• Journal of the Korean Institute of Rural Architecture
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• v.2 no.1
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• pp.67-77
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• 2000

Environmental pollution has become a serious worldwide problem the humans has encountered in several decades. On the respect of the preservation of the global environment, world-wide consensus to cope with this problem was represented as 1992's Rio Declation. The purpose of this study is to develope evaluation technique of ecological architecture. The environmental scores of the buildings are evaluated and improved from the building design phase in order to build the best environmental building. Ecological architecture is mainly based on the balance of three element : Nature, Humanity, and Cost saving. Its main goals are energy saving and recycling, resource saving, high contact with circumstances, and health & amenity.

• 중국학논총
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• no.70
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• pp.239-260
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• 2021

In this paper, a total of 4413 place names are collected to analyze the origin and structure of place names from the two categories of nature and humanity. In this collection, there are slightly more natural place-names than humanistic ones, and hydrological ones account for the largest proportion of natural place-names, reflecting the geographical characteristics of Leizhou Peninsula surrounded by sea on three sides. Most of the place names handed down from the feudal period were natural ones. In addition, most of the place names produced after the founding of the People's Republic of China are mainly humanistic place names. In the phonetic aspect of place names, there are still quite a few ancient Vietnamese place names that can be remembered because of oral transmission. With the progress of cultural and economic development, the further development of place names will be dominated by humanistic place names.

• Korean Institute of Interior Design Journal
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• v.21 no.3
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• pp.154-162
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• 2012

As media technology has made rapid progress, cultures in the world have spread fast. In addition, Korea wave spreading toward the world is taking shape as a brand that represents essential Koreanness. Such tendency has led attempts to seek Koreanness in the field of space design. The desire to escape from the absence of humanity that is based on mechanistic nature view has led a variety of ideas and concepts on space. In particular, concept of phenomenological space centering on human body has been emphasized. Merleau-Ponty found concept of phenomenological space that emphasizes awareness through experience of human body. In this thesis, orientation as situation, temporality as body, depth as consciousness, and correlational orientation which are key concepts of Merleau-Ponty's phenomenology were covered. Such concepts were used in analyzing the characteristics of Buseoksa Temple to present essential Koreanness.

• The Research Journal of the Costume Culture
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• v.25 no.5
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• pp.629-647
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• 2017

As fashion has concentrated increasingly on inner values, it has become more directly connected with human life and society. This study analyzed anti-fashion, a movement that resists mainstream society and culture, which it views as causing inner conflicts such as competition, mammonism, consumerism, and egoism by fixating solely on the pursuit of growth and improvement. The study examined Kinfolk, an independent lifestyle magazine, to determine the essential values and principles that comprise this movement's refusal of mainstream modern society. The analysis of Kinfolk identified the following characteristics of, the Kinfolk lifestyle: essentialism, nature-friendliness, retro sensibilities, socio-ethical awareness, and diversity. Essentialism refers to the pursuit of essence, brevity, innovation based on tradition and slow life. Nature-friendliness involves communion with nature and humanity, animal-friendliness, de-industrialization, de-urbanization, and nomadic behavior. The components of the retro sensibility include nostalgia, and interests in vintage culture, and handcrafts. Diversity encompasses commonplaceness, various subcultures, agelessness, genderlessness, acceptance of other cultures, and new understanding. The analysis identified the tendencies of anti-fashion in Kinfolk magazine as simplicity, naturalism, resistance to novelty, ethics, and inclusiveness. Anti-fashion pursues the essential values of human life that have been lost or forgotten in modern society. It is important to pay constant attention to the values of minority, non-mainstream and indie cultures that represent anti-fashion. It exerts considerable influence and has great potential as an area for the development of various style-based paradigms rather than as a single fashion direction.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.73-99
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• 2023

