• 한국식생활문화학회지
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• 제3권3호
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• pp.219-243
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• 1988

The sacrificial rite has its origin in the old China's primitive folkways faith based upon animism (B.C. 25c). From the animistic faith, Confucianism made its appearance in B.C. 551. Inevitably, the procedure of Confucian sacrificial rite was developed on the basis of the preceding primitive faith. In Korean culture, the god of Chinese Confucianism introduced to Korea in A.D. 108 was mixed properly with that of Buddhism imported in A.D. 372. Traditionally, Korean primitive religion (from B.C. 10c to B.C. 2c) was the sacrificial rite practiced by 'shaman.' The 'shaman' who was able to utilize ecstasy for the good of community was gods itself, and naturally the main form of the sacrificial rite was an exorcism with a sacrificial offering (food). After Korean primitive religion had been grafted to Buddhism and Confucianism, the character of Korean culture had to become compound. The most essential conception in sacrificial rite is a discrimination of a ghost, one is the evil spirit and the other is the good spirit. According to this conception, the good spirit is a spirit which ascended to heaven, in contrast, the evil spirit is a one which did not ascend to heaven and dispersed into this world. The sacrificial rite is a method to help the evil spirit ascend to heaven or to prevent harms from it. The mode of sacrificial rite especially the dead ancestor worship was transmitted from generation to generation as a purpose of the wealth and honors of descendants. Descendants believed that the evil spirit would not harm them only after receiving sufficient food and the right sacrifice. As a result, the sacrificial rite food was the sign of filial piety and a compensation for the evil spirit. How did the Korean religious culture which was consisted of three different religions-Shamanism, Buddhism. Confucianism-be combined and transformed? The author focused the mixture and transformation of the procedure of sacrificial rite and the arrangement of sacrificial food in each religion. In this thesis, the author studied first, the conception in sacrificial rite, second, the items of sacrificial rite food according to each period. In consequence of the research, each religion had lost its uniqueness and became mixed to each other and settle down in Korean culture.

• 복식
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• 제57권10호
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• pp.112-128
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• 2007

As fantasy films in which super heroes with superhuman abilities play an active part are rapidly becoming more popular, super hero stories are taking root as a new genre in fantasy films. The costumes in films play an important role in visualizing the virtual reality of fantasy films when those costumes are worn by characters so as to express and define them. In the meantime, in the antagonistic structure of good versus evil as a typical subject in these films, it may be said that the costumes of super heroes who advocate good and those of villains who represent evil have been created as an image of power. In this sense, it is necessary to establish an analytic system of how images of the power of good and evil are visually created in costumes for fantasy films. As such, this study seeks to analyze costumes in fantasy films more systemically through semiotic, which has taken root as a science of analysis in all areas of science. From the perspectives of aesthetic semiotic developed by Morris and costume aesthetics, the syntactical dimension is analyzed into formative elements and the principles of costumes; factual and expressive meanings, themes, and inherent meaning, all of which are immanent in costumes, are elicited in the semantic dimension; and the influence of costumes on viewers is described as identification in terms of pragmatics. This study provided a system to analyze costumes in fantasy films(especially 'Superman', 'Batman' and 'Spiderman') from the perspective of Morris' semiotic, and based on the analytic system, examined how 'power' is revealed in the costumes of super heroes and ruffians, and what it implies.

• 동의신경정신과학회지
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• 제3권1호
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• pp.3-24
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• 1992

