• Management & Information Systems Review
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• v.35 no.4
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• pp.99-122
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• 2016

The social networking services (SNSs) have become popular among smartphone users, and one of the most popular services. In order to explain users' motivations toward SNS, this study considers uses and gratification theory which can explain individuals' motivations to select certain media channels. The purposes of this study is to investigate the relationships between motivations and addiction of SNS, and between addiction of SNS and decline in the subjective wellbeing. We examine moderating effects of social tie based on the social capital theory in the relationships between SNS addiction and decline in the subjective wellbeing. The motivations of SNS are subdivided into emotional motive (entertainment and fantasy) and cognitive motive (information share burden and challenge burden) based on the use and gratifications theory. The addiction of SNS is subdivided into time tolerance, withdrawal symptoms, interruption, and barrier of living. The data used in this study were collected from 286 SNS users through surveys. The data analysis in this study was performed using AMOS 17.0, and we used SEM(Structural Equation Modeling) methods in order to test the research model. The result shows that the emotional motive(entertainment and fantasy) and cognitive motive(information share burden and challenge burden) have an effect on the addiction of SNS. Especially emotional motive such as entertainment and users' fantasy toward SNS is an important factor that can cause SNS addiction. The addiction of SNS such as time tolerance, withdrawal symptoms, interruption, and barrier of living has an effect on the decline in the subjective wellbeing. Our result show that social tie partially moderates the relationship SNS addiction and decline in the subjective wellbeing. In addition, social tie between interruption of SNS and decline in the subjective wellbeing is an important moderating factor. The results focuses on the understanding toward relationship between SNS addiction based on the online and decline in the subjective wellbeing in the real world. The findings of this study also provides theoretical as well as practical implications which reflect the major features of SNS, and moderating effects of social tie based on the social capital.

• Journal of Korean Society of Forest Science
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• v.98 no.1
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• pp.94-105
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• 2009

Black locust (Robinia pseudoacacia) stand is representative lowland exotic plantation with low ecological quality and arrested succession in South Korea. To facilitate succession and restore natural vegetation, small canopy gaps (${\sim}57m^2$), which can modify minimally structural variables and reduce restoration related disturbances on stand, was established in the black locust stand, and oak (Quercus serrata) seedlings were introduced in the gap. Two types of varying levels were introduced for gap creation; cutting (C) and girdling (G) on canopies. Understory removal (CU and GU) treatment was applied as subtypes of structural modification. Growth (diameter, height and leaf area) of target species and responses (species composition, diversity and coverage) of understory community were monitored during study years (2007~2008). Canopy openness was different significantly among treatments but not for light availability. Based on the result of logistic regression, growth of height and leaf area of seedlings were significant variables on seedling survival. Height and leaf area of seedlings were increased during study years, although radial growth was reduced. During study years, there were no significant differences in species composition and diversity, and total coverage increased about 20%. Increase of resources by gap creation and understory removal likely affect growth of target species. Small gap creation was effective to reduce understory responses in composition and diverstiy. Synthesized, growth of target species and responses of understory community to small canopy gap creation exhibited, in short term, possibility of utilization in alternative forest restoration and management option. Long-term monitoring is necessary to certificate effect of artificial gap creation on forest restoration.

• Journal of Broadcast Engineering
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• v.24 no.5
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• pp.836-848
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• 2019

This paper aims at providing a critical view over the cybernetics theory especially of first generation on which the artificial intelligence heavily depends nowadays. There has been a commonly accepted thought that the conception of artificial intelligence could not has been possible without being influenced by N. Wiener's cybernetic feedback based information system. Despite the founder of contemporary cybernetics' ethical concerns in order to avoid an increasing entropy phenomena(social violence, economic misery, wars) produced through a negative dynamics of the western modernity regarded as the most advanced form of humanism. In this civilizationally changing atmosphere, the newly born cybernetic technology was thus firmly believed as an antidote to these vices deeply rooted in humanism itself. But cybernetics has been turned out to be a self-organizing, self-controlling mechanical system that entails the possibility of telegraphing human brain (which are transformed into patterns) through the uploading of human brain neurons digitalized by the artificial intelligence embedded into computing technology. On this background emerges posthuman (or posthumanism) movement of which concepts have been theorized mainly by its ardent apostles like N. K. Hayles, Neil Bedington, Laurent Alexandre, Donna J. Haraway. The converging of NBIC Technologies leading to the opening of a much more digitalizing society has served as a catalyst to promote the posthuman representations and different narratives especially in the contemporary visual arts as well as in the study of humanities including philosophy and fictional literature. Once Bruno Latour wrote "Modernity is often defined in terms of humanism, either as a way of saluting the birth of 'man' or as a way of announcing his death. But this habit is itself modern, because it remains asymmetrical. It overlooks the simultaneous birth of 'nonhumaniy' - things, or objects, or beasts, - and the equally strange beginning of a crossed-out God, relegated to the sidelines."4) These highly suggestive ideas enable us to better understand what kind of human beings would emerge following the dazzlingly accelerating advancement of artificial intelligence technology. We wonder whether or not this newly born humankind would become essentially Homo Artificialis as a neuronal man stripping off his biological apparatus. However due to this unprecedented situation humans should deal with enormous challenges involving ethical, metaphysical, existential implications on their life.

