• Journal of Korean Philosophical Society
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• v.147
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• pp.179-214
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• 2018

In this paper I understand Zizek's interpretation of Christianity, and examine it critically and suggest its alternative. Zizek argues that Christianity in its core is turned out to be atheist. His atheist Christianity exposes revolutionary potentials with Christianity. His exploration of Christianity is designed to fight against global capitalism. It means an ideological praxis in theory. But he is misleading in interpreting Christianity. It is his fault that while he places much stress on the participatory interpretation of Jesus's death, he belittles the sacrificial interpretation of it. For the subversive power of Christianity springs from the latter. To tell the truth, Christianity is strongly grounded on simultaneous fulfillment of both of them. Zizek. In interpreting Christianity, he delivers us uncorrect understanding of sacrificial interpretation of Jesus's death while he intends to reveal the subversive core of Christianity. In particular, he is lacking in understanding the atonement function and expiation effect immanent in Jesus's death. There is no participatory interpretation without sacrificial interpretation. In this view, Zizek's pagan Christianity has to be revised or rejected. So, I suggest it is possible through orthodox Christianity, not through pagan Christianity to restore and reactivate the subversive core of Christianity in itself and by itself. The burden of proof is up to fighting theist, not fighting atheist like Zizek.

• Journal of Korean Philosophical Society
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• v.142
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• pp.75-97
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• 2017

This study purpose is to discuss critically the conception of history in Hegel and Marx by drawing on Merleau-Ponty's existential theory of history, finishing with concluding remarks. Merleau-Ponty insists that history is always history experienced. This thesis is his own principle in investigating human history. From this perspective, he begins to flesh out problems with history which Hegel and Marx had understood idealistically and materialistically respectively. He criticised that if Hegel grasps history in terms of teleology, he failed to explain the source and origin of historical meaning from which history makes sense. He failed to think that what gives history meaning comes from embodied consciousness. This means that history is not made of dialectical thinking. The thing is different from such an imaginative construal. History as it stands is not like that. It is not running around like Hegelian dialectical thinking. Marx understood historical behavior wrongly when he explained class struggle in terms of productive relations. He disregarded how class was sedimented or embodied in the minds of proletarians. Owing to this, Marx could not suppose that class consciousness is determined not causally or externally but by incarnated experience. It is affected in so far as it is affected by somebody, that is, the worker. At that moment only Class consciousness begins to work. Marx did not catch sight of this hidden fact.

• The Korean Journal of Archival Studies
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• no.44
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• pp.101-151
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• 2015

This article analyzes biographies of women participants in Miryang struggle against 765㎸ transmission tower and finds that the experience of state violence under the ideological conflicts works the biographical context of participation in environment movement. The cases analyzed in this article disclose the family member's experience of state violence and their trauma through the participation in social movement. And they legitimize their family member's life, heal their trauma, and live a new life by the social movement participation. But the power of healing trauma comes from solidarity and support in social movement. Findings of this article imply that experiences of state violence have influence on the formation and development of various Korean social movements and we need more solidarity and democracy for healing the trauma occurred by state violence and concealed in individual memory. Findings of this article also suggest the importance of biography documents. Biography documents can contribute to widen and to deepen understandings on the social interaction and social history, because they are the document about people's experience who are excluded from the official history and character culture. Moreover biography documents can compensate the official documents, because they can offer the context to the social actions in the official documents. More accumulations and analyses on biographies can serve to widen and to deepen understanding and explanation of Korean society having multilayered exclusion in the process of the compressed modernization and the history of national division.

• (The)Study of the Eastern Classic
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• no.71
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• pp.71-98
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• 2018

This study is aimed to figure out the way Yoon Hee-sun perceived the real situations of the society under the Japanese ruling and responded to overcome difficulties in the process of anti-Japanese independence movement. Yoon Hee-sun played an important role as a female activist of the righteous army movement in Kangweon-do and Manchuria. She was a daughter-in-law of Yu Hong-seok, wife of Yu Jae-won, and mother of Yu Don-sang. Three generations of her family had taken the lead in anti-Japanese independence movement. The Yus belonged to a school of 'Hwaseo' and devoted their lives to the independent movement based on the thought of 'wijung chuksa sasang', which means 'defending orthodoxy and rejecting heterodoxy'. They desired to go back to the past and recover as it was rather than building a new society. Therefore, their fights against Japan's invasion were not for establishing a modern nation-state but for recovering the royal authority of the existing order. Both her maiden home and her in-laws belonged to a school of 'Hwaseo' and Yoon Hee-sun couldn't go out of the boundary of her family background. Also, the motivation of her participation in the righteous army movement was based on the confucian values such as loyalty to the king, filial piety and fidelity. In particular, she possessed a high level of self-awareness not only as a wife but also as a woman. On the basis of this, she faced up to reality. For the more effective way of revolt against Japan's invasion, she determined to change the perception of women identified only as a wife of somebody. She thought her duty was to enlighten women through 'education'. As a result, manifestoes and songs supporting the righteous army movement were used as a powerful method.