This paper is aimed at finding out the clue to the medical solution to the pathological phenomena of the dehumanizing and demoralizing state of our society by centering around the Chiljeong that originates from Oriental Medicine, Sung Confucianism and Sa-sang Medicine(四象醫學). In these fields,the Chiljeong is based on the theory of Eum-yang and Viscera(陰陽.臟腑論) in Oriental Medicine, on the problems of good and evil in Sung Cunfucianism and on the theory of Sa-sang Visceral Localization(四象.臟局의 理論) in Sa-sang Medicine. The principles of geneation of Chiljeong : In case of Oriental Medicine, Sin(神) controls Chiljeong and of it is stored in five Viscera, it becomes Sin in the Heart, Hon(魂) in the Liver, Sa(思) in the Spleen, Bed-Woo(悲.憂) in the Lung, and Kyeong-Kong(驚.恐) in the Kidney. Then five Viscera react with outer stimuli or Sin, it gives off Chiljeong as Joy(from the Heart), Anger(from the Liver). Thought (from the Spleen), Anxiety and Sorrow(from the Lung) and Surprise and Fear(from the Kidney) In Sung Confucianism, Sim(心) comtrols Seong-jeong(性.情), and at the moment of that Sim gives off Jeong(情), it becomes good when the Li(理) gibes off itself and then Chi(氣) follows Li, or Chi gives off itself and is regulated optimally, out it becomes evil when Li cannot preside over Chi and then shaded by cloudy Chi. The pathology: If the Chiljeong exceeds one's capacity, the corresponding Vicsera will be damaged, and the Passions(喜.怒.哀.樂) that may harm to four types of constitution severly are the Joy and Pleasure(in Tae-eum-in 太陰人 and So-eum-in 少陰人) and Grief and Anger(in Tae-yang-in 太陽人 and So-yang-in 少陽人), so one should be alert on some passions by regrding his constitutional frailty. More over, because of the variations in Sa-sang Visceral Localyzatin there is various ability in human affairs, but as the clumsiness in human affairs may make him hurt by it, so one should be prevented from these passions and human affairs, that is flowing Joy and Participations(黨與) in Tae-yang-in, flowing Pleasure and Dwelings(居處) in So-yang-in, explosive Anger and Companies(交遇) in So-eum-in, explosive Grief and Affairs(事務) in Tae-eum-in. How to clutivate the human nature: The ulitmate purpose in Oriental Medicine is preserving Cheon-Jin(天眞), that is following the Tao(道) by making him be in harmony with the Chi(氣) of the Seasons and by living a simple life. In Sung Confucianism, the way preventing the lustful desire and preserving Cheon-li(天理) is to observate derectly the calm, original place of human nature with reverence, when Sim has nat given off itself yet, and when Sim has already given off, it also is to meditating on one's passion and thought that the principle of good should be researched on or the evil should be cut off according to it's being good or evil. Such like as these various aspects of research on the Chiljeong it will be helpful in understanding human nature by producing the various materials on it, moreover, by doing so, we can lead out appropriate solution on the confusions of judgement value and demoralization.

• 미술이론과 현장
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• 제13호
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• pp.97-132
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• 2012

1799 Francisco de Goya published Los Caprichos with 80 aquatint etchings. On 6 February he advertised it on the front page of the Diario de Madrid. The long advertisement which began with "a collection of prints of capricious subjects, invented and etched by Don Francisco Goya" informed purpose, themes and methods of this collection of prints. According to this advertisement Goya "has chosen as subjects for his work, from the multitude of follies and mistakes common in every civil society and from the vulgar prejudices and lies authorized by custom, ignorance or self-interest, those that he has thought most fit to provide material for ridicules, and at the same time to exercise the artist's imagination." The text emphasized that the 'author' of this series didn't to want to criticise any individual and to be a copyist. From his phantasy Goya invented many creatures like the anthropic, humanized animals etc.. With Los Caprichos he stood on the threshold to Romanticism. The early researchers of Los Caprichos classified its author, Goya as an enlightened intellectual. The similarity of the themes of the series with the subjects of the Enlightenment, his some enlightened 'friends' and the idea to avoid the prevalent mystification of his life supported this theory. But this trend became revised since the 80's of the last century. This made possible to research Goya's works in new perspective and to see that Goya didn't criticise the Spanish society and his contemporaries. Rather he showed its reality and parodied through creatures which are mixtures of the reality that he observed, and visions that he invented. Characters and scenes in Goya's prints are ambiguous and equivocal. They have the values which are defined by the dualistic metaphysic in Europe as oppositional, like good and evil for example, at the same time. Goya himself also appeared in various types in this series. This ambiguousness, or "polyphony", as Jennis Tomlinson defined, is a symptom of the decay of the belief in the Enlightenment which spreaded in Europe as a result of the attack of Bastille and the French Revolution. Goya's self-portrait in pl. 43 of this series, "El sue$\tilde{n}$o de la razon produce monstruos" shows the complex psychology of him and his contemporaries as well. As the rest etchings after this print show witchcraft and monsters reside in the world in which the reason of the Enlightenment and the through the reason weakened God's rule lost their authority. In this thesis I will examine and analyse how Goya represented in Los Caprichos the nature of man and its society, as complex being in which the 'antagonistic' value couple as good and evil couldn't be divided, but are united.

