• Journal of the Korean Society of Costume
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• v.51 no.6
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• pp.5-24
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• 2001

This paper is intended to explore femininity the ideal beauty of body and the features in fashion pursued in the Fashion system and the Anti-Fashion Movement in the Victorian period, on which the modern fashion is based. For the informative facts needed in this paper, books on history, fashion history, feminism, art history of aestheticism and the ideal beauty of body are referred to. On the part Ⅱ of this paper, the femininity and the ideal beauty of body implied in the Aesthetic Movement and Rational Dress Movement as the anti-fashion movement in the Victorian period will be reviewed. Following are the conclusion : First, the works in Aesthetic Movement mainly include the image of sensual female. The essence of femininity is categorized by cultural value, poetic spirit. appetite for sex and self-expression. The ideal beauty of body pursued in this movement is the beauty of immatured body, which means rejection of maternity as well as appetite for sex in the form of metaphor of the power and enthusiasm of female. The features of Aesthetic Movement emphasize the image of sensual and characteristic woman. These features are expressed in the natural waist line and the vertical H silhouette of high waist, natural exposure of body by means of drapery, simplicity and decency by design without fixed forms and seemingly faded colors. Second, Rational Dress Movement attempted to evaluate the femininity in a different way and ultimately pursued masculinity. Therefore, morality, liberty, intelligence, spirituality, self-control, willingness, which had been believed to exclusively belong to male, are added to the categories of femininity. The ideal beauty of body is expressed in the form of Venus Coelestic which is refined and strong. This symbolizes woman's freeing from the fate of reproduction and subordinate relationship with male, morality, decision of one's own and willingness. The features of Rational Dress Movement represent the image of strong-willed and moral woman in its internal meaning. The features of its fashions represent the concealment of the body, emphasis on activeness in pants without decoration and simplicity in its external form. All these features resulted from the pursuit of masculinity.

• The Journal of Korean Philosophical History
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• no.25
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• pp.7-40
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• 2009

The aim of this paper is to establish the theoretical foundation on "the integrative study of the character education for the promotion of social and emotional competencies of children.". Based on the social and emotional learning(SEL), this paper is tried to find out the effective ways to develop children's good character. According to SEL, social and emotional competence is the ability to understand, manage, and express the social and emotional aspects of one's life in ways that enable the successful management of life tasks such as learning, forming relationships, solving everyday problems, and adapting to the complex demands of growth and development. And it is also the process of acquiring and effectively applying the knowledge, attitudes, and skills necessary to recognize and manage emotions. Five key competencies such as self-awareness, social awareness, responsible decision making, self-management, relationship skills are taught, practiced, and reinforced through SEL programming. Both the social and emotional learning movement and the character education share in common the idea that much of human character can be modified for the better through learning. While character educators engage in developing civic virtue and moral character in our youth for more compassionate and responsible society, SEL educators engage in educating for a safe, secure, caring society. To effectively teach social and emotional competencies, the teachers themselves must embrace a teaching and learning philosophy that models the attitudes, feelings, and behaviors we aim to teach.

• The Journal of Korean Philosophical History
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• no.28
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• pp.183-212
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• 2010

The purpose of this study is to provide a theoretical base for making a character education program and to develop a school violence prevention program and analysis the effects of the program in elementary schools. The prevention program was designed to target students, teachers, parents and community residents and utilized the above groups as participants. This study is developed on the basis of Social Emotional Learning as well as Emotional Intelligence which put on the importance on the role of emotion in the problem solving. In concrete, school violence prevention program based on the social and emotional learning, development of integrative programs articulating three key domains directly and indirectly influencing students' character formation, maximum use of the educational institutes' moral education curriculums and potential curriculums in the surrounding environment. To do so, bibliographical study and analysis of the research materials are carried out, and also the professionals' advice is received. The study object is 113 elementary school students of 2 elementary schools in Seoul. For them, the preparatory program is carried out from September 2009 to November 2009. And then, the analysis for the satisfaction degree of participation in the program and for the descriptive results of the school violence prevention education is carried out.

• Journal of Intelligence and Information Systems
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• v.24 no.3
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• pp.199-219
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• 2018

With the everyday use of the Internet and the spread of various smart devices, users have been able to communicate in real time and the existing communication style has changed. Due to the change of the information subject by the Internet, data became more massive and caused the very large information called big data. These Big Data are seen as a new opportunity to understand social issues. In particular, text mining explores patterns using unstructured text data to find meaningful information. Since text data exists in various places such as newspaper, book, and web, the amount of data is very diverse and large, so it is suitable for understanding social reality. In recent years, there has been an increasing number of attempts to analyze texts from web such as SNS and blogs where the public can communicate freely. It is recognized as a useful method to grasp public opinion immediately so it can be used for political, social and cultural issue research. Text mining has received much attention in order to investigate the public's reputation for candidates, and to predict the voting rate instead of the polling. This is because many people question the credibility of the survey. Also, People tend to refuse or reveal their real intention when they are asked to respond to the poll. This study collected comments from the largest Internet portal site in Korea and conducted research on the 19th Korean presidential election in 2017. We collected 226,447 comments from April 29, 2017 to May 7, 2017, which includes the prohibition period of public opinion polls just prior to the presidential election day. We analyzed frequencies, associative emotional words, topic emotions, and candidate voting rates. By frequency analysis, we identified the words that are the most important issues per day. Particularly, according to the result of the presidential debate, it was seen that the candidate who became an issue was located at the top of the frequency analysis. By the analysis of associative emotional words, we were able to identify issues most relevant to each candidate. The topic emotion analysis was used to identify each candidate's topic and to express the emotions of the public on the topics. Finally, we estimated the voting rate by combining the volume of comments and sentiment score. By doing above, we explored the issues for each candidate and predicted the voting rate. The analysis showed that news comments is an effective tool for tracking the issue of presidential candidates and for predicting the voting rate. Particularly, this study showed issues per day and quantitative index for sentiment. Also it predicted voting rate for each candidate and precisely matched the ranking of the top five candidates. Each candidate will be able to objectively grasp public opinion and reflect it to the election strategy. Candidates can use positive issues more actively on election strategies, and try to correct negative issues. Particularly, candidates should be aware that they can get severe damage to their reputation if they face a moral problem. Voters can objectively look at issues and public opinion about each candidate and make more informed decisions when voting. If they refer to the results of this study before voting, they will be able to see the opinions of the public from the Big Data, and vote for a candidate with a more objective perspective. If the candidates have a campaign with reference to Big Data Analysis, the public will be more active on the web, recognizing that their wants are being reflected. The way of expressing their political views can be done in various web places. This can contribute to the act of political participation by the people.

