• Proceedings of the Korea Water Resources Association Conference
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• 2008.05a
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• pp.1565-1569
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• 2008

지난 수십 년 동안, 아시아 태평양 지역 각국은 수자원 접근성 및 인프라의 확충을 포함한 물관리의 다양한 측면에서 현저히 발전하였다고 평가되고 있다. 그러나 급속한 인구 증가 및 경제 성장, 도시화, 기존 수자원의 고갈 등은 아태 지역의 물 수요가 여전히 충족시키지 못하는 원인이다. 또한 기후변화로 인한 환경적 변화를 고려하여 모든 수자원정책의 입안 및 계획이 이루어져야 한다. 경제적 성장률은 전반적으로 높았지만 빈곤 문제는 역시 도시나 농촌을 구분할 것 없이 만성적인 문제로 남아 있으며, 아태 지역 개도국 인구의 16%가 영양실조 상태이며, 2015년까지 그 수를 반감하자는 밀레니엄 개발목표(Millenium Development Goals, MDGs) 달성은 아직 갈 길이 멀다. 또한 아태 지역은 물 관련 재해에 대해 전 세계에서 가장 취약한 지역이며 그로 인한 지속가능한 발전이 지체되고 있다. 1960년부터 2006년까지 물 관련 재해로 인한 전 세계 사상자의 80%에 달하는 60만 명의 사상이 아태 지역에서 발생하였으며, 80억 달러의 경제적 손실이 있었다. 홍수, 가뭄, 쓰나미, 폭풍, 해일 등으로 인한 사회경제적 피해는 최근 들어 더욱 확산되고 있다. 지난 10년간의 급속한 인구 증가로 많은 인구가 범람지대 및 기타 재해 취약 지역에 거주하게 되었으며, 이는 물 인프라 확충을 위한 많은 투자를 요하고 있다. 2006년 3월 멕시코에서 개최된 제4차 세계물포럼의 지역별 추진과정에서 아태 지역은 생태계, 인구, 정치적 제도 및 사회경제적 환경 등 각국의 다양성이 이와 같은 공통된 물문제 해결에 기반이 될 수 있는 요소임에 공감하고 지속적인 수자원 확보와 올바른 수자원관리에 공동의 노력을 기울여 효율적인 메커니즘을 구성을 통해 아태 지역의 사회경제적 발전을 촉구하기로 하였다. 이에 아시아 태평양 물포럼(Asia-Pacific Water Forum)이라는 새로운 이니셔티브가 구성되었고 물 관련 재원 조달 및 인프라 확보를 통해 국경을 초월하는 협력을 증진하고 재해 관리와 조화로운 수자원 개발과 생태 보호등을 위한 일관된 수자원정책 수립과 프로그램 개발 등을 목표로 설정하여 활동을 시작하였다. 아시아 태평양 물정상회의(이하 아태 물정상회의, Asia-Pacific Water Summit(APWS))는 이러한 목표 달성을 구체화하기 위해 각국의 지도자 및 정책입안자에 밀레니엄 개발목표(MDGs) 달성을 위해 물 문제가 얼마나 중요한지 부각시키고 실질적인 정책 결정에 기여하기 위해 제안되었다. 제1차 아태 물정상회의가 2007년 12월 3-4일 양일에 걸쳐 일본 벳부에서 개최되었고, 2008년 G8 정상회담이나 2009년 제5차 세계물포럼에 직접적으로 연계되어 지역 협력을 주도한 가운데 아태 지역 뿐 아니라 전 지구적으로 인류 및 사회 발전을 위한 이정표로 새로운 수자원 네트워크 발돋움의 계기가 되었다.

• Korean Journal of Social Welfare
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• v.69 no.1
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• pp.79-101
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• 2017

The purpose of this study is to identify the multicultural competence of university students majoring in social welfare studies and to verify the influence of human rights attitude and spiritual intelligence that affect multicultural competence using structural equation model. Spiritual intelligence was set as an independent variable and multicultural competence was set as a dependent variable. Human rights attitude was established as a mediating variable. Study subjects were 259 university students majoring in social welfare studies at 5 universities in the Daegu, Gyoungbuk area. Spiritual intelligence and human rights attitude appeared to have a significant effect on multicultural competence, indicating that a higher level of spiritual intelligence and human rights attitude were correlated with a higher level of human rights attitude. Also in the pathway of spiritual intelligence on multicultural competence, human rights attitude had a significant mediating effect. When the university student majoring in social welfare studies had a high level of spiritual intelligence including transcendence and meaning and purpose of life, their perspective on human rights which is important in the practice of social welfare affected the multicultural competence required to assist immigrants of various identities. Based on the findings of the study, it is recommended for the university students majoring in social welfare to have the "three-multi-sensitivities" including sensitivity of multicultural competence, sensitivity of spiritual intelligence, and sensitivity of human right attitude.

