• Journal of Korea Entertainment Industry Association
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• v.8 no.2
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• pp.9-18
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• 2014

This study is to carry out literary study about the subject of Martial Study in Song Dynasty which was in charge of military strategy education. Martial Examination and Martial Study were related to military officials in China, and also have important value of historical materials in physical education dealing with martial arts as traditional physical activity. To be a military official would be possible to correspond with such requirements as knowledge that sports experts should have, leadership as a leader, and ability reinforcement through physical training, and the effort to pass Martial examination as the chance of status rise contributed to developing sports and culture because the necessity of training military arts was emphasized in social situations. Martial Study establishment became a clue of creating and spreading the notion that General should have virtue and justice as an ideological style of new-Confucianism (neo-Confucianism and Sung Confucianism) in Song Dynasty. After founded in 1043 and equipped with a formal aspect in 1072, Martial Study got the political effect and improved national competitiveness while its function of cultivating and selecting excellent capable persons was going on smoothly. Educational contents in Martial Study were understanding and flexibly applying the skills of infantrymen, cavalrymen, and bowmen and the meanings and theories of confucian classics, testing problem solutions of reality, and teaching the measures of the problem. Martial Study included three aspects of military capable persons, war, and weapons and took charge of the function of education, selection, and promotion, steadily supporting development and continuance of Martial examination institution.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.69-85
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• 2003

Death has been one of the basic objects in philosophy and religion. Why do people feel afraid about death? Maybe it is because they don't know the situation after death or because they have a wrong idea about it. Someone may think that he/she doesn't care the situation. But this attitude is wrong. We must understand that our attitude about life is shaped by our knowledge of the situation after death. A recurrent theme about death in popular thought is the idea that death is mysterious. As we have seen, it is difficult to formulate a satisfactory philosophical analysis of the concept of death. If it is impossible to analyse the concept of death, then it is impossible to explain precisely what we mean when we say that something dies. It might be said therefore that, in virtue of this fact, death is mysterious. Of course, death is not distinctively mysterious - all other unanalysable concepts are equally mysterious in this way. Reflection on death gives rise to a variety of philosophical questions. One of the deepest of these is a question about the nature of death. Typically, philosophers interpret this question as a call for an analysis or definition of the concept of death. Plato, for example, proposed to define death as the separation of soul from body. However, this definition is not acceptable to those who think that there are no souls. It is also unacceptable to anyone who thinks that plants and lower animals have no souls, but can nonetheless die. Others have defined death simply as the cessation of life. This too is problematic, since an organism that goes into suspended animation ceases to live, but may not actually die. The eastern philosophers proposed to define death as the nonduality of life and death. Taoists, for example, do not believe in the Wheel of Life of the Buddhists nor in the Heaven or Hell of Christianity. Taoists view existence as glorious. The whole Universe, they teach, is a marvelous, vibrant Unity wherein everything, visible and invisible, pulses with energy and changes. As being develops through the experience of existence, its vessels are swept onwards by the mighty stream of the eternal TAO to other forms of expression and activity. Man does not die; he merely extends into new fields. Taoists teach that the end of a person is the return to the Ultimate Reality. "Life is uncertain - Death is certain": This is a well known saying in Buddhism. Knowing very well that death is certain and it is a natural phenomenon that everyone has to face, we should not be afraid of death. Yet, instinctively, all of us fear death because we do not know how to think of its inevitability. We like to cling to our life and body and so develop too much craving and attachment.

• Korean Journal of Construction Engineering and Management
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• v.25 no.3
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• pp.37-46
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• 2024

Recently, 3D laser scanning technology, which can collect accurate and quick information on phenomena, has been attracting attention among smart construction technologies. 3D laser scanning technology can obtain information most similar to reality at construction sites. In this study, we would like to apply a new member identification method to an actual building and present the possibility of applying point cloud data, which can be collected using 3D laser scanning technology, to measuring progress at construction sites. In order to carry out the research, we collected location information for component identification from BIM, set a recognition margin for the collected location information, and proceeded to identify the components that make up the building from point cloud data. Research results We confirmed that the columns, beams, walls, and slabs that make up a building can be identified from point cloud data. The identification results can be used to confirm all the parts that have been completed in the actual building, and can be used in conjunction with the unit price of each part in the project BOQ for prefabricated calculations. In addition, the point cloud data obtained through research can be used as accurate data for quality control monitoring of construction sites and building maintenance management. The research results can contribute to improving the timeliness and accuracy of construction information used in future project applications.