• The Journal of the Korea Contents Association
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• v.22 no.4
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• pp.754-764
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• 2022

This study began with a reflection and review of looking back on the anti-Japanese movement of Jeju Haenyeo. The Jeju Haenyeo Anti-Japanese Movement is the largest women's solidarity movement in Korea, with the struggle for the right to survive expanding to the anti-Japanese movement. Kang Kwan-Soon of young intellectuals in Jeju carried out an enlightenment campaign and made the unfair lives of Haenyeo into song lyrics to promote the anti-Japanese consciousness. 'Song of Haenyeo' has been excluded from the record for reasons of using Japanese melodies of 'Tokyo March', not traditional folk songs, and the socialist forces behind it. The study of Jeju Haenyeo is an important basic reference for the study of the anti-Japanese movement that successfully led the Jeju Haenyeo's human rights struggle. Oral tradition songs are the most fundamental art form. Through this research to revive the spirit of the anti-Japanese movement and remember the value of their sacrifices and contributions through comparative of the two songs.

• Journal of Korean Academy of Nursing
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• v.5 no.2
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• pp.51-73
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• 1975

인간은 누구나 자기 인생과정 중 우울한 때를 만날 수 있다. 실로 인생 그 자체가 참을 수 없는 우울의 연속인지도 모른다고 느끼는 사람도 있을 수 있다. 특히 대인관계의 실패나 인생목표의 좌절, 심지어 사소한 사건에서의 실망은 곧 잘 인간에게 여러 가지 감정반응을 일으킨다. 이는 정신건강이 건전한 사람에게는 문제가 될 수 없지만 신경증인 사람에게는 자신의 안정감을 보호하기 위해 현실과 환상의 세계에서 심각한 투쟁을 하고 있다. 그러므로 신경증적인 사람이 자신의 보호에 실패하였을때 불안이나 우울의 정도가 건강한 사람보다 그 농도가 짙게 되어진다고 말할 수 있다. 특히 신경증적 우울은 저하된 자기존중이나 자기의 무가치로 특징지어지며 여러 가지 신체증상도 있고 이러한 증상들은 독립성 강퇴나 죄의식 또는 흥미저하로 이끌어 종극에는 자살을 시도하려는 경향도 나타낸다. 바로 이리한 자살로까지 이끄는 우울의 현상이 저자로 하여금 증례를 찾아 연구해 보겠다는 의욕을 만들게 한 것이다. 이 증례에서 나타난 가정과 결론은 다음과 같다. \circled1 우울반응은 Separation파 loss의 한 반응이다. \circled2 연속된 긴장, 새로운 직장 또는 반복된 실직, 부모의 어린시절의 사별. 창녀생활. 새로운 문화의 적응모국어의 기억상실. 환자의 성격 그리고 환경 등이 우울로 이끌게 한 요인들이다. \circled3 자살은 개인의 양가감정을 나타내는 매우 복잡한 심리학적 반응이다. 즉 그것은 죽고싶은 비관적인 표현일수도 있고 동시에 살고싶은 욕망의 표현일수도 있다.

• Journal of Fashion Business
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• v.4 no.3
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• pp.67-78
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• 2000

This is a study on the art style of amimal fight in Scytian ornaments which had been popular in Steppe region of Eurasia. Animals were considered to have magical power and to provide protection against evil or disaster and representations of them thus occupied an important place in life. This style reflected the mythology, the ethical and aesthetic ideals of the warrior-nomad. With a magnificent understanding of composition and the essential nature of the material, craftsmen fashioned utilitarian objects in animal form: weaponry, horse trappings, clothes, ornaments and jewellery and other everyday objects were all decorated with zoomorphic motifs. Without copying nature, they accurately conveyed the essence of every beast depicted. The highly stylized modelling uses bold accentuated planes, while distinctive features associated with particular species are emphasized and exaggerated. The purpose and meaning of the animal motifs used in Scythian ornaments appears that in some cases the work was intended to be purely ornamental, while many times the motifs had symbolic meaning (such as the successful dominance of the aggressor over the victim portrayed in the attack scenes). Magical use of symbols may have been intended to guarantee the power of the aggressor.

• The Journal of the Korea Contents Association
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• v.13 no.5
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• pp.71-81
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• 2013

Punch awakens the audience of necessity of social change related to the poverty and prejudice toward the underprivileged. However Bourdieu claims individuals such as Dong-Ju Lee can not change existing dominant order even if they struggle for social change. In particular, laughter effect and romantic gaze as a commercial strategy on Punch become mechanism for maintaining the symbolic violence. And this is soon to be recognized as legitimate victims of violence themselves, as Bourdieu has argued that maintaining social order and reproduction by collusion are possible.

• The Journal of the Korea Contents Association
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• v.14 no.3
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• pp.59-68
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• 2014

Dir. Kim, Muk was known to the representative director of Korean action and thriller film from the last of 1950's to the first of 1970's. His first film is melodrama (1958). But he mainly makes action genre film after (1960). This reserch discussed on Kim, Muk's activity in Koream film world and introduceed his all films from the first of 1950's to of 1970's. In conclusionly I arranged his film style and KIm, Muk's film making metod of action film.

• Journal of Agricultural Extension & Community Development
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• v.21 no.3
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• pp.91-119
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• 2014

This study explored feasibility of social cooperatives as a strategy of struggle to social exclusion in the social services area based on the relationships between people. Is social cooperatives on the Fundamental Act on Cooperatives a new type of social welfare service providers comparing the social welfare foundations and social enterprises? Would be expected as social inclusion processes effects arising from the properties of cooperative in social welfare sector? If social welfare institutions function as an intermediate medium between government and users, social cooperatives can be performed function in the community in a variety of cooperative relationships with Multiple stakeholders, e.g. various service providers, care-givers, social workers, and users, etc., conflicting the interests. In this perspective, looked the possibility of social cooperatives as community welfare practice model.