• Journal of the Korean Society of Clothing and Textiles
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• v.27 no.6
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• pp.715-724
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• 2003

The Korean clothing culture has shown rapid changes along with influences of western cultures, with social changes due to the liberation from Japan, the Korean War, and the economic growth concentrated on export since the westernization of Korea had begun. Also clothing materials, as a phase of such culture, have been changed. Among silk fabrics, "Dan (단: damask of satin texture with Korean traditional patterns are inwoven)", which has been concerned one of the most beautiful and precious fabrics due to its complexity and difficulty of processing. Since the beginning of the Era of Enlightenment(Kae-hwa-gi), Dan fabric materials and weaving methods have changed. It seems that the figured texture using the Jacquard loom began in 1936. when the Jacquard machine began to be imported from Japan into Korea. From that time on, new fabric materials, such as yangdan (양단), and popdan (법단), hobakdan (호박단), silk and rayon mixed Dan(교직양단) began to be produced. Before 1950's there were some restrictions about the Number of wefts, so the production of the one colored dan(단색단) was more common than that of the multi colored dan(다색단). But with the spread of 4$\times$4 shuttle box loom (양사정직기), various kinds of the multi colored dan have been produced after 1960's. Around the end of 1980's, automatic shuttle change loom have been generalized and 7 color dan(칠색단), 9 color gumsadan (구색금사단) have been current in multi colored dan. In terms of materials, synthetic and chemical textiles had been used widely and alter 1980's most fabrics, of which the ground weave is not being woven with satin-weave but being woven with plain or twill-weave, are named Dan in general.

• International Journal of Computer Science & Network Security
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• v.22 no.11
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• pp.222-228
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• 2022

In today's era of digital technologies, the problem of religious communication in the cyberspace is being actualized, since the globality and accessibility of the WWW makes it one of the most effective and promising channels for transmitting various kinds of messages, including those of a religious nature. Today, religious organizations and movements pay the closest attention to the virtual media space, not only using it to attract new followers, but also for religious PR, image-making and branding, informing the world about themselves through news from the life of the organization and its followers. An equally important form of electronic communication in the online sphere is currently the interaction of various religious movements and religious cultures in general, or the dialogue of confessions in particular. Research in the digital space makes it possible to identify important trends in religious spheres based on the analysis of the flow of information on the Internet, to demonstrate the specifics of individual media outlets and the consequences of their activities for interreligious dialogue, to study the role of the Internet in changing religious beliefs, the possibility of changing religious identity, retrospective development of religious enlightenment at the turn of the century, to determine the vectors of possible interreligious interaction and discuss the role of digital technologies in the work of religious structures, to state the need to continue an active dialogue between representatives of religious movements, to hold expert seminars on interreligious dialogue on a regular basis, and to record the risks generated by the digital space. Thus, the coronavirus pandemic served as a background and context, a litmus test and a catalyst for accelerating and intensifying interreligious, interfaith dialogue and dialogue between religious organizations and society.

• The Journal of Korean Medical History
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• v.36 no.1
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• pp.113-127
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• 2023

The Gyeongseong Women's Medical Training Center was created as the result of the efforts of our internal visionaries with meaningful foreign missionaries to cultivate female doctors, yet the systematic structure of the institution developed primarily out of Korean efforts. Koreans have tried hard to cultivate their descendants and the skills of the Korean people within this framework, challenging the oppression of the ruling class in a given environment, and the results have continued to this day. First, during the Early period (1890-1909), Korea began to establish women's education and the first female doctors were trained with the help of foreign missionaries. Second, during the Growth period (1910-1919), while it was difficult for women's education to be easily expressed during Japanese colonial era, the need for women's education was growing as part of the patriotic enlightenment movement, and female students who wanted to become doctors began to go abroad. In addition, during this period, the means to train female doctors in Korea was available, but this system was not recognized by the Japanese colonial government. Third, during the Preparatory period (1920-1928), the Gyeongseong Women's Medical Class, which gave practical training to female doctors, was established and centered on Rosetta Hall and female doctors who studied abroad. Fourth, a women's medical school was established during the Establishment period (1929-1938), which created a foundation for stable supply of professional women's medical personnel. In this article, we studied the process of women who were marginalized in education until they were trained as professional intellectuals, and we hope that it will help them understand the current women's education in Korea and draw directions in the future.

