• 대순사상과 동아시아종교
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• 제1권2호
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• pp.115-132
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• 2022

Caodaism officially came into existence in 1926 in Southern Vietnam and soon became a spiritual phenomenon, in the sense of spiritual and social influence. Despite being sandwiched between political forces and ruling governments, Caodaism steadily grew far beyond its national boundary. After 95 years, Caodaism eventually reached Taiwan when a new small Cao Đài Congregation, approved by top Cao Đài Dignitaries in Vietnam, was established in Zhongli District, Taoyuan City by a group identifying as 'Vietnamese New Immigrants' in Taiwan. This article traced this religious organization's doctrine, philosophy, prophecy and relevant socio-cultural factors and found that (1) Caodaists see the successful spreading of Caodaism to Taiwan as having been prophesied long ago; (2) Caodaists believe that any human efforts by Cao Đài missionaries to spread Caodaism overseas without approval from Divinities could end up in failure; and (3) the similarities in social, cultural, and religious practices between the peoples of Vietnam and Taiwan lay a strong foundation for Caodaism to further develop in Taiwan.

• 플랜트 저널
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• 제5권1호
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• pp.51-59
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• 2009

The global plant construction market has grown dramatically since 2000. As the market grows, domestic EPC contractors are expanding to meet its needs and have made great strides in terms of economic indicators from a decade ago. Larger projects involve a number of risk factors, such as volatile oil prices, however, and thus require quantitative and elaborate project management techniques for the ultimate success of a project's profitability. In addition, many Korean companies face difficulties in predicting potential risks and problems due to a lack of experience in dealing with the global market trend toward projects based on the Cost-re(Cost Reimbursable) contract as opposed to those based on the LSTK(Lumpsum Turnkey) contract. This study will examine methods and types of man-hour management according to plant project contract types. Further, it will explore the man-hour management system for successful completion of projects by satisfying the client's needs and enhancing the convenience in engineers' using the system. Additionally, this study will analyze the current system and identify its problems to address potential problems.

• 철학연구
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• 제131권
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• pp.273-301
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• 2014

이 논문의 목적은 라이프니츠 변신론의 논증을 재구성해보고, 있을 수 있는 몇 가지 쟁점을 검토하는 것이다. 변신론의 핵심은 이 세계 안에서 발견되는 여러 가지 종류의 악이 무엇이든 그 악의 기원을 신에게 돌리려는 모든 이론을 반박하여 신의 선함, 지혜, 정의를 옹호하는 것이다. 라이프니츠는 과거의 변신론자들과 달리 자신의 독특한 개념을 사용하여 자신만의 독특한 변신론을 구성하고자 한다. 이때 사용되는 개념이 영원한 진리, 우연성, 필연성, 충족이유율, 완전성의 원리, 도덕적 필연성, 있을 수 있는 세계 중 최선의 세계 등이다. 라이프니츠의 변신론은 다음처럼 전개된다. 선하고 지혜로운 신이 도덕적 필연성에 의해서 자유롭게 이 세계를 창조하였다. 신의 의지는 일차적으로 선을 창조하는 것이었다. 그러나 신은 선만을 창조할 수 없었다. 왜냐하면 최종적인 신의 의지는 최선을 선택하는 것이었기 때문이다. 이 세계 전체가 최선이 되기 위해서는 개개의 모두가 선일 필요는 없다. 예컨대 두 개의 악의 합이 두 개의 선의 합보다 더 좋은 결과를 낳을 수도 있기 때문이다. 그러므로 최선의 세계에서는 악이 존재할 수밖에 없다. 그리고 그 악은 불완전성에서 야기하는 것이기 때문에, 그리고 인간은 자유롭지만 불완전하기 때문에, 악의 원천은 인간일 수밖에 없다. 이렇게 해서 신에 대한 라이프니츠의 변호는 완료된다.

• 복식문화연구
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• 제12권5호
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• pp.819-831
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• 2004

Under the social conditions that an understanding of a men change socially and men's interests in their appearances are on the increase, this research intends to study and analyze the changes of people's sensibility of values on ads for men's cosmetics, which is said to be performed the social, cultural function reflecting the social consciousness, the value and the idea creating a new one. The documents for the research was sindonga. The ad showed that they've changed making a difference according to the times. In 1970s, it expressed a man for cleanness and modernity living in urbanized and modernized society. On the other hand, it expressed a man who won success socially and enjoyed a comfortable life in a dignified manner, or a man who was fond of sports leisure activity pursuing a clam and composed life and was interested in the skin and an appearance in 1980s. From 1990 to 2002, it expressed a man of challengeable manly beauty having a strong will toward social achievement, or a man who has a sweet manly beauty with sex appeal to a woman. Besides, it expressed a man who is soft, faithful and affectionate with a liberal and peaceful atmosphere as well.

