• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.3
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• pp.58-65
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• 2015

Compared to pavement of Chinese palace gardens, those of private gardens in south part of the Yangtze River(長江) in China shows variety of patterns. In order to figure out what causes the difference in paving pattern, this article focuses on the traditional Chinese ideologies during the all time. An analysis on 'Classical Gardens of Suzhou', which has been designated as UNESCO World Heritage, was used to determine how ideologies have influence on paving pattern of Classical Gardens. As a result, various Chinese ideologies such as Nature worship, Totemism, Confucianism, Taoism, Buddhism, and Folk Culture were found in paving patterns of the private gardens. Pattern of sun in the Retreat & Reflection Garden(Toisawon) is an example of Nature worship among primitive beliefs of ancient China. Phoenix pattern of the Couple's Retreat Garden(Ouyuan, Liuyuan) reflects Totemistic beliefs. Confucianism is the underlying philosophy of Eight Square pattern, Six Square pattern, and Cross Square pattern. These patterns were mainly used to pave large area and easily found in many gardens. Patterns reflect Taoism are "Wufu holding life" pattern(the Five blessing holding life, 五福捧壽), Flat peach pattern, and Alluding Eight Immortals pattern. Paving patterns related to Buddhism are patterns of 'Eight treasures' and Endless knot pattern appears most frequently since it expresses concept of reincarnation well. Paving patterns shows folk culture and beliefs of the time in China are bat, butterfly, dragonfly, frog, carp, and coin(ingot).

• Journal of Physiology & Pathology in Korean Medicine
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• v.22 no.4
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• pp.740-745
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• 2008

Although the demand on 'Ki' training because of the increased interest in health, there has not been an established theory and system in 'Ki' training from the perspective of oriental medicine. Therefore, many training associations are in operation without sound basis. The general use of the terminology 'Kigong' is the influence of China. As it was distributed to the general public through the translation and introduction of Chinese Kigong theory, the genuine Korean YangsaengKigong was not emphasized but it was included in or considered as the second-class to the Chinese Kigong. The purpose of the study was to establish and review YangsaengKigong based on our traditional ideologies. Korean Yangsaengkigong can be defined as the training method nurturing mind, energy, body based on the Sambeob training method such as Pause of thinking, Modulation of breath and Prohibition of sensibility with the goal of Yangsaengkigong, good health and long life and the maximum service for the benefit of humanity. Although this study can identify the differecnes between Korean Yangseangkigong and Chinese kigong through Korean traditional ideology, we could not develop this study to the necessity of ideological background of medical Kigong and concrete methodology of Yangsaengkigong and our traditional ideology because of scarce literature on Korea and Korean traditional ideologies. For the purspose of the study, we need cooperation between Studies of Korea, Studies of National History, and Oriental Medicine.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.5
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• pp.1356-1363
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• 2007

The purpose of the study was to identify the general status of Kigong organizations introduced on Internet. We have used www.naver.com, the biggest portal site in Korea and www.nice114.co.kr, which has the longest list of the telephone numbers to look up the organizations with the index of "Kigong and Danhak" and "Mediation". Among them we screened the organizations to have the list of organizations which have been established for more than 5 years, with more than 100 trainees and whether they published books or booklets regarding Kigong by the means of telephone conversation or home page access. The number of organizations identified by telephone and Internet with the indexes of Kigongdanhak and mediation was 852. The number of organizations that passed the primary criterion was 22, and that passed the secondary criterion was 8. Among the primarily screened organization, there are 5 focusing on mediation, 5 focusing on breathing, 3 focusing on Haenggong, 4 focusing on mediation and Haenggong, 4 focusing on breathing and Haenggong and 1 focusing on mediation and breathing. In secondarily screened organizations, they called their training method as Seondo, Shinseondo or Seonhak and origin of the training method as Dangun and Hwangwung. As Sambeop training of Jigam, Josik and Geumchok provide training methods which are a little different each other, the utilization rate was low although there are some organizations that have special training using Three Bibles. It was identified that there were many texts and writings that they took as training methods other than Three Bibles. Kigong training organizations based on Korean traditional ideologies are grounded on the Three Textbooks such as , , and and the concept of Hongikingan. This ideological ground is the study of Completion of Human Beings through physical and mental training and goes with Seondo, Pungryudo and Hyunmyojido.

