• The Korean Fashion and Textile Research Journal
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• v.24 no.1
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• pp.1-14
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• 2022

K-pop stars are an important influence in the era of digital culture based on emotions. The purpose of this study is to visually express the identity and worldview of their music in the virtual and real world, and to promote Korea's current and past culture. The study also intends to appeal to the emotions of the global fans by designing original textile in their music video 'IDOL' on Tiny TAN - a symbol of world pop star BTS. For design development, traditional Korean images shown in the 'IDOL' video were collected, patterns for each member were selected, and a motif was designed on Adobe Illustrator. We selected the dragon as the motif for V, cloud for Suga, chrysanthemums for Jin, mask for Jung Kook, hanok pavilion for RM, fan for Jimin, and Sam Taegeuk for J-Hope. The selected motifs were designed as per the four textile design arrangement methods: square pattern, 1/2 half drop pattern, turn-around pattern, and panel pattern. The design was presented by mapping Kwaeja to Tiny TAN character. The developed textile design can be used not only for character costumes in virtual space, but also for various products such as clothes, accessories, bedding, cosmetics, stationery, and food. By using it to produce goods inspired by K-pop stars, it can be used as basic data for the development of high value-added competitive products in the global market and create synergy effects of K-Design, which would lead a new trend in the design world.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.39-71
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• 2020

Ever since gaining liberation in 1945, Korean society has constantly recalled memories of Japan's invasion and Korea's anti-Japanese movements for an independent state (AMIS). In the process, a small number of new religious groups were also identified as main subjects within AMIS. However, the logic necessary to connect these religious groups with AMIS was still weak. In order to solve this situation academically, the purpose of this article is to illuminate the activities of Mugeukdo (無極道) and Jo Jeongsan (趙鼎山) through the lens of AMIS and to reflect on the issues that will arise when linking the religion with AMIS. Regarding this purpose, this article analyzed the internal and external data collected by Daesoon Jinrihoe (大巡眞理會) about Jo Jeongsan and Mugeukdo's activities linked to AMIS. Later, this paper presents several tasks for future research on this subject matter. Specifically, according to Chapter II, the AMIS of Jo Jeongsan and Mugeukdo were generally centered on resistance at the family level, Jo Jeongsan's order to participate in the March 1st Movement, and Mugeukdo's industrial activities. In Chapter III, I reviewed the contents of Chapter II using Daesoon Jinrihoe's external materials. According to the results of the review, future research is required to discover and cross-check materials related to the AMIS of Jo Jeongsan and Mugeukdo believers. Likewise, further research is needed to highlight the theory of the enthronement of emperor (天子登極說) and the Great Opening of the later world (後天開闢) in terms of AMIS. These efforts can make contributions that increase the credibility of Daesoon Jinrihoe's internal data on the AMIS of Jo Jeongsan and Mugeukdo and expand the periphery of AMIS as it relates to certain religious groups. Subsequently, in Chapter IV, I present three items for reflecting upon the connection between certain religious groups and AMIS. The first is that criteria for establishing the category of AMIS is necessary to determine whether religious activities can be included. Second, reductionist approaches make it difficult to explain the reasons why some of the people who participated in AMIS did so while forming 'new religious movements,' and why these groups have maintained their religious identity even after liberation was achieved in 1945. Third, it is necessary to distinguish between the primary and the secondary dimensions to elaborate on the connection between these religions and AMIS. This means that researchers should be expected to look at whether the activities in question are based on a religious worldview and whether the goal of the activities is the realization of AMIS or the implementation of some aspect of that religious worldview. In the future, considering the mechanisms that make AMIS memorable in Korea, religious groups and religious studies should take greater interest in discovering and accumulating data that facilitates research on these topics. At the same time, effort should be made to find the basis for AMIS within religious worldviews. It can also be made possible through specific interest in further elaboration on the various AMIS-related activities of Jo Jeongsan and Mugeukdo.

