• Journal of Service Research and Studies
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• v.12 no.1
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• pp.49-68
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• 2022

This study was conducted to design a financial system for the sustainable life of mankind. Human society faces a constant crisis and leads a life while overcoming it. The polarization is intensifying in the process of overcoming the economic crisis or crisis caused by the virus. In a society adopting the capitalist economic system, it is a common phenomenon that polarization intensifies with the passage of time, but since the intensification of polarization can destroy human society as a community, active countermeasures are required. The purpose of this study was to prevent the deepening of polarization by redesigning important financial-related systems from the perspective of human life and maintenance of human society. Through the history of mankind, monetary and financial systems related to sustainable society have been analyzed, and a financial system model that is ideal for the modern and future society and is sustainable in the long term has been derived. The conditions for a long-term sustainable financial system should be a model that can solve the problems of the current system, such as deepening polarization, and a model that is faithful to the characteristics of the modern economic society and the essence of sustainable life. And it can be sustainable only if it is based on the common principles of human society. It should be a model that guarantees core values such as growth and equality that human society demands. After analyzing the problems of the current economic system and analyzing the conditions required for the new system, the basic axioms that the new financial system should be based on were presented, and a desirable model was derived based on this. The structure of the derived model and the specific operation model were presented. In the future, follow-up studies are needed to concrete this model.

• Journal of Service Research and Studies
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• v.11 no.4
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• pp.21-42
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• 2021

This study was conducted to derive a Korean model that can permanently maintain and develop Korea. After analyzing Korean society, especially modern Korea, which was the foundation of the founding of the Republic of Korea, a Korean model that can lead Korean society as a sustainable society in human society was derived. The situation of Korea and Koreans was analyzed from a fundamental level. We analyzed the root causes of deepening division and conflict and vague concepts of freedom and justice, and presented a Korean model of the Republic of Korea based on the founding ideology and constitutional spirit of the Republic of Korea to solve these problems. The necessary conditions for being a Korean were derived from the founding ideology and constitutional spirit of the Republic of Korea, the indigenous ideology of Korea, and the fashion and lifestyle of Koreans, derived. In addition, basic axioms for the Korean model were presented, and the structure of the Korean model was designed based on this. The Korean model is presented so that Korean society can lead the human society and be happy for a long time. Reflecting the results of in-depth analysis of the ideological foundations of modern Koreans, a new long-term sustainable structure for Koreans with various ideologies to live well together was proposed. The new Korean model was named the service-oriented Korean model. This is because it is a model centered on thorough checks and balances between all opponents, because it is a multidimensional dynamic Korean model rather than a simple linear one-dimensional Korean model, and because it is a Hwajaengtaeguk model that accurately expresses the identity of Koreans. It was proposed as a model for the sustainable development of Korean society. A follow-up study on specific Korean education programs is needed in the future.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.113-134
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• 2004

According to Hans Kippenberg, the foundation of an academic study of religions coincided with the beginnings of modernization. Since the second half of the nineteenth century most European countries were involved in a process of rapid social change. The repercussions that this had for daily life were momentous. Instead of working for their traditional needs, people now had to produce goods for a market. Old customs ceded to private contracts and political laws. The superior knowledge of science replaced the inherited worldview. This deep changed severed societies from their ties to the past. Many educated people in Europe believed in an imminent end of all religions. Had not the scientific progress superseded the religious worldview? Historians had to come to terms with that expectation when they directed their attention to historical religions. Friedrich Max Muller introduced a new science, so-called Religionswissenschaft through the study of the ancient Vedic sources. He thought that genuine religion was a taste for, and sense of, the infinite. From his point of view, the Indian sources confirm that nature is more than mechanical laws. Thus his interpretation sought to contradict the materialist ideology of his day. Edward Burnett Tylor described religions as a kind of natural philosophy. His notion of 'soul' functioned to explain natural events. This legacy of the past cannot be missed even in modern society. Only the concept of the soul may preserve human dignity in an age of materialism. Gerardus van der Leeuw, also tried to perform the same function of the cultural critique for the renewal of the religious imagination in modern, rationalized Europe imprisoned in the iron-cage. In this respect, we could think that the interpretations of the history of the History of Religions in the light of the intellectual history are very suggestive for the korean student of religion. It helps them to describe the early history of the study of religion in Korea. For example, Yi Neung Wha(李能和) is regarded as 'a father of korean religious studies, but no one could present a proper answer for the question of why and through which connection of his intellectual milieu he was interested in the religious history and the study of religion. We would discover its signification in his confrontation of the prevailing social thought, such as social evolutionism.

