• The Journal of the Convergence on Culture Technology
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• v.6 no.3
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• pp.1-8
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• 2020

EuiJae Hu BaekRyun is a symbol of Honam Namjonghwa and is respected as a teacher of Honam culture. He is from JinDo and is a relative of Sochi Heo Ryun and a disciple of Misan Heo Hyeong. The spirit of traditional Namjongghwa and the dignity of painting faithful to its technique have been obtained by themselves, and have made it his own. EuiJae organized a 'Yeonjinhoe' in Gwangju to raise his students. After liberation, a house was built under Mudeungsan Mountain. And showed another aspect as a social educator who emphasized and practiced national spirit while being a tea ceremony man. He excelled in Chinese poetry and painting theory, and expressed a unique field in calligraphy. especially worked as an artist good at poetry, caligraphy, and painting. EuiJae showed exceptional talent, especially in landscape painting. His tendency to paint was to follow Ye Chan's technique of drawing with a dry brush, placing importance on the energy of learning, and constantly trying new experiments with the technique of gisaeng. The world of EuiJae's works can be divided into three periods, based on the signature using the trend of painting or the change of perspective pursued, the era of EuiJae, the era of EuiJaeSanin, and the era of EuiDoin, which had a tendency of independent painting. EuiJae's contribution surpassed the artistic historical assessment that he had formed a big stem for the authentic Namjongghwa of Korean painting culture, which was part of Oriental painting. And recognizing that he was a fundamental teacher connecting modern times through the actual scenery based on NamDohwa's universal spirit and regional characteristics and the creative succession of emotions, he should inherit his passion for artistic spirit and tradition and experimental spirit.

• Journal of Hospice and Palliative Care
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• v.18 no.2
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• pp.85-96
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• 2015

In Korea, modern art therapy was developed in the 1960s and 1970s in the form of supplementary activities for patients in psychiatry. Along with the foundation of the Korean Association for Clinical Art in 1982 by psychiatric doctors, the therapy involved more various arts forms such as music, art, dance, poetry therapy, and psychodrama. More organizations with specific expertise opened such as the Korean Art Therapy Association, Korean Art Therapy Association, etc. in the 1990s and the Korea Arts Therapy Institute in 2001. As of April 2015, the members of the Korean Art Therapy Association total 15,000, including 6,200 regular members. The arts in integrative arts therapy (IAT) is an individual's creative activity which is related to his inner world, and the forms of IAT include music, drawing, dance and poetry therapy. From the aspect of phenomenology, IAT is psychophysical therapy involving the arts that helps patients recognize and perceive their experiences with an aim of at a recovery of the body and creativity from the phenomenological aspect. It is also a therapeutic activity that targets growth and development of the body and mind. Meta-analysis of the effects of art therapy with a focus on that involving music, drawing, dance movement and IAT in recent years in Korea, significant effects were observed in all factors but physical function. The biggest effect was mentality adaptation followed by activity adaptation and physiology. In the run up to the implementation of the daily flat-rate system for the health insurance reimbursement for palliative care in July 2015, the Ministry of Health and Welfare is reviewing the coverage of music therapy, drawing therapy and flower therapy, which are currently practiced by 56 hospice institutes in Korea. This is a meaningful step because the coverage of hospice and palliative care came after that of art therapy for psychiatric patients was approved in 1977. Still, there is a need clarify the therapeutic mechanism by exploring causality among the treatment media, mediation type and treatment effects. To address the issue of indiscriminately issued licenses, more efforts are needed to ensure expertise and identity of the licensed therapists through education, training and supervision.

• Journal of Korean Philosophical Society
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• v.146
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• pp.163-192
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• 2018

In the philosophy of Louis Labelle, the subject of "good and evil", which is rarely discussed in modern philosophy, emerges as a very important concept. In his reasoning, the notion of evil starts from a passive stipulation of the Scholastic philosophy of "the lack of being", but he defined the evil, which actually exists in the world with more positive sense as a willing force destroying "life and values". In his reasoning that defines "the presence of evil" as "le scandale du monde", all humans have the possibility of evil as an attitude of will, and the presence of evil in the world and in human society is inevitable. On the other hand, because the outcome of evil appears as physical and mental "pain", the human's attitude toward pain, which attempts to deny suffering, induces a moral will to overcome this evil. The moral anguish, which is the "internal suffering" that we have in front of the presence of evil, makes us conscious of becoming a "moral being", and people become self-satisfied here. Although painful, self-satisfaction and happiness about becoming a moral being is the only occasion and motive for man to overcome this by opposing the presence of evil. In other words, Lavelle's thoughts for good and evil are based on "moral psychologism", and the "coherence of psychological horizons and ethical horizons" between rejection of suffering and moral agony enables "ethical optimism" that man constantly overcomes evil and produces good. This is clearly an advanced modern application of scholasticism on the concept of evil.

