• Journal of Communication Design
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• v.55
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• pp.240-249
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• 2016

This study focused on cases about user experience using digital media as a marketing. The recent convergence of various types of media is resulting in new types of content. In a situation where approaching consumers through digital and virtual means is no longer an alternative or an option but a necessity, customers must be influenced and stimulated using various types of digital media. Because modern consumers prefer to participate actively rather than to be passively exposed to information, there is a need to maximize and optimize the consumer's experience using digital media. In this research, consumer experiences that utilized digital media were examined, and these case studies were analyzed from an experiential marketing perspective. How the 5 different types of Experiential Marketing proposed by Bernd Schmitt and Digital medias were combined in the digital marketing campaigns was examined. The case studies analyzed in this research were chosen out of widely popular digital marketing campaigns ran by beauty brands that used various experimental marketing types, such as 'Make-up Genius' of L'Or?al, 'Google Glass Tutorials' of Yves Saint Laurent and 'Digital Runway Bar' of The Burberry Beauty Box. This study classified that case samples into paid media, earned media and owned media based on sense, feel, think, act and relate that are the strategic experiential modules of Bernd Schmitt. This study could be confirmed various customer experience as a sense, feel, think, act and relate through that cases using digital media technology and marketing element of digital media. Through the process of examining which digital media types each marketing campaign utilized and how these types of digital marketing were combined, this research is significant in that it helps for the understanding of the current state of digital marketing and in that it can serve as the foundation for future research of efficient digital marketing.

• The Journal of Korean Philosophical History
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• no.53
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• pp.215-254
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• 2017

In the study of divining art, Hoche(互體) plays vital roles in the composition of Goaes(卦) and interpretation of Sutras, but the reality is that the research effort for Hoche has been poor along with the perception of its utilization. This study set out to investigate connections among Bongoae(本卦), Hoche, and Hoche of Hoche(Hohoche互互體) and thus shed new light on the importance of Hoche in the composition and interpretation of Yi. 64 Goaes belong to 16 Hoches, which should belong to 4 Hoches. 4 Hoches Jungcheongeon(重天乾), Jungjigon(重地坤), Suhwagije(水火旣濟), and Hwasumije (火水未濟). That is, one can make 6 Hoikgoaes(劃卦) by extracting Hoche from the 6 Hoikgoaes comprised of Hoche of Bongoae, and they converge on 4 Goaes of Geon (乾), Gon(坤), Gije(旣濟), and Mije(未濟). The present study named Hoche of Hoche Hohoche and argued that there should be some consistent connections in the interpretation of meanings of these 4 Hohoche Goaes and their respective Hoches and Bongoaes. Focusing on the discovery of common meanings among the Hoches and Bongoaes of "Danjeon(彖傳)" and" Daesangjeon(大象傳)" of Hohoche. Book of Changes begin with Jungcheongeon and Jungjigon and end with Suhwagije and Hwasumije. The Hohoche of 64 Goaes(卦) are concluded into these 4 Goaes, which indicates that the 4 Goaes have supervision over beginning and ending and that all the Goaes between them operate within the categories of 4 Goaes. The content of "Danjeon" and "Daesangjeon" in Hohoche holds certain semantic connections in the interpretation of Hoche and Bongoae restored to Hohoche and points to the directionality of the interpretation. Those findings open a window for investigating Hoche with the core principle of Goae formation in Book of Changes and imply that Hoche holds important significance in the interpretation of the Book.

• (The)Study of the Eastern Classic
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• no.67
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• pp.345-378
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• 2017

