• Korean Journal of Heritage: History & Science
• /
• v.44 no.4
• /
• pp.4-17
• /
• 2011

Oegosan Onggi Village can be characterized by having industrial significance and cultural significance of Onggi. However Onggijang(Onggi maker) worked in poor conditions because the village was in the limited development district. Throughout the new millenium phenomenon of Well-being, the awareness of cultural values has been increased while local government designated Onggi as Local Intangible Cultural Heritage(ICH). In this condition, Ulsan metro city and Ulju county paid attention to Onggi Village as tourist attractions. First, they worked improving condition of village through Cultural Tourist Attraction Plan. Second, they extended their participation in Onggi Festival so the festival growed. Third, they designated Onggijang in Village as Local ICH. These activities were the effort in order to revitalize the village, however the cultural tourist attraction plan was solely centralized into tourist attractions. Thus, the work condition of Onggijang was not considered sufficiently so the work condition had become more inconvenient than the previous situation. In the case of Onggi festival, the outward development has been accomplished in accordance with the growth of festival scale and visitors, while the identity of festival had been weaken so the Onggijang barely attended the Onggi festival. The designation of ICH was also the unilateral decision, Onggijang had been in the conflict relationship between Onggijang concerning the craftsmanship and maintenance of the ICH. Local Government had power on their Intangible Cultural Heritage(ICH). Therefore we need to seek for role and functions as community on ICH.

• (The) Research of the performance art and culture
• /
• no.18
• /
• pp.103-136
• /
• 2009

This study analyzed the aspect of action and mean in Japsaeknorum. Secondly, this study contrasted Japsaeknorum with Mime. Thirdly, the characteristics of gestures in Japsaeknorum were analyzed. The results, obtained by those steps are subordination, hostility, cultural control, the comic characteristics by situation, functional role, the sublation of competition and conflict, the variation of subordination and deviation, the end of subordination and deviation. The korean mime is a heritage of Western culture. But in the history of korean mime, it make every effort to seek the korean form of mime. Therefore, this study is very helpful to seek such a way.

• The Journal of Korean Philosophical History
• /
• no.39
• /
• pp.85-114
• /
• 2013

Traditional values refer to one's attitudes or perspectives developed by negotiating with oneself, others, society, world, nature and universe, which include thoughts on what is right, desirable, and what is dos and don'ts. The purpose of this study was to investigate values which Korean people traditionally emphasized, and their changes by epochal situation focused on the Choson Era. Also, this study intended to assist in finding values and meaning which should be passed down and manifested in contemporary society based on the study results. In this context, I select some positive values in the background of the Joseon dynasty. As traditional values or ethics in Korea destroyed and distorted going through the period of Japanese colonialism, all the existing social culture and traditional culture were denied, which resulted in vanishing common value which led community for several hundred years. The loss of common value caused community destruction and collapse, and made Korean people seek to survival, success and advancement in life as suffering from severe conflict of values. Experience of hollow state of mind caused by historical and cultural severance left distorted and degenerated values to Korea people, which made them pursue false values without realizing true meaning of traditional values. The true meaning of traditional values should be universal no matter how society changes, and could be milestone to contemporary people wandering aimlessly. Realizing and reconsidering the meaning of traditional values to found comtemporary values of Korean people by reflecting on history can produce significant results beyond age-old debate about East or West, and tradition or modernity.

• The Journal of Korean Philosophical History
• /
• no.58
• /
• pp.307-336
• /
• 2018

This paper traces the historical genealogy of the subjectivity and the silsim (實心, true mind) that appear in Jeong In-Bo's "gukhak" (國學, the national learning) thought and illuminates its characteristics. In the modern East Asian history of thought, the beginning of the emergence of subjectivity and the silsim as the main philosophical topic comes from the Neo-Confucianism of Song Dynasty in China. Cheng Yi is the first thinker to emphasize subjectivity and consciousness. Zhu Xi and Wang Yang-ming inherit the Neo-Confucian thought based on Cheng Yi's principle of subjectivity, but only show difference in methodology. In the Chosun Dynasty, Jeong Je-Doo and his School were one example of the Neo-Confucian spirit of subjectivity and the silsim. Although Jeong In-Bo (鄭寅普) belongs to Jeong Je-Doo's school of Ganghwa in the school curriculum, he has only used it methodologically since he believed that Yangming's learning is more effective in the awareness and practice of the silsim. Especially noteworthy is that the principle of subjectivity led Jeong In-Bo to follow the frame of Zhu Xi's moral theory. Jeong's claim that selfish desire (jasasim 自私心) should be controlled by a conscious mind (silsim) being aware of the right and 'ought to do' corresponds to Zhu Xi's view that the moral mind (dosim 道心) should be selected in the conflict situation between sensual desire (insim 人心) and moral consciousness so that the insim should be supervised by the dosim. Such ethics is a position to emphasize the inner motive and the sense of duty of conduct, and there is no fundamental difference in Zhu Xi and Wang Yang-ming. At least on this point, it is necessary to look at modern and contemporary Korean studies from the perspective of continuity, not discontinuity from Confucian tradition.

