• Hwankyungkyoyuk
• /
• v.18 no.3 s.28
• /
• pp.59-74
• /
• 2005

We can't deny Korean EE has basically developed on the basis of Environmental Possibilism (Environmental management or Reformism) in lots of aspects. I would show three representative proofs here, the first, the philosophy of Korean EE has been mainly focused on dichotomy of human-techno centrism and eco-centrism with no considering other alternative environmentalism since 4th Formal Curriculum, 1981. The second, simultaneously, the concept of EE has not distinguished from it of Science education. (Furthermore, unfortunately some says EE has been a part of Science education, although there should be many differences on its contextual aspect.) And the third one is that the limit of possibilism which market economists have worried, has scarcely mentioned in various kinds of EE-related teaching materials. Possibilism is basically likely to be accompanied by science and economics-oriented approach, and in this aspect this dichotomy, human-techno centrism and eco-centrism, has come from perspectives of Economical development process and over-addicted belief to Science. So it is enough to say that Korean EE has basically developed with biased to Environmental possibilism, in other words, biased to preference to it. And I'll critically focus on these two axes of possibilism, Science and Economics and its dichotomy. Of course, we should accept there are so many same parts in its contents between EE and Science, but we should know its contextual differences for triangular position of environmentalism suitable to EE and also overcome science-dependant approach to EE. Although science-dependant approach to EE and dichotomy could provide some tools for clearing up the causes of environmental problem, especially always it has insisted fundamental causes of environmental problem originated in human faults and over-use of eco-source or over-economic development, but now it is old-fashioned discourse, furthermore it come to have unavoidable limits in the debates of problem-solving mechanism to environmental problems. The paramount important thing is to supply the ways or thoughtful mechanism for solving or coordinating the Environmental problems, not just searching for cause of it. But scientific approach and its dichotomy based on possibilism have continuously born cause & effect in EE-related discourse. So there are so much needs to transfer from continuous bearing of cause & effect to constructive alternatives at least in environmentalism of EE. Traditionally, dichotomical division in EE Environmentalism, human-techno centrism and eco-centrism, couldn't have Provided any answers to our real society, it just gives us only cause & effects of Environmental problems. And also we can't find the description on the limits of capitalism market approach to Environmental problems especially in Korean EE text books, other teaching materials and its teaching-learning process, although market approach economist has been proved its fault beyond its functional merits as Environmental management tools. So we should introduce other alternative Environmental philosophy instead of Possibilism such as eco-socialism insisted by Schmacher M. and Boochin etc, or marxist-environmentalism for relative and comparative views to market-thought such as commodification. In this aspect we need to accept Oriental philosophy based on moderation(中庸) as new another alternatives with the reflection that we have recognized monism as representative Oriental philosophical environmentalism. Fundamentally monism has done its role with providing relative concepts to Dichotomy Enlightenment, but we can't say it has been core concept for understanding of oriental environmentalism, and we can't distinguish monism from oriental philosophy itself, just because oriental thought itself was basically monism. So conceptual difference should be recognized between EE and Science education in teaching-learning process on the basis of life-philosophy(Philosophie des Lebens) from epistemology. For this transformation, we should introduce existentialism in Science education, in other words, only existential Science education based on phenomenology or interpretivism can be EE. And simultaneously we need some ways for overcoming of scientific foundationalism which has been tradition making science not stand on existentialism, formulating and featuring of almost all of natural things and its phenomenon from after enlightenment in western world, but it has malfunctioned in fixing conception of science just into essentialism itself. And we also introduce integrated approach to science and society for EE like STS. Those are ways for overcoming of Environmental possibilism in EE.

