is not independent on the politics of Korean art scene. Such factors are on the background of Korean art's excessive 'assimilation or accordance' with western art. The domestic studies on western art history and art theory have failed to notice the differences in context and Korean art has simply mediated or reproduced the restricted information by those studies. Also the studies on western art in Korea have been made use of as a justifying method of one's own academic domains. In such situations we should lead the studies on western art history and western art theory to a more reflective direction and confirm that the studies should not have any privileges of the realities. And we should try to reform a scholarship which participates in our life and existence. The field of domestic studies on western art history and western art theory should free itself from the invention of objectivity or the neutrality of mechanical reading and turn its eyes to the realities of life where events happens. Constantly suggesting which way Korean art and world art should go has to be the field's new coordinates.

• Journal of Technology Innovation
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• v.22 no.4
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• pp.235-259
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• 2014

New product or new technology developments are directly linked to a firm's survival and thus their performance and improvement are gaining attention in the midst of rapidly changing business environment and aggravating competition. However, despite SMEs' significance in the national economy, they are limited in terms of size and resources in possession, so the government provides a variety of supports as a policy. According to a study on the organizational life cycle, a firm's limits and difficulties differ by growth stage, so the supports need to be tailored. Based on the data from 2,575 firms that responded to the "2011 SMEs Technological Statistics," how technological capability level and deviation in the R&D process affect the R&D sales performance was studied. The result of analysis revealed that the technological capability has a positive impact on the R&D sales performance. It was also learned that the relationship between deviation in the technological capability and R&D sales performance was moderated by the government support. For the hypothesis that the government support would have a different moderating effect by growth stage for the impact the technology level has on the R&D sales performance, the empirical analysis showed a different meaningful moderating effect for each growth stage. The theoretical implications of the study are that, instead of a simple relation of dynamics that does not take the growth stages into account, it suggested a more realistic causal relationship model that reflects the complex environment the SMEs are in and that the need for measuring and using the deviation in technological capability as a research variable has been justified. The practical implications are that the government policy for supports can be tailored to a growth stage and that the guidelines have been suggested to effectively use the government funding by encouraging the SMEs in a different growth stage to adapt to the customized policy.

• The Magazine of the IEIE
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• v.29 no.6
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• pp.76-80
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• 2002

