• The Journal of Art Theory & Practice
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• no.2
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• pp.75-120
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• 2004

Studies on western art in Korea has been caught in a dilemma that they could deal with only those things which had been arranged according to their 'historical generalization' in their contexts because of the bounds of time and space. It is not trivial that such conditions affect art studies in Korea. Access to the original texts and to their contexts of production is so restricted that the studies on them are prone to he superficial. And it is not independent on the politics of Korean art scene. Such factors are on the background of Korean art's excessive 'assimilation or accordance' with western art. The domestic studies on western art history and art theory have failed to notice the differences in context and Korean art has simply mediated or reproduced the restricted information by those studies. Also the studies on western art in Korea have been made use of as a justifying method of one's own academic domains. In such situations we should lead the studies on western art history and western art theory to a more reflective direction and confirm that the studies should not have any privileges of the realities. And we should try to reform a scholarship which participates in our life and existence. The field of domestic studies on western art history and western art theory should free itself from the invention of objectivity or the neutrality of mechanical reading and turn its eyes to the realities of life where events happens. Constantly suggesting which way Korean art and world art should go has to be the field's new coordinates.

• Magazine of the Korean Society of Agricultural Engineers
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• v.14 no.2
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• pp.2634-2648
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• 1972

The aim of this Study is to bring Light on the effect of irrigation water temperature to the growth and harvest of Paddy rice in Various water Sources. 1. This research was completed in the writer's home nursery garden Located in Chungyoung-Ri, Hoeng sung-Myun, Hoengusung-Konn, Kangwan-Do. 2. The variety of Paddy rice was the IR667. 3. Practice was done by the treatment I .e river water, reservoir, tube well cold and tuke well warm with 3 riplications each. 4. The Paddy was transplanted in a pot 0.9 meter height and 1 meter Square without hottom filled with paddy soil to a planting depth 0.5 meter. The pot was laid underground and Covered with a film of polyethylene to keep of the rain. 5. The method of Cultivation was that used by the Filed Crops Experiment Station of the Office of Rural Development. 6. Atmospheric temperature was recorded every day of the growing period. The precipitation and Sun light was quoted by the KF-46 of Hoengsung. 7. The Soils in the test plots was relatively fortile, being Similar to ordinary paddy soils. 8. The charactor of irrigation water of surface and underground was both normal. 9. During the period of growth the average temperature of the underground water as $14.2^{\circ}C$ and that of the Surface was $24.1^{\circ}$. 10. The most useful water for the rice growing was that of river and reservoir while underground water was found to be generally injurious to the paddy growth because of low temperature. 11. In the case of underground water, there proved to be such harmful effects as reduction of culm length, rate of mature grain, panicle Length and grain weight and delay of tillering time, and heading time. Reading Therefore the writer conduded that the harvest of rice irrigated with underground water Showed a reduction of 15.8% compered with the rice irrigated by surface water.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.1
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• pp.76-87
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• 2015

The present study examines the Saekgyeong (Classic of Husbandry; 1676), an agricultural manual dating from the Joseon Dynasty (1392-1910), and the agricultural thought of its author by Park Se-dang (pen name: Seogye; 1629-1703), a scholar. Its purpose lies in exploring the value of contemporary urban agriculture based on an examination of the attitudes toward agriculture, the values pursued through agriculture, and the ways of dealing with and using land as evinced by the classic and its author. Confirmed through an examination of Park's agricultural philosophy and the Saekgyeong, the results of the present study are as follow. First, there is the socioeconomic value of pursuing the stability of and promoting the economic independence of indigent petty peasants through productivity improvement. Second, there is the experiential value of exploration through experience and agricultural field practice for study. Third, there is the environmental value of endeavoring to overcome an infertile natural environment through agricultural methods that sought to accommodate the land by reading the flow and phenomena of nature. Fourth, there is the practical value of compiling the Saekgyeong and seeking to broaden its use as a guidebook containing agricultural methods appropriate to the land and the wisdom for life.8) When examined in terms of contemporary urban agriculture, the significance of the four values above is as follows: the socioeconomic effect of encouraging urban agricultural activities as a means of welfare for socially alienated classes and promoting the creation of jobs; the enhancement of the significance of study through hands-on activities from an educational perspective; the recycling and recovery of resources and the enhancement of environmental consciousness for the recovery of urban ecology; and a practical spirit that seeks to contribute directly to society through academic research that contributes to practical life and approaches familiar to the populace. The present study sought to find the value of urban agriculture, under discussion in diverse ways in recent years, in the thoughts of our ancestors, who pondered on agriculture. Despite differences in the periodic background, the significance of the present study lies in its in-depth reexamination of the fundamental significance of diverse agricultural values that are being pursued today.