• (The)Study of the Eastern Classic
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• no.49
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• pp.225-260
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• 2012

The poetry of Haseo Jo Gyeong is first characterized by its fantasy content with mysterious and strange beings such as mountain wizards, gods of flowers, ghosts, Jujos and dragons. Such works imply the huge gap between his political ideal of Neo-Confucianism and the reality of society and are expressions of his resulting sorrow. Of course, he did not just look at reality pessimistically. Like other Neo-Confucianism scholars, he used the symbol of "spring" in his poems, which indicates that he did have optimistic belief in the world in spite of despair. In his poems, the symbol of "spring" implies the political world where the noble man grabbed the power and the sinister groups were extracted or the world where the political ethics of Neo-Confucianism was implemented. His works depicting the essence of natural objects, mountains, and rivers exhibit the characteristics of his poetry more clearly. He described the law of the universe behind natural objects and the vibrant aspects of natural objects by depicting their movements in a clear and sharp manner. Unlike the old Neo-Confucianism scholars that often created poems on the topic of acquirement of natural law and nature, he expanded his poetic world in a direction of revealing the secrets of objects. His works describing the spirit of mountains and rivers are especially noteworthy in that they implied a life attitude of moving forward in an deteriorating world bravely by manifesting strong and dynamic power. Paying attention to the secrets of natural objects, Haseo displayed his life ideal in richer ways by painting the new forms of ume flowers. Unlike the old ume flowers poems in the past, his ume flowers poems present ume flowers as ascetics that obtained truth, men of virtue that inspired contemporary people, or retired gentlemen that revealed the profound secrets of nature. While it is unique that he manifested the forms of ume flowers in ascetics and men of virtue while perceiving the dark reality of society, it is more noteworthy that he described ume flowers as the beings revealing the profound secrets of nature. It was the expression of his yearning for an innocent personality and his fear for losing the personality, clearly depicting a human form of his ego. He created a more human and realistic personality ideal by embracing the contemporary thinking based on the profound secrets of nature in his Dohak poetry[道學詩], which is a significant achievement in that it showed new changes to Dohak poetry in the 18th century.

• (The)Study of the Eastern Classic
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• no.68
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• pp.509-538
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• 2017

After 20thcentury, digital game has placed very important aspect in modern culture and industries. Thus, digital game industries have utilized ancient stories for themes and ideas. This trial is not only spotted in industrial sectors but also in liberal arts. This paper has a purpose to look at factors that can convert components from classic novels into digital games. Especially, it will focus on how researchers of classical literature can affect in different industrial sectors. Current analysis shows that stories, fantasies, items of classic novel can essentially help to create new games. However, a game consists of just more than the previous stated components; it requires rules, outcome, conflicts and voluntary to make the games much more interesting. It is often misunderstood that plot and fantasies in games may be the most significant aspects but they are actually not. Classic novel can help to make the rule of the four standards in creating a fun game. Here are rules that Taewonji suggests. First, gamers need to save the bleak world from a turbulent age. Second, The will of the absolute has the ultimate power, so those who have achieved god's will can raise a new country. Thirdly, the sinocentrism and the outskirts of the country are not imperative but they are adjustable notions. The first and second aspects are commonly found in Samkukjiyeonui. Hence, the pattern is very familiar. The most significant rule is the third determinant since the idea purely came from Taewonji. The main character Im Seong from the story was the center of his home country, but he later becomes the outskirt or the barbarian of the new country. Therefore, the players should maintain the three rules when they are following the plot and using different items in the digital game world. The researchers of classic literature should find rules that are suitable for the game from the classic novels. This way, there is no need to discover a separate field for digital games out of classical literature.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.36-66
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• 2011

