• Journal of Agricultural Extension & Community Development
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• v.18 no.4
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• pp.1011-1049
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• 2011

This study is mainly to investigate the influences of both Western's utopian socialism and cooperatives ideas on the process of China's rural cooperation from 1919(the occurrence of 5.4 movement) to 1958(the completion of People's commune). To accomplish this, first, we will discuss that how these two ideas emerged as an alternative to Western capitalism in the before/early 20th century were introduced into China and how these ideas effected on the process of the China's Communist Revolution. Then, we will review the process of China's rural cooperation during the 1950s' new socialist nation-building period since the foundation of New China(1949), the sharp debates about rural cooperation in the process of its realization, and the reasons of radically promoting rural cooperation in the late 1950s. Finally, through these debates and experiences regarding rural cooperation in rural China during 1919-1958, any implications in solving rural cooperation problems of contemporary China facing difficulties will be provided.

• 중국학논총
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• no.63
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• pp.251-273
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• 2019

China in the sixteenth century was exposed to various problems, and the surrounding nations were growing as potential threats by building up their powers and forming an unstable political state by losing control of civilization in politics, economy, knowledge, ideas and ideas. Especially, Mateo Ricci's knowledge and ideas were enough to attract the Chinese knowledge society. However, the influx of Western astronomy and world maps was not only a substitute for the notion of heaven and earth of Chinese tradition, but it destroyed all the knowledge and ideology of China, the foundation of political power and knowledge power. It transformed China in the center of the world into China in some parts of the world. It also brought about a great change in the civilization map of culture and savagery. As a result, the relationship between 'center and periphery', 'civilization and barbarians' could not be established, and the title of Chinese as a unique and exclusive civilization could no longer be maintained.

• Safety and Health at Work
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• v.3 no.1
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• pp.71-76
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• 2012

Malignant mesothelioma is an uncommon but rapidly fatal disease for which the principal aetiological agent is exposure to asbestos. Mesothelioma is of particular significance in Australia where asbestos use was very widespread from the 1950s until the 1980s. Exposure to asbestos includes occupational exposure associated with working with asbestos or in workplaces where asbestos is used and also 'take-home' exposure of family members of asbestos exposed workers. Asbestos exposure may also be nonoccupational, occurring as a consequence of using asbestos products in non-occupational contexts and passive exposure is also possible, such as exposure to asbestos products in the built environment or proximity to an environmental source of exposure, for example an asbestos production plant. The extremely long latency period for this disease makes exposure assessment problematic in the context of a mesothelioma registry. OccIDEAS, a recently developed online tool for retrospective exposure assessment, has been adapted for use in the Australian Mesothelioma Registry (AMR) to enable systematic retrospective exposure assessment of consenting cases. Twelve occupational questionnaire modules and one non-occupational module have been developed for the AMR, which form the basis of structured interviews using OccIDEAS, which also stores collected data and provides a framework for generating metrics of exposure.

• Cartoon and Animation Studies
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• s.42
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• pp.81-104
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• 2016

was released in South Korea in 2002 with more than 2million audiences and had been appraised as a successful and sensational work. The work let the audiences highly evoke interest and curiosity through offering magnificent sceneries, weird and funny creatures and stimulating imagination, before having no idea about the work producted by Miyajaki Hayao, one of the greatest directors. Well-concentrated his works seem to be easy to understand but have a variety of meanings in very different ways. Expending the range of analysis of his works, for example, from its technical to cultural and philosophical etc. has an enormous amount of value of diversity such as a ray of light passing through a prism. For this reason, has been studied in many different views. This paper will analyse this animation in respect of ideas of eastern as well as western to show differences from former papers. The ideas of eastern and western seem to be not in a line, but this study will suggest that the two different ideas are not different, actually. Through plural analysis of , ask questions about what life is and what the direction is.

• The Journal of Korean Philosophical History
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• no.27
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• pp.363-386
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• 2009

This paper's aim is to articulate the educational ideas and methodology of Confucian philosophy in contrast with western classical Philosophy. The ideas and methodology of western classical philosophy is manifested on "the similes of cave" in The Republic of Plato. "The similes of cave" teaches us that 1) philosophy begins with criticism of everyday's consciousness, 2) philosophy is based upon radical philosophical attitude, 3) philosophy request absolute knowledge of the ultimate, 4) philosopher enlightenments the people with absolute knowledge of the ultimate. Confucius said, "at fifteen, I had my mine bent on learning, ⋯⋯ at fifty I knew the decrees of Heaven, ⋯⋯ at seventy, I could follow what my heart desired, without transgressing what was right." This is a typical of philosophical life. Therefore, What the Great Learning as one of confucian Four Books represents, is 1) to illustrate illustrious Virtue, 2) to renovate the people, 3) and to rest in the highest excellence.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.111-142
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• 2016

