• Cartoon and Animation Studies
• /
• s.50
• /
• pp.299-325
• /
• 2018

Humans have made a third person over a long history and differentiated them from each other. Discrimination of 'us' and 'them' has led Derrida to make works to look upon the human nature towards animal strangers. This study tries to examine upon the expansion of animal strangers by focusing on 'The Animal That Therefore I am.' Furthermore, the research asserts to pay more attention to animal strangers by looking at his works of how modern people think about animals in the current society. Derrida expresses his 'humiliation' that he felt when he faced his cat after a shower. This emotion brings up the topic that was neglected in the conventional wisdom and casts doubts on this. This emotion of humuliation is only felt by humans, and he explains this is one way of feeling like a 'human.' The researcher therefore focuses on the 'experiences of humans' and looks at the ambivalence of humans in culture and the irony in natural animals. This perspective criticizes Speciesism, which considers people other than oneself able to be suffered. This view also tried to escape anthro-pocentrism and looked at the animals on their own. This study examines current animal strangers with theories of Donna Haraway and Jane Goodal, and analyzes Derrida's artworks with Susan Sontag's philosophy. This aims to lead to a conclusion of how to reach an optimal relationship between human and animal. By focusing on Derrida, who has not been highlighted yet in this country, hopes to create effective communication between human and animal by explaining his artworks through new philosophy of animals.

• Child Health Nursing Research
• /
• v.9 no.3
• /
• pp.309-322
• /
• 2003

Purpose: This study was carried out to show the parental child-rearing attitudes perceived by daughters(woman college students), who were in the process of pursuit of resonable values, ethics and preparing for marriage and settling down, and another purposes were to help them to have positive attitudes toward their child-rearing in the future and set up preliminary parenting education program. Method: The subjects were 120 woman college students who were freshmen to junior in one university in Seoul. Using the self-report questionnaire, data were collected from December in 1999 to March in 2000. The contents which subjects wrote down were categorized by content analysis method. Result: 1) The age range of subjects were 19-25 years old and main rearer was mother(85.84％). 2) The perception of parent's child-rearing by subjects were revealed 555 statements and then tied together 50 themes: 'emphasizing on studying hard'(8.3％), 'doing by oneself'(5.6％), 'sternness'(5.2％), 'respect of personality'(4.5％), 'eagerness'(4.0％), 'humanity education'(4.0％), 'moderating in daily living'(4.0％), 'propriety education'(3.8％), 'sacrificing for children'(3.6％), 'expectation'(3.2％), 'concerning'(3.1％), 'parent-centered'(3.1％), 'giving a free hand'(2.9％), 'sharing with'(2.9％), 'consideration'(2.7％), 'over-protectiveness'(2.3％), 'hostile attitude' (2.2％), 'corporal punishment'(2.2％), 'expression of parental love'(2.0％), 'encouragement'(1.8％), 'family-centered' (1.8％), 'treating fairly'(1.6％), 'offering live experiences'(1.6％), 'exacting obedience'(1.62％), 'exemplary parental role' (1.6％), 'sexual discrimination'(1.6％), 'cooperation'(1.4％), 'giving favors'(1.4％), 'indifference'(1.4％), 'understanding' (1.3％), 'confidence'(1.3％), 'intimacy'(1.3％), 'pursuit of health'(1.3％), 'warm-hearted'(1.1％), 'stinginess'(1.1％),'broad-mindedness'(0.7％), 'granting'(0.7％), 'interfering'(0.7％), 'reproach'(0.7％), 'distinction of sex in household affairs'(0.7％), 'help'(0.5％), 'preparing for the future'(0.5％), 'disregarding'(0.5％), 'making environment'(0.4％), 'bringing up a child personally' (0.4％), 'comparing'(0.4％), 'religious life'(0.4％), 'good deed'(0.4％), invasion of privacy' (0.2％), 'controlling desire'(0.2％). 3) 50 themes were categorized by 18 categories once more: 'control' (13.2％), 'crazy for education'(12.3％), 'endeavoring'(8.6％), 'autonomy'(8.5％), 'home education'(7.7％), 'esteem' (6.67％), 'support'(6.67％), 'pursuit of healthy daily life'(5.6％), 'earnestness'(5.4％), 'disregarding personality'(5.4％), 'emotional bonding'(3.2％), 'imposing a burden'(3.2％). 'inhospitality'(3.1％), 'acceptance'(5％), 'discrimination'(2.3％), 'mature parenthood'(1.8％), 'strengthening family tie'(1.8％), 'psychological intimacy'(1.1％). 4) On the basis of this study, 3/5 of subjects(61.2％) perceived their parents had mature and autonomous child-rearing attitudes, and on the other hand 2/5(39.5％) of them perceived controlling, just forcing to work harder and personally disregarding attitudes. Conclusion: So we need to offer them nursing implementation such as preliminary parenting education program and parenting consulting like to strengthen positive perception and help improving in realistic, developmental child-rearing attitudes.