The goal of this article is to examine the connection between creativity of unconscious and religion. Jung criticized how Freud's approach in studying the unconscious as a scientific inquiry focuses on the unconscious as reflecting only those which is repressed by the ego. Jung conceived of the unconscious as encompassing not only the repressed but also the variety of other psychic materials that have not reached the threshold of the consciousness in its range. Moreover, since human psyche is as individualistic as is a collective phenomenon, the collective psyche is thought to be pervasive at the bottom of the psychic functioning and the conscious and the personal unconscious comprising the upper level of the psychic functioning. Through clinical and personal experience, Jung had come to a realization that the unconscious has the self-regulatory function. The unconscious can make "demands" and also can retract its demands. Jung saw this as the autonomous function of the unconscious. And this autonomous unconscious creates, through dreams and fantasies, images that include an abundance of ideas and feelings. These creative images the unconscious produces assist and lead the "individuation process" which leads to the discovery of the Self. Because this unconscious process compensates the conscious ego, it has the necessary ingredients for self-regulation and can function in a creative and autonomous fashion. Jung saw religion as a special attitude of human psyche, which can be explained by careful and diligent observation about a dynamic being or action, which Rudolph Otto called the Numinosum. This kind of being or action does not get elicited by artificial or willful action. On the contrary, it takes a hold and dominates the human subject. Jung distinguished between religion and religious sector or denomination. He explained religious sector as reflecting the contents of sanctified and indoctrinated religious experiences. It is fixated in the complex organization of ritualized thoughts. And this ritualization gives rise to a system that is fixated. There is a clear goal in the religious sector to replace intellectual experiences with firmly established dogma and rituals. Religion as Jung experienced is the attitude of contemplation about Numinosum, which is formed by the images of the collective unconscious that is propelled by the creativity and autonomy of the unconscious. Religious sector is a religious community that is formed by these images that are ritualized. Jung saw religion as the relationship with the best or the uttermost value. And this relationship has a duality of being involuntary and reflecting free will. Therefore people can be influenced by one value, overcome with the unconscious being charged with psychic energy, or could accept it on a conscious level. Jung saw God as the dominating psychic element among humans or that psychic reality itself. Although Jung grew up in the atmosphere of the traditional Swiss reformed church, it does not seem that he considered himself to be a devoted Christian. To Jung, Christianity is a habitual, ritualized institution, which lacked vitality because it did not have the intellectual honesty or spiritual energy. However, Jung's encounter with the dramatic religious experience at age 12 through hallucination led him to perceive the existence of living god in his unconscious. This is why the theological questions and religious problems in everyday life became Jung's life-long interest. To this author, the reason why Jung delved into problems with religion has to do with his personal interest and love for the revival of the Christian church which had lost its spiritual vitality and depth and had become heavily ritualized.

• Sim-seong Yeon-gu
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• v.28 no.1
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• pp.1-49
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• 2013

This article started with 'encounter'. Both authors met around the middle of February and discussed the subject for the inhospital conference presentation scheduled at the break of June. Having conversation like "Movies similar to fairytales heard from childhood are standing out conspicuously among commercial films which are attracting audiences and receiving fervent response these days. This phenomenon is marvelous and mysterious." together, and sharing this and that, the conversation turned naturally to 'Bram Stoker's Dracula', 'Series of Twilight', and 'Warm Bodies', both authors found out the fact that we saw these movies in common with propound impression. Feeling our hearts beating high, bit of fear and hesitation followed simultaneously at the moment when both of us encountered the idea to choose subject of conference presentation related to this and expressed one in words. While preparing for the conference, presenting to others, and having discussion with the audience, our hearts have been filled with Presentation was finished after active discussion beyond fixed hour and it also brought audience (among those present) to show strong emotional response both positively and negatively. At first, we just had a thought to put aside the content of presentation, but we felt lack of something else, lingering in our minds. We finally decided to accomplish our work into an article leading to submission, based on the advice and recommendation from one of the audience. This article is a small 'creative writing' born by sharing both authors' passion and enthusiasm. In the first part of this article, we have introduced the dream of 31-year-old woman's which led to the 'creative writing' and spotlighted her personal life, before and after the dream. In the second part, we have examined the consequence (way of realization) and meaning of creative impulse shown from or experienced from personal unconsciousness (dream, fantasy) together. Creative impulse shown from the individual appeared to bring creative transformation of individual personality through the process of 'introversion'. Otherwise it also appeared to be delivered as a masterpiece through 'creative writing' or from the process of 'extroversion'. Sometimes both consequences happened at once. We tried to examine and interpret the dream of 31-year-old woman's, which was introduced in the first part of this article, that is to say, the dream of 'Stephenie Meyer's, the author of the 'love between vampire boy and ordinary human girl' themed novel 'Twilight Series', in a psychoanalytic perspective. In the third part, highlighting individual dreams and three different movies 'Bram Stoker's Dracula', 'Twilight Series', and 'Warm Bodies', we found the transformation of symbol 'Man of Darkness, vampire' seen in each individual dreams and in some specific popular arts, such as novels and movies, receiving fervent response from people. We also found love between this symbol and humane woman, bearing fruit together with very impressive change shown in the attitude of 'Man of Darkness' (vampire)'s conscious ego and mutual relationship pattern. We contemplated this phenomenon, the reason why these events happen, and what kind of association presents among these events, individual, and this era and discussed the effects on individuals and this era, at present. 'Creative impulse', originated in the deep structure of human mind is realized as a 'transformation of individual personality' or masterpiece through artistic creation. If it has a chance to make a match with this era, shared by a lot of contemporary people, it also appears to bring positive effect as healing and salvation to each individual or to each era. From this article, we mainly highlighted positive and healing aspects of individual 'creative impulse'. We hope to deal with the negative consequences and their reason coming from 'creative impulse', if the occasion arises, in the future with a new article.

