• Journal of Intelligence and Information Systems
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• v.21 no.1
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• pp.143-159
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• 2015

Predicting IT trends has been a long and important subject for information systems research. IT trend prediction makes it possible to acknowledge emerging eras of innovation and allocate budgets to prepare against rapidly changing technological trends. Towards the end of each year, various domestic and global organizations predict and announce IT trends for the following year. For example, Gartner Predicts 10 top IT trend during the next year, and these predictions affect IT and industry leaders and organization's basic assumptions about technology and the future of IT, but the accuracy of these reports are difficult to verify. Social media data can be useful tool to verify the accuracy. As social media services have gained in popularity, it is used in a variety of ways, from posting about personal daily life to keeping up to date with news and trends. In the recent years, rates of social media activity in Korea have reached unprecedented levels. Hundreds of millions of users now participate in online social networks and communicate with colleague and friends their opinions and thoughts. In particular, Twitter is currently the major micro blog service, it has an important function named 'tweets' which is to report their current thoughts and actions, comments on news and engage in discussions. For an analysis on IT trends, we chose Tweet data because not only it produces massive unstructured textual data in real time but also it serves as an influential channel for opinion leading on technology. Previous studies found that the tweet data provides useful information and detects the trend of society effectively, these studies also identifies that Twitter can track the issue faster than the other media, newspapers. Therefore, this study investigates how frequently the predicted IT trends for the following year announced by public organizations are mentioned on social network services like Twitter. IT trend predictions for 2013, announced near the end of 2012 from two domestic organizations, the National IT Industry Promotion Agency (NIPA) and the National Information Society Agency (NIA), were used as a basis for this research. The present study analyzes the Twitter data generated from Seoul (Korea) compared with the predictions of the two organizations to analyze the differences. Thus, Twitter data analysis requires various natural language processing techniques, including the removal of stop words, and noun extraction for processing various unrefined forms of unstructured data. To overcome these challenges, we used SAS IRS (Information Retrieval Studio) developed by SAS to capture the trend in real-time processing big stream datasets of Twitter. The system offers a framework for crawling, normalizing, analyzing, indexing and searching tweet data. As a result, we have crawled the entire Twitter sphere in Seoul area and obtained 21,589 tweets in 2013 to review how frequently the IT trend topics announced by the two organizations were mentioned by the people in Seoul. The results shows that most IT trend predicted by NIPA and NIA were all frequently mentioned in Twitter except some topics such as 'new types of security threat', 'green IT', 'next generation semiconductor' since these topics non generalized compound words so they can be mentioned in Twitter with other words. To answer whether the IT trend tweets from Korea is related to the following year's IT trends in real world, we compared Twitter's trending topics with those in Nara Market, Korea's online e-Procurement system which is a nationwide web-based procurement system, dealing with whole procurement process of all public organizations in Korea. The correlation analysis show that Tweet frequencies on IT trending topics predicted by NIPA and NIA are significantly correlated with frequencies on IT topics mentioned in project announcements by Nara market in 2012 and 2013. The main contribution of our research can be found in the following aspects: i) the IT topic predictions announced by NIPA and NIA can provide an effective guideline to IT professionals and researchers in Korea who are looking for verified IT topic trends in the following topic, ii) researchers can use Twitter to get some useful ideas to detect and predict dynamic trends of technological and social issues.

• Journal of the Korean Institute of Landscape Architecture
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• v.15 no.3
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• pp.33-50
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• 1988

This study was executed to find out how to improve on the planting and use of the plants in Kangweon- Do by surveying the planting areas -gardens, parks, streets, schools, etc. - in five cities of this province, and to select available native plants by surveying the main mountains in this province. The results are as follows ; 1. The species number within surrey areas was 319 species. and the species of which planting frequency was very high were Hibiscus syriacus, Juniperus chinensis, Buxus microphylla v. koreana, etc.. 2. The species number of school trees and flowers of 202 schools in Kangweon-Do were 33 species, 32 species respectively. and the species of school trees and flowers that showed the highest preference were Juniperus chinensis, Forsythia koreana each. 3. The species number of flowers and trees designated in 22 City and Keun were 14 species, 7 species respectively, and the species of flowers and trees that presented the highest designation frequency were Rhododendron schlippenbachii, Ginkgo biloba each. 4. The street trees planted along the main streets in Kangweon-Do were 18 species and 84,939 individuals, and the ratio of Populus alba${\times}$glandulosa was the highest among occurrence individuals. 5, As for the composition ratios of life forms of plants within survey areas, the ratio of deciduous broad-leaved tree was the highest as about 56% and that of deciduous coniferous tree was the lowest as about 1.6%. The ratios of native species versus exotic were 43 : 57 6. Through these results, it was thought that the diversification of planing species, the selection of plants suitable to each space and the generalization of use of native species were needed. So 254 plants native to Kangweon-Do were presented to correspond to these requirements.