• The Journal of the Convergence on Culture Technology
• /
• v.9 no.2
• /
• pp.357-366
• /
• 2023

In the purpose of this study, the college textbooks of self-narrative writing and examples of classroom practice are analyzed to find a way to educate it. The self- narrative writing subject with a learning of recognization, expression, and communication with oneself, emphasizes the necessity when they become college students through entrance exam-oriented education. The research methods are as follows. Firstly, three university textbooks which include a section on self-narrative writing were compared and analyzed. The analysis highlights the needs for a textbook covering self-narrative writing more extensively and comprehensively as what is offered by the existing textbooks is limited in facilitating students to fully develop the ability of self-reflection, which should be dealt as a long-term goal. Secondly, the current discussion on self-narrative writing and examples of real classroom practice were analyzed. It shows that a step-by-step approach is required to encourage the practice of deep self-reflection to be incorporated into writing. In addition, during the writing process, various correction and feedback activities should be carried out on a macro level and gradually while the communication and feedback should take place not only between a teacher and students, but also among students. As a result, it is expected that this study will help establish a teaching model of self-narrative writing by seeking complementary points and educational directions for self-narrative writing.

• The Journal of Korean Philosophical History
• /
• no.29
• /
• pp.179-202
• /
• 2010

In addition to the emphasis on filial piety ethics in everyday life, filial piety obtained a further significance in Confucianism which had the strong sense of ancestor worship. This paper focuses on filial piety as a mechanism of continuity within Confucianism and points out that it owed its development to its connection to agricultural culture. The sedentary life with less mobility forged a relative intimacy among people and filial piety was the actual expression of that kind of intimate affection. Yet, filial piety in Confucianism created a unique culture in terms that it not only stipulated material and emotional support for parents but also expected one's piety to the further ancestors through a memorial service and made its connection to the infinite posterity through sons. From the perspective of Confucianism that established filial piety at the turning point from life to death, the self existing in present was not an isolated self anymore. Yet, one can see another characteristic of Confucianism from that filial piety, based on blood bonds, could move beyond paternalism to broaden itself. It could be expanded to the care for strangers. The aged experience and wisdom through agricultural life begot the insight that the nature made its infinite connections with everything through circulation. As a stone thrown in a pond would enlarge its boundary by drawing larger and larger concentric circles, this thought enabled people to enlarge their affection to their parents to universal humanity. In this enlarged network, though it was natural to make distinctions between the closer and the farther, Confucianism sought to overcome it by establishing oneself upright. Confucianism emphasized the moral cultivation with its filial piety concept that contained the diachronic thought penetrating life and death and the broadened perspective relating everything around. In Confucianism, filial piety provided an important medium in forming a moral subject that penetrated life and death and related self and others. Inherent in it is the Confucius thought of continuity that searched for a paragon of a moral human being regardless of time and space.

• Korean Journal of Culture and Social Issue
• /
• v.20 no.3
• /
• pp.205-233
• /
• 2014