• The Journal of the Korea Contents Association
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• v.8 no.12
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• pp.91-97
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• 2008

What if the memory is not erased but continues to exist in the head as it was before? The typical answer to this question would be summarized as the "love for memory". It is almost unbearable that the memory is erased, forgotten or replaced with others. Even though three episodes may be understood as separate things, they have a different image when they are seen under one subject . he three episodes impresses the people with their unique fantastic images and artistic air. In the episode of , we can see a woman who is so much concerned with her past memory so that she does not love the present. In this episode, we can realize how much destructive the bad past memory gives effect on a woman and how memory can give bad effect on a person if that does not connect the past and the present. The work criticizes the society whichdoes not understand the current problems by depicting a person who is so preoccupied with the thing near that person only. shows that the dream is meaningless if people have the future dream without understanding what they really want. Theaudience is absorbed to each hero or heroin who is so obsessed with the past, present and future. What we can feel from these three works is the doubt about the human society which is so much preoccupied with the pessimism and the individuals who do not recognize the importance of the present because they are so much obsessed with their superficial past, present and future as well as the society where they live.

• Applied Microscopy
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• v.10 no.1_2
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• pp.77-86
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• 1980

The distribution of the secretory ducts, fine structures of the secretory epithelial cells, and the ingredients of the metaplasmic inclusions were studied at light and electron microscopical levels in seeds, stems, leaves, and roots of ginseng. The secretory ducts occurred in the hypocotyl of the embryo, in the cortex of the roots, and also both inside and outside of each vascular bundle in the stems and leaves. Especially, it is considered that the circular layers of the secretory ducts in roots may represent their ages. The epithelial cell has well developed nucleolus, mitochondria and smooth endoplasmic reticulum. Sudanophyl and osmiophilic inclusions were found in the epithelial cytoplasm and duct lumen. But these inclusions were not observed when extracted with pyridin or alcohol. In contrast to the lumen with red color, the epithelial cells were blue in color as stained with nile blue, suggesting that the former inclusions are neutral lipid while the latter are acidic lipid. The electron density of the cell inclusions was quite high as fixed with osmium tetroxide, indicating that most of these secretory materials seem to be unsaturated lipid. Therefore, since ginseng secretory ducts are closely associated with the lipid metabolism, it should be called lipid canal or lipid duct.

• Cartoon and Animation Studies
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• s.15
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• pp.29-47
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• 2009

The changes in the field of high tech media promote the development of animation films, which was considered once as a decaying industry. A large success of Disney animation films in 1980's and the possibilities of animation as an economically profitable mass products allowed this art form to play a leading role in mass culture. But, the cultural and philosophical aspects of animation works are not studied enough up to this time, despite its importance. This article is focused on the study of animation as a serious cultural and philosophical text. The object of research is the Russian animation in the period of 1960-1980 years. In this time, new trends are noticed in the history of Russian animation : aesthetical experiments in style and subjects became possible since the society freed from totalitarian atmosphere after the political destalinization by Khrushchev. In addition to, it was the time when the system of state subsidies still functioned, that animation was not the object of cultural industry yet, as it happened in the period of Perestroika. In this condition, lots of short animation films, which were remarkable not only in the context of Soviet art culture, but also in the history of world animation films, were produced. This article proposes to analyze the characteristics of realities and fantasy, portrayed in the films of this period, and examine the role and status of animation films in the social-cultural context.