• 복식
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• 제44권
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• pp.37-56
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• 1999

In clothing, a tendency of Bisexuality is in case of wearing clothing of the opposite sex, the mixing of modeling principle and characteristic of man and woman, the exclusion characteristic of sexuality that present sexlessness-the third sex. They-Designer Gabrielle Chanel, YSL, Giorgio Armani-give characteristic of man's fashion to women's fashion. However, the consciousness in design is different. Chanel apply principle of man's suit to woman's wear to express authority and power about gender image, hereby she express women liberation and equality of man and woman based on social ideology through fashion especially, she express women's sexual independency and self assurance to her clothing. YSL express liberal and bold women that pursuit reasonal and liberal life in 1970. As he apply tailoed suit's rigidity to women's wear, he made 'pants look' universal in women's wear through“Dress for success”in modern life. Armani apply successful modern image to women's wear, so he express women's image of confident intellegent as well as feminine image. He focus women's new image as man living liberal and indivisual life excluding social category rather than will of equality of man and women. Gernreich break sexual prejudice and release women freely, furthermore, as he express concern of sexuality pursuit liberty of mankind surpassing sex distinction with women liberty. Gianni Versace pursuit mix and extinguishment of sexual image many-sided, and break fixed idea of sex, and reprovide feminine and masculine image. So his design tend homosexuality because he regard women's glamor and ostensible sexuality as standard of beauty, he apply this to man's wear as well as women's wear. With this, he expresses sensitive and liberal man's that break characteristic of Gender that symbolize power and authority in man's wear through 'Without ties'.

• 동의신경정신과학회지
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• 제9궈1호
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• pp.101-122
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• 1998

As a result I get the fallowing conclusions;1. Oriental medicine and confucianism have similar point about heart because oriental medicine and confucianism have same philosophical backing 2. Oriental physitian read the books complated by confucianism by confuncianism physitian because racial characterristics are based on confucian thoughts, and my race make much of the heart. So to use confucian thought to phychotheraphy need to study confucian In(仁) thought.3. Thought that oriental medicine refers man as small university and thought that man and heaven are same based on the ethical doctrine that man's inborn nature is good are same connection. but oriental medical aim is agreement external features of man with university, confucian aim is agreement heart of man with university4. Confucianism will be used in phychotheraphy because phychotheraphy require close relationship between psychiatrist and patient and confucianism gives importance to man's relationship5. Oriental medical phychotheraphy deal prevention and cure at same time, but, confucianism deal prevention entirely. so confucianist target a saint by training at ordinary times.

• 한국철학논집
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• 제53호
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• pp.165-190
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• 2017

이 글은 묵자가 기술한 "천지(天志)", "명귀(明鬼)" 그리고 "비명(非命)" 세 편에 내재된 주안점이나 의의를 고찰함으로써 묵자의 '천(天)'과 '인(人)'의 관계에 대한 관점을 분석하는 것을 목표로 한다. 기존의 연구에 따르면 "천지"와 "명귀"는 '천'이 지닌 권위를 바탕으로 묵가 학설의 정당성을 확보하기 위해 개진된 것이며, 묵자의 유신론적 입장을 대변하는 것으로 알려져 왔다. 또한 "비명"편은 실증적이고 합리적인 인식 방법을 담고 있는 것으로서 묵자의 무신론적 입장을 보이는 것으로 파악되었다. 이 글이 보기에, "천지"편은 통치자나 일반 백성이 어떤 점에 입각해서 통치하며 생활해야 하는지에 대한 근원적인 해답을 제시하는 것으로서 원리적 성격의 행위 준칙을 담고 있으며, 이러한 원리에 부응하거나 위배되었을 때 직접 나서서 상을 주거나 응징하는 역할을 수행하는 존재가 바로 귀신이다. 따라서 인간은 '하늘의 뜻'에 입각하여 현실 사회에서 최선을 다해야 한다. 왜냐하면 하늘에 의해 나의 명(命)이 결정되어 있는 것이 아니라 내가 어떻게 행동하느냐에 따라 나의 명이 결정되어지기 때문이다. 이처럼 주체적이고 능동적인 노력을 하는 인간에 대해 하늘이 도움을 준다는 것이 "비명"편의 주된 논지라고 볼 수 있다. 그러므로 "천지", "명귀"와 "비명"은 모순되는 것이 아니며, 유신에서 무신으로의 전회도 아닌 것이다. 묵자는 하늘과 귀신이 하는 일과 인간이 해야 할 일을 명확히 구분하려고 하였으며, 이는 "천지", "명귀" 그리고 "비명"에서 명확히 표출되고 있다고 생각된다.