• Journal of Food Hygiene and Safety
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• v.3 no.4
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• pp.225-232
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• 1988

To improve the storage method for Kimchi, optimal ripening Kimchi was irradiated with doses of 1,3,5 kGy Co-GO gamma radiation, followed by the microbiological, physicochemical and sensory evaluations during storage at $5^{\circ}C$. 1. Total aerobic count increased in the beginning of storage and then decreased slowly as the number of total lactobacilli (anaerobe) increased. The above total aerobic and lactobacilli were reduced by 1 to 3 log cycles with irradiation and at the 90th day after storage the number of total lactobacilli remained $1.30{\times}10^{8}\;per\;ml$ in3 kGy irradiated group. Irradiation treatment at 3 kGy sterilized coli forms and molds contaminating the sample as the level of $2.0{\times}10^{4}\;per\;ml\;and\;5.4{\times}10^{2}\;per\;ml$, respectively and no apparent growth was observed in both control and 1 kGy irradiated groups after 20 days of storage. The population.of yeast, $3.5{\times}10^{3}\;per\;ml$ initially, in, creased steadily during Kimchi storage and at 90 days of storage the number was shown to be $5.6{\times}10^{4}\;per\;ml\;and\;6.5{\times}10^{2}\;per\;ml$ in control and 3 kGy irradiated groups, respectively. 2. In the physicochemical changes during Kimchi storage, pH, acidity and volatile acid of non-irradiated control at the 45th day after storage were 4.0,0.7% and 0.066%, while those of 3 kGy irradiated group were 4.2, 0.59 and 0.06% at the 90th day of storage, respectively. The reducing sugar content of all stored samples changed inversely total acidity content, indicating irradiation delayed the changes of them. The amount of aseorbic acid decreased gradually with the storage time and irradiation dose increase. Textural parameters of 3 kGy irradiated group were superior to those of other groups at the latter stage of storage. 3. Sensory evaluations showed that 3 kGy irradiation was the optimum dose level to extend tite shelf-life of Kimchi more than two months as compared to control.

• The Journal of Art Theory & Practice
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• no.5
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• pp.217-229
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• 2007

