• Proceedings of the KSPS conference
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• 1997.07a
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• pp.11-25
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• 1997

This presentation will focus on building basic English Prosodic Skills which are very useful and helpful for Japanese learners of English. The focus first will be on recognizing the seven basic nuclear tones, analysing intonation structures, distinguishing intonation patterns and then on the way of improving speaking ability using sufficient verbal contents of intonation (mini-dialogue). My presentation deals mainly with some difficulties which Japanese learners of English have in the field of RP intonation, It is chiefly concerned with identifying, describing and analysing tone-group sequences. It sometimes happens that Japanese learners of English can pronounce isolated bounds correctly and read phonetic symbols sufficiently, bet have difficult problems in carrying out accurate prosodic features. The use of wrong intonation is sometimes the cause of misunderstanding of speaker's attitude, connotation and shades of meaning, etc.. However accurately students can pronounce the nuclear tone or tone-group of English, they have to learn how to connect tone-groups properly for suitable sequences in respect to meaning or implication. We are faced with the complicated theory of RF intonation on the one hand and difficult realization of it on the other. Japanese learners of English have special difficulties in employing "rising tune" and "falling + rising tune". If students are taught pitch movements by indicating dots graphically between two horizontal lines, they can easily understand the whole shape of pitch movements. In this presentation, I illuminate several tone-group sequences which are very useful for Japanese learning English intonation. Among them, four similar Pitch Patterns, such as, (1) (equation omitted)- type, (2) (equation omitted) - type, (3) (equation omitted) - type and (4) (Rising Head) (equation omitted)- type are clarified and other important tone-group sequences aye also highlighted from the point of view of teaching English as a foreign language. The intonation theory, tone marks and technical terms are, in all essentials, those of Intonation of Colloquial English by O'Connor, J. D. and Arnold, G. F., Longman, 2nd ed., 1982. The changes of tone are shown graphically between two horizontal lines representing the ordinary high and low zones of the utterance. A.C.Gimson (1981:314) : The intonation of English has been studied in greater detail and for longer than that of any other language. No definitive analysis, classifying the features of RP intonation, has yet appeared (though that presented by O'Connor and Arnold (1973) provides the most comprehensive and useful account from the foreign learner's point of view).

• Journal of the Korean Society of Costume
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• v.64 no.7
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• pp.172-183
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• 2014

The term "new woman" (신여성 [Sinyeoseong], 新女性) refers to an idealized image of contemporary women during the so-called modern period in East Asia. In Korea, these "modern girls" were also referred to as modan (毛斷), or "cut-hair", reflecting changes in appearances that rejected the traditional value system in favor of "the new" in everyday life. Although it was used to refer to the perceived educated leaders of this new period, it also had the negative connotation of referring to frivolous women only interested in the latest fashion. The popular discourse on this "new woman" was constantly changing during this early modern period in East Asia, ranging from male-driven women's movements to women-driven liberal and socialist movements. The discourse often included ideals of what constituted female impeccability in women's domestic roles and enlightened views on housekeeping, yet in most cases the "new woman" was also expected to be a good wife and mother as well as a successful career woman. The concept of the "new woman" was also accompanied by an upheaval in women's social roles and their physical boundaries, and resulted in women repositioning themselves in the new society. The new look was a way of constructing their bodies to fit their new roles, and this again was rapidly reproduced in visual media. Newspapers, magazines, and plays had gained immense popularity by this time and provided visual material for the age with covers, advertisements, and illustrations. This research will explore the fashion of the "new woman" through archival resources, specifically magazines published in the 1920s and 1930s. It will investigate how women's appearances and the images they pursued reflected the ideal image of the "new woman." Fashion information providers, trendsetters, and levels of popular acceptance will also be examined in the context of the early stage of the fashion industry in East Asia, including production and distribution. Additionally, as the idea of the "new woman" was a worldwide phenomenon throughout the 19th and early 20th century, the effect of Japanese colonialism on the structure of Korean culture and its role as a cultural mediator will also be considered in how the ideal image of beauty was sought, and whether this was a western, colonial, or national preference.

• The Journal of the Korea Contents Association
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• v.14 no.8
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• pp.494-504
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• 2014

This is a study of Hick's self-described Christological 'Copernican revolution.' Since Hick as a former Christian theologian did not want to reject one of the core Christian doctrines(incarnation), he presented his copernican revolution in terms of Agape Christology, an inspiration Christology and myth Christology through his Christological reinterpretation. Thus Hick's Christologies that are developed gradually are discussed and evaluated chronologically. First, agape Christology understands that the incarnation is taking place all the time in different degrees everywhere. As a result agape Christology makes Jesus as a mere human being. Second, an paradox of grace or inspiration Christology views the incarnation as the Spirit of God enabling people to fulfill the will of God by their free responses. This Christology assumes that divine incarnation can occur anywhere and anytime in any person. Thus, according to this, Jesus is not literally God incarnate as Christian claims. Third, myth Christology views that the incarnation is not literal but mythological. Though he prefers to use metaphor in his later writings because it has a more positive connotation than myth, myth and metaphor have one thing in common: they are neither literal nor historical. Hick's mythological Christology implies the denial of Jesus Christ as God incarnate. Accordingly, the researcher must conclude that Hick's Christology as copernican revolution cannot said to be a perfect solution for today's religious situation, even though it was a sincere try to communicate with pluralistic world.