• Journal of the Korean Society of Earth Science Education
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• v.15 no.2
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• pp.158-170
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• 2022

The purpose of this study is to understand the characteristics of Aristotle's view of nature that is, the static view of the universe, and find implications for education. Plato sought to interpret the natural world using a rational approach rather than an incomplete observation, in terms of from the perspective of geometry and mathematical regularity, as the best way to understand the world. On the other hand, Aristotle believed that we could understand the world by observing what we see. This world is a static worldview full of the purpose of the individual with a sense of purposive legitimacy. In addition, the natural motion of earthly objects and celestial bodies, which are natural movements towards the world of order, are the original actions. Aristotle thought that, given the opportunity, all natural things would carry out some movement, that is, their natural movement. Above all, the world that Plato and Aristotle built is a static universe. It is possible to fully grasp the world by approaching the objective nature that exists independently of human being with human reason and observation. After all, for Aristotle, like Plato, their belief that the natural world was subject to regular and orderly laws of nature, despite the complexity of what seemed to be an embarrassingly continual change, became the basis of Western thought. Since the universe, the metaphysical perspective of ancient Greece and modern philosophy, relies on the development of a dichotomy of understanding (cutting branches) into what has already been completed or planned, ideal and inevitable, so it is the basis of traditional teaching-learning that does not value learner's opinions.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.177-213
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• 2015

We live in two giant pendulum in called 'science' and 'religion'. But science and religion are contained in disparate information with each other, Those two is not easy to achieve convergence. But if you accept the ontological scheme of Great Chain of Being(存在의 大連鎖) in the Perennial philosophy(永遠의 哲學), Debate between religion and science is meaningless 'Great Nest of Being(存在의 대둥지, Great Chain of Being)' is similar to the multiple concentric circles, there are different dimension that the each top level to subsume surrounding the lower level. For example, upper zone 'Mysticism(神秘主義)' includes but transcends(or transcends but includes.) the sub-region theology, psychology, biology and physics. The Perennial philosophy is the great spiritual teachers of the world, philosophers and thinkers have adopted a common worldview, a religious views. Philosophers of the perennial philosophy seem to match the cross-cultural almost unanimous about the general level of the 'Great Nest of Being' for the past 3,000 years. The perennial philosophy made the conclusion that God exists in the world. Several types of view of God existing religions in the world have 'Monotheism(一神論)', 'Pantheism(汎神論)' and 'Panentheism (汎在神論)'. Although traditionally the God of the philosophers is the classical Theism, theological trends of today it is moving in the direction of Panentheism. Panentheism see that god is immanent and transcendent. also Daesoon Thoughts is the position of the Panentheism. so this paper points out the fact that the view of God of the perennial philosophy is precisely consistent with the view of God of Daesoon Thoughts. Wilber says 'envelopment [transcend and include]'. The word translates as 'powol(包越)' in Korean. 'Powol(包越)' means that all the developmental evolution is to surround the sub-region developed into the higher realms. View of the God in the perennial philosophy is 'powol theism(包越的 有神論)'. but 'powol immanent God(包越的 內在神論)' rather than building regulations as 'powol theism(包越的 有神論)'. It would have to be a more accurate representation of it. Because in the existing 'theism(有神論)' the god and humans are thought to exist apart. However, Daesoon Thoughts are deemed to also recognize another universal laws. also Sangje(上帝, the Supreme God) is recognized as a cosmic existence that transcends the laws. This point, as the characteristics of the Daesoon Thoughts, In other religions can not be found. Therefore, More specifically represent(More accurately represent), Sangje of the Daesoon Thoughts can be described as 'powol theism' or 'transcendental and included deism(包越的 理神論)'. Importantly, The idea of God can be captured directly by the discipline. In this sense, In terms of the other religions have no discipline law, the practice [discipline] of the Daesoon Thoughts required in the present age. It has the absoluteness.

