• The Korean Journal of Archival Studies
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• no.48
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• pp.141-179
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• 2016

In May 2011, the 1980 Archives for the May 18th Democratic Uprising or the "5 18 Gwangju Democratization Movement" were registered as a UNESCO Memory of the World. This historic moment told the world that the 5 18 movement is a valuable and historical asset. However, despite the international recognition, archives that deny of such facts are still rampant because of misdirected standings and prejudices. These sources even develop discourses by distorting the archives to justify their claims. Accordingly, the study aimed to identify how these sources form ideologies surrounding the 5 18 movement discourses, which are characteristic of extreme social standings. It explored the possibility of the distortion of archives presented for each discourse and reconsidered the archivists' positions and roles to cope with such possibility. In addition, the author aims to suggest a more systemic strategy to advance the existing responses against the distortions, as well as provide discourses that are based on true and accurate archives mainly to students who have not yet been introduced to such distorted discourses. In the future, archivists shall try to develop positive awareness about the 5 18 discourses rather than maintain passive positions that provide information from limited archives. Through this, it is expected that this study will advance future analyses that would be effective against the distortion of archives.

• The Journal of Korean Philosophical History
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• no.58
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• pp.307-336
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• 2018

This paper traces the historical genealogy of the subjectivity and the silsim (實心, true mind) that appear in Jeong In-Bo's "gukhak" (國學, the national learning) thought and illuminates its characteristics. In the modern East Asian history of thought, the beginning of the emergence of subjectivity and the silsim as the main philosophical topic comes from the Neo-Confucianism of Song Dynasty in China. Cheng Yi is the first thinker to emphasize subjectivity and consciousness. Zhu Xi and Wang Yang-ming inherit the Neo-Confucian thought based on Cheng Yi's principle of subjectivity, but only show difference in methodology. In the Chosun Dynasty, Jeong Je-Doo and his School were one example of the Neo-Confucian spirit of subjectivity and the silsim. Although Jeong In-Bo (鄭寅普) belongs to Jeong Je-Doo's school of Ganghwa in the school curriculum, he has only used it methodologically since he believed that Yangming's learning is more effective in the awareness and practice of the silsim. Especially noteworthy is that the principle of subjectivity led Jeong In-Bo to follow the frame of Zhu Xi's moral theory. Jeong's claim that selfish desire (jasasim 自私心) should be controlled by a conscious mind (silsim) being aware of the right and 'ought to do' corresponds to Zhu Xi's view that the moral mind (dosim 道心) should be selected in the conflict situation between sensual desire (insim 人心) and moral consciousness so that the insim should be supervised by the dosim. Such ethics is a position to emphasize the inner motive and the sense of duty of conduct, and there is no fundamental difference in Zhu Xi and Wang Yang-ming. At least on this point, it is necessary to look at modern and contemporary Korean studies from the perspective of continuity, not discontinuity from Confucian tradition.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.201-234
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• 2018

'Woori Philosophy' is the modern philosophy of Korea. The purpose of this study is to make a hypothetical model of the methodologies used in Woori Philosophy, to analyze and classify this system of thought as it appears in the Jeon-gyeong (『典經』), to confirm the effectiveness of the model's application, and to present the model's methodological best practices. In this paper, I have made a standard for Woori Philosophy by combining existing studies. Thereby, although it is preliminary, I have presented the model as a way of achieving Woori philosophy by analysis and division of this thought in the Jeon-gyeong. As a result, the Jeongyeong's content is organized into an order in frequency which emerges as Model②, Model①, Essential Model, Model④, and Model③. These models can be evaluated to show that the Jeon-gyeong progressively inherited different schools of traditional Korean thought, while simultaneously characterizing them as Korean in many areas, never ignored the problems of the times or an awareness of the world, and furthermore, did not senselessly or blindly accept foreign objects spread into Korea from 1880~1890. Therefore, the Jeon-gyeong shows a comprehensive methodology for the implementation of Woori philosophy based on its own historical setting. It can be evaluated as the best practices which took many ideas and made those ideas its own. Through this, I was able to confirm its effectiveness as a methodology of Woori Philosophy and was able to extract its best practices. However, the ideas in the Jeon-gyeong did not directly become Woori Philosophy. To solve our problems in the 21st century, there is still an assignment to interpret these ideas through the application of this model. If the existing research on Daesoon Thought (大巡思想) is to become Woori Philosophy, then it should do so through the application of this model.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.1-22
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• 2015