• Cartoon and Animation Studies
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• s.50
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• pp.75-99
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• 2018

Makoto Shinkai, an animated film maker in Japan, has been featured as a one-person production system and as a 'writer of light', but his 2016 release of "Your Name" was a departure from the elements that characterize his existing works. At the same time, by the combination of the traditional musubi(むすび) story, ending these, it was a big hit due to its rich narratives and attraction of open interpretation possibility. As it can be guessed from the title of this work, this work shows the encounter between the Japanese ancient language and the modern language in relation to the 'name', and presents the image that the role of the name(language) is repeatedly emphasized with various variations in events for the perfect 'encounter'. In this work, the interpretations of $Signifi\acute{e}$ for characters and objects are extended and reserved as a metaphorical role of the similarity, depending on the meaning of the subject which they touch. The relationship between words and objects analyzed through the structure of Signifiant and $Signifi\acute{e}$ is an epoch-making ideological discovery of modern times revealed through F. Saussure. Focusing on "the difference" between being this and that from the notion of Saussure, Derrida dismissed logocentrism, rationalism that fully obeyed the order of Logos. Likewise, dismissing the center, or dismissing the owner had emerged after the exclusive and closed principle of metaphysics in the west was dismissed. Derrida's definition of 'deconstruction' is a philosophical strategy that starts with the insight on the nature of language. 'Dissemination,' a metaphor that he used as a methodological concept to read texts acts as interpretation and practice (or play), but does not pursue an ultimate interpretation. His 'undecidability' does not start with infinity, but ends with infinity. The researcher testifies himself and identifies that we can't be an interpreter of the world because we, as a human are not the subject of language but a user. Derrida also interpreted the world of things composed of Signifiant and $Signifi\acute{e}$ as open texts. In this respect, this study aimed to read Makoto's works telling about the meeting of a thing and a thing with name as a guide, based on Derrida's frame of 'deconstruction' and 'dissemination.' This study intends to re-consider which relationship the Signifiant and $Signifi\acute{e}$ have with human beings who live in modern times, examine the relationship between words and objects presented in this work through Jacques Derrida's destruction and dissemination concepts, and recognize that we are merely a part of Signifiant and $Signifi\acute{e}$. Just as Taki and Mitsuha confirm the existence by asking each other, we are in the world of things, expecting musubi that a world of names calls me.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.58-68
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• 2014

Christian Cay Lorenz Hirschfeld is often regarded as 'a father of landscape garden art.' He was an aesthetics professor and garden theoretician in the $18^{th}$ century. He put forth the most comprehensive garden theory book in five volumes between 1779 and 1785. His book, Theorie der Gartenkunst, was translated and widely circulated in his contemporary. The book, which dealt with diverse aspects of garden art such as history, design, material, and type, urged to promote the prevalence of landscape garden in European continents as well as in Germany. However, there have scarcely been discourses in the Hirschfeld's garden theory. This essay aims to review Hirschfeld's garden thoughts in his book critically and to reinterpret some issues in the contemporary landscape theory and practice. Hirschfeldian theory was the product of $18^{th}$ century German Enlightenment and romanticism. At that time, Nature was regarded as divine realm. There was a German affinity with natural world. The spread of reading culture and the fashion of travel literature were another background of the success of his garden literature. Several issues in Hirschfeld garden theory will discussed here. First, privileging garden art was the most significant contribution in his theory. He emphasized that garden art was the most advanced art form among all art genres. Second, garden art was grounded on the mimesis of nature. The ambiguous relationship between nature and art still existed in garden making. However, garden art can be flourished when utilizing the potency of nature in itself. Third, there was the association between the image and the idea in experiencing the garden. Some garden scenes stimulated the related emotional responses such as cheerful and merry, softly melancholic, romantic, solemn etc. Fourth, the movement was the essential aspect of garden art. Motion and emotion are come together in garden experience. To represent the landscape garden style in suitable way, the sketch or image seems to be preferable than the plans and views. Finally, garden art was composing of not only the physical space but also the spirit of place. He maintained the garden art as hortus moralis should be a social metaphor. Hirschfeldian garden theory has often been criticized as the lack of practical power and the old fashioned idea. However, his theory influenced on formulating the idea of public park in $19^{th}$ century. Moreover, there are still some visionary aspects of his theory such as the reevaluation of garden art, the emphasis of locality and the introduction of Mittelweg idea. Recently, gardening culture are prevalent in various realms of art and life. Hirschfeld's garden theory as humanistic landscape theory can provide us some insights in the contemporary practices.