• Archives of design research
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• v.14 no.2
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• pp.163-174
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• 2001

William Morris(1834-1896) was the most versatile and talented of all British nineteenth century polymaths. Since his death over one hundred years ago his achievements as an artist, designer, manufacturer, shop-keeper, poet, author, publisher, printer, collector, teacher, conservationist, political activist and environmentalist have influenced the lives and work of people throughout the world. Moris is now best known for his attractive and colorful patterns. The decorating firm of Morris, Marshall, Fault & Company(Morris & Company after 1875) was established in 1861. Over the years it produced works, ranging from stained·glass windows and furniture to tapestries, carpets and printed and woven fabrics, that had great influence on the course of British design. His earliest experiments with the craft were amateurishly worked embroideries made for his own use. Before long, Morris began to produce textiles on a more commercial basis. In order to control production properly, Morris set about learning the various textiles techniques, first dyeing and blockprinting, hand-loom jacquard and eventually, carpet and tapestry weaving. This extraordinary involvement with the practical side of manufacture separated Morris from all other designers of his time and contributed in no small way to his success. Morris's designs for textiles, embroidery, dyeing, woven, carpet and tapestry were commercially produced, that are most universally admired and frequently copied today. These have a timeless quality arising from the designers respect for and knowledge of the technique. Of equal importance was his love of nature, evidence of which can be seen in even the smallest details of each of his patterns.

• Cartoon and Animation Studies
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• s.45
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• pp.367-396
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• 2016

As an animation educator at Mahidol University International College, Bangkok, for eight years I have been in a privileged position to be educating a small section of a new generation of Thai animators. Thailand has had little animation experimentation of their own and pre-internet had limited access to such diversity so I have attempted to bring some of the wealth of animation history, in particular British and European, as this is my background, into the classroom. In particular my teaching aim has been to introduce various possibilities to the choices of medium, styles and textual narratives that early (and current) experimental and independent animators have explored. Since the release of the first commercial feature film, Khun Kluay 2006, the Thai animation industry has gone through various highs and lows in the commercial sector, building a skilled workforce, many of whom trained and worked abroad then returned. Now there is strong evidence of an independent animation starting to emerge. In a continuation to my research on Thai Animation this paper will analyze selected independent works in more detail, exploring the themes, style and technology used. Whilst also acknowledging the possible mis- interpretation as that this is coming from the perspective of an outsider whose cultural language and interpretation may transcend the creators' given experiences and add alternative interpretation. The aim will be to contextualize the content, ideas and cultural perspective and bring more Thai works into the gaze of animation studies academics

• Management & Information Systems Review
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• v.31 no.3
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• pp.47-73
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• 2012

SNS allowed users to serve not only as the content and message producer but as the consumer, with development into various types of SNS platforms. Instead of a traditional media structure of media-to-many and unspecified users, it also made it possible to achieve one-to-one or one-to-many interactions, regardless of time and space, through SNS platforms. Moreover, according to development of digital communication technology, IT, media contents and communication network have been mutually connected, though they were once separate. The changes in communication environments have caused rapid disorganization and reorganization in popular culture led by specific expert groups. Such trend has a greater influence on marketing strategies of enterprises. In other words, it will lead them to mostly introduce new information technologies, based on consumer market, and to strategically participate in SNS for promotion and marketing for their products and brands. Likewise, SNS has currently appeared as the main media affecting consumers' behaviors. In consideration of the importance of SNS features, which can stimulate responses of other users, analysis of main features affecting SNS user acceptance decision is required, as well as its utilization strategies. Accordingly, this study conducted division of SNS features into openness, quickness, interactiveness and economical efficiency to derive strategies for increasing the usage frequency of SNS and ultimately maximizing the expectation effect, in addition to an empirical analysis of effects of SNS features on usefulness, easiness and pleasure perceived in SNS, and SNS user intention.

• Archives of design research
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• v.17 no.1
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• pp.319-328
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• 2004

The communication environment made by digital technologies has made it possible to exchange information and deliver messages fast and easily among people of various classes in virtual space beyond time and space. Net-generation, who is accustomed to this virtual space, couldn't be satisfied with the linear text-oriented language any more, and began to make signs by use of computers in order to differentiate itself from others and to express its desires. Among the signs, emoticon created by joint of popular culture and digital communication centering around young generation is a new visual sign and emotional sign that can deliver a sender's feelings contained in a message. This paper has studied social phenomena, their relationships with emoticon and background of its creation through documentary review of media development, changes in the communication environment and popular culture. Furthermore, it has analyzed the meaningful action and roles of emoticon as a sign in terms of semiotics and also, studied a possibility of using emoticon as a new emotional sign. The study results say that emoticon can play the roles of a non-linguistic sign just like general signs that make mutual exchange through meaningful action, and also that it can be used to effectively deliver messages not only in virtual space, but also in advertising, posters, magazines and CI. However, emoticon is better at emotional expressions yet than other textual signs or visual signs, but in order to position itself as a universal and popular sign, emotional expressions should be clear, any difference in understanding messages should be removed, and message delivery should be more efficient.

