• Journal of Popular Narrative
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• v.25 no.4
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• pp.223-261
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• 2019

This article is a reexamination of the feminist criminal narrative I wish for what is forbidden by Yang Gui-ja in the context of the rise of the women's movement and consumer culture of the middle class in Gangnam in the 1980s and 1990s. At this time, the explosive media culture served to strengthen the ideology that placed the middle-class family at the center as well as the consumption culture. The combination of consumer media culture, women's movement and democratization created a soft and domestic male image while visualizing the material foundation of the middle class in the 1990s of South Korea. In this novel, the domestic male image transforms the feminist criminal narrative into the narrative of the femme fatale attacking the stability and dignity of the middle class family, and at the moment of the transformation, the feminist woman Kang Min-ju is killed by a lower class man who has admired and loved her. This novel is not only current but also signifying as a text that overlaps sociocultural reproduction and feminist issues of the middle class based on Gangnam in the 1990s. This is because it shows the sociocultural context of femicide, such as serial murder of targeting women, as a core code of criminal narrative to be held in Korea since the late 1990s.

• Journal of Ethics
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• no.80
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• pp.1-30
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• 2011

Confucianism and Buddhism were compatible in the period of Goryeo Dynasty. And then, the rulers worshiped Confucianism and repressed the religious activity of the Buddhist monk in the early years of the Joseon Dynasty. But King Sejong planed to bring reconciliation between Confucianism and Buddhism. Especially on the ceremonies of mourning and sacrificial rituals, he always performed the two religious style. The reason of sticking to his amicable consciousness is as follows. Firstly, he thinks that both the theory of Confucianism and the religious spirit of Buddhism are very important for the building up the foundation of his Dynasty. Secondly, his mind has been of a same faith cure on the incurable disease. Therefor, when the Royal family is taken ill he must pray to Buddha for recovery from the first stage. Thirdly, he regards social conditions to be the most important and respect for man's life and dignity for the purpose of beneficent administration. But Joseon's government line was the anti-Buddhist policy. So, the policy came in the wake of a debate among King Sejong and Confucian government officials. However his harmonious mind was unchanged between Confucianism and Buddhism. After all, in the last phase of his life he was deeply religious on Buddhism. I think that King Sejong's amicable consciousness could make a contribution to overcome religious conflicts and to create a new political cultural form in the modern society

• 한국노년학
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• v.29 no.1
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• pp.51-69
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• 2009

The purpose of this study was to identify the effects of death education on attitudes toward death and depression for older adults. A death education program consisted of needs of death education, alternatives for dignity on death, not ending death(I, II), hospice(I, II), and 9 patterns of death(I, II, III). Participants in this study were 38 older adults aged 60 years or older. Attitudes toward death and depression scales for Korean elders were employed. The data collection and intervention were performed from January to June, 2008. The subjects participated in a death education program for 1 time per week during 10 weeks. The data were analyzed with t-test, and Pearson correlation coefficients with SPSS/Window 14.0. After the intervention, the subjects showed significant difference in attitudes toward death compared to that of pre-intervention. The subjects after the intervention showed no statistical differences in change of depression compared to that of pre-intervention. Also, attitudes toward death were negatively related with depression both before and after interventions, but the change of relation was not significant. The findings of this study contributed to extend the base of program developments on death education enhancing attitudes toward death among Korean older adults.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.113-134
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• 2004

According to Hans Kippenberg, the foundation of an academic study of religions coincided with the beginnings of modernization. Since the second half of the nineteenth century most European countries were involved in a process of rapid social change. The repercussions that this had for daily life were momentous. Instead of working for their traditional needs, people now had to produce goods for a market. Old customs ceded to private contracts and political laws. The superior knowledge of science replaced the inherited worldview. This deep changed severed societies from their ties to the past. Many educated people in Europe believed in an imminent end of all religions. Had not the scientific progress superseded the religious worldview? Historians had to come to terms with that expectation when they directed their attention to historical religions. Friedrich Max Muller introduced a new science, so-called Religionswissenschaft through the study of the ancient Vedic sources. He thought that genuine religion was a taste for, and sense of, the infinite. From his point of view, the Indian sources confirm that nature is more than mechanical laws. Thus his interpretation sought to contradict the materialist ideology of his day. Edward Burnett Tylor described religions as a kind of natural philosophy. His notion of 'soul' functioned to explain natural events. This legacy of the past cannot be missed even in modern society. Only the concept of the soul may preserve human dignity in an age of materialism. Gerardus van der Leeuw, also tried to perform the same function of the cultural critique for the renewal of the religious imagination in modern, rationalized Europe imprisoned in the iron-cage. In this respect, we could think that the interpretations of the history of the History of Religions in the light of the intellectual history are very suggestive for the korean student of religion. It helps them to describe the early history of the study of religion in Korea. For example, Yi Neung Wha(李能和) is regarded as 'a father of korean religious studies, but no one could present a proper answer for the question of why and through which connection of his intellectual milieu he was interested in the religious history and the study of religion. We would discover its signification in his confrontation of the prevailing social thought, such as social evolutionism.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.169-191
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• 2009

