• Land and Housing Review
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• v.9 no.4
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• pp.19-24
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• 2018

This study is a theoretical study on philosophical thinking for examining the idea of the corporate social responsibility(CSR) of a company. The oriental philosophical thought is to understand the contents of social responsibility of the corporation centering on Mozi's philosophy, which stresses that people should care for everyone equally. In the Western philosophical thought, we tried to understand the contents of corporate social responsibility by focusing on utilitarian thought. It is not merely an actual principle or a moral principle, but a comprehension for mutual benefit. In conclusion, it can be concluded that universal love's approach through the gangbang has many similarities with the realization of the greatest happiness of the number that is uttered in utilitarian thinking. In this way, a sustainable competitiveness of corporations can be achieved through universal love and utilitarian philosophical understanding and practice for the cognition of social responsibility.

• Journal of the Korean Society of Costume
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• v.24
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• pp.47-58
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• 1995

The Study is to find out the thought of costume of the people who advocated the Wejung-chunksa. Conclusions are described as follows 1. The action to boycott western goods was the early response in the Wejung -chuksa Thought. The reason were in fear of ruin in chosun industry and worry about the westernizing the Korean. 2. The people of the Wejung-chuksa had the conservative character in order to maintain the traditional public order and the costume. They thought that costume have a role to distinguish between man and woman , the rich and the poor and so on. Therefore acceptance the wastern constume style meant that the Korean became a savage. So that they rejected the King's order about the dress-system reformation in 1884, 1895. That pointed that their ultimate purpose was to keep the traditional rule. 3. In appearance the purpose of the short-hair law was good for health. But it meant to destory the traditional order and to symbolize the civilization . Especially the short -hair in the people of Wejung-chuksa meant the destruction of the traditional rule and casting away the courtesy. Therefore they wanted to keep the value of the traditional costume.

• Journal of architectural history
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• v.7 no.2 s.15
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• pp.91-112
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• 1998

There remain several archiectural drawings which was made in Chosun dynasty, which are quite different from current drawings. The site plan which is composed of slanted elevations doesn't exhist in Western drawing method. This elevation development method is common in Korea, China, and Japan. These three nations also have a common point which the wooden structure are popular. So elevation development method is reasonable to represent the wooden structure. Because a drawing mehod reflects cultural character and thought, it is important to read the architectural perception at that time. In this viewpoint, I studied the characters of the drawing method in Chosun dynasty according to the peoriodical articulation of century, and how the drawing method reflects the thought at that time. And I suggested a new posibility of effective and reasonable drawing method for the wooden structure.

• Solar Energy
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• v.9 no.2
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• pp.78-89
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• 1989

When future historians look back at our epoch and try to arrive at some answer to the perplexing question "what went wrong?", maybe one answer will be along the following lines: arrogant Western Man thought he could do better than Nature, even to the point of working against Nature rather than with Her.

• Culinary science and hospitality research
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• v.12 no.1 s.28
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• pp.144-156
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• 2006

In the survey of Korean and Japanese female students at the age of $20{\sim}22$, the conceptions of Japanese, Korean, Chinese and Western daily foods were recorded by SD and factor analysis and their perceptions about cuisine of their own countries and other countries in the diets of young people were figured out on the basis of their conceptions. The results are given below. The trends of perceptions about cuisine of their own countries and about Chinese and Western cuisine were coincided in both the Korean and the Japanese. The perceptions of their own countries‘ cuisine might seem to be traditional, familiar, cheap, and delicious. About Western cuisine, they felt that it seemed to be elegant and expensive but not familiar or delicious. Furthermore, the Korean had stronger perceptions about it than the Japanese had. For Chinese cuisine, the Korean felt the same as they did toward the Japanese foods just as the Japanese felt that the Korean cuisine was similar to the Chinese cuisine. The Japanese have thought that the Korean food-style was similar to that of their own country and Kimchi and Bulgogi have emerged in popular Japanese cooking. Also, they felt that the Korean cold noodle dish and Bibimbab were very familiar. On the other side, the Korean have become familiar with sushi, grilled meat, and Japanese noodles, but they were not familiar with other foods.

• Journal of Korean Medical classics
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• v.23 no.3
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• pp.81-101
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• 2010

The results of researching Jang's use of herb remedies through his book "Uihakchungjungchamseorok(醫學衷中參西錄)" are as follows. 1. Jang Seoksun's medicine is based on "Hwangjenaegyeong(黃帝內經)", "Sanghanron(傷寒論)", "Sinnongbonchogyeong(神農本草經)". And through constant study he brought to perfection his own unique medical theory. 2. He introduced Western medicine, and united it with traditional Chinese medicine. He perfected the Chinese-Western medical theory, by Chungjungchamseo(衷中參西) which means 'roots in traditional Chinese medicine, reference in Western medicine'. 3. He thought Onbyeong(溫病) was not an independent category of disease, but included it into the category of Sanghan(傷寒). So he used modified prescription of "Sanghanron(傷寒論)" to treat Onbyeong(溫病). 4. He expanded the category of remedy uses by using various compounds, such as minerals and animal compounds. He has also developed substitute remedies.