• Journal of Fashion Business
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• v.15 no.1
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• pp.185-204
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• 2011

The purpose of this study is to take into consideration the formative and aesthetic characteristics of wedding dresses that existed during the periods of Neo-Classicism and Romanticism which appeared as a reaction toward Neo-Classicism. The method of the research was mainly focused on precedent research data and general references. Furthermore the data on wedding dresses was mainly collected from British, French, and American library and museum web sites. The result of the research is the following. The Neo-Classicism art, which appeared along with the enlightenment in the beginning of the 19th century, pursues beauty based on associations and imitations of ancient Greek and Roman arts. In addition to aforementioned pursuits, the Neo-Classicism art also pursued universal beauty and social usefulness through law and order. This aesthetic value was also applied to the wedding dresses, so classical beauty, natural beauty and universal beauty were expressed as follows: corsets of the previous era were removed from general clothing and Empire style that imitated natural Greek style became predominant. Also, muslin replaced high quality clothes which were used as the main materials of the dressing during the previous era. Empire style's wedding dress became popular and simple colors and styles of the wedding dress expressed the beauty of the human body and emphasized civility at the same time. Romanticism art and costumes opposed rationalism and pursued sentimentalism. Moreover, it pursued diversity, exotic tastes and accepted diverse reactionism unlike Neo-Classicism's simplification and standardization. These aesthetic characteristic were applied to the wedding dress of this period; wedding dress of romanticism pursued feminine and elegant beauty with "X" silhouettes and various decorations, like general costumes. And they were decorated with a variety of excessive accessories, details and trimmings to express romantic sentimentalism. Exotic tastes which included Chinese, Egyptian, Indian influence and other diverse tastes were expressed through hair style, accessories and patterns of shawl. However, the white color in the wedding dress revealed purity and sanctity which cannot be found from general costumes regardless of whether the dress expressed Neo-classicism or Romanticism. As a formal dress worn during wedding ceremonies, the wedding dresses of the royalty revealed dignity and authority and significantly influenced later wedding dress designs.

• Korean journal of communication and information
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• v.64
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• pp.85-108
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• 2013

This paper aims to review Ahn Jae-Hong's studies on the history of the Korean press from the perspective of research history focussing his "Josun Shinmun Sosa(A Short History of the Korean Press)" published in 1935. For this purpose major discussions with respect to journalistic history during the Japanese occupation period are reviewed. The result reveals that Ahn Jae-Hong's studies using a comparative method and a social historical approach are judged to be the most representative outcomes at that time. The "Josun Shinmun Sosa" first explains "Inhaeng Jobo" and "Jeobo" as an origin of newspaper, and then explains various subjects on newspaper phenomena in the latter era of the Chosun Dynasty such as participants of major newspapers, the tone of newspapers, the analysis of newspaper character through evaluation of main articles, the system of newspaper, newspaper advertisements, pro-Japanese newspapers, newspapers managed by Japanese, newspapers for overseas Korean, etc. But partly it gives a general description rather than a detailed research due to the nature of contributions to the newspaper, and also includes an objective analysis and a subjective impression together. Nevertheless his researches can be valued as pioneering pieces of work as they comprehensively handled various objects of study on newspapers and gave new angle and orientation of interpretation on the newspaper phenomena at that time. Also it is judged that they had an effect on the period division as well as the description methods for the study of the history of the Korean press.

• (The)Study of the Eastern Classic
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• no.33
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• pp.335-358
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• 2008

Hosan Park Moon Ho lived in the truly eventful era with keen competition of western powers, invasion of Japan, Confucianism based Movement against Western Power, Volunteer Army Movement against Japanese and etc. Therefore, his learning and idea could not help being related with such difficult environment of his country. Especially, his idea is directly related with such historical environment of his era in terms of his claims as follow: He thought that Christianity destroyed Korean traditional idea and good customs; he claimed that the nation should subdue the betrayers who were at the Japanese side and be revenged on the murder of the empress Myeongseong; and he advocated his own theory for civilization that the nation should be strictly against the imperial invasion of western powers but work for GaeMulSeongMu(開物成務: Achieving Everything through Enlightenment on Meaning of Everything) and HwaMin SeongSok(化民成俗: Forming Beautiful Customs by Educating the People). The problem that should be urgently solved that time was, first of all, to repel the invasion of Japan and western powers and to realize Confucianism based political ideal by scheming political and social stability and saving the people's livelihood from distress through such repelling.

• Journal of Christian Education in Korea
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• v.61
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• pp.131-164
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• 2020

This study analyzes the Trinitarian principles of Christian education through the neo-orthodox theology of Karl Barth, Reinhold Niebuhr, and Paul Tillich in the current era of postmodernism. Both neo-orthodoxy and postmodernism react against the epistemological ideals of modernity. Postmodernism is based on a limited human point of view, and thus becomes a captive to its own subjectivity, producing two main characteristics - pluralism and relativism. Since neo-orthodoxy appeared as a reaction against human-centered modernity, critical analysis of neo-orthodox theology can give insights to cope with the challenges of postmodernism in Christian education today. Thus, this study bases its argument critically on the thoughts of neo-orthodox theologians such as Karl Barth, Reinhold Niebuhr, and Paul Tillich, since they responded to the challenges of enlightenment through rediscovering fundamental theological principles. First of all, this study examined the meaning of God's creation and the fall and provided the principle of theistic relativism. Secondly, this study explored educational insights from Jesus' crucifixion, through His work of redemption, liberation, and restoration and suggests an incarnated relationship building. Thirdly, the study analyzed the caring and comforting work of the Holy Spirit and emphasized the power of the Holy Spirit that heals corrupted human reason and enables loving relationships.

