• (The)Study of the Eastern Classic
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• no.37
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• pp.345-375
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• 2009

In relation to body conception, the introduction of western medicine to Joseon Korea started off some points in disputes: the one was whether the western anatomy was positive or not, the other was whether the cognition was ruled by heart or brain. In the long run of these disputes, that who had clarified the change of body conception was Choi Han Kee. His new conception of body was characterized as follow: on the one hand, it emphasized the mechanical conception of body; on the other hand, it emphasized the cognitive ability of body. But that his conception of body had obscure points: that is, its mechanical conception was intervened by chi(神氣), and his doctrine of cognition searched for the origin of cognition in balance of chi of the body. He had set up this conception of body by the combination of western medicine and chi, but the combination did not seem to be perfect. This point had appeared again in his conception of physics that he thought the basis of medicine. He had pursed the combination of chemical element and chi, but it could not be accomplished successfully unless he had abandoned the organicist conception of chi. In conclusion, his new conception of body was not free from the suspicion of a incomplete tentative construction.

• The Journal of the Korea Contents Association
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• v.15 no.8
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• pp.156-169
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• 2015

The negative awareness of a multiculturalism rises around the world because of various problems that happen with the multicultural phenomenon. Nevertheless, the reason we uphold multiculturalism is that multicultural phenomenon is an inevitable consequence of capitalism and the decline of multiculturalism might imply danger of bringing about radical nationalism. This study assumes that a distortion of multiculturalism is the result from a myth of romance film which affects the public perception as an integral component of a discourse. Grounded upon monomith, the narrative structure of romance film of which motive comes from courtly love makes people miscomprehend the value of multiculturalism because of the multicultural factor as substitute for romantic obstacle. As the character of romance movie is likely to be formed focusing on superficial images and denotations, this tendency causes the hierarchy and the representative minority drives out the rest of other minorities. The attempt to arouse people's tolerance and understanding of the other is frustrated both by the structure of binary oppositions and the clich$\acute{e}$.

• The Journal of the Korea Contents Association
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• v.13 no.11
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• pp.617-625
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• 2013

Along with and <1Q84> Murakami Haruki sees through human nature that fades away with time in his latest work with 'color and memory'. This is the type of character or story to read with the deployment of instrument. Costume of characters conceived in the expansion of the body, the inner expression of personal notes. To others what you want to look, how they formed on the body, with a range of social, if you are claiming a statement. To form the body by forming self-practice is that there becomes. This paper the inside of the characters and the apparent strong interest in the set, costume characters, especially characters were recognized as representing the device of novel. Work directly in the results, or is described as a symbolic system of the body and clothing that embodies the meaning of the symbol you want to the structure of the exchange.

• Journal of the Korean Geographical Society
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• v.50 no.2
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• pp.239-254
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• 2015

The purpose of this study is to explore the possibility of ethical geography education, based on the 'relational turn' of understanding of human/non-humans and place in the context of the student's daily consumption. To do this, first and foremost, due to the de-localization of product networks that students consume, it has been discussed the situation that the ethics of responsibility and care is reduced. Then, this paper suggests an understanding of place and human/non-humans in a relational view, as a basis for the student's ability to look at matters of consumption and ethics through the viewpoint of relational ethics of responsibility and care. Finally, this research examined relation of commodity consumption, relational geographies and ethics of responsibility and care through 'mobile phone connection'. It is argued in the paper that the role of ethical geography education lies also in allowing students to feel connected to various humans/non-humans as a absent presence in his own life and to acquire cognitive and practical skills to provide more responsibility and care for their socio-ecological environment, thus making a better world.

• The Journal of the Korea Contents Association
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• v.16 no.12
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• pp.772-780
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• 2016

This study examined the politics of representation about North Korean female defectors in general programming channels. In that channel's programs, the women are established as soften private people who got a lift in capitalism aggressively and as disparate subject that have value to be consumed by mass audience. They are caricatured with the testimony and internal competition, be emphasized that heterogeneous object. General programming channels use the women as easy and cheap substitutes for foreigners, also objectifies them to complies with the patriarchal authority. General programming channels are continuously producing a story to deal with North Korean female defectors in disparate subject. In this way, they owns the time and qualification to talk to the women as objects to be displayed, to ensure the media power. Ultimately, the female defectors is only a consumption subject that being sensuously staring, so they remain 'other' instead of 'us'.