This study aims to identify work conflicts in Korean socio-cultural context by applying grounded theory. Survey has been conducted through in-depth interviews with 11 different employees from various occupational categories. Data collected from the survey were then analyzed based on the grounded theory of Strauss and Corbin (1998), thus resulted in a paradigm model consisting of 31 categories, 63 subcategories, and 100 concepts by open coding. Axial coding was then conducted and the results were as follows. The causal condition was the 'character of an opponent'. Contextual conditions which affect the causal condition were 'situational characteristics', 'character of an opponent', 'character of oneself', and their 'mutuality'. 'Negative feeling' was the central phenomena of work conflict and action/interaction strategies were verified to be 'avoidance', 'expression', 'effort toward solving problems' and 'increasing conflict'. Intervening conditions were 'interrelation', 'intervention', and 'group/task characteristics'. The consequences were organized as 'conflict continuance', 'personnel change' and 'positive effect'. Through selective coding, 'managing with the conflict' was derived as core-category and three different types of management were classified. Ultimately, this study shows how employees work in Korea experience the work conflicts and what kinds of socio-cultural factors have influence on the work conflicts, which can supplement previous inadequate empirical research. Also, this study can provide implications and suggestions as a fundamental integrated model for the future empirical research on work conflicts.

• The Journal of the Convergence on Culture Technology
• /
• v.10 no.3
• /
• pp.551-557
• /
• 2024

Early childhood cultural and artistic education is a process of expressing oneself and understanding society, which has a great impact on the lives of young children. It utilizes the principle of individualization, which means that individual diversity should be considered because each toddler has different developmental characteristics; the principle of play-centeredness, which means that toddlers form active attitudes toward experiential activities through enjoyment through play; the principle of integration, which is the foundation for holistic development; and the principle of direct experience, which means that toddlers have the experience of touching and manipulating materials. In the introduction, children are encouraged to explore and think about materials, read and share books together, and express their thoughts creatively through artistic expressions such as art, music, physical expression, drama, movies, and photography in the first and second phases. In the final stage, a teaching and learning plan was developed that consisted of a circle time for the children to share their opinions with each other in the process of appreciating the results created by the children and presenting their thoughts. As the educational effectiveness of early childhood cultural arts education is best developed in the early childhood period, when learning is emphasized by children exploring according to their interests, this study presented a learning guidance plan that reflects various educational methods and genre convergence education that can be applied to early childhood cultural arts education.

• Journal of Science of Art and Design
• /
• v.8
• /
• pp.63-94
• /
• 2005

ChangSayng-Do in the late Chosun dynasty was a kind of traditional painting which sublimated the philosophy and emotion of everyday life into an aesthetic consciousness through a long history of Korean people . It would represent a human wish and desire to live a long and healthy life, which was implicated by way of Taoism. The major themes of ChangSayng-Do - mountains, the sun, cloud, water, rock, deer, tortoises, cranes, pine trees, bamboos, peaches, and herbs of eternal youth - were all symbols used. to wish for a long-life and immortality in real world. All or some of these items were represented in paintings, which resulted in the various kinds of ChangSayng-Do. The main concern of this thesis will be centered around the naturalistic subjects shown in ChangSayng-Do. This thesis consists of four chapters. The first chapter describes the purpose of and need for the research, and its method and scope. The second chapter deals with the origin and style of ChangSayng-Do, and the background of its formation. It is found out that the formative characteristic of ChangSayng-Do lies in the archetype, the unity of man and nature following the traditional view of nature. It is also found out that ChangSayng-Do implied the notions of Supernatural Being, Yin-Yang and Five Elements, Taoism, and Confucianism as well as Korean shamanism. Third chapter is largely about an analytic investigation into symbolic visualization of ChangSayng-Do. Firstly, the subject matters shown in ChangSayng-Do consist of items of wishful omen for long-life and good luck, and any motif in a picture implies a symbolism of eternal youth and long-life. Secondly, the view of colors shown in ChangSayng-Do is closely connected to Five Elements and Five Direction, a traditional oriental philosophy of universe, and these symbolic colors are based on shamanism and Yin/Yang-Five Elements. According to an iconological analysis, it is confirmed that these viewpoints are consistent with formative principles and expressive methods of ChangSayng-Do to some extent. The fourth chapter is one of the most important elements for visualization of ChangSayng-Do. The symbolic meaning of long life and good luck is the major source of its popularity inside the palace as well as among the people in general. The fact that ChangSayng-Do was used to ornament the palace was documented in $\lceil$UiGuey(documents about Chosun dynasty$\rfloor$. Also during the late period of Chosun dynasty, the appreciators of arts had begun to spread from high level class to lower level class, and many pictures represented in $\lceil$Hanyang-Ga$\rfloor$ were the ones produced and circulated for those increased consumers. As for the folk-artistic characteristics, the anonymity and arbitrary naturalness of ChangSayng-Do demonstrates that the folk-artistic elements were fully soaked into the life styles of people in general. ChangSayng-Do further shows that a human being is located in the center of the universe, and that all the natural phenomena and ecology are observed to happen around human beings, and that the results of those happenings are connected to man's course of life. It is discovered that the subject matters of ChangSayng-Do in the late Chosun dynasty imply another idea inside metaphors and symbols. With regard to the arrangement of time and space, the unity or oneness of oneself with the world is more highly regarded than one's individual subjectivity: there exist multiple times and spaces in a single picture This reveals a wholistic view of oneness which does not permit the division between phenomenon and substance. To conclude, this thesis inquired into ChangSayng-Do in the late Chosun dynasty focusing on the expression of archetype-symbols. And through the analysis and demonstration, this thesis re-established constructional principles and formative characteristics of ChangSayng-Do and then settled a new phase of ChangSayng-Do, with a deep under-standing of fundamental thoughts of Korean people underlying ChangSayng-Do.

