• Cross-Cultural Studies
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• v.50
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• pp.197-224
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• 2018

Korea's Kimjang and Japan's Washoku were listed in the UNESCO's Intangible Cultural Heritage of Humanity in 2013. Kimjang and Washoku not only have the meaning of a long tradition or national representative food. Additionally, UNESCO admitted the value of Kimjang and Washoku that allows members of society to share together and strengthen their solidarity through the use of it. And the identity of each nation is well represented in the Kimjang and Washoku effort. The Kimjang is managed by the Intangible Cultural Properties Department of the Cultural Heritage Administration. Likewise, the Washoku is managed by the Department of Washokusitsu of Japan's Agriculture Ministry. In regards to festivals, they are the most representative of Kimjang's contents in Korea. Kimjang can participate with a consensus of all people and must do it before the coming winter months. In this way, it is very suitable for the presentation of a festival. And there are many festivals related to Washoku in Japan, mainly manifested with local specialties. We have seen that Japan has many kinds of festivals, which encourages it to be called and known as the country of festivals. And Washoku is being fostered as the core content of the 'Cool Japan Strategy' because it has become world-renowned since it was listed as an intangible cultural heritage.

• Cross-Cultural Studies
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• v.41
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• pp.381-413
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• 2015

This article aims to trace a historical trajectory of "Humanism" as a Modern scientific concept in the light of Michel Foucault's genealogy. Generally, we believe that Humanism is a natural and eternal idea for mankind, because no one doubts that he or she is not included in the category of a "Human Being." On the contrary, according to French philosopher Foucault, the Idea of Humanism, or anthropocentrism, appeared only in the Modern Age, from the 16th century downward. Before the Renaissance, human beings did not occupy the most important status in Nature, and only existed as natural beings. As soon as mankind was liberated from the superstitious of fear and religious dogma, the concept of "Human Being" is supplied with new meanings and values. The famous maxim, such as, "Man is the lord of creation" constitutes modern human science as an inviolable category of modernity. However, Foucault tried to illuminate the hidden sides of humanism, and gave us the strict warning on the end of the human beings, which turned out to be an object of Modern knowledge. If there would be no reason to maintain a knowledge system of Modernity, in other words, Modernity as knowledge would lose its validity and we could give up Humanism as a heavy burden. Moreover, it is very clear that we are confronted with the critical moments of radical skepticism on the meaning and value for Humanity. That means that we need to think about the new transformations of Human Beings, which will probably appear in the forms of "Non-Humans," "Machines (Deleuze & Guattari)," or "Post-Humans" etc. At the present time, we cannot know if it will be positive, or negative for mankind. We should look back at the history of Humanism from a genealogical perspective, which is why we have to investigate the conceptual trajectory of Humanism in this moment.

• Journal of Christian Education in Korea
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• v.64
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• pp.21-50
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• 2020

The main purpose of this study is to present a map for setting a new direction for future North Korean ministry by applying Russell's theory on Christian education as a mission. As is well known, Russell was the first Christian educator who interpreted Christian education from a mission's perspective. According to her, Christian education is not a mere instrument for church to maintain and nurture new believers, but it is part of 'Missio Dei' in a broader sense. In other words, it is a way for everyone to accept Christ's invitation, and join in 'Missio Dei' that restores true humanity through reconciling with God and our neighbors. Based on the understanding of Russell's Christian education theory, the study examined up-to-date North Korean mission's situation, analysis, and limitations in the introduction. In chapter 2, the researcher reviewed approaching methods for understanding North Korea as well as prior studies on North Korean mission and unification within the field of Christian education. In chapter 3, Russell's theory on Christian education for humanization was briefly introduced. In chapter 4, the study attempted to apply Russell's theory in North Korean mission in the following areas: what is the true meaning of restoring humanity for North Koreans (including the refugees) and what are some of the specific ministry ideas; what is a realistic and sustainable humanization ministry; what environment can foster North Koreans to reconcile with both God and their neighbors; what are the ways to explain that such ministry is an invitation from Christ; what should the people involved in the ministry prepare; in what areas can Russell's theory be more effective in North Korean mission compared to other methods in terms of Christian education for humanization. Finally, a conclusion was drawn in chapter 5.