In the scriptures of "$Ch{\bar{u}}n-qi{\bar{u}}$(春秋)", the expression method of '$Ch{\bar{u}}n-w{\acute{a}}ng-zh{\bar{e}}ng-yu{\grave{e}}$(春王正月 : It's spring. It's the first month regulated by the king.)' was used as Jì-yuè-fǎ(紀月法 : the rules to determine the first month(正月)), the month of winter solstice was regarded as the first month of a year, and three years since then were named as $Ch{\bar{u}}n$(春 : spring). With regard to this "$Ch{\bar{u}}n-qi{\bar{u}}$"Wáng-lì("春秋"王曆 : the calendar regulated by the king of $Zh{\bar{o}}u$(周) dynasty in "$Ch{\bar{u}}n-qi{\bar{u}}$"), depending on whether Confucius(孔子) changed and recorded the names of the months and the season or not, there were three different arguments; the theory that 'Confucius changed the names of both the months and the season'(孔子改月 改時說), the view that 'Confucius changed the name of the season, not the names of the months'(孔子不改月 改時說), and then the theory that 'Confucius changed neither the names of the months nor the name of the season'(孔子不改月 不改時) since Song(宋) dynasty. The first view was taken by $Hh{\acute{u}}-{\bar{a}}n-gu{\acute{o}}$(胡安國) and $C{\grave{a}}i-ch{\acute{e}}n$(蔡沈), and the second theory was mentioned by Chéng-yí(程?) and Zhū-zǐ(朱子). The advocates of the third view had become remarkable since Ming(明) dynasty, and one of representatives was Wàng-yáng-míng(王陽明). All of them based their arguments on ancient scriptures and Confucian legal books, and there were cases of taking the same records as the support for different opinions. Confucius' so-called 'Chūn-qiū-bǐ-fǎ(春秋筆法 : the method to describe historical facts by making clear discrimination between right and wrong)' and '$Sh{\grave{u}}-{\acute{e}}r-b{\grave{u}}-zu{\grave{o}}$(述而不作 : the attitude to succeed virtuous men's achievements and only explain and describe them not creating and adding new contents)' could come from thoughts of $Z{\bar{u}}n-w{\acute{a}}ng$(尊王 : to respect the king with the virtues of benevolence, righteousness, propriety, wisdom and sincerity). Therefore, even though Confucius is assumed to have been the writer of "$Ch{\bar{u}}n-qi{\bar{u}}$(春秋)", whether he actually changed and recorded the names of the months and the season in the calendar used in "$Ch{\bar{u}}n-qi{\bar{u}}$" is doubtful. These theories on Confucius's intervention in the calendar of "$Ch{\bar{u}}n-qi{\bar{u}}$" hadn't been discussed as conflicting in reality until Tang(唐) dynasty.

• Journal of Popular Narrative
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• v.26 no.3
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• pp.123-160
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• 2020

Manga develops by reflecting a change of society, reader's needs, and their thoughts and changes of tastes, sensitively. Shojo manga and Jyosei manga also do. We can find several kinds of meaningful changes in Japanese Jyosei manga in the 2010s. The works which represent preciousness of daily life, women's narrative and self-realization are gradually increasing. In addition, the works that deal with very touchy issues such as sex discrimination at work, sexual harassment begin to emerge. It has never been found in the manga of the former era. While this paper analyzes the social and cultural causes of these changes of the works that exclude romance and treat gender issues focusing on recent works, it examines changes of Japanese Jyosei manga in the 2010s and their meanings. I investigate the current trends of Japanese Jyosei manga in the 2010s through Umimachi Diary that represents a precious everyday life with woman-centered narrative, Metamorphose no engawa that deals with women's story from a new perspective, Good-bye My Miniskirt that tackles gender issues. Furthermore I intensively analyze how Nagi's Long Vacation and Darucyan, which win popularity from women in their 20s~30, represent lives and troubles of contemporary Japanese women. Nagi's Long Vacation represents the heroine's quest for a self throwing everything out. While Darucyan deals with self-realization, it forms of a bond of sympathy of readers by representing the heroine who suffers sexual harassment and inequal conditions very realistically. Nagi's Long Vacation and Darucyan have something in common with portraying troubles and self-realization of the working women in their 20s based on a indigenous reality to Japanese society very realistically. However they are unusual in that it is different from the manga of the former era in dealing with heroine's troubles and their solutions. The most distinctive changes of Jyosei manga since 2010 are that real issues surfaced with social changes. In addition, these social contradictions result from irrational discriminations and old customs of Japanese society for a long time. Manga reflects subtly the portraits of the times, their images of women, and their values. These changes of Jyosei manga also show the concerns of readers at that time, and it means that women began to be aware of the issues.