• Cross-Cultural Studies
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• v.50
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• pp.1-29
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• 2018

In the contemporary American cinematic landscape, there is a distinctive tendency to depict the disturbing ways in which characters with brain damages perceive, remember, and think about the world. Despite its attempts to examine the socio-political implications of these characters' subjectivities, the previous scholarship on this trend of film was limited in being either too pessimistically deterministic or too euphorically optimistic. Critically reading neuroscientific discourses on the brain-damaged subject from the perspective of Giorgio Agamben's critique of biopolitics, this paper explores how the contemporary American cinema of the impaired brain attempts to mediate the neurologically inexplicable affects of those subjects who are in the neurological state of exception and to express their experiences of a becoming-nonhuman. By closely reading Darren Aronofsky's Black Swan and Alejandro $Gonz{\acute{a}}lez$ $I{\tilde{n}}{\acute{a}}rritu^{\prime}s$ Birdman in this regard, I show how the two films, by employing different sets of cinematic free indirect techniques, express the neurologically impaired subject's affective experience of a becoming-nonhuman animal in different ways, and thereby to a more or less extent act as 'profaned' neuro-biopolitical apparatuses.

• The Journal of the Korea Contents Association
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• v.19 no.6
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• pp.491-503
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• 2019

In commemoration of the centennial anniversary of the March 1 movement in 2019, the research looked at the significance and influence of the March 1 movement on Korean history and highlighted what the church of the 4th Industrial Revolution era should play. The meaning of the March 1 movements to modern society has been identified as follows. First, the Church needs a clear sense of responsibility for society. Second, there is a need for attention to the next generation, the existing future. Third, practical education is needed for young people. Fourth, what is as important as a dreams is the value in it. Focusing on these facts, the study suggested what modern church roles should be like in the era of the Fourth Industrial Revolution. First, the church should attempt a missional approach that emphasizes the sense of belonging. Second, education for the next generation, called the Z generation, is paramount. Third, the church of the new era should be the leader of the civil society movement. Fourth, efforts are needed to realize the identity of the church. So the Church of the Fourth Industrial Revolution era should be a more missional community that reveals the kingdom of God in everyday life.

• Proceedings of the Korea Contents Association Conference
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• 2019.05a
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• pp.109-110
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• 2019

자본주의 사회에서 기업은 이윤의 극대화라는 목표를 이루기 위해, 인간을 하나의 자원으로 간주하여 도구화 하는 경향이 있다. 그 결과 인간소외(alienation) 및 부의 양극화 현상이 심각한 사회적 문제로 거론되고 있다. 오늘날 경제성장에 따른 물질적 풍요와 번영이 인류사회에 행복을 가져다 줄 것이라는 통념은 '물질적 풍요 속의 정신적 빈곤'이라는 문제제기에 의해 그 위상이 흔들리고 있다. 자본주의가 인류사회의 행복과 공동번영에 기여하는 경제체제로서 역할을 다하려면, 자본주의 역시 시대의 변화에 맞추어 진화해야 한다. 본 논문에서는 새 시대에 걸 맞는 자본주의의 대안을 논의하고자, 저자 이재윤이 창시한 깨달음경영학(MOSEE;Management Of allSelves' Enlightenment and Empowerment)의 새로운 과학적 학문연구를 통해 새로운 실현성 영역을 추구하는 동시에, 깨달음경영의 새로운 5차원 요소인 의식(영성) 자원 및 자산(SRA:Spirit Resource and Asset)과 본질적으로 무(無)에서 유(有)를 창조하는 진성 창조경영(MOC:Management Of Creation)의 연구 및 인간의식 성장 방법론에 대하여 발표 하고자 한다. 이로써 현대의 주요한 여러 경영철학들 예컨대 CSV(마이클 포터) SI(개리 함멜) 복잡계 철학 美德경영 등의 내재된 구조적 제약들을 분석 평가하고 한계를 극복하는 방안들을 제시함으로써 21세기 우주 인류 신문명 창달을 위한 5차원의 깨달음경영 혁명을 성취 하고자 한다. 즉 2040년 전에 지구 인류의 고도 영성 초 과학기술 문명을 넘어서 우주 인류의 초 영성 초 과학기술 문명 창달을 선도하는 학문연구 교육 인류 사회활동을 지속적으로 해갈 것이다. 위와 같이 21세기 우주 인류의 영원한 평화 자유 지속적 번영을 이루고자 한다. 본 연구는 통섭 고찰 제2회로 미국의 마이클 포토와 막 클램머의 공유가치(CSV)와 영국의 게리 함멜과 프라할라드의 전략적 의도와 브라이언 아서의 복잡계 경영경제 이론을 통섭을 고찰한다.