'Liquid Crystal의 상전이(相轉移)와 광학적 이방성(異方性)이 1888년과 1889년 F. Reinitzer와 O. Lehmann에 의해 Monatsch Chem.과 Z.Physikal.Chem.에 각각 보고된 후 부터 제2차 세계대전이 끝난 뒤인 1950년대 까지는 Liquid Crystal을 단지실험실에서의 기초학문 차원의 연구 대상으로만 다루어 왔다. 1963년 Williams가 Liquid Crystal Device로는 최초로 특허 출원을 하였으며, 1968년 RCA사의 Heilmeier등은 Nematic 액정(液晶)에 저주파(低周波) 전압(電壓)을 인가하면 투명한 액정이 혼탁(混濁)상태로 변화하는 '동적산란(動的散亂)'(Dynamic Scattering) 현상을 이용하여 최초의 DSM(Dynamic Scattering Mode) LCD(Liquid Crystal Display)를 발명하였다. 비록 150V 이상의 높은 구동전압과 과소비전력의 특성 때문에 실용화에는 실패하였지만 Guest-Host효과와 Memory효과 등을 발견하였다. 1970년대에 이르러 실온에서 안정되게 사용 가능한 액정물질들이 합성되고(H. Kelker에 의해 MBBA, G. Gray에 의한 Cyano-Biphenyl 액정의 합성), CMOS 트랜지스터의 발명, 투명도전막(ITO), 수은전지등의 주변기술들의 발전으로 인하여 LCD의 상품화가 본격적으로 이루어지게 되었다. 1971년에는 M. Shadt, W. Helfrich, J.L. Fergason등이 TN(Twisted Nematic) LCD를 발명하여 전자 계산기와 손목시계에 응용되었고, 1970년대 말에는 Sharp에서 Dot Matrix형의 휴대형 컴퓨터를 발매하였다. 이러한 단순 구동형의 TN LCD는 그래픽 정보를 표시하는 데에는 품질의 한계가 있어 1979년 영국의 Le Comber에 의해 a-Si TFT(amorphous Silicon Thin Film Transistor) LCD의 연구가 시작되었고, 1983년 T.J. Scheffer, J. Nehring, G. Waters에 의해 STN(Super Twisted Nematic) LCD가 창안되었고, 1980년 N. Clark, S. Lagerwall 및 1983년 K.Yossino에 의해 Ferroelectric LCD가 등장하여 LCD의 정보 표시량 증대에 크게 기여하였다. Color화의 진전은 1972년 A.G. Ficher의 셀 외부에 RGB(Red, Green, Blue) filter를 부착하는 방안과, 1981년 T. Uchida 등에 의한 셀 내부에 RGB filter를 부착하는 방법에 의해 상품화가 되었다. 1985년에는 J.L. Fergason에 의해 Polymer Dispersed LCD가 발명되었고, 1980년대 중반에 이르러 동화상(動畵像) 표시가 가능한 a-Si TFT LCD의 시제품(試製品) 개발이 이루어지고 1990년부터는 본격적인 양산 시대에 접어들게 되었다. 1990년대 초에는 STN LCD의 Color화 및 대형화(大型化) 고(高)품위화에 힘입어 Note-Book PC에 LCD가 본격적으로 적용이 되었고, 1990년대 후반에는TFT LCD의 표시품질 대비 가격경쟁력 확보로 인하여 Note-Book PC 시장을 독점하기에 이르렀다. 이후로는 TFT LCD의 대형화가 중요한 쟁점으로 부각되고 있고, 1995년 삼성전자는 당시 세계최대 크기의 22' TFT LCD를 개발하였다. 또한 LCD의 고정세(高情細)화를 위해 Poly Si TFT LCD의 개발이 이루어졌고, 디지타이져 일체형 LCD의 상품화가 그 응용의 폭을 넓혔으며, LCD의 대형화를 위해 1994년 Canon에 의해 14.8', 21' 등의 FLCD가 개발되었다. 대형화 방안으로 Tiled LCD 기술이 개발되고 있으며, 1995년에 Sharp에 의해 21' 두장의 Panel을 이어 붙인 28' TFT LCD가 전시되었고 1996년에는 21' 4장의 Panel을 이어 붙인 40'급 까지의 개발이 시도 되었으며 현재는 LCD의 특성향상과 생산설비의 성능개선과 안정적인 공정관리기술을 바탕으로 삼성전자에서 단패널 40' TFT LCD가 최근에 개발되었다. Projection용 디스플레이로는 Poly-Si TFT LCD를 이용하여 $25'{\sim}100'$사이의 배면투사형과 전면투사형 까지 개발되어 대형 TV시장을 주도하고 있다. 21세기 디지털방송 시대를 맞아 플라즈마디스플레이패널(PDP) TV, 액정표시장치 (LCD)TV, 강유전성액정(FLCD) TV 등 2005년에 약 1500만대 규모의 거대 시장을 형성할 것으로 예상되는 이른바 '벽걸이TV'로 불리는 차세대 초박형 TV 시장을 선점하기 위하여 세계 가전업계들이 양산에 총력을 기울이고 있다. 벽걸이TV 시장이 본격적으로 형성되더라도 PDP TV와 LCD TV가 직접적으로 시장에서 경쟁을 벌이는 일은 별로 없을 것으로 보인다. 향후 디지털TV 시장이 본격적으로 열리면 40인치 이하의 중대형 시장은 LCD TV가 주도하고 40인치 이상 대화면 시장은 PDP TV가 주도할 것으로 보는 시각이 지배적이기 때문이다. 그러나 이러한 직시형 중대형(重大型)디스플레이는 그 가격이 너무 높아서 현재의 브라운관 TV를 대체(代替)하기에는 시일이 많이 소요될 것으로 추정되고 있다. 그 대안(代案)으로는 비교적 저가격(低價格)이면서도 고품질의 디지털 화상구현이 가능한 고해상도 프로젝션 TV가 유력시되고 있다. 이러한 고해상도 프로젝션 TV용으로 DMD(Digital Micro-mirror Display), Poly-Si TFT LCD와 LCOS(Liquid Crystals on Silicon) 등의 상품화가 진행되고 있다. 인터넷과 정보통신 기술의 발달로 휴대형 디스플레이의 시장이 예상 외로 급성장하고 있으며, 요구되는 디스플레이의 품질도 단순한 문자표시에서 그치지 않고 고해상도의 그래픽 동화상 표시와 칼라 표시 및 3차원 화상표시까지 점차로 그 영역이 넓어지고 있다. <표 1>에서 보여주는 바와 같이 LCD의 시장규모는 적용분야 별로 지속적인 성장이 예상되며, 새로운 응용분야의 시장도 성장성을 어느 정도 예측할 수 있다. 따라서 LCD기술의 연구개발 방향은 크게 두가지로 분류할 수 있으며 첫째로는, 현재 양산되고 있는 LCD 상품의 경쟁력강화를 위하여 원가(原價) 절감(節減)과 표시품질을 향상시키는 것이며 둘째로는, 새로운 타입의 LCD를 개발하여 기존 상품을 대체하거나 새로운 시장을 창출하는 분야로 나눌 수 있다. 이와 같은 관점에서 현재 진행되고 있는 LCD기술개발은 다음과 같이 분류할 수 있다. 1) 원가 절감 2) 특성 향상 3) New Type LCD 개발.