Many historical research and facet about modern art in Indonesia which formulating background of contemporary Indonesian Art. Indonesian art critic Sanento Yuliman states that Modern art has been rapidly developing in Indonesia since the Indonesian Independence in 1945. Modern Art is a part of the super culture of the Indonesian metropolitan and is closely related to the contact between the Indonesian and Western Cultures. Its birth was part of the nationalism project, when the Indonesian people consists of various ethnics were determined to become a new nation, the Indonesian nation, and they wished for a new culture, and therefore, a new art. The period 1960s, which was the beginning of the creation and development of the painters and the painters associations, was the first stage of the development of modern art in Indonesia. The second stage showed the important role of the higher education institutes for art. These institutes have developed since the 1950s and in the 1970s they were the main education institutes for painters and other artists. The artists awareness of the medium, forms or the organization of shapes were encouraged more intensely and these encouraged the exploring and experimental attitudes. Meanwhile, the information about the world's modern art, particularly Western Art; was widely and rapidly spread. The 1960s and 1970s were marked by the development of various abstractions and abstract art and the great number of explorations in various new media, like the experiment with collage, assemblage, mixed media. The works of the Neo Art Movement-group in the second half of the 1970s and in the 1980s shows environmental art and installations, influenced by the elements of popular art, from the commercial world and mass media, as well as the involvement of art in the social and environmental affairs. The issues about the environment, frequently launched by the intellectuals in the period of economic development starting in the 1970s, echoed among the artists, and they were widened in the social, art and cultural circles. The Indonesian economic development following the important change in the 1970s has caused a change in the life of the middle and upper class society, as has the change in various aspects of a big city, particularly Jakarta. The new genre emerged in 1975 which indicates contemporary art in Indonesia, when a group of young artists organized a movement, which was widely known as the Indonesian New Art Movement. This movement criticized international style, universalism and the long standing debate on an east-west-dichotomy. As far as the actual practice of the arts was concerned the movement criticized the domination of the art of painting and saw this as a sign of stagnation in Indonesian art development. Based on this criticism 'the movement' introduced ready-mades and installations (Jim Supangkat). Takes almost two decades that the New Art Movement activists were establishing Indonesian Installation art genre as contemporary paradigm and influenced the 1980's gene ration like, FX Harsono, Dadang Christanto, Arahmaiani, Tisna Sanjaya, Diyanto, Andarmanik, entering the 1990's decade as "rebellion period" ; reject towards established aesthetic mainstream i.e. painting, sculpture, graphic art which are insufficient to express "new language" and artistic needs especially to mediate social politic and cultural situation. Installation Art which contains open possibilities of creation become a vehicle for aesthetic establishment rejection and social politics stagnant expression in 1990s. Installation art accommodates two major field; first, the rejection of aesthetic establishment has a consequences an artists quest for medium; deconstruction models and cross disciplines into multi and intermedia i.e. performance, music, video etc. Second aspect is artists' social politic intention for changes, both conclude as characteristics of Indonesian Installation Art and establishing the freedom of expression in contemporary Indonesian Art until today.

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.153-184
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• 2016

This study investigates the funeral rituals practiced by the Joseon Dynasty as recorded about Lee Mun Geon (1494~1567, a.k.a Mukjae), who mourned by the grave of his deceased mother, Ms. Shin (1463~1535), a woman whose family's origin was Goryeon. The study focuse on the rituals performed by Lee after his mother's death, his participation in the funeral, and his mourning specifically as an individual who has lost his parent. Reviewing Lee's mourning life beside the grave, the contents of diary belonging to a nobleman in the middle of Joseon Dynasty were studied aimsing to find out the meaning of rituals, the overall recognition accorded to death, and the filial duties that were carried out by the noblemen of the time. Although noblemen in the middle of Joseon Dynasty ceaselessly attempted to change the observance of funeral rituals through legislation, it was difficult to change the mindset of the people, who fllowed the deep-rooted traditions of long history. It must be acknowledged that the Joseon Dynasty had a different cultural background than that of China. There was a fundamental problem when they tried to adapt The Family Rituals of Zhu Xi, followed by the Chinese, to the Joseon society. Although The Family Rituals of Zhu Xi emphasized ancestral rites focusing on enshrining mortuary tablets and the importance of establishing the family shrine hundred times, noblemen in the mid-Joseon Dynasty period cared for their parents in the grave by mourning for them than by following such practice. The solemn memorial service held in front of the grave, and the annual ritual service on the death anniversary were far more important to the noblemen in the mid-Joseon Dynasty. Amid such contradictions, the noblemen accepted and performed the mourning rituals beside the grave of their parent. Human beings across the ages have always dwelt upon thoughts of the afterlife. Most people believe that they attain a state after the death of their physicalbody. If humans did not have such thoughts, they would not be bothered if death occurs on being hit by a car on the street. Thus, human beings often think of the ritual services related to death, although in different forms. Therefore, mourning by the grave of their parent held great significance among the noblemen of the Joseon Dynasty as a sign of their filial piety.