• Journal of Korean Philosophical Society
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• v.105
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• pp.49-74
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• 2008

Le but de notre recherche est $d^{\prime}{\acute{e}}clairer$ la nature du $d{\acute{e}}passement$ de soi aux actes humaines dnas le Thomisme. Dans le Thomisme la nature humaine qui a la raison et la $volont{\acute{e}}$ a une $intentionnalit{\acute{e}}$ ver la fin ultime. De sorte que les actes humaines qui $corr{\grave{e}}spondent$ cette nature humaine a un $caract{\grave{e}}re$ du $d{\acute{e}}passement$ de soi visant toujours plus que le $pr{\acute{e}}sent$. Le fondement de cet acte du $d{\acute{e}}passement$ de soi est $l^{\prime}{\hat{a}}me$ rationelle qui est la forme substantielle de l'homme et de soi subsistante. Chez st. Thomas ce $caract{\grave{e}}re$ du $d{\acute{e}}passement$ a trois ${\acute{e}}taps$ distinctes : (1)le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel (2)le $d{\acute{e}}passement$ de soi dans l'ordre morale (3)le $d{\acute{e}}passement$ de soi dans l'ordre de la religion. Le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel apparaît d'abord au $caract{\grave{e}}re$ de $l^{\prime}{\hat{a}}me$ rationelle. St. Thomas $d{\acute{e}}finit$ les vertus rationelles comme $^{\prime}pl{\acute{e}}nitude$ dans le $f{\acute{e}}blesse$, parce qu'il $consid{\grave{e}}re$ la vertu rationelle comme $finalit{\acute{e}}$ des $facult{\acute{e}}s$ du sens $ext{\acute{e}}rieur$. L'homme par le sens $ext{\acute{e}}rieur$ reçoit des $esp{\grave{e}}ces$ sensibles(especies sensibilis), et $poss{\grave{e}}de$ les images. Puis cette images sensible devenant la $r{\acute{e}}alit{\acute{e}}$ spirituelle sous forme du $m{\acute{e}}moire$ et du souvenir, devient aussi la partie de son existence. Donc chez st. Thomas la vertue rationnelle n'est pas simplement un $facult{\acute{e}}$ $sp{\acute{e}}culative$, mais elle est dans l'ordre du devenir et du $pl{\acute{e}}nitude$. A cette raison st. Thomas compare la raison(ratio) comme $g{\acute{e}}n{\acute{e}}ration$(generatio) et l'intelleigence(intellectus) comme ${\hat{e}}tre$(esse). C'est-${\grave{a}}$-dire la raison $d{\acute{e}}passe$ le sensible et l'intelligence $d{\acute{e}}passe$ la raison. Le $d{\acute{e}}passement$ de soi dans l'ordre morale $li{\acute{e}}$ au $progr{\grave{e}}s$ de la conscience. Chez st. Thomas la perception de l'objet $ext{\acute{e}}rieur$ ayant pour but d'avoir conscience de soi, se perfectionne ${\grave{a}}$ ceci. D'avoir conscience de soi signifie d'avoir $l^{\prime}identit{\acute{e}}$ de soi, et de-$l{\grave{a}}$ apparaît l'acte moral en tnat qu'acte $sp{\acute{e}}cifique$ humain. La raison pour laquelle la vie morale elle-$m{\hat{e}}me$ a un $caract{\grave{e}}$ du $d{\acute{e}}passement$, c'est que l'acte humaine qui corresfonde ${\grave{a}}$ $l^{\prime}identit{\acute{e}}$ du soi est une vie qui vise toujours plus que le $pr{\acute{e}}sent$ ou $l^{\prime}id{\acute{e}}al$. Quant au problem du $d{\acute{e}}passement$ dans l'ordre de la religion, chez st. Thomas en raison de $l^{\prime}affinit{\acute{e}}$ entre Dieu et l'homme, $o{\grave{u}}$ il y a des vertues infuses(virtutes infusas), il y a une sorte du $d{\acute{e}}passement$ religieux. Car ces vertues infuses signifie la communication entre Dieu(${\hat{E}}tre$ absolu) et l'homme(${\hat{e}}tre$ fine) et cela signifie le $d{\acute{e}}passement$ de l'humain vers le divin. Cette $id{\acute{e}}e$ thomiste permet de penser que $o{\grave{u}}$ il y a un $d{\acute{e}}passement$ de soi dans la vie religuse d'une personne, il y a une intervention $r{\acute{e}}elle$ de la providence divine. Cette $pens{\acute{e}}e$ thomiste sera alors un $caract{\grave{e}}$ $r{\acute{e}}aliste$ face ${\grave{a}}$ la $pens{\acute{e}}e$ $id{\acute{e}}aliste$ qui n'admette que le $d{\acute{e}}passement$ absolu comme $d{\acute{e}}passement$ religieux.