• Journal of Christian Education in Korea
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• v.76
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• pp.149-172
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• 2023

Purpose of study: The purpose of this study is to explore the direction of the role of Christian liberal arts education in university liberal arts education in the 21st century. Research content and method: It examines how liberal arts education has changed with the times, and examines the modern significance of the role of liberal arts education that is requested today. In the rapidly changing reality of the 21st century, the role of liberal arts education, which was neglected by focusing on major-centered professional education, has become important. The need for creative and integrated thinking skills to create and apply new knowledge on their own has been highlighted. Liberal arts education and Christianity have a common denominator, and they can produce richer fruits through mutual communication. Religious literacy is the ability to identify and analyze the fundamental intersection between religion and social, political, and cultural life through various lenses. It can be said that it is the culture that must be equipped as a democratic citizen living in the 21st century. Understanding religion is the most important humanities and culture. Through the cultivation of religious literacy, it will be possible to develop thinking skills and insights to view the relationship between Christianity and various fields of life as a whole. Conclusions and Suggestions: Through this study, the need for religious literacy was expressed, and the direction of Christian liberal arts education requested in this era was sought. Christian liberal arts education that fosters religious literacy is proposed as a way to handle the role of a holistic leader of public society by aiming for convergent thinking and promoting public responsibility.

• The Journal of the Convergence on Culture Technology
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• v.10 no.5
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• pp.323-330
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• 2024

He reality is that the college life culture of college students is gradually changing as we enter the AI era. In addition, in the aftermath of the MZ generation's employment difficulties and unemployment difficulties, freshmen begin to worry about their future from college entrance. Therefore, it is necessary to design a college life that can lead to employment from a careful plan for an efficient life in college. This study attempted to suggest a direction for college freshmen to find their career direction, starting with self-exploration, and helping them settle down in college life. In addition, a program was developed with a focus on understanding others and communicating human relationships toward fostering communities, starting with self-understanding. Weeks 1 to 5 were composed of getting to know each other, weeks 6 to 10 were made up of me, we, and weeks 11 to 15 were made up of our future. First, a program was developed so that you can understand yourself and plan your own career path based on this, present your own vision, and specify your future to draw a blueprint.We expect that the research results will contribute to the maturation of career attitudes of students participating in college life planning classes, smooth communication, reduction of school and department dropout rates, and encouragement of satisfaction and pride in school.

• The Journal of the Convergence on Culture Technology
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• v.10 no.5
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• pp.585-592
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• 2024

Recent Chinese animations emphasize the harmony between content and form, as well as the fusion of reality, emotion, and aesthetic ideals, through character designs that blend traditional cultural elements with modern aesthetic sensibilities. We have observed that this fusion has significantly contributed to the development of the Chinese animation industry. In particular, "Nezha: Birth of the Demon Child" stands out as an important example, where traditional character images are reinterpreted in a modern way, showcasing a unique artistic direction. In this study, we have conducted an in-depth analysis of the major characters in "Nezha: Birth of the Demon Child", focusing on their form, acting, and movement elements based on the theoretical foundation of traditional Chinese aesthetics.We explored how traditional Chinese costumes, totems, and painting styles were utilized in the design of the characters' forms, and discovered that these elements imparted a distinctive artistic quality. Furthermore, we found that the acting and movement elements were influenced by Chinese cultural practices, traditional theater, and martial arts, enriching the characters' motions and expressions. Through this research, we aim to highlight how Chinese animation integrates tradition and modernity, creating new artistic value, and establishing a unique competitive edge in the global animation market.

• KDI Journal of Economic Policy
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• v.13 no.4
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• pp.91-116
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• 1991