• The Journal of Korean Philosophical History
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• no.39
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• pp.29-52
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• 2013

Philosophy of respect righteousness advocated by Nammyung points to what first needs to be done to drive social changes. It is consistent with the Confucianism, which views the world from within oneself. After all, developing a proper view of the society starts from looking at oneself in the right perspective. The view that personal cultivation can develop into cultivation and eventually reform of the entire society is also present in Confucius' belief that one can only be at peace after disciplining oneself and observe good manners only after perseverance. Also, one can lead the world in peace only after disciplining one's body and mind. In other words, it suggests that individuals and the community where they belong to are not independent from one another. Rather, individuals gather to create a society and righteous individuals are the basis for righteous society. These principles of social system in Confucianism can be understood as a mutual or layered division and integration. The society is not conflicted with individuals or the nation but rather perceived as moral communities to co-exist. Hence, power of execution observed in the philosophy of respect and righteousness by Nammyung is identical to power of execution applied to the society. The power of execution shows up as 'the execution of righteousness' in Nammyung's philosophy of respect and righteousness. It is also demonstrated in the acts by Nammyung's disciples when the nation was at crisis. This is what differentiates Nammyung's new-Confucianism in Joseon Dynasty from Toegye or Yulgok as he tried to deliver 'the execution of righteousness.' It does not mean that neo-Confucian scholars did not emphasize the importance of execution, but Nammyung, in particular, warned how deceitful ideological or inner-directed thinking can be since they fail to come up with concrete solutions to social issues. In summary, Nammyung's moral discipline and training based on respect and righteousness cannot be evaluated in a state of vacuum separate from social and historical aspects but under the context of enlightening virtue and social execution. This can draw the conclusion that Nammyung's execution of respect and righteousness is in the starting point of the realistic 'theory of social reform' for creating a better world.