• Journal of the Daesoon Academy of Sciences
• /
• v.40
• /
• pp.1-38
• /
• 2022

The aim of this research is to discover the value of peace conveyed by Haewon Sangsaeng, the Resolution of Grievances for Mutual Beneficence, as espoused by Holy Teacher Kang Jeungsan (姜甑山, 1871~1909) and to evaluate its modern significance. To the faithful, Jeungsan is seen as the Supreme God who descended into the world in the Late Joseon Dynasty in the year 1871. Until the time of His passing away into Heaven in 1909, He vastly saved the world and fulfilled the hopes of humankind by carrying out the fundamentally innovative Reordering Works of Heaven and Earth (1901~1909) in the Three Realms of Heaven, Earth, and Humanity. He has thereby been appraised as a great religious figure within religious and academic circles. Jeungsan's ideological contributions can be summarized into two main points. One is the concept of 'the Great Opening and the Later World,' which foreshadowed the liquidation of the old system of order and the arrival of a new world. The other contribution is the concept of 'the Resolution of Grievances for Mutual Beneficence,' a fundamental principle meant to achieve human salvation and world peace. In this context, 'the Great Opening' is precisely a 'positivistic religious expression of peace,' and 'the Resolution of Grievances for Mutual Beneficence' is the principle by which 'peace can be achieved in the world for all humankind.' In particular, the Resolution of Grievances for Mutual Beneficence is a tenet within the doctrine of Daesoon Jinrihoe, and it is the main concept that forms the basis of Daesoon Thought. It can be said to be the core current that flows through Jeungsan's Reordering Works of Heaven and Earth. Nowadays, the Resolution of Grievances for Mutual Beneficence is being discussed and cited in various ways in academic fields as well as in discourse on coexistence, mutual beneficence, and peace. The Resolution of Grievances for Mutual Beneficence is specifically based on observations of the structure of conflicts as observed throughout world history via global conflicts, regional conflicts, cultural conflicts, ideological conflicts, class conflicts, generational conflicts, racial conflicts, religious conflicts, and other such conflicts. That is why the Resolution of Grievances for Mutual Beneficence is discussed in depth within academic settings wherein the nature of conflict-resolution is examined. Looking at the previous studies on this topic, those studies tended to focus on key concepts or concerns such as human beings, divine beings, the earthly paradise of the Later World, ideal societies, world peace, new principles of order, and lasting peace. In particular, the Resolution of Grievances for Mutual Beneficence has been presented as directly related to concepts such as love, coexistence, harmony, and peace for humankind and the world. Its significance has been applied to ethics, philosophy, order, and principles, and it has been understood as conveying values such as peace. Accordingly, this paper examines the ideological connections to the succession and establishment of Jeungsan's notion of the Resolution of Grievances for Mutual Beneficence based on previous research, but further examines the value of peace communicated via the principles and ideas that pervade current discourse on the Resolution of Grievances for Mutual Beneficence. I hope to thoroughly explore Haewon Sangsaeng in regards to its modern significance to the world and to humankind.

• Journal of the Daesoon Academy of Sciences
• /
• v.41
• /
• pp.1-25
• /
• 2022

This paper examines whether the dynamic and practical nature of Daoism has a significant relationship with the messianic figure Kang Jeungsan (姜甑山) via Honam (湖南) Daoism's Jinindaemangron (眞人待望論, discourse on awaiting an immortal). To this end, the historical implementation of Daoism's social transformation of consciousness in China and Korea is explored, and then the circumstances of Honam Daoism, in particular, are considered. Following that, analysis turns to the 'Jinindaemangron' in the late Joseon Dynasty that developed in Honam. As a result of the discussion, Daoism's social transformation of consciousness was expressed in China through the anti-establishment activities of the early Daoist groups such as Wudoumidao (五斗米道) and Taipingdao (太平道), movements that sought to build utopias. Throughout this process, the term, zhenren (眞人, 'jinin' in Korean), that originally meant 'master,' was transformed into the idea of a future savior. In the case of Korea, the dynamic and practical nature of Daoism can be found in the preface of Nanrang tombstone (鸞郎碑序) written by Choi Chi-won (崔致遠) which was later inherited by the Danhak sect (丹學派) practitioners who struggled against Buddhist monastics. Additionally, examined is the Docham theory of geomancy (圖讖說) that rose after Goryeo, the prophecy of 'Mokjadeuksul (木子得國說 a Lee clansman shall attain the kingdom)' that appeared thereafter, and the Prophecies of Jeong Gam (鄭鑑錄)'s 'Jinindaemangron' in the Joseon Dynasty. Next, the circumstances of Honam Daoism can be considered with regards ti Choi Chi-won and Doseon (道詵) in ancient times, and it can be confirmed that Nam Gung-du (南宮斗) and Kwon Geuk-jung (權克中) were entangled behind Kang Jeungsan. The close relationship among the Daoist Jeong family of Onyang (溫陽鄭氏), the Koh family of Jangheung (長興 高氏), and Kwon Geuk-jung was also confirmed in this study. Finally, in dealing with the 'Jinindaemangron' of Honam in the late Joseon Dynasty and the birth of Kang Jeungsan, Honam Daoism's intense consciousness of social transformation receives first focus, and this is expressed through Prophecies of Jeong Gam, and the religious ideologies of Donghak (東學) and Namhak (南學). These expressions are analyzed through Song of Gungeul (弓乙歌), composed by Jeongryeom (鄭磏), and through Daesoon Jinrihoe's The Canonical Scripture (典經). As a result, it can be confirmed that the messianic significance of the Kang Jeungsan's advent lay on the basis of the people's desire for an ideal future, which is a notion that had been ripening for several centuries.