• Journal of the Korean Society of Earth Science Education
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• v.15 no.2
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• pp.235-248
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• 2022

With the changes in the future educational environment, such as the rapid decline of the school-age population and the expansion of students' choice of curriculum, changes are also required in PCK, the expertise of science teachers. In other words, the categories constituting the existing 'consensus-PCK' and the characteristics of 'science PCK' are not fixed, so more categories and characteristics can be added. The purpose of this study is to explore the potential area of science PCK required to cope with changes in the future educational environment in the form of 'Family Resemblance Science PCK (Family Resemblance-PCK, hereafter)' through Wittgenstein's family resemblance approach. For this purpose, in-depth interviews were conducted with three focus groups. In the focus group in-depth interview, participants discussed how the science PCK required for science teachers in future schools in 2030-2045 will change due to changes in the future society and educational environment. Qualitative analysis was performed based on the in-depth interview, and semantic network analysis was performed on the in-depth interview text to analyze the characteristics of 'Family Resemblance-PCK' differentiated from the existing 'consensus-PCK'. In results, the characteristics of Family Resemblance-PCK, which are newly requested along with changes in role expectations of science teachers, were examined by PCK area. As a result of semantic network analysis of Family Resemblance-PCK, it was found that Family Resemblance-PCK expands its boundaries from the existing consensus-PCK, which is the starting point, and new PCK elements were added. Looking at the aspects of Family Resemblance-PCK, [AI-Convergence Knowledge-Contents-Digital], [Community-Network-Human Resources-Relationships], [Technology-Exploration-Virtual Reality-Research], [Self-Directed Learning-Collaboration-Community], etc., form a distinct network cluster, and it is expected that future science teacher expertise will be formed and strengthened around these PCK areas. Based on the research results, changes in the professionalism of science teachers in future schools and countermeasures were proposed as a conclusion.

• Journal of International Area Studies (JIAS)
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• v.14 no.1
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• pp.77-106
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• 2010

As for the matter of guardianship-benefit network which has been at the heart of the discussion of power elites and clan politics in Kazakhstan, it has been often maintained that it is basically formed by the framework of the regional and descent connection net called Zhuz or at least it has been heavily under Zhuz's influence. But it is pointed out that the controversy of Zhuz suffers from a lot of limitations in explaining the surface of power elites in the recent process of political changes and the rearrangement of power relations. Consequently, this paper tried to take a closer look at the matter focusing on the social backgrounds of elites from Junior zhuz, who have been estimated to be relatively pushed back in terms of the advancement into the central power. As a result, it was found that the backgrounds of clan and tribe origin within Zhuz couldn't have any foundation to be seen as a decisive element through which they could grow into power elites. The phenomenon of Kazakhstani elites is a legacy of concrete historic situations. The important consideration points for analyzing the emergence of elites which could be applied to a nomadic and traditional society can hardly be an invariable framework for analyzing modern elites since independence. Since 2000, Kazakhstan has experienced economic changes including privatization due to the absolute strengthening of presidential influence which turned into a foundation for a new authoritarian system, the rearrangement of the inner circle of power, and their decisions. These changes in situations have had profound effects on the character of power elites. The phenomenon that clandestine connections have shown their appearances as they have gotten intertwined with various factors, in particular, in the economic field which has been heavily under Junior zhuz makes us convinced that the elite organization in Kazakhstan has always been the product of political and economic changes. In reality, the behaviors of elites were the outcome continuously reflecting environmental situations surrounding them, and those situations lie in a complicated and multiple-layered connection net. Therefore, it is believed that having interests in elites' social backgrounds and maintaining many pieces of information on them will be able to be a more useful approach to analyzing the elite society in the future in that interests in their social backgrounds become an informant of various network formation nets which reflect real situations.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.103-131
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• 2017