• 한국산학기술학회논문지
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• 제19권2호
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• pp.164-172
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• 2018

본 논문은 드라마 사전제작과 스토리텔링의 관련성을 소셜 분석을 통해 살펴보고, 드라마의 스토리텔링이 어떤 점에 주안점을 두고 구조화되어야 할지를 jtbc의 <맨투맨>을 중심으로 살폈다. 사전제작 드라마에 대한 시청자들의 생각을 읽어내기 위해 뉴스를 배제하고 한 가지 주제에 집중하여 글을 올리는 블로그를 대상으로 하였으며, 사전제작과 드라마라는 단어를 포함한 2016. 12. 15~2017. 12. 15 사이의 블로그 67개를 선정하여 텍스트 마이닝을 수행하였다. 또한 사전제작 드라마이면서 작품의 스토리텔링에 문제를 지닌 것으로 판단되는 드라마 <맨투맨>에 대한 감성분석을 수행하였다. 블로그 텍스트 추출과 텍스트 마이닝은 OutWit Hub와 R을 이용하여 분석하였고, 좀 더 방대한 데이터를 대상으로 감성 분석을 하기 위해 소셜 메트릭스에서 제공하는 도구를 활용하였다. 감성분석 결과, <맨투맨>에서 시청자들은 김설우와 차도하의 로맨스에 공감하지 못했고 그것이 여성인물의 개연성 부족에서 비롯되었다는 해석이 도출되었다. 따라서 드라마의 성패는 사전제작 여부에 달려있는 것이라기보다 기획부터 제작에 이르는 스토리텔링의 과정이 얼마나 치밀하고 시청자의 공감을 얻도록 구조화되어 있느냐에 달려있다는 결론을 얻었다. 이러한 연구는 디지털 중심 스토리텔링 연구의 기반을 조성하고 문화 콘텐츠 산업의 전망과 이에 대한 교육을 수행하는 데 중요한 자료가 될 수 있으므로 앞으로도 지속적인 연구가 필요할 것이다.

• 대순사상논총
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• 제25_2집
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• pp.103-136
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• 2015

The theory of post-heaven provided Korea's many emerging national religions with spiritual ground. The I Ching originated in China emphasizes the principles of change or static aspects of world, while Right I Ching, which Il-Bu Kim suggested, underlines dynamic aspects of world. Il-Bu Kim is perceived to open a new stage in the history of philosophy of I Ching in this regard. His most remarkable contribution is the view of Great Opening Era of Post-Heaven, according to which the clock of cosmos shows the era of great change from Pre-Heaven to Post-Heaven and in the world of Post-Heaven everything will take its proper place. As to human society, Il-Bu Kim foresaw the change from disharmony to harmony, imbalance to balance and era of xiaoren to that of junzi. The advent of such a new world, however, asks human's moral revolution as a prerequisite. In the tradition of East Asian thought, human is the center of the Samjae, Heaven-Earth-Human and the only being which could participate in the growth of Heaven and Earth. Without the change of human mind, however, human can neither participate in the growth of Heaven and Earth nor expect the right change of Heaven and Earth. Even though the world of nature changes according to the principle of cosmic harmony, as the Right I Ching predicts, the real change of Heaven and Earth can be achieved only with moral change of human. The human in the Right I Ching is a free man who sticks to nothing and communicates with cosmos with empty mind. This is the very image of perfect man(至人). The perfect man in the Right I Ching is the main agent of everything, that's to say, the main agent of the great opening to Post-Heaven Era. This is the reason why most leaders of Koran emerging religions concentrate on the change of human. In this regard, Jeung-San Kang encouraged people to become the perfect man through the purification of mind and body and the great opening of inner man, depending on the metaphysical principle of the Right I Ching. Cheok and Resolution of grievances for the mutual beneficence of all life are what he suggested as a method of the great opening of inner man. Such a view is based on the thought that the accumulated sinful behaviors are obstacles to cosmic change and the time of mutual beneficience opens with the removal of the obstacles. If such religious practices are so effective, as Jeung-San Kang says, that future world could consist of perfect men who have achived the great opening of inner man, moral change, and change of consciousness, we could expect that the activities of xiaoren will be shrinked and junzi will be welcomed, as the Right I Ching predicts.

• 복식문화연구
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• 제8권2호
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• pp.197-204
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• 2000

With the current of the end of a century and social, economic, political, and cultural turbulence, people take advantage of the various ways to express their stagnation. This study introduces the term representativity and it will explain the men's fashion of the end of a century. On a theoretical basis, the concept of the representativity, image, symbol and imitation which are used as a tool for expression will be examined, and together with this, inner representation and outer representation will be categorized. The inner representation of the men's fashion in the end of a century can be taken for the purpose of connecting the image of masculinity. The image of masculinity is widely spread owing to the mass communication of a consumption-oriented society, so its hard to define that image as one thing specific. Hence, in order to discuss the male gender and mens fashion, New Man phenomenon should be noticed of. 1980's New Man influence has lasted till now. New Man images were largely categorized into two images like New Lad and Iron John after the mid 1990's. Therefore, the image of masculinity is largely classified New lad, who desires success and pursues the hedonistic life style and Iron John, who enjoys thrill and follows economical life style. The image of masculinity has influence on the outer representation how it is imitated and symbolized via many designer's works and street fashion. Two masculinity images are dominant over the men's fashion of the end of a century. One is inhumane and rational corporate power look that stems from symbolization and imitation of New Lad. The other is outdoor casual that originated from the symbolization and imitation of Iron John.