This paper took Jeonkyeong (典經) of Daesunjinrihoe(大巡眞理會) as the basic text and studied how Kangjeungsan(姜甑山), the Sangje (上帝), had embraced Chinese myth in process of formation of his religious thought focusing on Yan Emperor(炎帝) Shennong(神農) myth and Shanrangang(禪讓) myth (namely Danchu myth). First when we examine the myth surrounding Kangjeungsan's birth, it deeply emraced a feeling-birth myth(感生神話), we could realize that this is a universe motif through myth of hero birth in East Asia. Further judging from the analysis of geographic space of Kangjeungsan's activity, it included a variety of mythical and Daoist related place names. I think this is because of the fact that birth place of Kangjeungsan and the surrounding area is the locality of Xian(仙) tradition where major characters of Danhak sect(丹學派) have been turned out, and that Korean way of Xian suppressed by the regulatory system has been widely rooted in the public. Especially it's interesting that Jeungsan, the pen name of Kangjeungsan, ambiguously connotes Siru mountain(甑山), a place of his training, and the spiritual realm of the 『Zhouyicantongqi(周易參同契)』. Then I examined the God of fire Shennong myth which has been actively admitted and embraced by Kangjeungsan. Kangjeungsan put the root of his pedigree on Shennong and there is a close affinity between Shennong and Dongyi(東夷) such as Buyeo(夫餘), Goguryeo(高句麗), etc. These Dongyi spirits are losers against the Chinese major myth and beings of ressentiment. At the same time the predecessor of Jiutianyingyuanleishengpuhuatianzun(九天應元雷聲普化天尊) who shares mythical characteristics with the God of fire Shennong was a formerly Taishi(太師) Wenzhong(聞仲) of Yin(殷) dynasty. He was defeated and died by Zhou(周) dynasty, and was deified. The fact that Kangjeungsan regarded himself as a descendent of Shennong and possessed divinity of Jiutianyingyuanleishengpuhuatianzun connotes that he represents all beings of ressentiment such as family of Yin and Dongyi. However, Kangjeungsan set a religious milestone by turning revenge for such ressentiment at tribe level into religious sublimation. At the end Shanrang myth which has been critically embraced by Kangjeungsan was reviewed. According to the existing Shanrang myth, Danchu(丹朱) was unworthy and not succeeded in the succession to the throne. Then good natured Emperor Shun(舜) succeeded to the throne from Emperor Yao(堯). However, the reality of Shanrang myth was a violent change of sovereign power and Danchu was a victim in the process of such violent change. Kangjeungsan shrewdly grasped the reality of ancient China and cast light on presence of Danchu. And he emphasized the need of religious sublimation of revenge, Haewon(解冤). His such awareness of culture had a close relation with revisionist standpoint of independent Danhak sect expressing a skeptical glance at systematic, commensurate and authentic historical view of Chinese civilization. And further Kangjeungsan cosmologically and causationally reinterpreted revenge of Danchu. He established a universal salvation theology which has a corresponsive connotation in regard to embracement of Shennong myth. In conclusion, embracement of Chinese myth by Kangjeungsan was a creative work of reinterpretation resulting in an inherent religious connotation through a process of appropriation, that is independent and selective introjection.

• The Journal of the Convergence on Culture Technology
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• v.9 no.2
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• pp.19-27
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• 2023

This paper is aimed at exploring a multi-racial, multi-ethnic, and multi-cultural trianglulation of Black, White, and Korean American race relations connected to a large-scale disturbance in the 1992 Los Angeles riots. The second generation Korean American Steph Cha's Your House Will Pay (2019) focuses on a social portrait of the racially marginalized beings as Korean immigrant merchants and African American native consumers. This family saga explores issues resulting from racial hierarchy, racialized stereotypes, and historical marginalization in the internalized sociometry of race and class inequality. This work grapples with issues involved in a sociocultural web of racial triangulation under the white dominant structure, and ensuing intergroup conflicts of social minorities in the economic geography of urban space. It opens up civil discussions for transracial, transethnic, and transcultural interactions and coexistence. It ultimately leads to extending young people's minds for a deep understanding of the socioecomonic landscape of racial matrix, and enhancing the cultural literacy for a better awareness of social empathy and the communal respect of life.