• Cross-Cultural Studies
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• v.52
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• pp.53-78
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• 2018

In the moral culture of the West, love and justice are two commands with roots in ancient times. One is the heritage of Hebraism, and the other belongs to the tradition of Hebraism and Hellenism. The two concepts are the most important virtues required for preserving stability in society. These two commands are compatible, in an exclusive relationship to each other. To ultimately seek their reconciliation, the precise concept analysis and understanding of each of them should be premised on, due to the multi-layered meaning of implications of the two concepts. To this end, we first have started with a lexical meaning and have done a conceptual analysis of what these two concepts are expressing. We have looked at Paul $Ric{\oe}ur$ in his interpretation of the discourse of love and justice. Finally, we looked at how these two concepts are narrated in literature. Through the literary works of Stendal, Albert Camus, and Dostoevsky, we have seen examples of literary configurations that have been embodied in life. In this way, through conceptual analysis, discourse analysis, and narrative analysis of the two concepts, the following conclusions were drawn. Love and justice were not a matter of choice. We could see coldness and unrealism of a society lacking love or with a problem of unclean love, through Stendhal's and Albert Camus' novels and their actual debate. In addition, in unclean paternalism, risk of the power of love blocking certain a certain touch of justice was also confirmed. So, it was necessary for a healthy future society to explore the possibility of the coexistence of love and justice. We confirmed the possibility of compatibility in a 'considerate balance' wherein the 'moral judgment in situation' is required, as Paul $Ric{\oe}ur$ expressed. This ideal situation may be realized when forms of love involving solidarity, mutual care, and compassion with pain like Dostoevsky are combined with the principle of distributional justice. When Albert Camus pursued justice and eventually faced reality and mentioned the need for mercy, he could have made a moral judgment based on this situation. In the end, love protects justice, and justice contributes to the realization of love. Justice reduces super-ethical love to moral categories, and love plays a role in enabling justice to exert its full force.

• Journal of Korean Philosophical Society
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• v.137
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• pp.81-108
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• 2016

In Medieval and Christian history, disputation between Augustine and Pelagius originated from different perspectives regarding the free-will of humans and the grace of God. This debate has continued throughout the Middle-Ages and the Reformation to date. In this regard, the purpose of this article is to investigate the implication of opposition and disputation between Augustine and Pelagius on today's society. Overemphasis on human capacity and free-will leads to humanism, while the arguments supporting the grace of God can encourage evasion of the ethical obligations of humans. Augustine and Pelagius had opposing views on this subject. Pelagius emerged in the Roman Empire, emphasizing the ethical responsibility of humans with free-will. On the other hand, Augustine argued that human nature and free-will had been damaged. With a pessimistic outlook on human capacity, he emphasized the grace of God. Shocked by the self-indulgence and ethical negligence of the Church of Rome which was the center of Christian nations at that time, Pelagius strongly urged Christians of the Roman Church to take moral responsibility. However, the theology of Augustine justified the status quo of the Roman Church while Pelagius focused on the necessity of an ethical life of humans based on free-will. Viewing Pelagius' strict moralism as a humanist view that emphasizes human capacity and action, Augustine showed strong opposition to such a view and instead emphasized God's grace. Pelagius was condemned as a heretic as his belief in free-will did not follow Augustine's Doctrine of Grace. However, Pelagianism penetrated Christian history and still poses a threat to Christianity to date. Societal corruption and depravity is still prevalent in today's society as it was in the time of Pelagius. South Korea for instance is exposed to serious moral corruption and a lack of social responsibility as shown in the sinking of the MV Sewol in April 2014. For those reasons, Christian society emphasizes Christian ethics and requires an honest leader who will set an example of Christian life. In this light, I want to examine the implications of disputation between Augustine and Pelagius on today's society.

