• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.93-112
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• 2004

This article examines the process of how Daesoon thought keeps its own identity while being practiced as a religion in Korean culture through the perspective of theological hermeneutics of E. Schillebeeckx, a representative theologian in 20th century, especially on the centering of the matter of experience. Schillebeeckx says that an experience is an occurrence of perception by encountering something different from oneself. According to him, 1) the occurrence of perception is premised on a framework or form of interpretation which prescribes experience as the experience in the perceptive dimension. 2) A framework of interpretation is subject to pre-existing system or structure which already has formed a basis to the experience. It consists of various interpretative elements such as social form, general knowledges, various experiences, theoretical models in their society, etc.. 3) The experiences take place in the reflection of contemporary situation, and it is understood by a society, thus making it a social stream. This experience is expressed historically, gains historicity in the process of being handed down from person to person, from generation to generation. In this way, an experience starts to form a tradition. 4) The tradition is a historical stream which gives rise to, admits, and integrates various experiences, religious revelation, and faith etc. In this way, the tradition as a historical stream becomes a field of religious actuality such as revelation, salvation, etc. Conclusively, a religion takes place, is formed, only when it is understood anew by the people who live in that cultural tradition through their languages. The ground Daesoon thought takes place, is formed, is in this way. Daesoon thought takes place in the core of traditional Korean culture, undergoes changes when it encounters the other stream of traditional Korean culture, and the vice versa. Because of this inevitable change, ironically enough, Daesoon thought can maintain its own identity as Daesoon thought, and Korean culture its own identity as Korean culture, avoiding falling into the tertiary which is neither Daesoon thought nor Korean culture. It is in this way that any religion can be in the faithfulness to its starting point to be enriched and transformed in its interaction with the other tradition. At here is the reason Daesoon thought has to have an openness to the changing world.

• Cartoon and Animation Studies
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• s.45
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• pp.451-477
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• 2016

The changes in media environments have impacted on the ways in which knowledges are formed and transmitted and therefore the relevance of the traditional school subjects have been increasingly questioned. In this context, the discourses of the reformation of the 21st century schooling have focused on convergence education and media literacy education. Therefore, it is worth paying attention to the fact that the practices of transdisciplinary integrated curriculum focusing on digital media content are grown voluntarily in schools. This research is a case study of a convergence educational project that was initiated by a middle school teacher who designed and implemented a unique program of the transdisciplinary class of Korean focusing on reading webtoons with the linked program of a 'Book Club Activity' that was a part of 'Creative Experiential Activitites'. Based on the analysis of the documents, participatory observation of a main event and the interview with the teacher, this article discusses how the webtoon-focused convergence education project might have achieved meaningful connections between a subject-focused learning and a creative experiences-focused learning; between in and out of school learning spaces; between the real and imaginative worlds; and between the boundaries of the popular culture and the arts. The main finding of the research can be summarized as follows: Firstly, webtoon as the subject of the study can be an effective medium of transdisciplinary integrated curriculum. Secondly, the convergence project based on webtoons can create meaningful learning spaces in and out of school environments in terms of creating more learner-participatory learning culture as well as connecting students' everyday lives, popular arts and their learning about culture. Another important finding of this research is the rediscovery of the teacher's role in terms of mediating the voices of students as readers in the process of constructing and implementing the integrated curriculum.

• The Journal of Society for e-Business Studies
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• v.20 no.3
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• pp.113-125
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• 2015

Information Security Incidents that have recently happen rapidly spread and the scale of that incidents' damage is large. In addition, as it proceeds to the era of converged industry in the future environment and the virtual cyber world expands to the physical world, new types of security threats have occurred. Now, it is time to supply security professionals who have a multi-dimensional security capabilities that can manage the strategies of technological security and physical security from the management point of view, rather than the ones who primarily focus on the traditional technologic-centered strategies to solve new types of security threats. In conclusion, in this paper we try to produce the curriculum of information security featured in the occupational classification system and analyze the subjects that are additionally required for those who move to other occupations to cultivate security professionals who suited to the converged-industrial environment. It is expected that multi-dimensional security professionals who suited to the converged-industrial environment will be cultivated by harmoniously integrating information security subjects from technological and business/managerial perspectives, and education training courses will be developed that effectively provide core knowledges per occupational classification when people moves to other occupations in the areas of information security.