• Korean Journal of Culture and Arts Education Studies
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• v.9 no.3
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• pp.45-61
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• 2014

Recently, there is a discussion about culture theory in the area of traffic safety regulation. It has the view that the subject of criticism, etc. by drivers' regulation interpretation, awareness about the danger of regulation violation and nonacceptance of regulation can be changed according to the way drivers' cultural bias was formed. According to the culture theory, fundamental views of the world in particular social relations surrounding individuals, world view or cosmology, are formed and the world view makes an effect on individual behavior and attitude. In this context, cultural cognition and cultural learning theory which are suggested in Christoph Wulf's study on historical-cultural anthropology provide new approach toward this phenomenon. According to his insistence, core mechanisms which can explain cultural cognition and cultural learning are systematized by five things; physical characteristic, mimesis, performance theory, rite and image. The purpose of this research is to investigate the changes by the way Korean people cognize traffic regulations culturally and experiences of traffic regulation violation through the analytic frame of Christoph Wulf's five core mechanisms. To achieve it, cognition of traffic culture was analyzed by analytical phenomenology for drivers who had been educated due to their violation of traffic regulations. Value, lifestyle and practicing methods which are pursued by people work in sociocultural context rather than are influenced by cognitive structure of individuals.

• Journal of the Daesoon Academy of Sciences
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• v.24_1
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• pp.315-349
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• 2014

This paper was carried out to bring the researches on Cultivation Practice of Daesoonjinrihoe which have been at a standstill after analyzing the directions of studies on Cultivation Practice and diagnosing its problems, in addition to that, the paper was also conducted in a way of discussing the research directions in the future. This work enables scholars who have interests in Daesoon Thoughts to easily comprehend over the length and breadth of Cultivation Practice of Daesoonjinrihoe as well as help them understand what level of researches regarding Cultivation Practice has been demanded. Furthermore, this paper will be a step-stone for scholars to ponder how and on what perspective they approach a wide variety of studies on Daesoon Thoughts. The problems reflected on the previous researches on Cultivation Practice are summarized as follows: first, except a few researches in general, problem recognition, research target, style, method, and content are not diverged from the frame defined by Jang Byeong-Gil, who set it up in Daesoon Religion and Thought (Daesoon Jonggyo Sasang) in 1989. Proliferating overlapped researches without developing problem awareness is of great concern. And such researching climate has gradually set in. Secondly, there are numerous researches intending to reveal the researcher's forceful attitude implying faith. Thirdly, most of the previous researches neglect to focus on defining the range of researches. Fourthly, when defining concepts, more thorough insight is needed. Lastly, the researches on analysing symbols and attempting signification analysis are relatively few, only to find many errors. To solve these problems, this paper suggests to develop theories which back up Cultivation Practice by researching on the fields of theory of mind-nature(心性), theory of mind-qi(心氣), theory of pain, Religious Ethics, viewpoint of God/gods, and psychology. Secondly, all the symbols and meanings of elements shown in Cultivation Practice need analyzing more elaborately sophisticatedly and more in-depth. In order to fulfil this goal, by adapting the recent trends of historical studies, it is essential to attempt to engraft Cultivation Practice of Daesoonjinrihoe on cultural phenomena, to analyze thick layers of meanings beneath its surface, to interpret differently, utilizing various perspectives such as focusing on the gender problems, and to extract true meanings out of Cultivation Practice by analyzing everyday events which can occur in real cultivation practices. Thirdly, the terms and concepts regarding Cultivation Practice base the principle themselves. Fourthly, by utilizing methodology of comparative studies on religions, the comparative researches on cultivation practice of different religious traditions are also needed. Lastly, the history of aspects on Cultivation Practice such as transition of mantras, processes which have been conducted through proprieties of prayer and training should be collected and classified. In this context, this work is very important since it helps understand the aspects of transition of originality and characteristics in Cultivation Practice of Daesoonjinrihoe according to passage of time.

• Journal of Energy Engineering
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• v.23 no.2
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• pp.125-148
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• 2014