• Journal of the Korean Society of Earth Science Education
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• v.17 no.2
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• pp.102-122
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• 2024

The aim of the study is to explore how to approach the inherent value of nature, which is the main object of earth science education, beyond its instrumental value, which is its external usefulness. Above all, it is said to be an activity-based inherent value in the entire transfer process of the experiment, which includes psychological elements. At the core of environmental ethics is value and the utilitarian question of what is worth continuing. It is a matter of more than simply continuation. The answer is the sustainable value of the natural environment, an education that must preserve its beauty as an inherent value, that is, as a heritage value as a lover of life. Furthermore, the area of valuation must be upgraded from synchronic to diachronic ethical values, with sustainable values instead of intrinsic values. In environmental ethics, the intrinsic value that shows the beauty of knowledge itself is called bequest value. The study distinguished between a priori intrinsic value that ignores existing experience and intrinsic value that is experience-oriented and activity-oriented. In addition, the intrinsic value principle centered on activities was explored through scientific experiments in earth science education and Eratosthenes's earth size measurement experiment. The value principle according to the scientific worldview serves as the basis for value judgment. Above all, intrinsic value was being revealed through the active value experience of the experiment, in which aesthetic values were involved in the process of inferring the experiment results. As an educational implication, it should be value-education that helps us internally transfer intrinsic values rather than instrumental values, which are the basis for creating a sustainable society and nature.

• Korean Journal of Legislative Studies
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• v.22 no.2
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• pp.53-75
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• 2016

This article presents a descriptive analysis on national security policy platforms promoted by the ruling parties of South Korea during general and presidential elections. National security platforms made during the elections campaigns are a window that allows us to see how the ruling party perceives the threat environment, opportunity-structures, policy preferences and material capabilities faced by the state. South Korea presents a unique case since it faces constant military threats from North Korea and interacts with China and the United States. Therefore, the national security policy platforms, which are explicitly campaigned during the general and presidential elections, showcases the worldview of the ruling party. The study essentially focuses on three areas of the platforms - its threat perception on North Korea, the ROK-US alliance and the future vision for the Korean peninsula by covering two presidential elections and three general elections for the last 20 years.

• Global Cultural Contents
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• no.34
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• pp.67-91
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• 2018

This article analyzed how contemporary urbanism is revealed in the digital game (2016) with the contemporary city as a setting. The city in the game is a precisely directed space, so the experience of the user in the space has a special meaning. It's because the urbanism implied in player's game experience. Urbanism is properties of the city constructed between citizen's everyday life and space. Of course, it as the self of the city is influenced by cultural tradition and modern infrastructure. Therefore, contemporary cities inherit the modernity that is standard and norm, and at the same time, it can be unique space caused by network system installed around the city. In this context, contemporary citizenry accepts the urbanism as matter of course but try to surpass the modern limits and imprisonment of the network. This challenge reveals as resistance, creativity, and amusement in the relation in contemporary urbanism. Hacking and parkour are the representative examples of resistance, creativity and amusement acts of the citizen in the virtual and non-virtual environment. A protagonist in the game is a hacker and also traceur who resist modern network power. The playable character does the hacking and parkour striding the city. And these acts melt into the worldview, interface, and visualization to represent contemporary urbanism. In this regard, hacking and parkour performed by the player character are interfaced in different ways, giving the user a creative urban experience of the city in the game. In addition, the game's high-angle view of the hacked CCTV and the low-angle view of the small device show contemporary people's play on the city. This way, city people represented in are not different from contemporary fläneur who actively practice. Consequently, the city as the space in the game contents are not just settings, but one of the important axes that implies the message of the contents.

• Journal of Environmental Impact Assessment
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• v.28 no.2
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• pp.101-112
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• 2019

Over the last few years, air pollution ($PM_{10}$, $PM_{2.5}$) in the Seoul metropolitan area (SMA) has emerged as one of the most concerned and threatening environmental issues among the residents. It brings about various harmful effects on human health, as well as ecosystem and industrial activities. Governments and individuals pay various costs to mitigate the level of air pollutants. This study aims to empirically find the willingness to pays (WTP) among the parents from different socio-cultural groups - international and domestic groups to mitigate air pollution ($PM_{10}$, $PM_{2.5}$) in their residential area. Contingent Valuation Methods (CVM) is used with employing single-bounded dichotomous choice technique to elicit the respondent's WTP. Using tobit (censored regression) and probit models, the monthly mean WTP of the pooled sample for green electricity which contributes to improve air quality in the region was estimated as 3,993 KRW (3.58 USD). However, the mean WTP between the international group and domestic group through a sub-sample analysis shows broad distinction as 3,325KRW (2.98 USD) and 4,449 KRW (3.98 USD) respectively. This is because that socio-cultural characteristics of each group such as socio-economic status, personal experience, trust in institutions and worldview are differently associated with the WTP. Based on the results, the society needs to raise awareness of lay people to find a strong linkage between the current PM issue and green electricity. Also, it needs to improve trust in the government's pollution abatement policy to mobilize more assertive participation of the people from different socio-cultural background.