• 영어영문학
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• 제54권2호
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• pp.217-234
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• 2008

Norman Mailer is one of the American writers who dramatize sensual pleasure in order to show how American idealism ends up being trapped and corrupted. The most remarkable cases are the tragic heroes of Scott Fitzgerald and the tough characters of Ernest Hemingway; while the former describes the victim of sensual pleasure, the latter brings the sensuality out from the darkness into 'the clean and well-lighted place.' In one of his most successful experimental fiction writings called 'New Journalism,' Mailer portrays the battle between the liberal left and the conservative right in the demonstration of 1967. Mailer achieves two things in this new technique. First, he demystifies the traditional epistemology grounded in the neutral and transparent narration and suggests that every narration can not escape mediation by a narrator. Secondly, he demonstrates that there is no clear distinction between good and bad. Rather, Good is nothing but a disguised form of Evil, and God is feasible only through the courageous action borrowed from Evil. In this technological world, devil is more powerful and attractive than God. This paper assumes the materiality of courage and focuses on the phenomenology of war carried out not from soul but from body, not from the consciousness but from the materiality.

• 심성연구
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• 제37권2호
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• pp.77-98
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• 2022

신곡의 역사적, 신학적, 심리학적 배경을 이해하여 신곡의 선악 모티프에 대한 분석을 시도해 보았다. 단테 시대의 관점에서 신곡의 심리적인 구조와 집단정신을 고찰하여 예컨대 신화적 짐승들, 추락한 천사들, 저주받은 공간과 시간, 그리고 여성성 등등 다양한 신화소들에 대한 짧은 분석을 시도하였다. 신곡은 인간 심성의 신성성과 그 반대인 어두운 측면에 대한 존재론적 질문들에 대해 훌륭하게 응답하는 작품으로서, 우리 안에 있는 종교적 심성과 신성한 선악의 상들에 대한 연결을 회복하고, 의식화에 도움을 준다.

• 가정과삶의질연구
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• 제23권5호
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• pp.103-122
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• 2005

The purpose of this study was to examine the influences of their money attitudes to spending behaviors of middle, high, and college students. The total number of students selected for this study were 1,252. Factor analysis, Cronbach' ${\alpha}$, two-way ANOVA, Duncan' multiple range test, Pearson correlation analysis, and multiple regression were used for statistical analysis. The results were summarized as followings: 1) The tendency of attitude that money is good was highest. Also, the tendency of attitude that money represents freedom and power was slightly high. On the other hand the attitudes that money represents achievement, and that money is evil were low. Especially the attitude that money represents respect was lowest. 2) Resulting from two-way ANOVA, the attitudes that money is good and represents achievement showed significant interaction effects between sex and age. The altitude that money is good showed significant differences by sex especially among middle and high school students. The altitude that money represents achievement showed significant differences by age among the male students. Three types of attitudes that money is evil, money represents respect, and money represents both freedom and power showed significant main effects in different age groups. Also the attitude that money represents freedom and power showed significant main effect by different sexes. 3) Four different types of measuring spending behaviors scored slightly low mark. 4) Resulting from two-way ANOVA, four different spending behaviors showed significant difference only by sexes and ages. Planned spalding behavior and conscious spending behavior showed significant differences in ages and sexes separately. While impulsive spending behavior by different age groups resulted in significant differences. Excessive spending behavior by sexes resulted in significant differences. 5) Regression analysis showed that planned spending behavior had the linear relationships in no, sex, self-esteem, and attitude that money is good. Conscious spending behavior had the linear relationships in ses, and attitudes that money represent achievement. respect, and freedom. Impulsive spending behavior had the linear relationships in age, self-esteem, and attitudes that money is good and that money is evil, and attitude that money represent freedom, Excessive spending behavior had the linear relationships in sex, self-esteem, and attitudes that money represent achievement, respect and freedom.