• Sim-seong Yeon-gu
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• v.30 no.1
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• pp.1-30
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• 2015

The Red Book contains C.G. Jung's insightful comment on life suggesting the thoughts of the Eastern philosophers, particularly that of Lao Zi. The author reviewed Jung's commentaries in the Red Book in comparison with Lao Zi Dao De Jing. Jung's comments on the image of despised Surpreme Being, on the Simplicity, the attitudes of 'the Spirit of the Depth' toward intellectual knowledges and speech, toward the small and the mockered one resemble to what Lao Zi spoke on Dao in his Dao De Jing. The 'good and evil' are regarded by both C.G. Jung and Lao Zi as two poles in one total psyche. The favorite words of Lao Zi : 'emptiness' or 'empty' are frequently mentioned in the Red Book. The investigation in this concern revealed that C.G. Jung, contrary to Lao Zi has applied the word 'emptiness' mostly as the opposite to the fullness. C.G. Jung's way of encountering with the darkest side of soul in the Hell and his bold confrontation to the authoritative person such as Philemon, above all, the intensity of his experiences in the state of the utmost tension between the opposites are extraordinarily impressive and somehow strange when regarded from traditional eastern way of behavior such as I-You relationship and the patterns of emotional life based on Confucian tradition. Confucius never talked about the prodigies, feasts of strength and disorders or spirits. Lao Zi never mentioned infernal cruelty. Noteworthy is however, both have enough experienced the cruelty of life and conflicts in the reality and what they spoke was not a process in search for solution but the final proposals for the solution of human agony. C.G. Jung was, like great shaman in central and East-Asia forced to go through inferno in his unique way and from these experiences obtained the insight which resembles not only to Lao Zi but also to wisdoms from the western philosophies and also from the Christianity.

• Women's Studies Review
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• v.27 no.1
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• pp.3-36
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• 2010

This paper is based on the certain point that 'the indigenous', which have long been occupied by the Asian patriarchy or the local communities, now calls for the repositioning in the feminist context. 'The indigenous', in one part, generally refer to the matured long-standing traditions and practices of certain regional, or local communities, as a mode of a place specific way of endowing the world with integral meaning. In the narrow definition, it points to the particular form of placed based knowledge for survival, for example, the useful knowledge of a population who have lived experiences of the environment. In the other part, 'the indigenous' could be criticized in the gender perspectives because it has been served as an ideological tool for patriarchy and sexism, which have undermined women's body and subjectivity in the name of the Asian traditional community. That's why the feminists with sensitivity to the discourses of it, may perceive it very differently, still hesitating dealing with the problem. However, even if there are tendencies that the conservatives romanticize local traditions and essentialize 'the indigenous', as it were, it does not exist 'out there'. Then, it could be scrutinized in the contemporary context which, especially, needs to seek the possibility towards the alternatively post - develope mental knowledge system. In the face of global economic crisis which might be resulted from the instrumentalized or fragmented knowledge production system, it's holistic conceptions that human, society, and nature should not be isolated from each other. is able to give an insightful thinking. It will work in the restraint condition that we reconceptualize the indigenous knowledge not as an unchanging artefact of a timeless culture, but as a dynamic, living and culturally meaningful system towards the ecofeminstic indigenous knowledge. And then, indigenous renaissance phenomena which empower non-western culture and knowledge system and generate increased consciousness of cultural membership. Thus, this paper argues that the indigenous knowledges which have been underestimated in the western-centered knowledge-power relations, could be reconstructed as a potential resources of ecological civility transnationally which reconnect individuals and societies with nature.