• Journal of Christian Education in Korea
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• v.67
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• pp.45-75
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• 2021

The purpose of this study is to explore a new paradigm for Bible didactics in the context of the contemporary times and it turns its gaze to the midrash, the old tradition of Hebrew Bible interpretation. In order for the current Bible study to be meaningful and effective in today's situation, it is an effort to connect the Bible and us well, more than educational contents or materials. The word "midrash" itself means "textual interpretation", or "study", derived from the root verb darash, which means "to seek," "to seek with care," "to enquire," "to require" forms of which appear frequently in the Hebrew Bible. Midrash means an exegesis and interpretation of the Hebrew Bible (Torah) as well as a group of works that are the result of specific interpretations of the rabbis. This rabbinical tradition provides specific interpretative guidelines dealing with the Bible. These interpretive guidelines were passed down and formed an attitude of interpreting the Bible that is still relevant today. The rabbinical interpretative guidelines in midrash lead to the discovery of the following biblical didactical meanings. First, the Bible requires an attitude of listening and learning. Second, an attitude of inquiry is needed. Third, an exploration through the empty space is essential. Fourth, it leads us to recognize the importance of mutual respect and communication. Fifth, through the Words that challenge me, the meaning of biblical teaching is discovered. These interpretation guidelines have much in common with Bibliodrama, which applies midrash to the didactic of Bible. Bibliodrama is a dramatic inquiry, where the effect of in-depth inquiry and consideration that midrash aimed at can be expected. In addition, bibliodrama is a process of communal interaction that leads to a new experience and a richer understanding of the Bible through different positions and viewpoints. Exploring the "white fire" of the Bible, we listen to what God says to us, which causes us to change and form an identity. The biblical didactical meaning found in midrash's interpretation guidelines and the biblical didactical application of midrash through the bibliodrama can be presented as a new alternative to Christian education for the past, the present and the future. This will be able to present a new paradigm for biblical didactics with the word of God living and working in the present, not the Bible of the past, which is far from our present life.

• Cross-Cultural Studies
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• v.52
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• pp.53-78
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• 2018

In the moral culture of the West, love and justice are two commands with roots in ancient times. One is the heritage of Hebraism, and the other belongs to the tradition of Hebraism and Hellenism. The two concepts are the most important virtues required for preserving stability in society. These two commands are compatible, in an exclusive relationship to each other. To ultimately seek their reconciliation, the precise concept analysis and understanding of each of them should be premised on, due to the multi-layered meaning of implications of the two concepts. To this end, we first have started with a lexical meaning and have done a conceptual analysis of what these two concepts are expressing. We have looked at Paul $Ric{\oe}ur$ in his interpretation of the discourse of love and justice. Finally, we looked at how these two concepts are narrated in literature. Through the literary works of Stendal, Albert Camus, and Dostoevsky, we have seen examples of literary configurations that have been embodied in life. In this way, through conceptual analysis, discourse analysis, and narrative analysis of the two concepts, the following conclusions were drawn. Love and justice were not a matter of choice. We could see coldness and unrealism of a society lacking love or with a problem of unclean love, through Stendhal's and Albert Camus' novels and their actual debate. In addition, in unclean paternalism, risk of the power of love blocking certain a certain touch of justice was also confirmed. So, it was necessary for a healthy future society to explore the possibility of the coexistence of love and justice. We confirmed the possibility of compatibility in a 'considerate balance' wherein the 'moral judgment in situation' is required, as Paul $Ric{\oe}ur$ expressed. This ideal situation may be realized when forms of love involving solidarity, mutual care, and compassion with pain like Dostoevsky are combined with the principle of distributional justice. When Albert Camus pursued justice and eventually faced reality and mentioned the need for mercy, he could have made a moral judgment based on this situation. In the end, love protects justice, and justice contributes to the realization of love. Justice reduces super-ethical love to moral categories, and love plays a role in enabling justice to exert its full force.

• Journal of Korean Philosophical Society
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• v.137
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• pp.57-79
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• 2016