• The Journal of the Korea Contents Association
• /
• v.22 no.1
• /
• pp.391-404
• /
• 2022

Actor-network theory (ANT) pays attention to the relational effect between human and non-human actors, and transforms numerous networks between these actors by treating non-humans as human-like actors. This paper investigated various non-human actors related to the context before and after the introduction of NCS-based curriculum through ANT. This approach is because as a new system is introduced, the impact on the existing network and conflict situations can be looked at more closely. To this end, the researcher reviewed data from October 2014, when S College discussed whether to introduce an NCS-based curriculum, to February 2017, when practical operation was carried out and graduates were produced. In order to understand ANT theory, we analyzed based on the four stages of translation as claimed by Callon in the ANT theory. As a result, some meanings were confirmed in the case of reforming the curriculum of S College where the NCS-based curriculum was introduced. First, it is an in-depth analysis of the situation surrounding the curriculum, which has been overlooked by research on the existing curriculum. Second, it contributed to interpreting the 'hidden meaning' beyond the 'superficial meaning' of the curriculum within the university. Third, it was possible to indirectly check the conflicts and conflicts with the existing system that appeared in the process of introducing the new system to the College.

• Journal of Popular Narrative
• /
• v.26 no.3
• /
• pp.291-323
• /
• 2020

In this paper, I review Pellegrino's Reader, The Philosophy of Medicine Reborn. Pellegrino has emphasized the humanities' reflection on the ethics of medicine. He insists that medical ethics should be re-established as modern society changes. This paper, based on Pellegrino's view, noted the problematic situation in literature and popular narrative texts. Indeed, I wanted to see what answer medical ethics could provide for us. Medical personnel had a philosophical dilemma or a conflict between reality and ethics. Pellegrino argues that medical personnel, above all, need to sympathize with the patient's pain and respond to their needs through interaction with them. This may seem like a very legitimate declaration. But a physician in literary texts and popular narrative texts is often exposed to this ethical dilemma. Through Lee Cheongjun's novel, we can reflect on how a medical personnel could lead a patient to a state of "goodness". And through medical dramas, we can grasp what ethical behaviors the public demands from a medical personnel. Now that the world is suffering from COVID-19, medical workers are in a great trouble, but at the same time, they are respected by the public and are also enhancing their value as ethical beings. Now that medical care has become an everyday narrative, medical ethics is becoming a prerequisite for living. This paper attempted to recognize the importance of medical ethics and to review the ethical issues embodied in medical narratives.

• Journal of Korea Entertainment Industry Association
• /
• v.14 no.7
• /
• pp.227-237
• /
• 2020

In the 30th edition of , Chunhyang is conventionally presented as a woman who tries to protect her chastity and it eventually bears the fruits of her love. On the other hand in , Chunhyang is reinterpreted as a woman who strives to protect feminist self-consciousness and beliefs, even in unreasonable social situations. By comparing the two different works, we can see differences in the behavior of the characters in how to overcome various obstacles, such as irregularity, gender discrimination, and identity conflict. By reinterpreting the emotions of the characters in the classic novel into the emotions of the modern characters, we can see the how the characters grow when trying to overcome the situation and find a solution, even though there is no change yet. This can be seen as the emotions of the characters become different as time goes by. As the times go by, the world's values and inclinations also change, and the irrationalities of the world will also go in various directions. Through the fusion of culture into history, even though it's irrational but we become familiar with it and will clearly understand the absurdities, and we can look forward to changes in the process.