• Journal of the Economic Geographical Society of Korea
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• v.16 no.2
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• pp.218-232
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• 2013

One of the most interesting points in the era of globalization and transnationalism is the movement of people, namely migration. This research aims to explain the discourse of marginalization on Korean-Chinese by Korean merchants as the migrants expand their shops in the Chinese Food Culture Street. The Chinese Food Culture Street has been formed by Korean-Chinese restaurants and shops for the process of differentiation from the Garibong-Daelim area. Korean merchants in the street are not opposed to the influx of Korean-Chinese into Korea, however they do not want to the influx of them into the Jayang area. As the influx of Korean-Chinese into this street has increased, so the Korean merchants in the street have marginalized them as dangerous element for local security, as immoral beings cling to their business, and as the main reason for the regional underdevelopment. However, this marginalization of Korean-Chinese makes difficult to understand the real change of local area, because there has been some positive effects by the influx of them such as the improvement of surrounding environment and the elevation of local imagination. This research clearly suggest that the marginalization of migrants by major society is from the fixed idea and prejudice, and this research suggest the need to further study on the occupation and change of local by migrants.

• Trans-
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• v.7
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• pp.19-48
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• 2019

This study was described to examine the meaning of the media exhibition work <70mK>, which aims to capture the topography of the collective consciousness of the Korean people through large-scale interviews. <70mK> edits and organizes interview images of individual beings in mosaic-like layouts and forms, creating video exhibitions and holding exhibitions. The objects in the split frame show the continuity of differences that reveal their own thoughts and personalities. This is a synchronic and conscious collective typology in which the intrinsic nature of the individuals is embodied in a simultaneous and holistic image. Interview images reveal their own form as a actual being and convey the intrinsic nature of one's own as oral information. <70mK> constructs a new individualization by aesthetically structuring the forms and information of life individuals in the extension of a specific group. The beings in the frame are not communicating with each other and are looking straight ahead. it conveys to visitors their relationship and personality as the preindividual reality. It is the repetitive arrangement and composition of heterogeneity and difference that each individual shows, and is a chain operation that includes collective identity behind it. <70mK> constructs the direct images and sounds of individual interviewee, creating a new form of information transfer called Video Art Exhibition. This makes metaphors and perceptions of the meaning and process of transindividual relationships and the meaning of psychic individuation and collective individuation. This is an appropriate case to explain with modern technology and individualization of Gilbert Simondon thought together with the meaning of becoming and relation of individualization. The exhibition space constructed by <70mK> is an aesthetic methodology of the psychic and collective meaning and its relationship to a particular group of individuals through which they are connected. Simondon studied the meaning of the process of individualization and the meaning of becoming, and is a philosopher who positively considered the potential of modern technology. <70mK> is a new individual as structured and generated ethical reality mediated by modern technology mechanisms and network behaviors. It is an case of an aesthetic and practical methodology of how interviews function as 'transduction' in the process of individualization in which technology is cooperated. The direct images and sounds of <70mK> are systems in which the information of life individuals is carried, amplified, accumulated and transmitted. It is also a new individual as a psychic and collective landscape. It is a newly became exhibition art work through the multiple individualization, and is a representation of transindividual meanings and process. The media exhibition art of individualized metastable states leads to new relationships in which viewers perceive the same preindividual reality and feel affectivity. The exhibition space of <70mK> becomes a stage for preparing the actual possibility of the transindividual group beyond the representation of the semantic function.