This paper performs a historical analysis on the various factors contributing to the current carbon lock-in of Korean electricity industry by using techo-institutional complex. The possibilities of the industry's carbon lock-out toward more sustainable development are also investigated. It turns out that market, firm, consumer, and government factors are all responsible for the development of the carbon lock-in of Korean power industry; the Korean government consistently favoring large power plants based on the economy of scale; below-cost electricity tariff; inflation policy to suppress increases in power price; rapid demand growth in summer and winter seasons; rigidities of electricity tariff; and expansion of gas-fired and imported coal-fired large power plants. On the other hand, except for nuclear power generation and smart grid, environment laws and new and renewable energy laws are the other remaining factors contributing to the carbon lock-out. Considering three key points that Korea is an export-oriented economy, the generation mix is the most critical factor to decide the amounts of carbon emission in the power industry, and the share of industry and commercial power consumption is over 85%, it is unlikely that Korea will achieve the carbon lock-out of power industry in the near future. Therefore, there are needs for more integrated approaches from market, firm, consumer, and government all together in order to achieve the carbon lock-out in the electricity industry. Firstly, from the market perspective, it is necessary to persue more active new and renewable energy penetration and to guarantee consumer choices by mitigating the incumbent's monopoly power as in the OECD countries. Secondly, from the firm perspective, the promotion of distributed energy system is urgent, which includes new and renewable resources and demand resources. Thirdly, from the consumer perspective, more green choices in the power tariff and customer awareness on the carbon lock-out are needed. Lastly, the government shall urgently improve power planning frameworks to include the various externalities that were not properly reflected in the past such as environmental and social conflict costs.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.3
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• pp.1-13
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• 2010

This research is the semantic study on the nature cognition and lyricism of pavilion builders as reflected in the pavilion tablets in the Damyang poetry culture area built during 16th century. The names of pavilions, pavilion writings and "poetry with given theme" were studied by actual site visits. The view on the nature and aesthetic awareness of the pavilion builders at the time were explored together with surrounding landscapes. Following conclusions were drawn. 1. Pavilion names borrowed phrases from the famous historical events left by the sages. Or, they took the compliment on the beautiful nature surrounding orthe academic achievement of pavilion owners as the theme, then elaborated them with thinking based on Sung Confucianism. 2. The writings of pavilion literature were the idealistic view on the nature. They think the nature and human as "object and ego are one, object and ego communicate each other, object and ego become one". 3. The nature in the 16th century was the "principle of birth-death-grow-wither" for the intellectuals. They thought that the nature is the ultimate place to return for the realization of life with self-respect. 4. The introduction of fairy land among literary activities in the pavilion was the symbolic means healing the frustrated ego. It was confirmed that they temporarily entrusted their depressed feelings by borrowing the fairy land, far from the reality. The pavilion was the space to escape from the reality and soothe the anger and discord in the reality. 5. The pavilion literature in the Damyang poetry culture area during 16th century sang their pleasure of enjoying the beautiful scenery in the rural area using their social status. The literary works also contained their agony due to the frustration of difficulty in the realization of ideal. When the intellectuals, who already mastered literature, history and philosophy, came down to rural area, built pavilions at the location with beautiful scenery, and spent time while composing poetry, it was an escape from the burden that they should take the social responsibility as the model intellectuals of the society. The pavilions in Damyang poetry-culture area during 16th century were the idealized conceptual world and the space of awareness reflecting the philosophy and thinking of the time.

• Journal of the Korean Institute of Landscape Architecture
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• v.47 no.3
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• pp.60-70
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• 2019

Today, Deoksugung Doldam-gil, which is a well-known area in Seoul, has become a mixed place as many places reaching a critical age have been converted into parks. However, the previous research on the Deoksugung Doldam-gil was deficient in that the user, an essential variable, was not considered when assessing the place. Based on that, this study aims to analyze and interpret the perception of the places in Deoksugung Doldam-gil and to analyze factors to further enrich the place to visitors. According to the research, the representative idea of Deoksugung Doldam-gil is "the distance you want to go" and that has influencing factors, such as vehicle restrictions and the improvement of the walking environment. The analysis of classifying the variables that make up the perception of the place, physical environments, activities and meanings showed high awareness in, "streets of green (3.95)" and "stone walls of curves (3.88)." In the category of activities, "walking activities in the inner city (4.01)" and "love and romance (3.57)" were high. These results seem to reflect the spatial characteristics of the streets and the familiar image of the place were important. Five factors were extracted from the factor analysis to provide a more detailed understanding of the place perception, the correlation between each factor, and the place atmosphere of Deoksugung Doldam-gil. These factors confirmed a high correlation between 'green landscape' and 'historicity.' This can be attributed to the fact that the analysis reflects vital space, visual experience, and free walking conditions to be important, and these variables are present in urban parks. It also indicates the long-accumulated image and behavior near the site of Deoksugung Palace, including the historical and cultural heritage. It was confirmed that the factors related to the cognitive perception of Deoksugung Doldam-gil and the formation of the atmosphere of the place were strongly recognized. It found that there was a need to reflect the value and importance of 'green' in the future as culture or in the use of preservation and management related to heritage. This study presented a direction to be noted from the perspective of a user's place awareness, but considered only a fraction of the variables that affect the multidimensional sense of place and location recognition, and thus must be supplemented in the future.