• 대순사상논총
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• 제42집
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• pp.201-226
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• 2022

인성교육은 먼저 인성에 대한 명확한 정의로부터 시작된다. 인성이 인간의 본성 혹은 성격이라는 주장들이 있으나 교육적 측면으로 이해한다면 인성은 곧 선하냐 악하냐에 대한 문제로 귀결된다. 인간의 본성으로 보나 성격으로 보나 결국 교육이라는 의미에서 인간의 본성이 악하다는 입장에서의 교육과 인간의 본성이 선하다는 입장에서의 교육은 상당한 차이가 난다. 오늘날 현대교육은 인간의 본성이 악하다는 입장에서 교육은 미성숙한 자를 성숙한 상태로 이끄는 것으로 보고 있다. 하지만 인간의 본성이 악하다면 한번도 선하게 된적도 없는 우리의 본성을 무슨 수로 선하게 만드는 교육을 시행할 수 있을 것인가. 인성교육이 단순히 잘못된 사례를 중심으로 고쳐나가는 방식의 에티켓 교육이나 주입식 예의범절 교육이 된다면 그 이전에 잘못된 교육사례의 답습밖에 안될 것이다. 그런 의미의 인성교육은 교육이 아니라 교정이다. 교육은 인간의 미성숙하기에 끊임없이 교정·교화해나가는 절차가 아니라 완전한 나를 깨닫고 이해하는 방식이어야 한다. 그런 의미에서 본고에서는 인성교육에서 말하는 인간의 본성이 선하다는 입장 하에서 인간의 선한 본성으로 드러난 감정을 중심으로 감정의 자기이해가 올바른 인성교육임을 말하고자 하였다. 인성은 교육 가능하지만 이때의 교육은 결코 없던 인성을 채워넣는 방식이 아닌 이미 완전하고 선한 나의 본성을 이끌어내는 방식이어야 한다. 어떤 행동을 '하지마'라는 부정적 명령보다 '왜 하면 안될지'에 대해 생각하는 것, 그리고 그 이전에 내 감정이 그렇게 느끼고 말해주는 것에 귀 기울여 듣는 '감정의 자기이해'가 녹아들어가는 인성교육이 된다면 가장 바람직한 교육이 될 것이다.

• 대중서사연구
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• 제25권1호
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• pp.217-247
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• 2019