As the establishment of self-identity is based on 'Relationships of Mutual Beneficence,' the formation of 'Relationships of Mutual Beneficence' is the only road to the security and confirmation of self-existence. But given that our ordinary life almost entirely consists of actions objectifying others, the formation of 'Relationships of Mutual Beneficence' is by no means easy. The formation of 'Relationships of Mutual Beneficence' should be based on morality, controlling self-desire, and not objectifying others. Philosophy based on a priori reasoning describes self-control over selfdesire as the domination of the body through a priori reasoning. But this practical philosophy cannot present a self-evidential internal motivation behind moral actions. Due to this, the application of moral order given by a priori reasoning in response to reality is likely to be reinterpreted on basis of self-interest. With regards to this, the 'propensity towards sympathy' is given as new moral norm. The 'propensity towards sympathy' as emotion is direct and consistent given that feeling occurs prior to thinking. The 'propensity towards sympathy' is intuitive in the sense that it is an instinctual response preceeding a reasoned judgment. The 'propensity towards sympathy,' as a natural moral emotion, is self-validating given that all human beings know it and practice it. But previous studies on the 'propensity towards sympathy' have an obvious limitation because they adopt phenomenological approaches to the 'propensity towards sympathy' which eschew the investigation of morality. Though they present the 'propensity towards sympathy' as a natural emotion based on body rather than reason, they do not philosophically explain the 'propensity towards sympathy.' Thus the 'propensity towards sympathy' as a natural moral emotion is likely to be interpreted as a subjective and relative moral norm. This paper philosophically explains that the 'propensity towards sympathy' is a universal moral norm on the basis of Merleau-Ponty's 'flesh.' 'Flesh' is formed as the entanglement between oneself and others and presents the 'propensity towards sympathy' as its philosophical basis. In other words, 'flesh' formed as the mixture or entanglement between oneself and others is the material foundation upon which one can activate the 'propensity towards sympathy.' This paper's approach to the 'propensity of sympathy' can be desribed as a phenomenological approach to the 'propensity towards sympathy' as a universal moral norm.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.1-57
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• 2018

There are three purposes to this study: first, to understand comprehensively the meaning of Haewon-sangsaeng (Resolution of Grievances for Mutual Beneficence) Thought, which can be taken as representative thought regarding peace in Korean new religions. Next, Haewon-sangsaeng Thought and the works for Haewon (resolving grievances) will be examined as principles and practical mechanisms for building the paradise of the Later World and understanding the structure of this system of thought. Lastly, logical inferences will be made regarding the future of humanity and the world through the ideological characteristics implied by Haewon-sangsaeng Thought. Haewon-sangsaeng Thought contains the complicated concepts of Haewon and Sangsaeng. Haewon is the resolution of the enmity and grievances that have accumulated in the realms of humanity and deities. Sangsaeng indicates the action of mutually benefiting one another or a state wherein people live in prosperity and peace. In Daesoon Jinrihoe, the concept of Haewon-sangsaeng is expressed explicitly and has broad applications. It can be expanded for the global peace and the harmony of all humanity. As the result of an integrated analysis of previous studies, it can be stated that Haewon-sangsaeng has values and meanings in terms of principles, laws, ethics, and ideology all of which are commonly connected to Injon (Human Nobility), Sangsaeng, peace, harmony, the Later World, and paradise. This indicates that its valuable for the future of humanity and world is deeper and wider than its mere etymological meaning. The common factor among paired ideas such as human nobility and Sangsaeng, peace and harmony, and Later World and paradise is the realization of humanity's greatest wish. This is the reason why the value and meaning of Haewon-sangsaeng can be expanded globally. The works of Haewon were a religious act of Kang Jeungsan who resolved the grievances of the Former World which was under the rule of mutual conflict and built a Later World that will operate according to mutual beneficence. Therefore, the principle of Haewon-sangsaeng has a motivative power, through the Reordering Works of the Universe, which can transform the future of humanity and the world. In this study, it can be inferred that as Haewon-sangsaeng 'fulfills human desires' and forms a 'harmonious relations of Sangsaeng' between humans and world, humans will be transformed into Injon (Human Nobility) while the world turns into a paradise, and the future turns into period of peace. Therefore, Haewon-sangsaeng Thought works as a principle that changes society, the world, and the universe. The social actualization of Haewon-sangsaeng is tantamount to bringing the future of Injon, paradise, and peace into objective reality. Previous studies on Haewon-sangsaeng Thought had been carried out under difficult circumstances by a small number of scholars. For all the above reasons, I anticipate that there will be more and more studies made on the topic of Haewon-sangsaeng Thought, which seeks the realization of Haewon (the Resolution of Grievances), Sangsaeng (Mutual Beneficence), human nobility, paradise, and peace. I hope it will emerge as a main subject in global religious thought.