• Journal of Christian Education in Korea
• /
• v.63
• /
• pp.221-253
• /
• 2020

The purpose of this study is to define the key competency as Christian(in another word: Christian key competency) and to interpret the six key competencies of the 2015 revised curriculum in a Christian educational way. Also as an alternative to the key competencies model of the 2015 revised curriculum, this study aims to materialize the formation of a Christian key competencies model based on Christian faith. This study derived 'faith' from the key competencies as Christian throughout preceding research analysis. The 'faith' of the key competencies as Christian means the ability to know oneself, and to know the world and God within the knowledge of the Bible (knowledge of God) in the personal relationship with God, and also it is the ability to think, judge, and act with biblical values, Christian world view, and Christian self-identity. The key competency 'faith' could be the basis (standard) of motivation, attitude and the value of all competencies in cultivation and exercise. The model of Christian key competencies has the structure in which each six key competencies become to be cultivated based on the Christian key competency called "faith." Based on the structure, the six key competencies of the 2015 revised curriculum were interpreted and explained from the perspective of Christian education. In the self-management competency, self-identity can be correctly formed in relations with transcendent God. In aesthetic emotional competency, the empathic understanding of human beings comes from the understanding of the image of God, the supreme beauty, the source of beauty. About the community competency, human community is the source of God who created the universe, human and all of things. It is because a Christian community is a community within the relationship of Trinity God, Nature and others. Therefore regions, countries, and the world become one community. Communication competency first stem from good attitudes toward yourself and others with respectful mind. It comes from an understanding of Christian human beings. Also, there is a need of having a common language for communications. The common language is the Bible that given to us for our communicative companionship. Through the language of the Bible, God made us to know about God, human being and the creative world, and also made us to continue to communicate with God, others and the world. For having the knowledge-information processing competency, a standard of value for the processing and utilization of knowledge and information is required. The standard should be the basis of moral and ethical values for human respect. About creative thinking competency, the source of creativity is God who created the world. Human beings who have the image of God own creative potential. As well as, creativity has different expression forms depending on individual preferences and interests, and different approaches will be made depending on each individual's importance and achievement. Individual creativity can be found through education, and it can be embodied by converging knowledge, skills and experience.