이 글은 클라우스 만(Klaus Mann)의 소설 『메피스토(Mephisto)』(1936)와 이슈트반 사보(István Szabó)의 영화 <메피스토>(1981)의 상호텍스트성을 살펴보고, 원형 콘텐츠(소설)에서 드러난 도식적인 사상성 미학(Gesinnungsästhetik)을 파생 콘텐츠(영화)에서 어떻게 수용하고, 또 극복하는지를 모색하는 데에 그 목적이 있다. 흔히 사상성 미학은 독일의 제3제국 시절 예술가들의 국가사회주의에 대한 태도나 통일 이전 동독 예술가들의 체제에 대한 태도를 편파적인 도덕성의 잣대로 부정적인 평가를 할 때 적용된다. 『메피스토』도 그런 사상성 미학을 지니고 있어서, 클라우스 만의 대척점에 선 현실 속 실제 인물(구스타프 그륀트겐스)과 소설 속 허구 인물(헨드릭 회프겐) 사이의 유형적 유사성과 차이점을 시대 비평적으로 살펴보는 것도 의미가 있다고 여겨진다. 이때 상호텍스트성을 통하여 내재비평(內在批評)을 한다면 대척에 선 두 인물 사이에 미적 거리를 확보할 수 있다. 이러한 전제에 있어, 이슈트반 사보의 영상 미학은 원작의 도식주의를 벗어난 것으로 보인다. 소설과 영화에서 나타난 '메피스토'라는 사상성은 나치 시대 국가사회주의와 타협한-불가항력의 역사 앞에 굴복한-인물의 인식과 태도의 문제다. 클라우스 만은 메피스토 유형의 회프겐(현실의 그륀트겐스)을 망명문학(Exilliteratur)의 관점에서 '악으로 기우는 메피스토'라고 통렬히 비판하고 있다. 이때 비판을 통한 공격에는 풍자와 희화, 조롱, 패러디, 아이러니 등 다양한 표현 수단이 동원된다. 고발과 비판에 있어 자기반성이 없고 '유토피아적인 것(das Utopische)'도 배제되어 있어서 예술의 자유가 인격권을 침해하는 경향도 없지 않다. 이에 비교해 이슈트반 사보는 메피스토 유형의 회프겐을 수용함은 물론 햄릿 유형의 회프겐, 즉 '선으로, 악으로 기우는 파우스트'를 추가로 등장시켜 (단순한 선과 악의 이분법 잣대가 아닌) 악의 두 유형(메피스토의 악과 파우스트의 악)을 이원적으로 접근한다. 그렇다고 '메피스토와 햄릿(파우스트)'이 혼재된 유형의 인물을 연민의 대상으로만 바라보지 않는다. 훨씬 더 강화된 비극적 결말로서 사회적 책임을 추궁한다. 그래서 소설이 한 개인의 자서전에 가깝다면, 영화는 한 세대의 자서전에 가깝다. 소설과 영화에서 나타난 상호텍스트성의 아이러니로 인하여 메피스토의 사상성 미학은 역사관의 한계와 텍스트의 편중을 극복하였다. 역사가 개인이 넘어설 수 없는 거대한 '운명의 힘'이더라도 '삶의 가치'인 인간의 존엄성마저 부정할 수는 없기 때문에 가능한 일이다. 사상성의 문제는 비단 독일의 나치 시대에만 국한되지 않는다. 우리 근현대사를 관통하는 이데올로기와도 연상될 문제다. 우리에게 어떤 이분법의 잣대로 비판만 일삼기에는 역사의 뿌리가 너무 깊이 박혀 있어서, 역사와 개인의 관계에서만은 중립적인 관점이 필요하다. 이 글은 우리의 메피스토와 햄릿을 찾는데 실마리를 제공한다면 또 하나의 의의를 지닐 것이다.

• 디자인융복합연구
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• 제16권2호
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• pp.223-238
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• 2017

최근 관광, 여가산업 등의 발달로 인해 서비스에서 소비자의 집단적 이용 형태가 늘어나고, 소비자 대 소비자 상호작용(Customer-to- customer Interaction)이 중요해지고 있다. 이러한 서비스 환경에서 소비자의 이기적 행동으로 인해 다른 소비자가 서비스 실패를 경험하는 상황을 주변에서 쉽게 찾을 수 있다. 흔히 '진상 손님'으로 표현되는 이러한 소비자는 낮은 빈도로 발생하지만, 발생함과 동시에 서비스 현장의 많은 소비자에게 부정적 서비스 경험을 전파하는 치명적인 서비스 실패 사례이다. 기존 서비스 디자인 도구들은 이러한 사례를 충분히 조명하지 못하였기 때문에, 이러한 문제에 대응할 수 있도록 발전할 필요가 있다고 생각된다. 본 연구는 위의 문제를 고려하여 작성한 '사악한 퍼소나'를 활용하여 프로젝트를 수행한 경험에서 시작되었다. 이러한 퍼소나가 유용하게 사용될 수 있는 서비스 환경을 파악하기 위하여 문헌조사와 일련의 설문조사를 실시하였다. 이를 통해 소비자 간 부정적 상호작용에 영향을 미치는 서비스 환경 요인을 파악할 수 있었고, 또한 많은 부정적 행동 사례가 수집되어 분류를 통해 서비스 환경 요인에 따른 경향을 확인할 수 있었다.