• The Journal of Korean Philosophical History
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• no.42
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• pp.71-103
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• 2014

Park Se-dang (朴世堂, 1629-1703) is a figure rebuked as a "disturbing enemy of the Confucian canon" (斯文亂賊), having composed the Namhwagyeong Joohaesanbo (南華經註解刪補), the sole commentary on every chapter of the Zhuangzi (莊子) in Joseon Dynasty. This article purports to articulate the significance of Park Se-dang's composition of the Namhwagyeong Joohaesanbo within Joseon Dynasty in the 17th century, through the comparison between him and Zhu Xi (朱熹, 1130-1200), the founder of Neo-Confucianism, the mainstream ideology of Joseon Dynasty, in their recognition of the Zhuangzi. Since Neo-Confucianism attained an absolute status as the canonical doctrine in Joseon Dynasty, the other thoughts, including the thoughts of the Laozi and the Zhuangzi, could not be discussed without their relationship with it. Park Se-dang's recognition of the Zhuangzi does not deviate far from Zhu Xi's recognition of it. While his composition of the Namhwagyeong Joohaesanbo might be said to have inherited and deepened Zhu Xi's recognition, it can also be seen as an attempt to escape from Neo-Confucianism in some aspects. Due to this complication, when the faction of the Noron (老論, a faction separated from the Seoin in the Joseon Dynasty, the hard-liners) rebuked him as a "disturbing enemy of the Confucian canon," they did not mention neither his Shinjoo Dodeokgyeong (新註道德經, New Commentary on the Laozi) nor his Namhwagyeong Joohaesanbo. In his Namhwagyeong Joohaesanbo, Park Se-dang does not think that the Zhuangzi is in diametrical opposition to Confucian thoughts. Firstly, he emphasizes that Zhuangzi faces the actual world with ultimately positive concern, though from a critical perspective. Secondly, he seeks common grounds between the thoughts of Zhuangzi and Confucians, proving that Zhuangzi emphasizes human relationships between father and son or between king and subject. Thirdly, he illuminates Zhuangzi's theory of human nature from a new perspective in order to reestablish Confucian theory of human nature. Fourthly, he attempts to apply Zhuangzi's thoughts in order to overcome contemporary consumptive political feuds, including the splits of political factions or the disputes about ritual proprieties (禮訟論爭). Park Se-dang's composition of Shinjoo Dodeokgyeong and Namhwagyeong Joohaesanbo was a complementary measure for Confucianism, his proper mainstay being Confucianism. He attempted to escape, not from Confucianism itself, but from the absolutism of Neo-Confucianism. In the 17th century Joseon Dynasty, when Neo-Confucianism was becoming dogmatized and absolutized as a canonical doctrine and a dominant ideology, Park Se-dang's composition of Namhwagyeong Joohaesanbo was a very innovative attempt, which shows that he established himself as a pioneer to escape Neo-Confucianism, having consolidated his own unique and progressive academic province, differentiating himself from traditional Confucian scholars in his objective.

• The Journal of the Convergence on Culture Technology
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• v.7 no.3
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• pp.187-195
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• 2021

Nam Nong Heo Geon(1908-1987) re-recognized and re-created the tradition of Korean Namjong painting by excluding Japanese art forms after liberation. He is a great painter in the Korean art world, who has succeeded and developed Korean Namjong Painting in a modern way, pioneering a new field of 'NewNamhwa' with a composition that fuses modern Western style and real scenery. Based on optimism, Namnong's painting world can be divided into three periods: the 'Namnong Sanin' period in the 1930s, the 'Namnongoesa' period from the mid-1940s to the early 1950s, and the 'the owner of Unlimsanbang' period after that. The Namnong Sanin period is a period in which the painting style handed down from the traditional namhwau family of Sochi and Misan is fully acquired, and the Japanese painting style for the exhibition in Seonjeon is reflected, and the local real scenery is treated a lot, and the two styles are mixed. In the Namnong-oesa period, after liberation, a new formativeness was explored in the traditional Namhwa style. In particular, based on the scenery and sentiments of the southern provinces, he focused on local and landscape paintings, depicting real landscapes with lyricism and local love, while expressing subjects with fast brush strokes, a worndown writing brush, and dry brushes, along with freehand adjustment of shading. The period of the owner of unlimsanbang is in accordance with the flow of modern art to some extent, but is gradually omitted as a composition full of academic fragrance that draws a meaning befitting traditional painting. I painted a lot of lyrical landscapes and pine trees of sumugdamchae. Namnong named it 'NewNamhwa'. Namnong established 'Namhwa Research Institute' and worked hard to nurture his disciples, where Im-in's son Heomun and Namnong's eldest grandson Heojin practiced, continuing the legacy of the 5th generation Unlimsanbang painter.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.37-68
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• 2017