• (The)Korea Educational Review
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• v.23 no.2
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• pp.131-155
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• 2017

In this study, I examine what is called character. It is to establish what constitutes a relationship between life, culture, and education. In addition, I try to explore the possibility of anthropology of education as an academic basis for character education by using the way of '문 질빈빈(文質彬彬)'. As a result of the study, 'character' in terms of '문(culturality)' aspect implies the qualities, the nature, the disposition, and the meaning of virtue. A 'character education' can be seen in school education as a moral consideration, considering the social context, such as the ability to live harmoniously. In terms of '질(naturality)', I will look at both the innate aspect of the character and the acquired aspect through the 'character' which is the essence of character. Character is the concept of both parties, and if it is influenced by an external environment, one can seek better ways to improve the chances of improvement through education. Furthermore, the role of education is inevitably required in order to achieve the goal of 'lesser human being' to 'better human being'. Home and school education can have a positive impact on the character. An honest mind about humanity among family members is the right character. The importance of humanity is considered as a value to be recognized and protected in our society because the logic that it protects the family by character and helps to maintain the social order influences to the legal culture tradition of the modern. Therefore, the academic approach through anthropology of education has sufficient value of trial study for exploring the relationship between character, education, and culture for teachers and learners, and is appropriate for providing an academic foundation.

• (The)Study of the Eastern Classic
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• no.41
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• pp.149-185
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• 2010

This study consider the literary capacity and the pursuit of learning through the Haseo Kim In-hoo's a literary work. A prose poem's is composed of of six item. It is study the origin and the root of a man, the teachings of humanity and filial conduct, a meaning of learning and filial piety, the procedure and system method of learning, a rule of learning and dutiful service to one's parents, an epilog. The origin and the root of a man is founded on dutiful to thoughtful about one's parents. The teachings of humanity and filial conduct is based upon dutiful devoted to one's parents. A meaning of learning and filial piety accord with true learning and loving and respecting. The procedure and system method of learning is closely following in the teachings of Confucius and Mencius and Juja. A rule of learning and dutiful service to one's parents attaches too much importance to devotion to one's studies and substantial filial piety.

• (The)Study of the Eastern Classic
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• no.34
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• pp.311-338
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• 2009

The moral corruption or the reality of absence of humanity derived from the development of science and society is very serious. Especially the moral education which should provide new breakthroughs facing such issue will be the initial concern in the educational world and the key point that judges our future. This study, as a part of efforts made for such demands of the times, is an attempt to approach the field of the present elementary education specifically by deducing the abundant meaning that the Confucianism's Chungseojidoh(忠恕之道: the principle of "Faithfulness" and "Benevolence") stands for. To build an ethical social community also means to draw voluntary moral practices into this society and this is possible with our (the moral subject) struggling the problems within but not remaining in the limitations of physical norms. Chungseojidoh as universal ethics contains a virtue ethical meaning as Jenlogy, a meaning of identity recognition and self-esteem inspiration, a meaning of social community ethics as ethics of good offices, etc. Such meanings, in particular, can be discussed more profoundly in terms of educational prevention from violence or cliquish issues in school that are largely related to education of humanity if 'applying schemes for elementary education' is seen as the center of the issue. And furthermore, they will be able to open a discussion over problems of the situation which the Korean society is in - especially the insistence, egoism or conflicts between social communities - can be answered in actuality.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.175-214
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• 2021

In the Joseon Dynasty, Confucian literati sacralized their daily lives through ritual practices across the three dimensions of time, place, and humanity. 1) In the dimension of time, they cultivated in their personal lives by accepting and thoroughly practicing the ethical principles of the Elementary Learning (『小學』). These practices of self-cultivation developed into ritualized practices of daily routine from the perspective of neo-Confucianism. 2) In the spatial dimension, local public schools (鄕校), local private academies (書院), and village private schools (書塾) were constructed as the symbolic places for disseminating Confucian norms through intensive seminar activities and collective learning sessions (講會). These places were also used for the pious recitations of selected Confucian proverbs that had been ritualized by Confucian literati. 3) In the dimension of humanity, pious consciousness, reinforced by the ritualized practice of periodic sacrifices or intensive reading, was subconsciously deepened and projected onto dreams individuals reported of their deceased fathers or teachers. According to the Confucian ritualization process, people were seen as being able to sanctify their daily lives by thoroughly internalizing and effectively realizing Confucian values.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.323-351
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• 2020