• Journal of the Korean Society of Costume
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• v.65 no.3
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• pp.62-75
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• 2015

The purpose of this study is to examine how fine art is received in fashion, and to contribute to the development of a creative fashion culture. In order to do this examination, this study focuses on the formative ideas of De Stijl which appeared in the early 20th century. In addition, this study presents examples of today's fashion that still reflects the formative ideas of De Stijl. The De stijl movement did not last for a long time, but it has had significant influence on modern art, and has been a source of inspiration to fashion designers since the Mondrian look was presented by Yves Saint Laurent in 1965. The study on the basis of De Stijl such as Neo-Plasticism of Piet Mondrian and Elementalism of Theo van Doesburg, has been conducted in this study. As a result, this study presents formative characteristics of the De Stijl group in fashion as follows: First, contemporary fashion designers have searched for proportion and thickness of lines and the side split using lines, a stylistic trait of an artist in the De Stijl group. Second, color scheme defined by the De Stijl group has been applied with modification to contemporary fashion. Modification and selective choice of the limited colors are for a contemporaneous style. Third, formative ideas of De Stijl, which strives to achieve the vision of Utopia, has turned up in contemporary fashion as a simple and minimal silhouette. Contemporary fashion has enhanced their aesthetic value by deriving not only a superficial expression but also plastic principle and philosophy from De stijl. It can be regarded as the fashion's ideal way to embrace style of art and it might be so described as a key to edifying artistic and creative attributes of fashion.

• Journal of the Korean Society of Costume
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• v.58 no.10
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• pp.78-94
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• 2008

Contemporary fashion is experiencing a rise in design that combines heterogeneous things, or goes beyond the roles, boundaries, and meanings of existing things. This can be described as a 'heterogeneous fusion' that is different in character from the mixed use of heterogeneous materials, borrowed designs, and exaggeration of the silhouette that have been practices in fashion design, or the non-structure, deconstruction, and recombination that have existed since the age when post-structuralism was a central philosophy. This 'fusion' causes a 'confusion' of the generally accepted mental principle of 'one sense reacting to one stimulus', and breaks the boundary between the various senses, causing confusion in the senses of the individual, and leading him or her to experience unfamiliar feelings. In this process, all information received from external sources is not perceived as it is seen, but rather is perceived through a fusion of the individual's motivations, the environment in which it is perceived, the resulting change in emotion, and the individual's past memories. The combination of these heterogeneous elements visually accepted, or such a non-territorial combination acts as a 'fusion of senses' in the individual's perception, which causes confusion in the homeostasis of perception, and a change in emotion, and serves as a factor that causes the information to be stored in the memory for a long time. In parallel with deconstruction or non-structure, the 'heterogeneous fusion' found in modern fashion is taking root as a representative creative trend, and is represented in various forms such as the mixed use of subjects and materials, non-territorial borrowing, fusion with animal forms, fusion with non-physical geometry, and fusion with heterogeneous hair decoration.

• Korean Institute of Interior Design Journal
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• v.20 no.6
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• pp.300-310
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• 2011

Recently, a new paradigm for the change in recognition on educational spaces and their recycling has been spotlighting a concept of community school. However in Korea, there have been few changes in physical environment since the modern education started, due to the inconsistent educational policies and bungled administration. In contrast to Korea, Netherlands has been activating educational spaces to communicate with the local community, reacting to the change in several educational policies for the last 20 years. We, therefore, need to analyze the recent community school of Herman Hertzberger who starting with the Montessori School, came to the fore with a proposal of new relational educational spaces. For linking his relational architectural philosophy to the local community and community school, he applied it to a contact area. He then organized socially sustainable spaces to promote different acts to take place, laying stress on mutual forms and behaviors between spaces and spaces, spaces and people and people and people. In addition to a structural relation with the macroscopic community of architecture, he also created opened spaces, not those where are independent or disconnected, by encouraging users to meet and act in detailed components such as stairs, walls, windows and others. This study aims to consider how Hertzberger's various community spaces in the community school have been created after the 2000s and suggest design plans for educational spaces to communicate, according to the recent educational trend aspiring towards open education.

• Korean Institute of Interior Design Journal
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• v.21 no.4
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• pp.31-39
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• 2012