Market liberalization progressing simultaneously with high and rapidly rising domestic wages has created an adverse business environment for domestic firms. Korean firms are losing their international competitiveness in comparison to firms from LDC(Less Developed Countries) in low-tech industries. In high-tech industries, domestic firms without government protection (which is impossible due to the liberalization policy and the current international status of the Korean economy) are in a disadvantaged position relative to firms from advanced countries. This paper examines the division of roles between the private sector and the government in order to achieve a successful structural adjustment, which has become the impending industrial policy issue caused by high domestic wages, on the one hand, and the opening of domestic markets, on the other. The micro foundation of the economy-wide structural adjustment is actually the restructuring of business portfolios at the firm level. The firm-level business restructuring means that firms in low-value-added businesses or with declining market niches establish new major businesses in higher value-added segments or growing market niches. The adjustment of the business structure at the firm level can only be accomplished by accumulating firm-specific managerial assets necessary to establish a new business structure. This can be done through learning-by-doing in the whole system of management, including research and development, manufacturing, and marketing. Therefore, the voluntary cooperation among the people in the company is essential for making the cost of the learning process lower than that at the competing companies. Hence, firms that attempt to restructure their major businesses need to induce corporate-wide participation through innovations in organization and management, encourage innovative corporate culture, and maintain cooperative labor unions. Policy discussions on structural adjustments usually regard firms as a black box behind a few macro variables. But in reality, firm activities are not flows of materials but relationships among human resources. The growth potential of companies are embodied in the human resources of the firm; the balance of interest among stockholders, managers, and workers of the company' brings the accumulation of the company's core competencies. Therefore, policymakers and economists shoud change their old concept of the firm as a technological black box which produces a marketable commodities. Firms should be regarded as coalitions of interest groups such as stockholders, managers, and workers. Consequently the discussion on the structural adjustment both at the macroeconomic level and the firm level should be based on this new paradigm of understanding firms. The government's role in reducing the cost of structural adjustment and supporting should the creation of new industries emphasize the following: First, government must promote the competition in domestic markets by revising laws related to antitrust policy, bankruptcy, and the promotion of small and medium-sized companies. General consensus on the limitations of government intervention and the merit of deregulation should be sought among policymakers and people in the business world. In the age of internationalization, nation-specific competitive advantages cannot be exclusively in favor of domestic firms. The international competitiveness of a domestic firm derives from the firm-specific core competencies which can be accumulated by internal investment and organization of the firm. Second, government must build up a solid infrastructure of production factors including capital, technology, manpower, and information. Structural adjustment often entails bankruptcies and partial waste of resources. However, it is desirable for the government not to try to sustain marginal businesses, but to support the diversification or restructuring of businesses by assisting in factor creation. Institutional support for venture businesses needs to be improved, especially in the financing system since many investment projects in venture businesses are highly risky, even though they are very promising. The proportion of low-value added production processes and declining industries should be reduced by promoting foreign direct investment and factory automation. Moreover, one cannot over-emphasize the importance of future-oriented labor policies to be based on the new paradigm of understanding firm activities. The old laws and instititutions related to labor unions need to be reformed. Third, government must improve the regimes related to money, banking, and the tax system to change business practices dependent on government protection or undesirable in view of the evolution of the Korean economy as a whole. To prevent rational business decisions from contradicting to the interest of the economy as a whole, government should influence the business environment, not the business itself.

• (The) Research of the performance art and culture
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• no.36
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• pp.441-471
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• 2018

East Coast Gut, Korean shamanism ritual on its east coastal area, is a Gut held in fishing villages alongside Korean east coastal area from Goseong area in Gangwon-Do to Busan area. East Coast Gut is performed in a series mainly by a successor shaman, Korean shaman, who hasn't received any spiritual power from a God, and the implications of this thesis lie in that we look over the learning aspects of Seokchool Kim shaman group among other East Coast Gut successor shaman groups after dividing it into 2 categories, successor shaman and learner shaman and based upon this, we reveal the meaning of the learning aspects of East Coast Gut. For successor shamans, home means the field of education. Since they are little, they chased Gut events performing dance in a series to accumulate onsite experiences. However, in the families of successor shamans that have passed their shaman work down from generation to generation, their descendents didn't inherit shaman work any longer, which changed the way of succession and learning of shaman work. Since 1980's, Gut has been officially acknowledged as a kind of general art embracing songs, dance and music and designated as a cultural asset of the state and each city and province, and at art universities, it was adopted as a required course for its related major, which caused new learner shamans who majored in shamanism to emerge. These learner shamans are taking systematical succession lessons on the performance skills of East Coast Byeolshin Gut at universities, East Coast Byeolshin Gut preservation community, any places where Guts are held and etc.. As changes along time, the successor shamans accepted the learner shamans to pass shaman work down and changes appeared in the notion of towners who accept the performer groups of Gut and Gut itself. Unlike the past, as Gut has been acknowledged as the origin of Korean traditional arts and as the product of compresensive learning on songs, dance and music and it was designated as a national intangible cultural asset, shaman's social status and personal pride and dignity has become very high. As shaman has become positioned as the traditional artist getting both national and international recognition unlike its past image of getting despised, at the site of Gut event or even in the relation with towners, their status and the treatment they get became far different. Even towners, along with shift in shaman groups' generation, take position to acknowledge and accept the addition of new learning elements unlike the past. Even in every town, rather than just insisting on the type or the event purpose of traditional Gut, they think over on the type of festival and the main direction of a variety of Guts with which all of towners can mingle with each other. They are trying to find new meanings in the trend of changing Gut and the adaptation of new generation to this. In our reality of Gut events getting minimalized along with rapid change of times, East Coast Gut is still very actively performed in a series until now compared to Guts in other regions. This is because following the successor shamans who have struggled to preserve the East Coast Gut, the learner shamans are actively inflowing and the series performance groups preserve the origin of Gut and try hard to use Gut as art contents. Besides, the learner shamans systematically organize what they learned on shamanism from the successor shamans and get prepared and try to hand it down to descendents in the closest possible way to preserve its origin. In the future, East Coast Gut will be succeeded by the learner shamans from the last successor shamans to inherit its tradition and develop it to adapt to the times.