• The Journal of Korean Philosophical History
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• no.39
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• pp.85-114
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• 2013

Traditional values refer to one's attitudes or perspectives developed by negotiating with oneself, others, society, world, nature and universe, which include thoughts on what is right, desirable, and what is dos and don'ts. The purpose of this study was to investigate values which Korean people traditionally emphasized, and their changes by epochal situation focused on the Choson Era. Also, this study intended to assist in finding values and meaning which should be passed down and manifested in contemporary society based on the study results. In this context, I select some positive values in the background of the Joseon dynasty. As traditional values or ethics in Korea destroyed and distorted going through the period of Japanese colonialism, all the existing social culture and traditional culture were denied, which resulted in vanishing common value which led community for several hundred years. The loss of common value caused community destruction and collapse, and made Korean people seek to survival, success and advancement in life as suffering from severe conflict of values. Experience of hollow state of mind caused by historical and cultural severance left distorted and degenerated values to Korea people, which made them pursue false values without realizing true meaning of traditional values. The true meaning of traditional values should be universal no matter how society changes, and could be milestone to contemporary people wandering aimlessly. Realizing and reconsidering the meaning of traditional values to found comtemporary values of Korean people by reflecting on history can produce significant results beyond age-old debate about East or West, and tradition or modernity.

• Korean Journal of Cognitive Science
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• v.26 no.2
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• pp.167-207
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• 2015

This study focused on the awareness and coping methods of psychological trauma and human suffering in the contemporary era after the development of posttraumatic stress disorder(PTSD) including the situations in the Korean society, and proposed principles for an alternative paradigm of trauma recovery. Trauma is defined as an 'external' stress causing chronic suffering mediated by memory, and the American Psychiatric Association approved PTSD in the Diagnostic and Statistical Manual of Mental Disorders in 1980. The development of PTSD empowered moral legitimacy to the victims, opened a successful way to treatment, and accomplished explosive amount of research in the area of neurobiology and cognitive neuroscience. However, this also narrowed the understanding of human suffering, and the importance of an alternative coping method which overcomes the limitations of technical intervention became overlooked. Moreover, the Korean society has an underlying mechanism of replacing the matter of trauma to a problem of an individual. This is shown among the historical context of splitting and denial, and among medicalized bureaucracy. Trauma should be acknowledged as a social suffering, and searching for an alternative paradigm is in need. This study suggested the following principles; seeking for truth and justice, survivor as the agent of recovery emphasizing the responsibility of the community, ecological adaptations of recent bio-psychological achievements, and finally putting emphasis on continuous discussions about the definition of recovery.

• The Journal of the Korea Contents Association
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• v.9 no.1
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• pp.417-427
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• 2009

This article studies on the identity of Korean Culture and the direction of Korean culture contents. Our Korean society goes on to value-pluralism and cultural diversity. In this point, we need to confirm the identity of our Korean culture. And we meet with the crisis of Humanities. Humanities is the core of our culture. It is the key point to make identity of our Korean culture as cultural universality and to apply it to develop Korean culture contents for the revival of Humanities. The core contents of Korean culture lies in the ancient myth, the thought of Hwarang, Confucianism, Neo-Confucianism, Buddhism, Taoism, the practical thought, thought of Yangmyeong study and the thought of East study and so on. On the basis of these thoughts, the core of Korean culture are humanity, harmony, the spirit of Punglyu, thought of life- esteem, ethics of environment etc. I suggest that we can apply our cultural core ideas those I analyzed above to develop Korean culture contents in the fields of cinema, music, cartoon, animation, game, character, digitalization, cultivation of experience programs of Korean culture etc. In addition, I suggest their commercial application like e-learning and culture contents education.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.12 no.6
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• pp.89-98
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• 2017

The dynamic entrepreneurial activities of small businesses or individual entrepreneurs seeking to enter the global market based on innovative ideas and challenging spirit in the modern society, which is trending in entrepreneurial capitalism according to the times, Leading to new growth engines. In order to promote the establishment of universities in Korea, the government has been working on 'Five-Year Plan for University Entrepreneurship Education(2013-2017)', 'Efficiency of Government Start-up Support in 2015', and 'Five-Year Basic Plan for Activation of Industry-University Cooperation(2016-2020)'. However, there are still practical limitations in spite of the efforts made by universities and research institutes to revitalize start-ups. As a way to overcome these limitations, this study aims to systematize the entrepreneurship education of the university, and examines the role of changing universities and theory of clusters and the entrepreneurship education. In addition, we will look at the factors of creative university culture centering on the representative cases of the Innovation University in US, and present a conceptual framework for cluster-based entrepreneurship education for the purpose of 'successful entrepreneurship' which is different from 'start-up success'. The conceptual framework of cluster-based entrepreneurship education is based on the establishment of 'Integrated Entrepreneurship Education Platform' to revitalize start-ups centered on university technology. At the same time, this framework focuses on the three factors of talent, technology, and culture based on the relevant theories and examples, and emphasizes the clustering of entrepreneurial resources, entrepreneurial policies and leadership that should be involved in entrepreneurship education.