• The Journal of Art Theory & Practice
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• no.10
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• pp.183-202
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• 2010

The term "philosophizing art" was coined by Arthur Danto, who tried to define new forms of art, especially Andy Warhol's pop art appeared in New York after 1960's, which could not be explained by traditional concept of "representation". As Danto said "the term 'philosophizing art' is unclear, whether art discusses philosophical issues or art is the object of philosophic discussions", it does not seem like Danto himself had a specific idea when he used this term. The background for Danto coining this term derives from the fact that the old art concept such as denotation and connotation could not fully explain phenomenalistic aspects of concept art which appeared frequently at that time. Many articles in his book "philosophizing art", in which many of his criticism are included, mainly say that art begins philosophizing by dealing with not mimesis or representation but concepts. According to his argument, the history of western art, which has been consisted of mimesis and representation, has come to end when art is about physically embodied with meaning. Of course, as Danto say so, what goes to end is not art itself, but the narrative of art. It means master narrative saying art should be shown different from nature or artificial daily product is over. Danto could not find principals of mimesis and representation which had been main logic in the western art history, when he saw Andy Warhol's Brillo Boxes at Stable Gallery, New York in 1964. Danto questioned "if we can not distinguish Brillo box's artistic aspects visually from other factory-made products, how can we distinguish art from non-art", By answering those questions, he discovered two facts which made him realize the end of Art: One is there is no special way in which works of art have to be shown or has to exist. Therefore, art history has proven that commercial boxes, trashes and files of underwear can be a work of art. The other is we have fully recognized it at the end of 20thcentury. Danto confessed that through Brillo Boxes, he realized the works of art are decided by something can not be seen by eyes, not by distinguished differences by looking at it. This thesis is trying to show personal understanding about art, philosophy and discourses surrounding them and to figure out how Dante opened a new world to art criticism by using new definitions such as 'end of art' and 'philosophizing art' which Danto used to explain inner aspects of art.

• KDI Journal of Economic Policy
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• v.36 no.2
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• pp.175-196
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• 2014

This paper is a theoretical attempt to analyze and understand Yeonjulmang and Yeongyeolmang, which are terms for social networks with negative and positive connotation respectively in Korean Sociology. To do that, we analyze a social network where unilateral help are reciprocated. A social network in this context is a network where the past behaviors of its members are transmitted. With the information how the members behaved before, a social norm can emerge in the network, which facilitate the indirect reciprocation of unilateral help. In this norm, an agent's helping now will be rewarded by his being helped in the future. Since the reward happens in the future, this norm may not be sustained even if it is efficient. To sustain the reciprocation of the help, a norm can evolve to punish the violation of the norm more severely. If the punishment becomes too severe, the reciprocation of the help can be sustained even if it is not efficient any more in that the cost of help exceeds the benefit. If we allow the exit of the network, members have incentive to do it as belonging to the network is not beneficial any more. Then the social network may collapse. To avoid the collapse of the network, the exclusive norm, which exclude even mutually beneficial relationship with outsiders, may emerge. This can explain the emergence of Yeonjulmang, or a closed network, which is inefficient in double senses; 1) it may sustain inefficient reciprocation of help, and 2) the mutually beneficial relationship is excluded between an insider and an outsider of the network.

• Journal of Korean Society for Quality Management
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• v.44 no.1
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• pp.61-76
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• 2016

Purpose: In order to use a word as academic terminology, we must first take a look at the meaning of that word as it is commonly used and then consider whether or not the connotation of that word is suitable to be used as academic terminology. Presently, the word Pumjil(品質) is being used as academic terminology occupying an important position in the field of business administration in Korea and is usually translated into English as 'quality'. The same is true in Japan. However, as is the case with many Korean words, the meaning that the word implies has a tendency to change gradually over time. This tendency can account for the changes or additions to the meaning a word connotes. Methods: This dissertation aims to escape from such biased ideas and study the meaning of 'Pum-Jil品質' from the view of humanities and exegetics. Then the natural definition of the word as far as business administration is concerned can be considered. Results: 'Pum-Jil品質' has been used amid changes in modern times(historic texts in both Korea and China. In Korea particularly, the word was used in the royal court until comparatively modern times.), and now it is also widely used in the field of business administration. In this process of change, a notable point is that 'Pum-Jil品質', which was originally used to mean 'nature or character of a man', took on a new meaning, 'a certain quality of a thing or a good'. Conclusion: 'Pum-Jil品質' should require basic functional 'quality' of goods or services as a prerequisite. And the functional quality should meet consumers' needs, as the pledge (trust; 信賴) for quality is between suppliers and consumers. Without consumer's trust for goods, the relationship between suppliers and consumers cannot be maintained. So goods must exchange with trust, not expenses. In conclusion, we believe it is reasonable to understand 'Pum-Jil品質' based on the meaning of 'evidence or similar rating for pledge (trust)' from the view of humanities and exegetics. In conclusion, we believe it is reasonable to understand 'Pum-Jil品質' based on the meaning of 'evidence or similar rating for pledge (trust)' from the view of humanities and exegetics.