• Archives of design research
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• v.13 no.2
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• pp.111-121
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• 2000

Jacques Derrida took off the self-contradiction of structuralism and built up a theory so called "Deconstruct". By issuing a series of papers which strongly criticized the existing western philosophy, he drew into 'strangers' alienated and deconstructed the methodology of structuralism by getting out of the antagonistic thought attaching great importance to Logos. Discomposition is realized by exposing the ex-structural elements existed inside of structuralism, and is an open philosophy recognizing the dignity and freedom of an individual than the general structure in the methodology of structuralism. Discomposition is a theory for criticizing the conservative thought frame traditional western philosophy, and deconstruct as a method of criticism persists a new epistemology by questioning to all texts including a text of tradition and deconstructing these texts. The contemporary fashion in 1990's shows the discompositive appearances with the different form. textile print and color. By the analysis according to the deconstruct process, the characters of discompositive fashion are undecidability decentring, disorder, and dislocation. Many designers like Martin Margiella, Alexander Mcqueen, and Ann Demeulemeester express these characters on their fashion. The result of this process, the characters of discompositive design can be classified matamorphosis, harmony of the disharmony and coexistence of the ambivalence.bivalence.

• Korean Journal of Oriental Medicine
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• v.14 no.2
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• pp.21-25
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• 2008

This study investigates the life of Benjamin Hobson(合信, 1816.1.2-1873.2.13)-the writer of five books of western medicine which influenced the establish of "ShinGiCheonHeom(身機踐驗)"-in order to expand our base to study "ShinGiCheonHeom". Findings and results of the investigation are as follows. 1. Treatise on Physiology("全體新論") excited a deeper interest among the Chinese literati and was so eagerly sought after that a reprint of it was made for sale. The income of works of Hobson's probably excited a deeper interest among the Korean literati also. 2. We found Hobson had written many works. Among those we must pay attention to A Medical Vocabulary in English and Chinese("醫學英華字釋"). Through this book we can reach agreeable translation of "ShinGiCheonHeom". 3. Evangelism and philanthropism promoted activities of Hobson as a doctor and as a an introducer of western medicine. But ignorance of oriental medicine-Hobson thought medical science in China was at a low level-lied in these activities and passion to do it. Nowadays we must wipe out thought of this way through the scientific way.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.4
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• pp.878-883
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• 2005

The dream is a well-known experience in the routine life. It is the image and thought being occurred during the sleep, and the complex reaction of our mental world to the event of everyday. In particular, there are so many opinions of the reason why people have a dream and this thesis is telling about the physical and pathological changes in the human as one of that various opinions. The aspects of this thesis are often founded in the diverse texts of oriental Medicine, including the Internal Classics(내경), and there were some cases that regarded the dream as diagnostic object and put to clinical uses. These attempts were not only tried out by particular orient thoght, also the ancient Greeks thought that the dream would represent important informations about the health. But, these ideas have been treated lightly by the impacts of the western medicine since the modern age. Straightforwardly, before the psycho-analytics was not development, most of the doctors and scientists regarded the dream as things like dregs of mind. The central operating bodies of the dream are the Spirit(신) and Hon and Beak(혼백), and the Spirit(신) is more essential part between the two.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.13-29
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• 2022

Daesoon philosophy has been described as a quintessential Korean philosophy. Given the great difference between traditional Western and East Asian ways of thinking, how can such a quintessential Korean philosophy be explained to people who have no background in traditional East Asian thought? After all, the Daeson Jinrihoe way of approaching such core problems as how to make this world a better place is not only very different from the way the West has traditionally approached such problems, Daesoon Jinrihoe uses terminology which most Westerners are not very familiar with. Translation into Western languages such as English helps, but a conceptual gap remains because of the differences in the way key Daesoon Jinrihoe terms are understood in the West. As a first step toward overcoming that gap, I discuss three key teachings of Daesoon philosophy and how their translations into English need to be amplified so that people in the West who are not well versed in East Asian philosophy can gain a more accurate understanding of what those terms and phrases mean in their original language. The three items discussed here are the tenet "virtuous concordance of yin and yang," the Essential Attitude of sincerity, and the precept "do not deceive yourself."