• (The)Study of the Eastern Classic
• /
• no.48
• /
• pp.91-116
• /
• 2012

Writing is a process and work of expressing one's own feelings and thoughts that are not contained in rigid forms; however, the literary trend and environment during the Late Joseon was not so tolerant. A revivalist approach to writing was dominant during this period, which was summarized in the expression that "Prose must be written in the style of Qin and Han; and Poetry in that of High Tang. "Hence, it was practically a taboo to express one's raw emotions and disregard the custom and regulations of writing. Nevertheless, literati, who got tired of the dogmatic rule of Neo-Confucianism at the time that refused to see the changing world and the pseudo-archaic writing that merely imitated the outside and was empty inside, attempted new styles of writing to escape from the model or example and what was familiar. Lee Yong-hyu, who was in the middle of such transformations, learned the trends of Late Ming and Early Qing through the newly imported Chinese books and created his own style that reflected his personality. His writings refused the Neo-Confucian system of thoughts, which was a dominant ideology of the time, paid attention to the human nature and emphasized the restoration of the self. His writing could be described as being anti-pseudo-archaic and criticized the pretentious trend of the time. He argued that in order to restore the true self, one must recover the innocent mind that was bestowed on human by heaven/nature (cheon-li, 天理), and for this purpose, one must straighten out one's mind (sim, 心). His argument is similar to that of "Yangming School of Mind," which could be represented by the phrase, "Mind is the Principle (心卽理)." Yangming School claimed that moral principle existed within one's mind; and this was in stark contrast with the Neo-Confucian idea that "principle (li)"was external and transcendent, and was spoken by the great Confucian masters and written down in Confucian Classics. By denying the externality of the principle and underscoring its immanence, the idea that centralized Confucian Classics and canons was dismantled. Lee Yong-hyu's writing styles that denied the model and emphasized the restoration of the self was influenced by such thoughts. However, one must neither hastily judge that he is an advocate of Yangming School of Mind, nor determine the anti-pseudo-archaic writers' ideological basis as the philosophy of Yangming School. Once it is rigidly defined, be it Zhu Xi's philosophy or Wang Yangming's philosophy, it becomes another model that one must abide by, and again the self disappears. Thus, Lee Yong-hyu defied any kind of model that claimed authenticity or precedence and wished that people would live independently as oneself, and left such claims and wishes in writing. That is the reason, after more than two hundred years later, we still read his writings.

• (The)Study of the Eastern Classic
• /
• no.55
• /
• pp.223-264
• /
• 2014

Yeoncheon Hong Seok-joo(淵泉 洪奭周: 1774-1842) faithfully followed a policy of restoration of literary style of king Jeongjo. He was an young vassal after 1794 and influenced by Jeongjo because Yeoncheon was around the king. Furthermore, he had comparatively favorable working period as a vassal(仕宦期, 1795-1836) after death of Jeongjo(1800) while establishing his own academic viewpoint. Therefore, a study about art theory of Yeoncheon Hong Seok-joo is one about logical system to accept various desires for change of then while not getting rid of scope of Neo-Confucianism after Jeongjo. It is catched that exchange of Hong Seok-joo and Jeong Yak-yong was made relating to study of Sangseo. Hong Seok-joo and Jeong Yak-yong absorbed in study of Sangseo, which is come from putting importance on 6 scriptures (經) among studies of scriptures by both of them. Through this, they aimed to re-discover ideology of original Confucian studies as one for cultivating oneself and governing people (修己治人之學). Dasan and Yeoncheon have something in common that they were young vassals who were cultivated as a guarding power for Jeongjo centered on Gyujanggak. They were largely fit to view of literature(文體觀) of Jeongjo. Hong Seok-joo distinguished function of prose(文) and poetry(詩) into teaching moral(明敎) and moving people(感人) in the category of Mun-yi-jae-do(文以載道) based on thoughts of 'literature is linguistic device for Taoism '(道本文末)' which is a core concept of literature theory based on Neo-Confucianism. He gave a careful attention on instructional and social function in prose while on emotional understanding that puts importance on temper and the secrets of nature in poetry. Hong Seok-joo regarded moral impression and edification through this as a core of artistic creation based on Segyoseol(世敎說). Furthermore, expressions such as 'Heunggwangunwon(興觀群怨)' or 'Yeohangguyo(閭巷謳謠) which are mentioned as important elements in his artistic works put importance on actual existence of objective things in artistic activity and this is connected to an attitude to require description fit to fact. So, it is assumed that such expression style aimed for features of genre painting in painting arts. Understanding of the study of ancient documents by Yeoncheon developed from critical perspective. He criticized the study of ancient documents, saying it as first, Pasoijisul(破碎之術), second, Dotaekjisul(塗澤之術), third, Hoimojisul(毁侮之術). Jeong Yak-yong criticized ' theory on the Odes' from viewpoint of theory of Mun-yi-jae-do(文以載道) based on Neo-Confucianism. He stressed political and social function of Sipeon and general poetry in "the Odes" and reinterprets discourses about poetry of Zhu Xi based on his own opinion. He says that poems of national fashion do political and social criticism. The theory of national fashion by Jeong Yak-yong clearly discloses his thoughts that stress practical role of noblemen in the social and political context.