• Journal of Korean Home Economics Education Association
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• v.22 no.1
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• pp.51-65
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• 2010

The purpose of this study was to raise the awareness of LOHAS(Lifestyle of Health and Sustainability) in the secondary school students. We extracted the related contents to LOHAS from the unit of 'The choice and maintenance of clothing' in the second-year's textbook of Technology-Home Economics, and selected the learning subjects. We also developed the new teaching-learning process plan on practical problem focused lesson, and applied them to the eight classes located in Siheung, Gyeonggi-do, for 5 hours per each class. The learning subjects of the teaching-learning process plan included five items as followings; general awareness, organic fashion, natural fabric, recycled material fashion, and natural dyeing, which were related to LOHAS consumption. The overall topic of the teaching-learning process plan was 'What should do to raise the awareness of LOHAS in order to practice LOHAS consumption in the choice of clothing'. Consequently, the results were abtained as follow; The general awareness of LOHAS as well as the awareness of LOHAS consumption in the choice of clothing increased after classes significantly, compared to those before. Thirty-four materials including worksheets, reading materials and teacher's guide could help to raise the awareness of LOHAS. Also these classes enabled the students to raise their awareness of LOHAS, to improve their opinions and attitudes on LOHAS consumption in the choice of clothing, and to take an interest in the lesson of Home-Economics. This study might have the educational significance in that it made the students directly participate in the national and social trend of the awareness of LOHAS, and upgrade their quality as good LOHAS consumers. Also further teaching-learning process plan in Home-Economics are necessary to promote the awareness of LOHAS for better health, environment, and society.

• Journal of the International Relations & Interdisciplinary Education
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• v.2 no.1
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• pp.57-82
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• 2022

This study aims to investigate and analyze the perception of communication capability which is one of the sub-competencies of NCS vocational substructure basic competence, and then seek the direction of prospective courses. To do this, the researcher conducts a non-face-to-face survey by creating five questions under the following five categories: The importance and necessity of communicative competence, students and educators of communicative competence classes, contents and methods of curriculum and teaching and learning, communicative competence and writing skills and operation of extracurricular programs. This researcher has been teaching basic education even before the communication skills curriculum was created in college, now, in a situation where communication skills have become selective education, it is intended to grasp the perception of college students about communication skills for first graders. This study attempted to analyze the survey area in more depth through group FGI after conducting an online survey by dividing it into several items. As a result, students felt that communication skills became motktkre important through COVID-19. Among the bottom five communication skills, speaking skills were found to be the most important, reading ability was recognized as the least important. On the other hand, there was a strong hope to know about the level of communication ability, type of communication, and method of communication about oneself. In addition, they recognized that communication skills should be learned in their first year of college, and hoped to be operated at all times as a non-disciplinary program. In particular, in the bottom five areas of communication skills, the expectations and actual hopes for speaking skills were the highest compared to the rest, and in terms of teaching and learning methods, they wanted to improve their skills through feedback and practice rather than theory. These research results have great implications for setting the direction of operation of classes, such as the content and method of classes in communication skills, in the future.

• Journal of Christian Education in Korea
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• v.78
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• pp.153-189
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• 2024

This study sought to find the characteristics of the Protestant faith that emerged during the early missionary work of Korean Protestants in the Andong region of Gyeongsang Province, where Confucianism was developed. In the early days of Korean Protestantism (1905-1935), it focused on the life and lifestyle of Elder Lee Sang-dong, a nobleman with a background in Toegye Confucianism, who converted from Confucianism. Elder Sang-dong Lee's life and journey of faith can be illuminated and the implications can be connected through the theology of the faith community by Christian education scholar J. h. Westerhoff III. Westerhoff viewed Christian education as forming the values and worldview of individuals in the community while the faith community adapts to society and culture. Westerhoff's view of Christian education is that these values appear as a way of life within social and cultural processes, and this life helps to reveal various aspects of life based on different environments. As Sang-dong Lee began reading the Bible, he came to believe in Jesus and accepted the worldview of the Bible. The values o f the Bible accepted in this way opened up a world view shown by the Christian Bible rather than Confucian Toegye Neo-Confucianism in the encounter between Confucianism in the late Joseon Dynasty and early Protestant church history. Thus, he lived the lifestyle of a believer who put the words of the Bible into practice in the life of a Confucianism nobleman. He founded the Posan-dong Church and started a church with a martyrdom faith community. He was the first in Andong to sing the March 1st Independence Movement on his own, advocated the Korean Independence Movement, liberated slaves and demonstrated the equality movement, and established new education at DeoksinSeosuk. By implementing it, it faithfully fulfilled its role as a teacher of the enlightenment movement and catechesis. In the early days of Korean Protestantism, Lee Sang-dong, a layman who held the office of elder rather than a minister in an institutional church, is a practical example of the values and lifestyle shown through the encounter between Confucianism and Protestantism in the Andong region, the stronghold of Confucianism. It can be seen as providing deep insight in modern church history and from the perspective of Christian education.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.2-31
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• 2020