• Journal of the Korean Institute of Landscape Architecture
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• v.39 no.4
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• pp.49-59
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• 2011

This study is a reinterpretation of characteristics of public space in contemporary cities with a view to liminal space. The conditions of pubic space now cannot be captured through the existing discourses of publicness, and public space. The basic premise of the study is that the idea of liminal space or liminality is useful to grasp the fluid and hybrid attribute of public space in contemporary cities. Liminal space, originally from anthropological studies, is the intermingled stage between two realms and the sustained period of the ritual. The idea has been widely used for various cultural phenomenon and spatial experiences. A literature review on public space and liminal space was carried out. Cases pertaining to public space with a view to liminal space were examined and discussed in detail. Through the careful reading of several public spaces with an angle toward liminal space, the new perspective toward public space will be drawn out. First, we need to emphasize the fluid spectrum of public space rather than the serial stage such as the public, the semi-public, the semi-private, and the private. Second, the idea will contribute to understanding the flexible state depending upon time. What we can learn from case studies is the volatile characteristics in public space as a common phenomenon support its vitality. This interpretation will contribute to the perception of a new horizon of public space. The nature of public space is unpredictable and free. In reality, the spectrum of public space will expand and fluctuate. Ironically, public space can be vitalized through enhancing and activating the private space. The intimate and complicated interface between the two realms is a key issue. The boundary of public space might be redefined to embrace the flexible the fragile nature of changing public space. These research implications will guide the thoughtful design and management of pubic space.

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.6
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• pp.1-15
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• 2015

Changgyeongwon emerged as pleasure grounds following the creation of a museum, zoo and botanical garden in Changgyeonggung Palace during the Japanese colonial period. Pleasure grounds offer space for entertainment and have maintained the image of a paradise apart from reality. This study examined the creation process of pleasure grounds within a royal palace and the following spatial changes. By analyzing the image of Changgyeongwon as an artificial paradise, this study explored its landscape and cultural aspects. Literature reviews on the intention and process showed that the Changgyeongwon pleasure grounds were created as a 'royal garden' for the amusement of Sunjong, as well as 'public pleasure grounds' in the process of colonization. It was one of the first public spaces open to everyone who could afford the entrance fee. The layout of Changgyeongwon was studied by a comparison and analyzation of modern plans and photographs. It was composed of the central museum zone, northern botanical garden zone, and southern zoological garden zone. A conservatory and greenhouse to exhibit and maintain tropical plants were intensively built in the botanical garden zone while an aviary was created on the zoo pond. In the vicinity of the aviary a vivarium was constructed. Museum exhibition facilities included a main building as well as existing buildings, and a western flower garden was created between the buildings. Space for children including a playground and horse-riding course were created in the 1930's. The paradisiacal image and pleasure grounds culture of Changgyeongwon were studied as follows. Firstly, it shows that Changgyeongwon's paradisiacal image where rare animals and exotic plants were open to the public was promoted by the zoo and botanical garden. This led to the creation of new popular leisure activities such as flower appreciation and animal watching. Secondly, Changgyeongwon offered an urban leisure space, symbolizing the 'non-urban nature within the city' where the urban residents could escape from the daily routine. Thirdly, Changgyeongwon was known for its 'fantastic night landscape' by its night opening during the cherry blossom season. This cherry blossom viewing at night sadly degenerated by various shows and drinking, and as a result, an image of a deviant paradise was given to Changgyeongwon. Changgyeongwon contributed to creating a new space with its diverse facilities, and the public embraced the urban culture through experiences of pleasure and entertainment.