• Communications of Mathematical Education
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• v.25 no.4
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• pp.641-651
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• 2011

In 2007, a Taiwanese mathematics historian Wann-Sheng HORNG made a visit to Kyujanggak(the royal library of Joseon Dynasty) in Seoul, Korea. During this visit, he found the Korean math book An abridged version of the Joseon Mathematics (<數學節要>, Su-Hak-Jeol-Yo), which was written by Jong-Hwa AN(9 Nov 1860 - 24 Nov 1924) in 1882. Then he mentioned the possible importance of AN's book in his article in the Journal Kyujanggak(vol. 32, June 2008). Jong-Hwa AN is a Korean scholar, activist of patriotism and enlightenment in the latter era of Joseon Dynasty. He passed the last examination of Joseon Dynasty to become a high government officer in 1894. The father of the modern mathematics education in Korea, Sang-Seol LEE(1870-1917) also passed the same examination with him. It is interesting that government high officer AN and LEE both wrote mathematics books in 19th century. In this talk, we now analyze this mathematics book of Joseon written in 1882.

• The Journal of Art Theory & Practice
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• no.8
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• pp.123-144
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• 2009

The history of art during the first half of the last decade was founded the discussion with highly impressive and confident. The art might establish its unique area based on self recognition at that era. The self-confidence of modern art may be possible on enlightenment, which is the firm relationship for knowledge and reality. However the faith of modernism which shows rational tendency, objective, and the existence of universal knowledge has been drastically doubted and criticized thereafter. A internal ideological system which had leaded the modern art was exhausted. Postmodernism revolved to the dramatic openness leaning against the deoedipalizational confession. According to the dissipation of the vitality of modern art postmodern art has been evolved and then various phenomena which follow the trends has been emerged. The avant-garde and resisteive attribute of modern art was diluted fast due to the influx of popular culture. As time goes it can be attracted by spectacle taste than metaphysical peculiarity. It has to inevitably justified the drift of light and quick themes, contents, and images. Such as these phenomena realistically shows fact that postmodern art had been failed to open a new chapter of consilience which intermediates beauty and usual communication to overcome the solipsism of modernism. A trial to pursuit the opened esthetics conceived more 'heroic' 'Star-Subject' than before by dismantling the modern 'Hero-Subject'. Postmodernism has been recorded as a regression of art, which is the technology of profound spirit that mitigates antagonism and confrontation and mediates mutual encountering of human being. Prevailing of postmodern freedom had been accompanied by popularity, osetentation consumption, marketing, gambling level exitement, mixtures of desires with price fluctuations. We witness 'self-confinement' and 'lasting absence of exit' phenomena in postmodernism ideology and practice. We have to deal postmodernism as an 'ideology which closes the discussion for the future' in the context of 'absence of way' at this point. We are going to investigate how postmodern ideology and practice takes part in the prospection beyond thereafter through discussion. We also pay attention to the 'absence of prospection' as a internal problem in itself nevertheless mention the three merge points such as tradition or memory, earthy thought, the self who confrontation others as the clue of prospecting thought which is allowing coming over postmodern absence.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.28-38
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• 2011

Dwelling reflects the continuance and change that, in general, expresses the era's cultural and social values. The yard of Korean traditional dwelling, although it is an exterior space, it is a companion space that is engaged with the main house. It operates many housing functions that were not achieved within the interior space. After the time of enlightenment, shape, function and the meaning of Korean traditional house yard along with the change of values and major living style has been changing. Therefore, to understand how the Chosun Dynasty's house yard is being used in modern days, this study is based on the research of 47 sites and conducted a study regarding the acculturation and division the house yards. Typical elements in the target garden site that are expressed in a way differentiated from the original form of the Korean traditional house yard were the materials and methods of planting, the use of garden ornaments, paving materials, the use of water, and changes in kitchen gardens. As the role of house yards changes, the modern division of the style of gardens occurred; the areas in a garden have been divided and the form of a garden has been differentiated according to the limit and initiative. The pursuit of ornamentality and practicality led to the differentiation of gardens' functions, while seeking after convenience resulted in the division of gardens' materials. The use of gardens has also been differentiated by adding commerciality and a concept of open garden in both symbolic and daily manners.