• Journal of the Korea Fashion and Costume Design Association
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• v.18 no.3
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• pp.165-181
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• 2016

This study looks into the Korean traditional costume formation and the thoughts of the Korean people that form the foundation of that Korean traditional costume formation. And the goal of this study is in linking the thoughts and formative characteristics reflected in the Korean traditional costume formation to the fractal geometry, in an attempt to reveal correlation between Korean traditional costume formation which have existed for thousands of years to contemporary science of the West. The fractal theory that appeared as the new paradigm of contemporary science displayed similarities with the traditional ideologies of Korea, and the fact that formation principles of fractal appear in the formation of Korean costume, formed based on the Korean ideologies, show magnanimous capacity of the traditional Korean culture. When we look at the concept of fractal, the word fractal refers to the structure in which the shape repeats, where small structure is similar to the whole structure in form in endlessly repeating structure. In other words, 'fractal' means a structure that geometrically untangles the concept of 'self-similarity' which possesses the same shape in parts and in whole, and its major characteristics include 'self-similarity', 'circularity' and 'repeatability'. Korean costumes were formed based on the Han-thoughts, with a structure that possesses parts within the whole and the whole within parts, in accordance with the self-similarity theory of 'fractal'. This study compared studied fractal phenomenon which appear in formation characteristics of Korean traditional costume, which were formed based on the Korean traditional ideology, in other words, Korean costume formation and formation principles of fractal geometry were compared studied.

• Cartoon and Animation Studies
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• s.47
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• pp.149-170
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• 2017

which was first shown as TV series in 1995 has been highly praised until now successful animation that reflected human psychology and ideology. first gained popularity in Japan and spreaded into global animation market. Characteristics of can be summarized as mechanical design, realistic military mise-en-scene, and philosophical view of the world based on the bible. All works reflect the philosophy and ideology of the writer/creator, but reflects various form of ideology. Furthermore, 's ambiguous and vague plot made the fans to discuss and analyze about the work, which brought secondary marketing effect. In this report, the ideology reflected in will be analyzed and understand how these ideologies were reflected in the work. By analyzing religious, psychological and philosophy ideologies in , ideology can be proved as success factor of animation films.

• Architectural research
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• v.16 no.3
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• pp.109-120
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• 2014

South and North Korea, the divided nations on the Korean peninsula, began with the same modern city planning system, but following the adoption of different national ideologies-capitalism and socialism-, they established their own city planning system and developed their cities accordingly. However, the process of planning and developing a joint city of Kaesong Industrial Complex (KIC) led to the recognition about the need to bridge the differences and prepare for future joint development. This study examines North Korea's city planning system by comparing the two Koreas' systems, and identify the characteristics of North Korea's city planning system through a case analysis of the KIC. By comparing two cases, we found two distinct characteristics of North Korea's. The one is a tool for realizing ideologies and maintaining national system. The other one is that it is ideology-oriented system for the supreme leader and party while South Korea has control-oriented system for the public. We analyze the KIC case based on four pillars: planning system, development system and procedure, master plan, and use behaviors. Result of analysis shows that in KIC there are many socialistic features as we mentioned above in terms of planning system, urban design & structure, and use behavior even though a private enterprise-Hyundai Asan, in South Korea led the whole process. This study is meaningful in that it identifies the specific characteristics of North Korea's city planning focusing on the KIC and is expected to serve as a baseline material to set the future direction for North Korea's development.

• Journal of Families and Better Life
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• v.22 no.5
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• pp.331-344
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• 2004

Korean society recently realized the needs for a system that may effectively prevent and/or resolve different family problems caused by the rapidly changing modem society. In order to carry out this objectives. The Healthy Family Act has been legislated and is to be enforced from the 1st of January, 2005. Legislating the law is a means to establish an administrative and institutional structure that may bring in the total welfare system centered around family, so as to promote healthy families in our society. This is also a land marking event that has shifted the paradigm from the welfare system focusing on individual protection to the total welfare system based upon family units. Hence, this study is to examine the specific concepts of 'healthy family,' which is the goal of The Healthy Family Act, and thus to propose the objectives of the law by analysing the institutional system of it. The Healthy Family Act, which consists of major 37 items of 5 chapters with supplementary provisions, aims at the five ideals as follows. The first is to promote the healthy family which is the basis of individual welfare and well-to-do society. The second is to emphasize the importance of family and to provide total service system for family unit. The third is to establish the family value which supports gender-equality and democracy. The fourth is to reinforce the governmental support for independence and cooperation of family. And the fifth is to promote the in-advance and precautionary support for family problems. The law also includes administrative methods for Strong Families Center, different projects and programs for promoting healthy families, roles of Healthy Family Specialist and means to cultivating them, and the policies to specifically carry out the ideas of the law. It is now important to recognize that the development of nation is based on the healthy families and to put much effort in carrying out the ideas and goals of The Healthy Family Act.