The dragon is a special imaginary figure created by the people of East Asia. Its archetypes appeared primarily as totemic symbols of different tribes and groups in the region. The formation of early dynasties probably generated the molding of the dragon symbol. Dragon symbols carried deep imprints of nature. They concealed alternative messages of how ancient people at different locations dealt with or interacted with nature. Under pressure to standardize in the medieval and late imperial periods, the popular dragon had to transform physically and ideologically. It became imposed, unified, and framed, conveying ideas of caste classification and power, and losing itsecological implications. The dragon transitioned from a semi-ecological domain into a total social caste system. However, many people considered the "standardized" dragon as the symbol of the oppressor. Because of continuous orthopraxy and calls for imperial reverence, especially under orthopractic agenda and the surveillance of local elites, the popularized dragon was imbued within local artworks or hidden under the sanctity of Buddhas or popular gods in order to survive. Through disguise, the popular dragon partially maintained its ecological narratives. When the imperial dynasties ended in East Asia (1910 in Korea, 1911 in China, 1945 in Vietnam), the dragon was dramatically decentralized. However, trends of re-standardization and re-centralization have emerged recently in China, as the country rises in the global arena. In this newly-emerging "re-orthopraxy", the dragon has been superimposed with a more externally political discourse ("soft power" in international relations) rather than the old-style standardization for internal centralization in the late imperial period. In the contemporary world, science and technology have advanced humanity's ability to improve the world; however, it seems that people have abused science and technology to control nature, consequently damaging the environment (pollution, global warming, etc.). The dragon symbol needs to be re-defined, "re-molded", re-evaluated and reinterpreted accordingly, especially under the newly-emerging lens-the New Confucian "anthropocosmic" view.

• Journal of the Korea Convergence Society
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• v.13 no.5
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• pp.21-34
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• 2022

This study attempted to identify the life and death reproduced in literary works and present well-aging and well-dying using literary studies that considered Korean literature. Literary works such as poems, novels, and plays recorded between the 13th and 20th centuries covered in 10 literary studies in this study were investigated and analyzed. The survey methods include general and outline sections, literary genre sections, period sections, and keyword review. As a result of the analysis, most of the literature studies corresponded to details including author theory. They were concentrated on the novel and poem, and mainly dealt with 20th century literary works. In addition, the relationship between death, life patterns, well-dying, and well-aging inherent in literary works was identified. It was the concept of a whole set and a subset. In conclusion, this study has a limitation in studying literary works at a specific period. Nevertheless, we examined the nature of well-aging in life as a hope to secure a prospect from Korean literature. And this study recognized the nature of well-dying in death and meaningful death as a rite of passage derived from Korean literature. In the future, it is expected to contribute to the realization of well-dying, well-aging, and application of convergence research in Korean society in the 21st century.

• Journal of the Korean Society of Costume
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• v.56 no.6 s.105
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• pp.114-131
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• 2006

An Asian Ethnic Look is based on its own values of traditional costumes and the fashion accessories that are influenced by its own genre within their own culture. In this thesis, it contemplates the study of visual values and the traditional influences of the Modern Western Designers and Asian Designers' definitions and the considerations of an Ethnic look in the countries like Middle East, India, Korea, China and Japan. The standard procedure to understand their Visual and Aesthetic values is acknowledgement of body. From that foundation, an Asian Ethnic Look and its Visual and Aesthetic Values were researched through out the Middle East Asian Look, Indian Look, Korean Look, Chinese Look and Japanese Look which effective after 1990's. The studies are further researched to the comparisons and interpretations of the Western Designers and the Asian Designers, and the definitions of an Asian Ethnic Look and its Visual and Aesthetic Values in between those. According to each country's religious attitudes, a beauty of concealment and a beauty of negative space appeal which emphasize an ethics on humanity and non-materialistic attitudes. It takes meanings of a phenomenon of nature's worship, Yin-Yang five elements of principles, oneness of body-mind and oneness of universe-mankind. Following the studies of Visual and Aesthetic Values of an Asian Ethnic Look, in 1990's Western Designers' interpretations were prominent use of the Asian Traditional Motif3. However, the interpretations of the Asian Designers were based on their own traditional ethics and they minimized decorative elements but enhanced naturalism, feminism, calm and sober designs compare to the past. The Asian Designers' interpretations of their visual values were based on their Asian mentality, beauty and its straightforward genuine perspective and respects of their own culture.