• Journal of the Korean Society of Costume
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• v.30
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• pp.261-274
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• 1996

In the present age dominate by both cer-taingty of 1% and uncertainty of 99% 'Fuzzy thinking' of Bart Kosko that is the way to solve the problems by the scientific way through a worldview of Buddhism or Taoism greatly prevails around the world over 'Lateral greatly prevails around the world over 'Lateral thinking' and the authenticity or the right and-wrong of the uncertainty which is the thinking way to find the answer of the problems of illogical way of Edward de Beno against the western vertical thinking were Concurrently fashion designers over the world also adopt the oriental elements. But there exist differences of thoughts between the orient and the occident. And they have dif-ferent thinking way of aestheticism and references of the value on the beauty. Not only beauty but the view through the mind as intuitional thought in which not only the rec-ognition of sense but also the rationalism and the naturalness play key role. The aesthetic sense in the orient contains both the truth and virtue. 2) The beauty of the mean It's from the thought of neutralization of Confucius. The mean or moderation state which in harmony with ethical virtue and aes-thetic beauty is the ideal and is the ultimate. Therefore the thought of Confucian is the creativity in which the balance and the har-mony is most important. Fashion design is also one of the representation of the mean because the spirit of the designer is harmonized for-mlessly with the object of the model of the fashion design. 2) The beauty of skillfulness It indicates the Taoism of Lao-tzu and Chuangtzu. It takes a super-artistic declar-ation that human can feel and recognize the color of colorlessness the sound of sound-lessness and the taste of tastelessness. The thought of arts affected by Taoism is 'ad-vanced age' called the beauty of skillfulness. The view of arts of lao-tzu takes the beauty of cosmos and the nature as a standard. Es-pecially the beauty of inactivity is recognized by the linkage between the beauty and the ugliness. And these things appear in fashion design as a design element such as humor or exaggeration. 3) The beauty of non-dualism It is thought of Buddhism that all evil passions of worry occur form the opposition in dualism. Finally this thought leads to that everything is consistent and truth is only one from the point of view that virtue and vice has on linkage that is 'no virtues no vices' and 'one with two, two, with one, one is not two' A big tendency like this became the root forma-tion of the thought of the oriental arts. 3. Characteristics of the oriental aesthetic sense on the present fashion design 1) The formation of the fashion design on the oriental elements In the picture-incantation which was a representation of an era when the thought of 'cosmic dual forces' dominated the basic polygons of 'a circle square triangle' means both 'one two three' and 'the negative positive mean' of cosmic elements. From this point of view the was of planner cutting in the Orient is dif-ferent from that of the Occidental which is in three-dimensional. The planner polygon type of the cut-pieces comes to have the meaning of the three-dimension when they consist of a suit that has the combination of each cut-piece. This shows the consistency with the principle of cosmos creation of Taoism that one is two two is three and three is every-thing. 2) The coloring and the symbolic represen-tation of the fashion design on the orien-tal elements The sense on the colors in the Orient from the thought of 'the cosmic dual forces and the five elements' is not the experi-enced from the knowledge but contains the consideration of philosophy Five-primary-color representing compass directions Blue(East) Red(South) Yellow(Center) White (West) and Black (North) is called ' the posi-tive' for this five-primary-color secondary-color which comes from the compound of the primary colors is called 'the negative' The thought of 'the cosmic dual forces and the five elements' is also an theory containing the natural order of the cos-mos and this shows the perceptional differ-ence that they are not conceptual but to be recognized and fell directly. A thought of Buddhism which is 'Colors are colorlessness and Clolorlessness are color's proves that. 3) The pattern and symbolic representation of the fashion design on the oriental elements The pattern as a visual style is a figure of symbolic representation which adopt the mental and physical world of human and are the compo-sition of artistic revelation of the human nature and the religous thought of incantation. Es-pecially the symbolic representation of the oriental thought of Confusion. Buddhism and Taoism There are patterns such as plants aminals the oriental four gods and geometry. From the above it's the time toward the 21'th century when the world is constructing one global area and one historical zone. And the exotic mood of the Orient represented in the fashion which doesn't make the common feeling in general does not cease to develop only to express the visual modeling but also adopts the thought religion and the art which are the root of the Orientail and contains inherent willing of modeling.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.1
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• pp.115-131
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• 2020