• Journal of the HCI Society of Korea
• /
• v.9 no.2
• /
• pp.23-31
• /
• 2014

A variety of writing support systems focus on the information management or the feature analysis of the commercially successful narrative texts. In these approaches, the reader's role in the narrative creating process is overlooked. During a writing work, an author anticipates the reader's response or expectation to the narrative and he/she organizes the narrative either along or against the prediction about readers. Assessing and controlling the reader's comprehension in the development of events influences the aesthetic quality of the narrative. In this paper, we suggest a writing support system to visualize and adjust the characteristics of a narrative text related to the reader's comprehension, which is theoretically based on the narrative structure model and the event-indexing situation model. Under the development of the support system, we designed an interactive framework to create events as the basic units of story and arrange them onto both story- and discourse-time axes. Using this framework, we analyzed the organization of events about an actual film narrative. We also proposed both the continuity of the situational dimensions and the cognitive complexity as the characteristics to affect the reader's comprehension, hence we devised a method to visualize and evaluate them. This method was applied to the actual film narrative and the result was discussed in the aspect of the features of the narrative and wiring support strategies.

• The Journal of the Korea Contents Association
• /
• v.20 no.11
• /
• pp.447-456
• /
• 2020

Korean society is facing the 2017 regime and the era of the fourth industrial revolution. University education is trying to select agendas that focuses on public interest and innovation, which are key words, for change. Unlike recent efforts, practical changes are insufficient. There is a relative lack of discussion on the essence and theory of university education in South Korea. This study looked at the current location of Korean university education and discussed the essential direction from a point of view on critical pedagogy. So far, Korean university education has operated under the control of neo-liberalism for more than 20 years since the May 31 educational reform in 1995. Democracy and deindustrialization, the direction pursued by the 2017 regime and the Fourth Industrial Revolution, differs from neo-liberalism. Therefore, it is necessary to reflect on neo-liberalism and seek a subsequent turn of direction. Henry Giroux has been critical of the neo-liberalistic policy of American education, which has been a major discourse since 1980, and has discussed proposals for various changes. In particular, it provides clear coordinates for the features of human resources as educated people. For example, they are intellectuals, border intellectuals, and public intellectuals. These intellectuals have independent, autonomous, active, self-reliant characteristics and have a duty and accountability to pursue for public interests. It is also closely related to the 2017 regime and the Fourth Industrial Revolution. Along with this discussion, university education seems to need serious and rigorous discussion and consideration.

• The Journal of the Korea Contents Association
• /
• v.16 no.8
• /
• pp.640-650
• /
• 2016

This study analyzed the narratives of love of "delusional" characters in the works of Jungae Lee and Shijin Yoo, whose cartoon creations were prominent in the 1990s and the early 2000s. Their delusional characters can be characterized by excessive obsession with their objects of love, rejection of realistic logic, madness, and extreme selfishness. They make a type of characters whose traces have disappeared not only in the South Korean society of the 21st century, where love and dating are included in the discourse of self-development and dramatic pathos is regarded as the waste of feelings, but also in creative works. It is still, however, needed to pay attention to the selfishness and collapse of those delusional characters that reject the order of the world and focus only on their love because they make the audience betray the sentimentality of melodramas stimulated by the popular culture and reconsider the concept of "love" itself. While Jungae Lee displays the progress of delusional characters and their narratives of love toward collectivized compulsion with the Messiah motif of Christianity, Shijin Yoo presents a narrative of delusional characters with lost memories reacting to hysterical fantasies and eventually choosing their collapse. Their two narratives are significant in that they propose the archetype of personal desire eliminated by the narratives of love in melodramas.

• The Journal of the Korea Contents Association
• /
• v.20 no.10
• /
• pp.177-189
• /
• 2020

To newly discover the placeness of Xita Koreatown in Shenyang, this study establishes the conceptual structure of urban inclusivity based on the actor-network theory and the main discourse of inclusive cities. It then applies a framework to the relevant space for analysis. We conduct the case study by first identifying a historical timeline by dividing the age from the founding of New China to the present into sprouting and developing stages of Xita Koreatown, extracting major actors out of time, and finally creating a network graph for each of the six periods representing changes in the region. Throughout this process, we not only analyze the aspect of transition in the urban inclusivity of Xita Koreatown but also prospect the feasibility of an inclusive city for the area. The results of this study are as follows. First, the number and type of actors constituting Xita Koreatown have constantly increased significantly since the establishment of diplomatic relations between China and South Korea. The related actor-networks have also continued to expand in all indicators of urban inclusivity. Secondly, the agency of human actors such as Korean-Chinese, locals, and both South and North Koreans, representing the specificity of Xita Koreatown, has continuously improved. Lastly, due to the increase of cultural exchanges and related policy actors, the actor-network in this region has achieved an unprecedented leap forward. In conclusion, the urban inclusivity of Xita Koreatown in Shenyang shows significant growth in quality, with expectations of further improvement.