• The Korean Society of Law and Medicine
• /
• v.24 no.2
• /
• pp.119-145
• /
• 2023

The Pharmaceutical Affairs Act stipulates medication counseling as an obligatory requirement in the case of preparation of medicine. In fact, there are many cases where pharmacists only tell patients the dose and time and do not properly guide them on taking medications. However, in light of the current situation where non-face-to-face treatment is being attempted, there is a high possibility of drug-taking accidents due to insufficient medication guidance. In addition, as an aging society progresses, the need for explanations on pharmaceuticals is increasing. If a pharmacist causes damage to a patient by failing to give appropriate medication guidance, the patient can claim compensation for damages. In addition, if a drug accident occurs due to a conflict between the pharmacist's duty to guide medication and the doctor's duty to explain, a joint tort is established between the pharmacist and the doctor. Nevertheless, there are cases in which only doctors are judged to bear the tort liability. However, the Pharmaceutical Affairs Act includes providing information for the selection of over-the-counter drugs in the medication guidance as part of the medication guidance obligation. Therefore, in order to reconsider the importance of the medication-taking guidance duty, it is necessary to define the medicationaking information provision method and the medication-taking guidance duty as separate concepts. In addition, it is necessary to amend related regulations centered on patients so that medication guidance, such as side effects of medicines and interactions with concomitant medications, can be made in detail.

• SUVANNABHUMI
• /
• v.2 no.1
• /
• pp.55-94
• /
• 2010

Even Faxian(法顯)'s Gaosengfaxianchuan (『高僧法顯傳』) and Iching(義淨)'s Nanhaijiguineifachuan (『南海寄歸內法傳』) are regarded as very important and useful documents to study the southeast asian buddhist culture, it is very difficult to grasp the contemporary state of those area because their descriptions are very brief and implicit. Therefore this essay aimed an in-depth reading their documents as original texts of modern understanding of those area, and tried to make a new views to approach the southeast asian buddhist culture by some more historically and concretely. At the early 5th century when Faxian(法顯) arrived, Buddhism was flourished in Sri Lanka. Because already a long time passed since the Saṇgha was schismatized into conservative and progressive at around the dominical year, he mentioned nothing about the conflict or disharmony of two orders. And the faith of Buddha tooth relic, which had been uprisen at 50 years ago from Faxian's visiting, was concretely established as a representative religion of Sri Lanka. According to his record, the carrying ritual of this Buddha tooth was performed very magnificently as similar with recent Korean Youngsan ceremony(靈山齋). In the mean time, it looks there were many sculptures of Buddha image made of precious stone of special product from Sri Lanka. The faith of Buddha-pāda(the Buddha's foot-prints) was also generalized at that time. The most famous monk of his contemporary Sir Lanka was Buddhaghosa, the author of Visuddhi-magga, but it is not sure that Faxian had met him. It can be suspected that the funeral in which Faxian participated could be belonged to him, or the Visuddhi-magga was writing at the peak during Faxian's staying. On the way to return to China, Faxian embarked an indigenous ship around Indonesia. It means there were no chinese trade ship which he can use. So the trade between china and southeast asia was advanced by south asian ships, and the chinese ships were not yet joined at that time so activity. And at least until that time, it looks there were no any remarkable buddhist movement in the southeast asian countries by where he stopped. In contrast, the southeast asian world which be seen by Iching had already experienced a lot of changes. He was impressed by the high quality buddhist culture of those area, and insisted to accept it to china. Further, he analyzed the sects of buddhism which were prevalent around the southeast asia in his contemporary time, and tried to make a good relationship with each native monks for learning from them. It looks the center of those exchanges may be Śrīvijaya of Indonesia. He also mentioned the situation of the late 7th century's Funan(扶南) in Cambodia. At that time, the buddhist Saṇgha was oppressed by newly rising Khmer(眞臘). On the other hand, he described the points of sameness and difference in detail between Indian and southeast asian buddhist culture in the field of ritual as like the practical use of garments, buddha images, and daily recited scriptures. There must be a lot of another aspects which this essay couldn't gather up or catch from these documents. Nevertheless, I hope this essay can help the researchers of this field and will wait for any advices and comments from them.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
• /
• v.8 no.6
• /
• pp.875-885
• /
• 2018

This study analyzed the major issues of the Candlelight Rally and Taegukgi Rally registered in news comments of the politics section of the portal site from October 24, 2016 to March 19, 2017. We examined the political recognition of the two rallies with the Named Entity Recognition. The main analytical items are the responsibility for impeachment, the subject and method of settlement, and other major issues. As a result of the analysis, the comments of the Candlelight Rally focused on the impeachment support and the legal penalties of the regime ministers, and insisted on resolving the political situation through the next election after impeachment. The comments of the Taegukgi Rally focused on the rejection of the impeachment to maintain the regime and insisted on rejecting the impeachment of the Constitutional Court. The conflicts between the group that supported Candlelight Rallis and the group that supported Taegukgi rallies are predicted to last at least for the time being (Park Geun-hye's trial period) after the presidential election. After the impeachment of the President and replacement of the regime this conflict will develop into the confrontation between the pursuit of liquidation and new politics and the attempt to influence the trial of Park Geun-hye. Therefore, the efforts to integrate society in the aftermath are necessary.