The purpose of this paper is to reveal how Christian ideas are indicative of Theocentricity (God-centeredness) whereas Daesoon Jinrihoe ideas are indicative of anthropocentrism (human-centeredness). This task will be accomplished through comparing incarnation theology from the Bible and The Canonical Scripture. Both Christianity and Daesoon Jinrihoe affirm that there is another world above the human world that cannot be touched by human sense organs. And they both acknowledge a supreme deity who exists in that above world. Furthermore, they share the notion that the supreme deity came into the human world after being born from a woman. Where they depart is that in Christianity, this belief refers to Jesus, the one who was born in Bethlehem more than 2,000 years ago, whereas in Daesoon Jinrihoe, it is instead believed to be Kang Jeungsan (secular name: Kang Il-Sun) who was born in Gaekmang Village in Korea more than 100 years ago. The Christian God came to the human world as an atonement for humanity and died on the cross; The God of Daesoon Jinrihoe came to the human world to help mankind settle all enmities. To this end, he traveled through the realms of Heaven, Earth, and Humanity, to recalibrate the faulty Degree Numbers. The sin mentioned in Christianity means treachery against the supreme deity. It is implied that sin is not tolerated in the world of God. Due to this, the first man, Adam, was driven out of Eden after betraying God, and afterwards, there came to be an infranchissable boundary between the world of God and the world of man. By way of comparison the faulty Degree Numbers, mentioned in Daesoon Jinrihoe, were produced naturally. In other words, the faulty Degree Number existed not only in the human world, but also in the world of divinities, and those two worlds not only interact but also affect each other. Therefore, it can be said that the two worlds of Christianity are worlds in which order and systems are completely different, and that the two worlds of Daesoon Jinrihoe are worlds that operate under the same order and systems. Both explain via this two-part division to emphasize one part as more important than the other. Christianity regards the world of God as the ultimate source and ultimate concern of the human world and emphasizes the absolute faith and worship of God is the highest value in life. But Daesoon Jinrihoe, on the other hand, argues that the human world determines the value of the divine world, and that the co-prosperity of man and his surroundings are the core values of the human era (The Era of Human Nobility). Therefore, the root cause of Christianity's theocentricity is that among the two worlds that are completely cut off from one another, they believe in God's world as the ultimate source and purpose of the human world. The root cause of Daesoon Jinrihoe's anthropocentrism is that among the two worlds that interact and influence each other, they believe the human world determines the meaning of the divine world.

• Journal of Digital Convergence
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• v.19 no.5
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• pp.321-331
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• 2021

The purpose of this study is to establish well-dying education, well-dying culture, and industrialization for well-aging. For this, data was collected through Gallup Korea from February 1, 2021 to February 22, 2021. As a result of the study, well-dying education experience was 4.7%, and education satisfaction was surveyed with 2.88 points out of 5. As a result of analyzing the needs of well-dying education according to the age groups, the educational demands of youth and middle-aged were in the order of hospice education and information, life-sustaining medical information, and funeral information. In the case of the young old, it was in the order of hospice education and information, funeral information, and psychological overcoming related to death. In the case of the elderly, the survey was conducted in the order of hospice education and information, funeral information, and life-care related information. The perception of industrialization related to the well-dying culture was inspected in the order of the well-dying café where you can talk about life and death, the well-dying experience such as the entrance experience, and the development of travel products related to culture and art (p<0.05). Such results can be usefully utilized in the development of well-dying education programs for well aging, cultural spreading, and industrialization.

• Journal of Popular Narrative
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• v.27 no.2
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• pp.45-77
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• 2021

The aftermath of the COVID-19 virus continues. There are two potential fears behind the various preventive and quarantine measures. : the fear that "I may be infected" and the fear that "someone may infect me". This subconscious is built on the 'imagination of infection'. This paper attempted to analyze science fiction(SF) narratives and zombie narratives that influenced our imagination of infection. And this paper attempts to examine how SF novels and movies understand and express "infection", and how zombie narratives reveal "infection" and its horror. Mary Shelley's novel "The Last Man" revealed the paradox that the fear of an infectious disease gave humanity an opportunity for reflection. The films and showed that fear and aversion to infectious diseases can lead to riots and conflict. Zombie narrative is a genre that most dramatically expresses the horror of infection. Director Yeon Sangho's zombie trilogy, including , reveals that people around you can turn into the most dangerous source of infection. Through SF and zombie narratives, we can realize that humanity must have a humble sense of solidarity, ethics, and empathy in the face of infectious diseases. Through this narrative texts, we can realize the importance of the imagination of infection. Imagination of infection is the basis for understanding the causes and consequences of the spread of infection, the process and future prospects.