• Journal of the Korean Geographical Society
• /
• v.39 no.5 s.104
• /
• pp.735-754
• /
• 2004

This paper provides an overview of political ecology, a body of theory that focuses on the links between political and economic inequality on the one hand, and environmental degradation on the other. Adopting a tripartite classification scheme that identifies three political ecology traditions -'classical', 'democratic' and 'poststructuralist'- the discussion shows the need for a move within the poststructuralist tradition away from a narrow and quasi-idealistic focus on discourse to a more robust philosophical engagement with ontological and epistemological issues grounded in Gilles Deleuze's development of Nietzschean materialism. From there. the author draws on numerous examples from Canada, and surveys the available literature on 'bioregionalism', a relatively new intellectual tradition evolved from the North American environmental social movements of the 1970s and 1980s. The so-called 'bioregional approach' stresses that administrative units need to reflect (rather than transect) eco-geographical and cultural features. Bioregionalism is described and assessed as a potential pragmatic research framework for geographers and other planners wishing to respond proactively to the call for a revamped, poststructuralist political ecology. The paper concludes that a bioregional approach to political ecology avoids the weaknesses identified by certain critics, provides scope for consideration of fundamental philosophical ideas, and as such, represents a practical development of a poststructuralist political ecology.

• The Journal of the Korea Contents Association
• /
• v.18 no.1
• /
• pp.289-304
• /
• 2018

The fandom phenomenon of political emotion originated from ideological conflicts between the conservative and the progressive amplifies social conflicts in South Korea in interpreting and accepting films as culture media. The purpose of this paper is to examine why the structure of political consciousness in South Korea is fandomized, what is the acceptance of cinema at the center of the controversy of political ideology, and what is the desirable attitude of film reception. I conducted a discourse analysis that closely examined the debates and articles on the internet regarding ,(2013) and ,(2014) which were controversial in terms of conservatism and progressivism. As a result, First, while Korean society has not constituted a consensus on modern and contemporary history, it has easily led the acceptance of cinema to the controversy surrounding the political ideology. Second, the failure of constructing consensual memories of modern and contemporary history has made the conservative and the progressive not acknowledge the other's achievements. Third, film interpretation and meaning production are ultimately the roles of the audience, and on interpretation, diversity should be respected but conformity would be rejected. Film acceptance and interpretation should focus on rational awareness of social reality and would reflect on the social ideal objectively.

• Cartoon and Animation Studies
• /
• s.41
• /
• pp.429-454
• /
• 2015

The starting point of this discussion resides in the 'eyes' of mirror in a sense of seeing the self reflected in a mirror. The meaning of mirror has been evolved over the centuries while strengthening its sense of identity by bringing up some questions for resemblance, reproduction, self-reflection and reality. A mirror has also extended its vision and provided with a range of images that the self can't have. In this regard, looking into a mirror has been a sustained focus of attention by creating another ostensible being of self-image. This shows the two sides of mirror, which reveals an ambiguous gap between substance and illusion. An excessive immersion in a reflected image in a mirror is intensified and expressed today. The eyes of mirror consisting of a complex dual structure show relations between a person who sees and a person who is seen, which draws a hazy line of demarcation between the subject and the object. This opens up the possibility of the world of chiasme, where you could face all the aspects being from the eyes of others. Furthermore, the meaning of the reflection in a mirror has formed a creative discourse as an enigmatic medium that creates a variety of 'eyes' in various forms of aesthetic expression like paintings and literature. I accordingly suggest that the 'eyes of mirror' is the ambiguous 'eyes of human being' reflected in two territories of the world. Therefore, I will present the historical development of the perspective on the mirror to take a concrete approach in which it opens up the reflective structure of resemblance through a series of examples projected onto the literary and artistic productions. This study will serve as ruminations on the fact that your life is being existent in 'chiasme' of mutual entanglement between the self and the world by investigating relations between a person who sees and a person who is seen, in other words, relations between the perceiving subject and the eyes of others reflected in a mirror.