Ecosystem and environment have been a serious challenge facing the modern society. It's been the new paradigm from ecological view of the world and the alternative based on Orientalism. From the Oriental standpoint, ecological aesthetics and sustainable architecture are no longer new, which then servers the background of this study. The nature and the space, the life where the human is harmonized and integrated and the wish to make the balance through that life are the basic philosophy which the Orientalism has pursued. Based on such a basic concept, the study is intended to review the connectivity, expression approach and the features in Korean traditional residential space based on previous studies on ecological aesthetics and sustainable architecture. Such attempt is meaningful in seeking the possibility of presenting the new frame as well as forming the various views to the traditional space and spatial recognition. The nature was categorized into tangible element and intangible element and also direct approach and indirect approach before evaluating the characteristics. Sustainable architecture is not the concept to simply maintain or sustain the environment, but plays more important role in economical aspect. Traditional space accommodates the nature and circulation principle and the circulation in the nature controls the energy and enhances the efficiency, playing significant role. The nature itself serves the alternative energy and has the aesthetic element in such a way of concealing itself. This study is intended to analyze the Byulseo Jeongwon which formed many relations with the nature and the residential space, thereby identifying the expression characteristics of eco-aesthetic sustainable architect. This study offers the answers with regard to the coexistence of the expression characteristics of sustainable architecture with the nature, space and the human from eco aesthetic viewpoint as well as the solution in dealing with the ecological and environmental challenges. Furthermore, it suggested the possibility that the traditional space would possibly be succeedable in new and creative way and sought the way for coexistence among the nature, space and human and eco aesthetics, and finally paved the pivotal foundation as the sustainable design alternative in future.

• Journal of East-West Nursing Research
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• v.3 no.1
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• pp.7-16
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• 1998

This paper reviewed the concept of the energy flow in east and west. The differences in the views of the energy flow between oriental and western thought were compaired according to the ontological point of view. Human body take up energy and material on open system which maintains homeostasis. Human and environment are continuously interacting in a state of co-existence. Human has energy field called "aura" and seven chakra in energy outflow moving came as meridian. Qi is an invisible cosmic energy helping the fundamental human activity and changes. The basic action of Qi is helping the human growth and development, maintain the body temperature and preventing the intrusion of microorganism. In the normal healthy organism, all are maintained in balance and in a continuous circulation of Qi, while illness is the result of the disturbed Qi flow in the aspect of Qi-theory. Although there are differences between oriental and western medicine in approaches to clients, the basic point of view and philosophy have many similarities on fundamental level. An understanding of the basic thought of energy flow and oriental concept of energy flow implies a more comprehensive meaning than the perspective of unitary transformation discussed in modern western thought of energy flow. Now we should avoid narrow view of energy concept and regard energy flow as an integrated concept with Korean culture. Regarding Qi-theory which provides a comprehensive and humanistic and ethical foundation for nursing philisophy through this overview, it is hoped that a contribution will be made to the development of nursing intervention which is suitable to Korean context.

• Journal of the Korean Society of Costume
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• v.54 no.1
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• pp.141-157
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• 2004

The purpose of this study is to clarify the style of romanticism in fashion. Romanticism is advocating the conception called the respect of diversity and individuality in the modern society dominated by postmodernism trying to accept the various values.. In this study, the characteristics of romanticism are examined through the bibliographies on philosophy, aesthetics, architecture and art. In fashion. 19C is based on the costume history books and pictures. The characteristics of romanticism in literature and art which are applied to fashion are sensuality, ornament, exoticism and complexity. On the basis of these characteristics, the 19C fashion of romanticism are analyzed as follows. ㆍ Sensuality to emphasize sexual region of woman's body and to make ‘X’ silhouette is through exaggeration and exposure. This is the characteristic to relieve femininity. ㆍ Ornamentation is expressed in the gorgeous color and the varied material. details and trimming to add the fantastic mood, and the accessory to express the aristocratic elegance. This is a very important characteristic that produces the fantastic and romantic mood. ㆍExoticism to express aspiration for East is expressed either in items or accessories imported from the East. or in exotic material and pattern. This is the characteristic of fashion to express the desire to escape from the reality in the mysterious mood. ㆍMingler is expressed, contrasting or harmonizing the various patterns, color, material in a fashion by the textile with the rich color and print of the various feeling and many trimming. This is the external characteristic of the romanticism fashion combined the experimental mind of the technical progress with the romantic trend in those days. These characteristics of romanticism fashion in the 19th century presented with the various phenomena by working complexly rather than independently.

• Archives of design research
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• v.16 no.3
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• pp.361-370
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• 2003

We have understood Bauhaus being the origin of Modern Design and Formative Education to systematic semantic aspects to date. the facts that matter to us need to be understood on Bauhaus's education philosophy and the way of administration than Bauhaus's education contents. Bauhaus as designer has been informed to us how a design should be approached to viewpoints handling Objects, Methodology fixing up problems and Social viewpoints. But Bauhaus's design principle or Methodological solution is not setup by specific person but actualized by Masters and professors in charge of curricula. From these standpoints, inquiring into their characters and individual statements for design could be said to upright order. Especially Bauhaus has trio out lots of changes through inner discord and external challenge, taken great pains for the social function of design. So I would like to help right understanding on Bauhaus based on Bauhaus's statements.