CheomSeongDae (瞻星臺) is a stone structure built in Gyeongju, the former Silla Dynasty capital, during the reign of Queen Seondeok (632~647AD). There exist dozens of hypotheses regarding its original purpose. Depending on to whom you ask, the answer could be a celestial observatory, a religious altar, a Buddhist stupa, a monumental tower symbolizing scientific knowledge, and so on. The most common perception of the structure among lay people is a stargazing tower. Historians, however, have suggested that it was intended as "a gateway to the heavens", specifically the Trāyastriṃśa or the second of the six heavens of Kāmadhātu located on the top of Mountain Sumeru. The name "Cheom-seong-dae" could be interpreted in many different ways. 'Cheom (瞻)' could refer to looking up, staring, or admiring, etc.; 'Seong (星)' could mean a star, heaven, night, etc.; and 'heaven' in that context can be a physical or religious reference. 'Dae (臺)' usually refers to a high platform on which people stand or things are placed. Researchers from the science fields often read 'cheom-seong' as 'looking at stars'; while historians read it as 'admiring the Trāyastriṃśa' or 'adoring Śakra'. Śakra is said to be the ruler of Trāyastriṃśa' who governs the Four Heavenly Kings in the Cāturmahārājika heaven, the first of the six heavens of Kāmadhātu. Śakra is the highest authority of the heavenly kings in direct contact with humankind. This paper examined the usages of 'cheom-seong' in Chinese literature dated prior to the publication of 『Samguk Yusa』, a late 13th century Korean Buddhist historical book that contains the oldest record of the structure among all extant historical texts. I found the oldest usage of cheom-seong (瞻星臺) in 『Ekottara Āgama』, a Buddhist script translated into Chinese in the late 4th century, and was surprised to learn that its meaning was 'looking up at the brightness left by Śakra'. I also found that 'cheom-seong' had been incorporated in various religious contexts, such as Hinduism, Confucianism, Buddhist, Christianism, and Taoism. In Buddhism, there was good, bad, and neutral cheom-seong. Good cheom-seong meant to look up to heaven in the practice of asceticism, reading the heavenly god's intentions, and achieving the mindfulness of Buddhism. Bad cheom-seong included all astrological fortunetelling activities performed outside the boundaries of Buddhism. Neutral cheom-seong is secular. It may help people to understand the nature of the physical world, but was considered to have little meaning unless relating to the spiritual world of Buddhism. Cheom-seong had been performed repetitively in the processes of constructing Buddhist temples in China. According to Buddhist scripts, Queen Māyā of Sakya, the birth mother of Gautama Buddha, died seven days after the birth of Buddha, and was reborn in the Trāyastriṃśa heaven. Buddha, before reaching nirvana, ascended from Jetavana to Trāyastriṃśa and spent three months together with his mother. Gautama Buddha then returned to the human world, stepping upon the stairs built by Viśvakarman, the deity of the creative power in Trāyastriṃśa. In later years, King Asoka built a stupa at the site where Buddha descended. Since then, people have believed that the stairway to the heavens appears at a Buddhist stupa. Carefully examining the paragraphic structure of 『Samguk Yusa』's records on Cheomseongdae, plus other historical records, the fact that the alignment between the tomb of Queen Seondeok and Cheomseongdae perfectly matches the sunrise direction at the winter solstice supports this paper's position that Chemseongdae, built in the early years of Queen SeonDeok's reign (632~647AD), was a gateway to the Trāyastriṃśa heaven, just like the stupa at the Daci Temple (慈恩寺) in China built in 654. The meaning of 'Cheom-seong-dae' thus turns out to be 'adoring Trāyastriṃśa stupa', not 'stargazing platform'.