• (The)Study of the Eastern Classic
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• no.48
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• pp.7-39
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• 2012

This study is prepared to understand the filial story's communicative meaning from the aspects of Character's behavior. The filial story have typically didactic theme and it is not have enough room for another interpretations. But if we carefully analyze the filial story from the point of view of (1)the target of the filial duty[father/ mother]. (2) the actor of the filial duty[son/ daughter]. (3) the evaluator of the filial duty[witness/ recorder], we can understand the filial story's connotation. In "三國遺事"(Memorabilia of the Three Kingdoms) and "三國史記"(Historical Records of the Three Kingdoms), the target of the filial duty plays an important part and communicates with the actor of the filial duty but there's no more communication in "高麗史"(History of Corea). As the character's communication is lessened, the meaning of edification is emphasized.

• Korea and Global Affairs
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• v.3 no.2
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• pp.59-86
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• 2019

This study explores "4.27 Panmunjom Declaration" and "9.19 Pyongyang Declaration" for the peace and prosperity of the Korean Peninsula in terms of inter-Korean exchanges and scrutinizes the Declarations in conjunction with the New Economic Initiative of the Korean Peninsula. The leadership of President Moon Jae-in pursues the value of the "peaceful and prosperous Korean Peninsula" of which pre-requisite and requirement are exchanges and cooperation between South and North Koreas. The New Economic Initiative of the Korea Peninsula for economic prosperity proposed in the inter-Korean summit premises complete denuclearization in the Peninsula. It is accentuated that the Initiative provides a new tonic impetus to the Korean economy in recession, and simultaneously, shapes a necessary foundation for the economic development of North Korea. The Initiative with connotation of the two Korea's mutual opulence aims at proceeding to a new Korean Peninsular system. The new system implies the new peace-cooperative community where confrontation and discord are ceased, and the new economic-cooperative one where the age of ideological rivalry comes to an end. The two Koreas have to lead the new age of peaceful and prosperous Northeast Asia as a buffer zone of peace.

• Sijohaknonchong
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• v.24
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• pp.199-221
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• 2006

Daseuk Yeungmo Ryu, the author of the most Sijo poems in the history of Korean Literature, and his Sijo poems were once introduced by me. which is a small part of his world of Sijo, though. The goal of this study is, as its succeeding research, to reveal the features of Daseuk's Sijo poems and their significance in detail. There have been not a few poems which accepted religious contents in the history of Korean literature. Especially, Gesong In the Buddhist Zen is a typical example of the encounter between literature and religion. What is more. Buddhism was in alliance with Hyang-go in the Silla dynasty and with Gasa in the Chosun dynasty. Gasa was effectively used in accepting Buddhism as well as Taoism and Catholicism. Sijo has seemed to be farther from religion than Gasa has. However, Daseuk, a renowned religious thinker in the 21st century. expressed his religious ideas in Sijo, which has not been found in the history of Sijo before. Considering Hangeul as a special tool of expression, Daseuk delivered his condensed ideas in poetic dictions in a unique way. Each word in his Sijo poems implies his religious ideas, which are marked in a special transcription. It makes his Sijo difficult to understand. Yeungmo Ryu's Sijo poems should not be left unnoticed just because they are hard to understand but should have follow-up researches so that Daseuk's Sijo, which is the most in number and the most unique in its style, have to be embraced in Korean literature.

• Cross-Cultural Studies
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• v.48
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• pp.135-191
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• 2017

The purpose of this study was to select words with "shared cultural charge" that are unique in French culture and to study cultural content hidden in these words. It also explores the cultural phenomenon of same French borrowed words used in the Korean language. The study was conducted from two perspectives: perspective of internal French culture defined by Galisson and inter-cultural perspective. The first section of this study introduces the theory "lexiculture" and definition of the words "shared cultural charge." In the following section, among main items of 795 borrowed words in the Korean language, we examined seven words in areas such as clothing, food, and housing. We studied content of the French culture according to the following three categories: (1) dictionary definition, (2) cultural phenomena, (3) special phenomenon in idiomatic expression. Our study illustrated a special connotation beyond the dictionary definition of words. In the next section, we examined the birth of a new cultural phenomenon and process of acquiring a new meaning in the Korean language. Finally, we analyzed differences and similarities between linguistic and cultural elements in both cultures. In this study, we provide basic data for inter-cultural education between France and Korea.