• Architectural research
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• v.21 no.3
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• pp.79-90
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• 2019

The ephemeral and temporal nature of pavilions is the underlying motivation that led to the development of this paper. From the beginning of the industrial era through contemporary history, there have been many instances of architects attempting to rethink architectural design in the context of modern social, cultural, and technical imperatives. Today, the leading changes in humanity are accompanied by a revolutionary electronic digital medium. The pavilion has been in an amalgamation of architectural integration since the beginning of human history. World's Fairs/Expos have, since their establishment, served as international presentations of goods and achievements of particular nations. They became a popular stage wherein potential architectural achievements were showcased through the evocative architecture of pavilions. Due to the pavilion's "temporary nature," its coverage includes various perspectives: social, historical, geographical, post-colonial, iconographical, temporal, and ephemeral. It has also served as a receptacle due to its representational value at a given time. The pavilion has offered architectural designers, clients, and visitors a place to use their imaginations. Moreover, the architect's role in creating pavilions cannot be overestimated. Due to fact that they abound in symbolism, contemporary designs, and innovative solutions, pavilions often mirror modern mankind and plan for the next aesthetic revolutions and ideological architectural theories. To understand and appreciate architects' original intentions with their pavilions, this paper focuses on noteworthy pavilions that were created from the beginning of industrialization through the present. It explores and discusses the pavilion's characteristics, highlights the significance of its physical form as generated by a specific theme.

• The Journal of the Korea Contents Association
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• v.20 no.4
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• pp.138-150
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• 2020

This study links the concept and implications of the anthropocene to the humanistic functionalism of Scandinavian design. Since the Industrial Revolution, the direction of modern design has been centered on the standardization of mechanical products and functionalism aimed at standardization. This is based on the human-centered dual idea of human and nature. But Scandinavian countries have developed humanistic functionalist designs, with exceptions emphasizing human organic relationships to nature instead of dual thinking. This is believed to be in line with the anthropocene discourse, which envisions the emergence of a new level of humanity and the regeneration of the natural environment under the banner of equality for all species on Earth. In this paper, the discussion was embodied in a way that combines the wide range of anthropocene discourses with the major issues of posthuman and postnature, which are the latest human and natural views. And we have selected and analyzed examples of modern Scandinavian designs focused on the circulatory potential of materials, and have sought the direction of trends suitable for the anthropocene era.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.201-226
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• 2022

Character education begins with a clear definition of character. There are claims that humanity is reducible to human nature or personality, but when approached from an educational perspective, human nature soon boils down to the question of its ultimate goodness or wickedness. There is a significant difference between the educational systems that emerge from the standpoint that human nature is evil versus the standpoint that human nature is good. With regards to educational outcomes, this can be observed both in terms of human nature and personality. Modern education today sees education as leading the immature to a mature state from the standpoint that human nature is evil. But if human nature is evil, how could we implement an education that would render it good? If character education becomes a system of etiquette education or one of instilling manners whereby simple wrong cases are righted, it would be nothing but a follow-up to the wrong educational cases that had been carried out previously. In that sense, character education is correction; not education. Education should be done in a way that realizes and understands the perfect self rather than unfolding as a process of constantly correcting and reinforcing immature human beings. In that sense, this paper posits that enabling students to understand their own emotions would serve as a correct form of character education. This would be a system of focusing on emotions that reveal the goodness of human nature. Personality can be educated, but education at this time should be a way to bring out a student's already good and even perfected nature. This is more realistic than replacing a 'faulty' character with a good character which supposedly did not exist previously. If personality education morphs into 'emotional self-understanding,' contemplations on 'why not to do' unsavory acts rather than mere negative commands 'don't do that,' and listening to what one's emotions intuit prior to and after given actions, then that would arise to the true standard of a good education.