Through literature research and field investigation, this paper attempts to study the distribution, morphology and the typification of the visual and perceptual stone inscription in Wuyi-Gugok of China. The results are as follows: First, there are 350 stone inscriptions in total from the 1^st Gok to 9^th Gok in Wuyi-Gugok. Second, according to the analysis of the stone inscription distribution, 74(21.2%) stone inscriptions in the 5^th Gok, 67(19.2%) in the 6^th Gok, 65(18.6%) in the 1^st Gok, 60(17.2%) in the 2^nd Gok and 53(15.2%) in the 4^th Gok are confirmed. The above five Goks contain 319(91.1%) stone inscriptions, so they have rich cultural landscape. Third, according to the survey, the number of the stone inscriptions existed in the Sugwangseok of the 1^st Gok are 41(22.6%), in the Homagan of Cheonyubong of the 6^th Gok are 29(8.3%), in the Jesiam of the 4^th Gok are 23(6.6%), in the Nyeongam of the 2^nd Gok are 22(6.3%), in the Hyangseongam of the 6^th Gok are 21(6%), in the Unwa of the 5^th Gok are 19(5.4%), in the Bokhoam of the 5^th Gok are 18(5.1%), in the Eunbyeongbong of the 5^th Gok are 17(4.9%), in the Daejangbong of the 4^th Gok are 14(4%), in the Daewangbong of the 1^st Gok and the Geumgokam of the 4^th Gok are 12(3.4%). Thus, a total of 228 (65.1%) stone inscriptions are concentrated in these 11 sites, which represent the popularity and cultural value of these rocks. Fourth, the stone inscription of Wuyi-Gugok, praising the landform and topographical geological landscape of Mount Wuyi, mainly describe the scenic name of each Gok related to Zhu Xi's Gugok culture, appreciate Zhu Xi's tracks and the stone inscription in the sacred land of Neo-Confucianism culture, and also record the Confucian edification of mencius thoughts, Muigun(武夷君) and the myths and legends related to the site names of Wuyi mountain, which can remind people of the worldview of the celestial paradise where the gods live and the fairyland of the land of peach blossoms. In addition, it indicates that the historical and cultural landscape, which is full of colorful history and myths and legends, including allusions related to Confucian, buddhist and Taoist celebrities and the ancestor ancient things related to traditional culture of China is very diverse. Fifth, the results of the classification, based on the content of the stone inscription in Wuyi-Gugok, are classified as the scenery name inscription, the praise scene inscription, the recording travel inscription, the recording event inscription, the philosophy inscription, the expressing emotion inscription, the religion inscription, the inscription for auspiciousness, the slogan and expressing ambition inscription and the official document notice inscription, among which there are 102(29.1%) praise scene inscriptions, 93(26.6%) scenery name inscriptions and 61(17.4%) recording travel inscriptions. The stone inscriptions of Wuyi-Gugok have the characteristics of the special emphasis on scenery names, landscape praise and commemorative tours. Sixth, the analysis of the intertext between the 「Figure of Wuyi-Gugok」 and Wuyi-Gugok rock letters, in the study found that the method of propagation between media was mostly the method of propagation of quotations and maintained intermedia through extension, repetition, extension, and compression.