This paper critically examines the role and function of religion prior to the full-out advent of the 4th industrial revolution. We can understand 'The vision of Daesoon Jinrihoe (大巡眞理會)' as a mission to foresee and create a prospective figure for a future society in the person of the Lord on High, Jeungsan (甑山) as a religious dimension. However, the existence ground of religion relies on giving positive meaning to the present time after reinterpreting religious doctrine to reflect changing realities. Jeungsan (甑山) said that the age to come is 'the age of the human majesty (人尊)'. This means that humans will take the lead and control the revolution of scientific technology to progress and benefit humanity. Problems such as 'human alienatio', 'increased polarization', and 'destruction of the environment' still arise and deepen because the motive of 'the Industrial Revolution' was built upon 'knowledge' within the context of a Knowledge-Based Society. Therefore, we can say that the role of religion will newly rise to the forefront in the era of the 4th industrial revolution. Consequently, religion should face matters squarely and suggest viable alternatives. This paper deals with reinterpreting the concept of 'the resolution of grievances for mutual beneficence (解冤相生)', one of the four teachings of Daesoon Jinrihoe, within the context of the coming era of the 4th industrial revolution. My research is divided into the following three parts: First, I determined the teachings of Daesoon Jinrihoe and the original meaning of 'the resolution of grievances for mutual beneficence', and then I disclosed the way we can reinterpret the general meaning of this concept for application in the ear of the 4th industrial revolution. Second, from the perspective of the religious dimension, I inquired into factors regarding alienation and conflict in the era of the 4th industrial revolution. I focused on human alienation from labor, identity confusion, potential conflicts between humans and post-humans, and the characteristics of the 4th industrial revolution. Third, I examined potential cures for alienation and conflict through the principle of the resolution of grievances for mutual beneficence. I tried to enlarge the interpretive prospects of Daesoon's main teaching in light of the era of the 4th industrial revolution through a new interpretation and application that employs the concept of 'the resolution of grievances for mutual beneficence (解冤相生)' in order to cure the alienation and conflict.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.281-313
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• 2019

This paper was written to investigate the narrative traits of Lee Ae-rim's Comic Books. Lee Ae-rim arrived on the scene with the boom of comic book magazines in the 1990s. Although she started her career as a Comic Book writer, she expanded her own area gradually and has been working actively as an animation director as well. The superficial characteristics of Lee Ae-rim's works can be summed up as sexuality, grotesqueness, and fantasy. In other words, Lee Ae-rim's comic books are mainly characterized by the visualization of sexual, grotesque, and fantastic shapes. Lee Ae-rim has faced challenges with her own overwhelming and compelling images like no one else. For that reason, it is true that people haven't paid careful attention to the hidden stories behind her pictures. This paper considers that looking back on the narratives that Lee Ae-rim has been interested in, from early days to recent days, that is to say, the contexts of stories, is a shortcut to reveal a point of contact between her past, present, and future. Especially, this paper focused on the properties of the circulated and repeated stories, the stories ruled by fate and coincidence, and the stories in which elements of fantasy encounter an attempt of violation. As a result, it was found that the narratives of Lee Ae-rim's comic books demand us to face suppressed desires in a new way, by wrapping up the most fundamental aspects of human being in universality and constancy with specificity and grotesqueness. The reason why Lee Ae-rim has continued the avant-garde and omnidirectional works thus far explains what our society suppresses, inversely. Moreover, the narratives of Lee Ae-rim are significant, by being devoted to the right function of art not only to disclose suppressed desires but to satisfy them. Making an in-depth investigation of the narratives of Lee Ae-rim's comic books in various contexts, this research is intended to establish a diversity of Korean comic books, by adding meaning to the creative values of individual writers.