• Journal of Popular Narrative
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• v.25 no.3
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• pp.67-99
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• 2019

This paper analyzed romance novels imported into Korea in the 1980s and examined the traits of Korean girls' culture at that time. To this end, This paper chose as subjects the series of 'high-teen romance' published by Samjungdang, 'princess bestseller' by Seoul Publishing and the 'silhouette romance' by Joongang Ilbo in the 1980s. Through the aspects of the paperback romances, the traits of the artist, the content of the work, and the response of the reader, this paper analyzed the position and affection of romance as a genre in Korean culture in the 1980s. In the 1980s, most of the paperback romances available in Korea were translations of the modern and progressive present lines of Harlequin Enterprise's category romance. There were also many writers who were mostly introduced with progressive characters like Charlotte Lamb. The Harlequin romance depicts a story of sensual love. These translated 1980s paperback romance novels allowed girls in Korea to freely imagine the problems of sex and love. In particular, it showed a new perspective on women's sexuality. In Korean love novels, the sexuality of women was treated as an object for the gaze of men. The novels of female writers as college student who criticized this dealt with women's sexuality, but focused on criticism and resistance to the ideology of chastity. The paperback romance made it possible for women to freely enjoy their sexuality by escaping the ethical standards of reality. In addition, the paperback romance was an escape from the frustration of love. Romantic love in Korean love novels did not lead to the unification of mind and body, and always ended in tragedy. On the contrary, the paperback romance started with the fear of the girl who felt love for the first time, showed the process of winning over anxiety, confirming love and reaching a happy marriage. Through this, girls understood general love that was not subordinated to the ideology of chastity, and accepted love positively. The process of establishing romance as a genre in Korean culture and the traits of its readers have not yet been sufficiently clarified yet. This paper compared the romance genre with the other love novels of the day, explaining the position and meaning of the romance genre in Korean culture in the 1980s. Through this, we were able to chart the historical development of the Korean romance genre.

• Korean Journal of Heritage: History & Science
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• v.56 no.2
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• pp.172-203
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• 2023

<Cheongdamdo>(true-view landscape painting) was identified in this study to be a folding screen painting painted by Jeong Seon(a.k.a. Gyeomjae, 1676~1759) in the 32nd year of King Yeongjo(1756) while exploring the Cheongdam area located in Mt. Bukhansan near Seoul. Cheongdam Byeol-eop(Korean villa), consisting of Waunru Pavilion and Nongwolru Pavilion, was a cultural and artistic base at that time, where Nakron(Confucian political party) education took place and the Baegak Poetry Society met. <Cheongdamdo> is a painting that recalls a period of autumn rainfall in 1756 when Jeong Seon arrived in the Cheongdam valley with his disciple Kim Hee-sung(a.k.a. Bulyeomjae, 1723~1769) and met Hong Sang-han(1701~1769). It focuses on the valley flowing from Insubong peak to the village entrance. The title has a dual meaning, emphasizing "Cheongdam", a landscape feature that originated from the name of the area, while also referring to the whole scenery of the Cheongdam area. The technique of drastically brushing down(刷擦) wet pimajoon(hanging linen), the expression of soft horizontal points(米點), and the use of fine brush strokes reveal Jeong Seon's mature age. In particular, considering the contrast between the rock peak and the earthy mountain and symmetry of the numbers, the attempt to harmonize yin and yang sees it regarded as a unique Jingyeong painting(眞境術) that Jeong Seon, who was proficient in 『The Book of Changes』, presented at the final stage of his excursion. 「Cheongdamdongbugi」(Personal Anthology) of Eo Yu-bong(1673~1744) was referenced when Jeong Seon sought to understand and express the true scenery of Cheongdam and the physical properties of the main landscape features in the villa garden. The characteristics of this garden, which Jeong Seon clearly differentiated from the field, suppressed the view of water with transformed and exaggerated rocks(水口막이), elaborately creating a rain forest to cover the villa(裨補林), and adding new elements to help other landscape objects function. In addition, two trees were tilted to effectively close the garden like a gate, and an artificial mountain belt(造山帶), the boundary between the outer garden and the inner garden, was built solidly like a long fence connecting an interior azure dragon(內靑龍) and interior white tiger(內白虎). This is the Bibo-Yeomseung painting(裨補厭勝術) that Jeong Seon used to turn the poor location of the Cheongdam Byeol-eop into an auspicious site(明堂). It is interpreted as being devised to be a pungsu(feng shui) trick, and considered an iconographic embodiment of ideal traditional landscape architecture that was difficult to achieve in reality but which was possible through painting.