'In-Jon(人尊)' is one of a concept which constitute the mainstay of Daesoon thought. To be superficial, the concept is appeared to be limited at a area of anthropology, but In-Jon is a large concept which includes ontology and epistemology. Because the essence of human being is connected with God and the such possibility is related to the mission of human being's subject who exists in world. Advanced researches to analysis of in-jon tend to focus on rise of human status but this study do on universal subject not particular subject. This is to elaborate the point of issue. The point of view as rise of human status overlooks problem of relationship between human entities. who ingenerate hierarchy. In-jon is the universal subject of philosophical subject concepts which western philosophy have taken as main problem since Descartes. So we have to consider In-jon to be conceptual continuity concerning stream of history of ideas and communicate with ideas. A precedent study on 'injon' concept has weak conceptual analysis, which only emphasizes the greatness of mankind as compared with others. But that can't reveal In-jon based on the Daesoon thought. So I try to engraft the concept on development of subject ideas to get academic objectivity. In-jon is great in having universal subject to expand the authority of God to all creation. That is the last goal which subject can reaches through the development. Considering this regard the research direction of this study is very encouraging and significant. Western philosophy has important philosopher of the three, Descartes, Kant, Hegel. Those are a spectrum who show an aspect of subject ideas. The subject idea has become the middle of philosophical system since Descartes in modern. It is the right and necessary process to philosophy because human being has spirit or reason connected with God. So In-jon in Daesoon thought is academic concept comprising ontological and epistemological properties. So I try to analyse In-jon through that and have In-jon join the ranks of mainstream academics in this paper

• Proceedings of the Korea Society of Costume Conference
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• 2003.10a
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• pp.71-71
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• 2003

In the 21st century, people expect new era and are skeptical about standardized life made by mechanization as well as information. They start to regard the Oriental culture, which was thought to be quite different from the Western culture, as an alternative overcoming Western ideas spiritual crisis because the Oriental culture has exotic beauty.

• The Research Journal of the Costume Culture
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• v.19 no.3
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• pp.501-517
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• 2011

This study investigates the concept of the body in Korean traditional costume by comparing the traditional costumes of the west and those of Korea while focusing on the relationship between the body and dress. In order to make a comparison of the traditional perspectives on the body in western and Korean costumes, this study examines the literature of history, art, medicine, philosophy as well as dress from the mid-fourteenth century to the nineteenth century pertaining to the west and those of the Joseon Dynasty Korea. Western dress assumes apparent formal structures and pursues overall harmony via the completeness of its entities, while traditional Korean dress subordinates the parts to the whole, emphasizing the organic total. Whereas the proportion of bodily structure is stressed in western traditional costume, in Korean costume the body is perceived as a whole. By revealing the body through the three dimensionalities of dress, the focus on the erogenous body parts is shifting in conventional western dress according to changes in aesthetic consciousness, which reflects the western ideas of objectiveness and self-centeredness. In traditional Korean dress, in the space between the body and dress, the emphasis is on planarization of the dress, which assumes the oriental relationship-centeredness concept.

• The International Journal of Costume Culture
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• v.8 no.2
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• pp.85-96
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• 2005

The purposes of this study were to examine young women's fashion and their values in South Korea in the 1970s and to explore the dynamics of how the changes in values affected fashion. Fifteen Korean women who were college students in the 1970s were interviewed. With industrialization and acculturation to Western customs in the 1970s, Korean women's fashion reflected the permeation of new ideas and behaviors into the culture. New ideas of 'pursuing a career' or 'gaining professional success' rooted in the women's movement were most important and were reflected in the prevalence of casual and comfortable styles. However, 'having a good husband and being a good wife' was also important. In addition to the transition in gender roles, Korea was fast moving from a collectivist to an individualistic society and underwent the process of melding traditional and newly-adopted values in their acculturation to the West. This study helps us better understand Korea's acculturation process through dress and the dynamics involved between fashion and value changes.

• Journal of the Korean Society of Costume
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• v.63 no.2
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• pp.125-143
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• 2013

This study aims to clarify the identity of contemporary Chinese fashion design by examining how the characteristics of Chinese tradition are accepted and presented in fashion under the influences of western cultures. This study performed a literature survey on related works. Also this study performed demonstrative analysis of Chinese daily newspapers (People's Daily and Xinmin Evening News, 2007-2010) and fashion collections by Chinese and Chinese descent designers(2007-2011). The results are as follows: First, China is trying to express Chinese traditional ideas and factors in the design areas, and also trying to achieve an universal generalization. Second, the Chinese designers emphasized traditional ideas and culture in their designs. The Chinese descent designers were affected more by western culture. The common aesthetic consciousness were the beauties of sophisticated and splendorous decoration, vastness and elegance. Also the compromised images, neutral images and antique images were common in both groups. Third, the Chinese designers presented fashion designs on formalized and imitation stage. Also they tried to make a metaphorical stage. The Chinese descent designers showed designs on a metaphorical stage. In conclusion, the contemporary Chinese fashion design should find the way to globalize and identity of the traditional culture code simultaneously.