The purpose of this paper is to explain MacIntyre's critique of moral pluralism of modern society and reveal the limits of his critique of liberalism. It is a distinctive feature of the social and cultural order that we inhabit that disagreements over central moral issues are peculiarly unsettleable. Debates concerned with the value of human life such as those over abortion and euthanasia, or about distributive justice and property rights, or about war and peace degenerate into confrontations of assertion and counter-assertion because the protagonists of rival positions invoke incommensurable forms of moral assertion against each other. We usually call this situation 'modern moral pluralism' and concede as the natural outcome of the activities of human reason under free institution. But in After Virtue, MacIntyre vigorously criticizes modern moral pluralism. The main cause he took which brought about this state of affairs was the failure of 'the Enlightenment project'. According to MacIntyre, the Enlightenment project which has dominated philosophy for the past three hundred years promised a conception of rationality independent of historical and social context, and independent of any specific understanding of man's nature or purpose. But not only has that promise in fact been unfulfilled, the project is itself fundamentally flawed and the promise could never be fulfilled. In consequence, modern moral and political thought are in a state of disarray from which they can be rescued only if we revert to an Aristotelian paradigm, with its essential commitment, and construct an account of practical reason premised on that commitment. But one of the deepest difficulties with the argument of After Virtue is that the very extent of its critique of the modern world seems to cast doubt on the possibility of any realistic revival under the conditions of modernity of the Aristotelianism which MacIntyre advocates. Especially when we consider we are not only the characters found in our narratives but also we ourselves are the author of our own narratives. Moral pluralism is not seen as disaster but rather as the natural outcome of the activities of human reason under enduring free institutions.

• Journal of Korean Theatre Studies Association
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• no.52
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• pp.319-357
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• 2014

Formation of 'body schema' is the start for actor to create role and becomes the root and the foundation of existing as a role on the stage. For this, an actor needs to form 'scheme of role' with escaping from own 'body schema.' 'Schema of role' is formed by acquiring through synthesizing daily basic actions, namely, walking, standing, sitting, hand stretching, bending, and touching. The body schema, which was made with simple and usual actions, has fundamental significance in a sense of becoming the body in which the past traces in a role are habituated while energy as a role flows. As for the process of forming body schema, an actor first needs to obtain the visualized materials like photo, magazine, picture and image available for seeing a role specifically and clearly based on what analyzed a character. An actor needs to have three-dimensional image available for always recalling it in the head during acting. To do this, image data available for fundamentally capturing routine actions along with body structure are still more useful. Next, the body schema is formed by interaction with environment. Thus, there is a need of passing through the two-time process of forming body schema. Firstly, the body schema is made on routine actions in a role as physical condition of a role in actor's own everyday life. Secondly, the body schema is made on routine actions available for moving efficiently and economically in line with the environment of performance. A theatrical stage is the temporal space of rhythm and rule different from routine space. What forms body schema immediately in the second phase without body schema in the first phase ultimately becomes what exists as actor's own body, not the body of a role. The body schema, which was formed as the second process, is what truly has identity as a role in the ontological aspect, comes to experience the oppositional force in muscle, a qualitative change in energy, and emotional agitation in the physical aspect, and experiences perception, thinking, volition, and even consciousness with the entire body in the cognitive dimension. Thus, the formation of body schema can be known to be just a method of changing even spiritual and emotional layer. Body schema cannot be made if there is no process of embodiment and habit. Embodiment and habit are not simply the repeated, empty and mechanical action in the body. But, habit itself has very important meanings for forming body schema for role creating. First, habit allows the body itself to learn and understand a meaning. Second, habit relies upon environment, thereby allowing an actor of making the habituated body schema to recognize environment. Third, habit makes the mind. The habituated body schema is just the mind and the ego of a person who possesses the body schema. Fourth, habit comes to experience the expansion in energy and the expansion in existence. It may be experienced through interrelation among actor's body, tool, and environment. Fifth, habit makes identity of the body. Hence, this just becomes what secures identity of a role. These implications of habit are the formation of body schema, which is maintained with the body of being remembered firmly through being closely connected with the process of neural adaptation. Finally, it sought for possibility of practice as one method of forming body schema for role creating through Deleuze's '-becoming' theory. As 'actual animal-becoming' is real '-becoming' of forming structural transformation in the physical dimension, it meets with what the formation of body schema pursues actuality and reality. This was explained with a concept as saying of 'all '-becoming' molecular' by Deleuze/Guattari. 'Animal of having imitated animal's characteristic- becoming' is formed by which the body schema relies upon environment. In this way, relationship among the body, tool and environment has influence even upon a change in consciousness, thinking, and emotion, thereby being able to be useful for forming body schema in a sense of possibly experiencing ultimately expansion in role, namely, expansion in existence.

• The Critical Review of Religion and Culture
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• no.31
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• pp.255-287
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• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.