• (The)Study of the Eastern Classic
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• no.37
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• pp.189-216
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• 2009

The poem Song of Eight Drunken Celestials by Du Fu(杜甫) of the Tang Dynasty was one of the most favored theme by many painters through the Song, the Yuan, the Ming and the Qing Dynasty, as well as in Korea Chosun Dynasty and in Japan. This paper focuses on the paintings depicting Song of Eight Drunken Celestials by Wu Qiu(尤求) of the Ming Dynasty, Kim Hongdo (金弘道) of the Chosun Dynasty and Kaiho Yusho(海北友松) of Japan Momoyama Period, makes a comparative study of them. And also focuses on two preface and a postscript to the painting Eight Drunken Celestials by Yi Dukmu(李德懋), Park Jega(朴齊家) and Yi Bongwhuan(李鳳煥) of the Chosun Dynasty, makes a comparative study of them. This study helps us understand the repetition and the differences between the poem as an Ur-text and the paintings and the prose about the painting as the parody texts.

• Cross-Cultural Studies
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• v.44
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• pp.343-372
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• 2016

This paper introduces symbols from Ghana, the 'Adinkra', and expands upon the concepts associated with it. In other words, the world view, values and scalability that appear to form philosophical thoughts in everyday life. 'Adinkra' are symbols from Ghana in West Africa. Adinkra means 'goodbye' or 'farewell'. There are some 400 Adinkra symbols, but the meanings of the symbols have been lost. The first book on Adinkra is 'The Adinkra Dictionary' (1998) by W. Bruce Willis. Adinkra is related to the Ghanaian culture, and represents concepts such as philosophical ideology, history, historical figures, myths, legends, animals, plants, etc. In the old days, because of its meaning-'goodbye' or 'farewell'-Adinkra was generally used for funerals. But today, Adinkra is utilized in a full range of cultural events and activities. Each of the 'Adinkra' has various meanings. According to Willis, Adinkra is ever-evolving and constantly expanding. As a matter of fact, Adinkra continues to expand, evolve and develop. Nevertheless, no books have been published on Adinkra since Bruce Willis (5 May 2016 to the present). Adinkra provides insights into the rich philosophical, educational, and historical significance of Africa. Therefore, Adinkra requires evolution, expansion, and research. In this study, we will examine the Adinkra, divided into four categories. The first is related to God and the powers, the second is related to moral education. The third symbolizes 'love' and 'friendship'. and lastly, the fourth is 'life' and 'death'.

• The Journal of Korean Philosophical History
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• no.50
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• pp.363-389
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• 2016

Any moral ideas get integrity upon their practices. Because in human society systems, morality have capability among human interactions, for it gives moral standards(good or bad/ right or wrong) to them. And when the society system is Korean, Koreans surely have developed unique styles of moral practice and moral education in their traditional ages. So reinterpretating and categorizing the moral tradition for taking advantage of it in contemporary context, make sense. In this study, Korean moral tradition is focused in its scope, as 'Confucian moral tradition in semi-modern era'. For convenience of study and the potentials of effective revision, Korean tradition have been resized. In Confucian moral tradition, semi-modern Korean moral ideas could be presented as ren(仁) and yi(義). Furthermore, ren and yi could be practiced with several moral virtues, like xiao(孝), di(弟), ci(慈), zhi(直) qin(勤) gian(儉). When compared with contemporary moral education idea systems, the traditional system can have affinity with the systems in moral ideas division('with-self morality', 'with-others morality', 'with-universe and transcendence morality'). And several fusion-style, integration-based education practices can be developed and applied at contemporary school moral education.

• (The)Study of the Eastern Classic
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• no.36
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• pp.7-30
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• 2009

Confucius said, "at fifteen, I had my mine bent on learning, At thirty, I stood firm, At forty, I had no doubt, At fifty I knew the decrees of Heaven, At sixty, my ear was an obedient organ for the reception of truth, At seventy, I could follow what my heart desired, without transgressing what was right." This dissertation's aim is to articulate the ideas and methodology of 'learning to become a sage' based upon his saying. Confucius believe in reality of the human mind & it's nature. What Heaven has conferred is called the human nature. An accordance with this human nature is called path of human duty. Confucius's concept of human path is realization of humanness. Confucian's Human relationship is none other than conscientiousness and altruism. This Rule is expressed in the confucian version of reciprocity: "What you do not wish for yourself, do not do to others." Confucian principles of reciprocity imply is equal to Kantian Categorical imperative. This principles imply universalizability and equal consideration.