• Sijohaknonchong
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• v.25
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• pp.175-209
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• 2006

This study focuses on Korean-American writer Hong-Eun$(1880{\sim}1951)'s$ American travel gasaes and sis who played an active role under the rule of Japanese imperialism. This study also investigates Hong-Eun's experience and expression on American travel and culture and discusses his changes in stream of consciousness. According to American travel sigaes which were published in the New Koren Times in 1936. 1937, and 1949, his consciousness can be summarized as follows. First travel siga depicts his inner conflict as a refugee who lost one's home country. That is to say. by observing Indians' losing identity and their miserable labor conditions, he developed his own critical eyes on American society. Eventually he missed his country desperately and sought for the ways of his returning there. Second travel sijo reveals his own agony about not be able to return his home country where he could Possibly visit. In other words, after suffering from his agony, it is evident that he started to take positive attitude towards American society and establish his own identity. Based upon Hong-Eun's changes in consciousness as a writer, the researcher hypothesizes that there exists Diaspora-Consciousness in his work. His consciousness is strongly related with his attitude towards his home country whether it Is positive or vice versa. When his home country declared her independence. his attitude towards immigrant society was positively changed, which was quite contradictory from his previous one. In this transition period, not only he accepted American ideology and life, but he re-conceptualized them as a Korean mode. In sum, Hong-Eun's mental traces lie on the core of hybrid and diaspora which Post-Colonial literature values highly of.

• The Journal of the Korea Contents Association
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• v.8 no.8
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• pp.128-146
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• 2008

Cyworld has created a new social phenomenon that relationship between people and communities could be built by committing to digital writing. It has altered the way of people's writing attitudes from self-confessed to self-describing and self-broadcasting ways in which one regards oneself as the center of the cyber world. The purpose of this paper is to identify the shift in one's writing attitudes and how he/she develops technologies of the self in the Cyworld space. Quantitative and qualitative methods support the result; The analysis of 100 Cyworld users' mini-homepages show how the visual images in Cyworld affects their way of digital writing and the analysis of the change of writing habit due to sharing data how virtual 'family' that has been created by Cyworld. I categorize the characteristics of digital writing into three; 1)Visualization of technologies of the self 2)Networked technologies of the self 3)Sharing secretes. The aim of writing in Cyworld is not to keep the secrete but to share and, eventually, texts are circulated in the networked society where one is participated(Cyworld family). Therefore, the usage of images plays a significant role in Cyworld communities because the opened secretes are usually prepared to be presented on the basis of trustworthy toward other members.

• Women's Studies Review
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• v.27 no.1
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• pp.3-36
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• 2010

This paper is based on the certain point that 'the indigenous', which have long been occupied by the Asian patriarchy or the local communities, now calls for the repositioning in the feminist context. 'The indigenous', in one part, generally refer to the matured long-standing traditions and practices of certain regional, or local communities, as a mode of a place specific way of endowing the world with integral meaning. In the narrow definition, it points to the particular form of placed based knowledge for survival, for example, the useful knowledge of a population who have lived experiences of the environment. In the other part, 'the indigenous' could be criticized in the gender perspectives because it has been served as an ideological tool for patriarchy and sexism, which have undermined women's body and subjectivity in the name of the Asian traditional community. That's why the feminists with sensitivity to the discourses of it, may perceive it very differently, still hesitating dealing with the problem. However, even if there are tendencies that the conservatives romanticize local traditions and essentialize 'the indigenous', as it were, it does not exist 'out there'. Then, it could be scrutinized in the contemporary context which, especially, needs to seek the possibility towards the alternatively post - develope mental knowledge system. In the face of global economic crisis which might be resulted from the instrumentalized or fragmented knowledge production system, it's holistic conceptions that human, society, and nature should not be isolated from each other. is able to give an insightful thinking. It will work in the restraint condition that we reconceptualize the indigenous knowledge not as an unchanging artefact of a timeless culture, but as a dynamic, living and culturally meaningful system towards the ecofeminstic indigenous knowledge. And then, indigenous renaissance phenomena which empower non-western culture and knowledge system and generate increased consciousness of cultural membership. Thus, this paper argues that the indigenous knowledges which have been underestimated in the western-centered knowledge-power relations, could be reconstructed as a potential resources of ecological civility transnationally which reconnect individuals and societies with nature.