• Cross-Cultural Studies
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• v.23
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• pp.101-126
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• 2011

The principal purpose of this study is to analyse and critique how precisely the representation of women in the film Retrato de Teresa reconstructs the socio-cultural image of the female in the late seventies of Cuban society. The film of Pastor Vega is obviously an outstanding challenge on the new subject of 'women's liberation' against machismo in the context of the Cuban society. Teresa, the female character, as a socio-cultural image of the Cuban society don't focuses on the declarative and iconic images of the women's role as a revolutionary heroin that had appeared frequently in the films of the sixties, but she struggles for getting more realistic and pragmatic values such as women's emancipation to take rights in daily life. Therefore, the declaration of the emancipation of Teresa against machismo of her husband $Ram{\acute{o}}n$ has the special and symbolic meanings of social role and function of the film in the process of Cuban cultural revolution. The film concentrates on inducing the audience to make new perspectives such as women and gender issues in the daily experience of Cuban society where the machista ideologies and practices characteristic of a patriarchal society. Conclusively the female image of this film does not represent a national heroin, but reflects the women's desire, hope, and dreams in the society. Teresa makes the audience think of representations of the true meanings of the revolution in daily life, the machista ideologies in the patriarchal society, and the women's role and fuction in the Cuban society.

• Cross-Cultural Studies
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• v.45
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• pp.479-496
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• 2016

The aim of this essay was to investigate Marlow's desire for constructing enlightenment subject of knowledge and power sustained by the collusion of imperialism and patriarchy in Joseph Conrad's Heart of Darkness. Marlow's narrative, based on his journey up the river in Africa to retrieve Kurtz, attempts to conceptualize himself as the subject of the enlightenment reason and rationality. In the novella, collusive network of ideologies of empire and gender contributes to the making of a Western Enlightenment subject. Marlow eulogizes himself for realizing the harsh realities of imperialism, political domination and economic exploitation of the natives in Africa. However, Marlow is a colonial subject who has been ruled by the hierarchical system of thought in the Western logocentrism. He is not aware that his narrative has already been infiltrated by the ideological discourse of the totalitarian enlightenment. His narrative in effect is not a self-congratulatory testimony to truth and realities but a narcissistic and self-defeating document. Marlow unconsciously employs the totalitarian ideologies of empire and gender in order to relegate the African natives to the inhuman existence and to consign women to the sphere of illusion.

• English & American cultural studies
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• v.9 no.1
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• pp.185-219
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• 2009

This article aims to illuminate the comic characters and their humor in Dickens's novel David Copperfield in Bakhtinian point, and to clarify what the humorous characteristics are, and how they contribute to his reinforcement of socially critical messages in this novel. So far this novel has been called the only one of Dickens's comic novels, even though it includes lots of social critical meanings. But it is true that Dickensian critics couldn't make sure of the clear reasons why it is both very interesting and critical. Furthermore, it is also true that this novel has been criticized as a clumsy one in the realistic, psycho-analytic, dramatic angle. This approach to Dickensian comic characters through Bakhtinian fool, clown, and rogue concepts here could make up for or correct such criticisms, and reevaluate Dickens's humor and social criticisms in the context of general public culture. Bakhtin believes oppression by social ideologies prevent us from having good mutual relationships and divides our society. He thinks laughter liberates us from such oppression and restores our good relationships. As he applied his concepts based on the laughter of Middle Ages to Rabelais's novels, and examined what the authentically liberating power in Rabelais's laughter is, this article could clarify the liberating power of laughter by Dickens's comic characters, such as Mr and Mrs Micawber, Dick, Miss Betsey Trotwood and Miss Mowcher. In this novel, they often lead comic happenings, and such happenings are very similar to carnival-amusements including burning the dummy of the czar who has oppressed his or her citizenry. Especially, Dickens's comic characters's social criticisms, in the case of this novel, contain many complaints of social marginers, even though he has been labelled as being conservative politically. They always criticize the ideological absurdities in their society through the humorous words and behaviors in their comic happenings, like those of a carnival fool or clown in his or her amusements. This shows Dickens achieves both laughter and social criticism in David Copperfield by using Rabelaisian characterization-devices based on his general public culture. Like Bakhtin and Rabelais, Dickens seems to have believed that when we all truly liberate ourselves from the oppression of social ideologies, we can have desirable relationships between ourselves, and also solve social problems positively.