The Four Tenets of Daesoon thought are the Creative conjunction of the virtues of Eum and Yang, the Harmonious union of divine beings and human beings, the Resolution of grievances for the mutual beneficence of all life and the Realization of the Dao in the world. This article compares the concepts of the "Creative conjunction of the virtues of Eum and Yang", the "Harmonious union of divine beings and human beings" and the "Resolution of grievances for the mutual beneficence of all life" with "EumYangDaeDaeRon", "ShinMyonKiDeok", the Theory of Mutual Giving Life / Mutual Destruction (SangSaeng/SangGeukRon) of the Book of Changes and analyzes their common and different points. The conclusion is that Daesoon thought and the philosophy of the Book of Changes share common fundamental standpoints. However, the Daesoon thought defines the world of SeonCheon (the state before the Heaven and Earth have been created) as Mutual Giving Life (SangSaeng), and the world of HuCheon (the state after the Heaven and Earth have been created) as Mutual Destruction (SangGeuk). According to Daesoon thought the Mutual Destruction (SangGeuk) is seen as negative, while according to the philosophy of the Book of Changes the Theory of Mutual Giving Live/Mutual Destruction (SangSaeng/SangGeukRon) is viewed as a positive relationship of EumYangDaeDae. This is a point of difference between the Daesoon thought and the philosophy of the Book of Changes. According to EumYangDaeDae relationship theory the contradictory "other" is viewed not as an enemy, but as a necessary element that assures one's existence. When Buddhism and Christianity first came to existence, they did not belong to a main stream. Later, through continuous theorization and systematization they became generally accepted religions. The case of Confucianism was not much different. During Song dynasty in China Buddhism has contributed to the systematization and establishment of Neo-Confucianism; in the middle of 20th century the Confucian scholars of Hong Kong and Taiwan interpreted and defined Confucianism a new in the light of Western philosophy. Thus the "Modern Neo-Confucianism" came to existence. That's why the history of Confucianism is also called "the history of advancing and developing a concept". From this point of view the critical acceptance of some elements of Confucian, Buddhist, Taoist etc. traditions, as well as modern philosophy, by Daesoon, in order to achieve the systematization of Daesoon thought, is a very important process. As a part of this process, this essay explains the Daesoon thought from the point of view of the Book of Changes, which may be said to present the original East-Asian view of the world. Daesoon's emphasis of human dignity, the equality of sexes, the critics the hierarchical society etc. are rather "modern" and should be examined from the point of view of social science. Besides, leaving the boundaries of "modern philosophy", the concepts of "Harmonious union of divine beings and human beings", viewing the universe as one organism etc. should be approached from the point of view of Post-Modernism.

• Journal of the Korean Society of Radiology
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• v.17 no.6
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• pp.977-983
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• 2023

Due to the development of the domestic economy and science, the people's standard of living has increased. Accordingly, we want to improve the quality of life. In other words, we guarantee human rights and pursue dignity and value as human beings. Therefore, the medical field extends human life and helps maintain a healthy life. The social medicine that protects human rights is forensic medicine. Forensic medicine identifies deaths and analyzes the cause using forensic radiology images. Forensic radiology is the acquisition and provision of medical images by the radiographer. Therefore, the radiographer must have expertise by completing forensic science-related courses. Recently, medical and nursing schools have opened and operated various subjects such as forensic medicine and forensic nursing. However, the Department of Radiology science is the only school that offers courses related to forensic science. For the future development and exploration of the radiographer and department of radiology science, forensic education should be considered. For this purpose, we investigated the necessity and demand for forensic education in the department of radiology science undergraduate and graduate schools. The department of radiology science students' awareness of forensic science was found to be 2.977 points, but the need for forensic science education for the radiographer was high at 3.759 points. In addition, current students' demand for forensic science courses was high at 84.1%, with the majority responding that it was necessary to open and operate the course. This study was able to determine the demand for forensic science-related subjects among the department of radiology science undergraduate and graduate students, and there is a need to explore diversity and expertise in education. We hope that it will be used as basic data for the development of forensic medicine and radiology science.

• The Journal of the Convergence on Culture Technology
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• v.10 no.4
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• pp.17-22
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• 2024

The war that broke out on October 7, 2023 is prolonging and expanding into the Middle East. Although the damage from war is increasing, humanitarian aid to the Gaza Strip has been halted due to UNRWA's deviant actions. Powerful countries have suspended support, and the UN is appealing for support for the Gaza Strip. All damage is borne by civilians in the Gaza Strip, especially women, children, and the elderly. Israel has selected an evacuation zone and evacuation route in the Gaza Strip and established a humanitarian aid route in the border area. However, Hamas's resistance in underground tunnels, using civilian-dense areas and civilian facilities such as hospitals and schools as shields, further amplified civilian casualties. This Israel-Hamas war requires the international community to approach it from a human security perspective. We must strengthen the UN's functions and roles to ensure that humanitarian supplies reach the field and humanitarian intervention forces ensure human dignity and basic rights. We must restore the credibility of the UN's role through the Israel-Hamas war. In addition, Korea should urge the introduction of humanitarian aid and goods, and provide humanitarian goods such as daily necessities and medicine. We must also prepare for deployment as a member of the UN peacekeeping force in the future. These activities will help Korea develop into a model country that fulfills its role as a 'global pivotal nation' and will have a virtuous cycle of international support in the event of a future crisis on the Korean Peninsula.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.3
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• pp.56-71
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• 2013

This study was carried out to investigate the construction background of multi-functional vacant grounds in the rear gardens of Kyeongbok Palace and Kyeongun Palace, by understanding the building history of multi-functional vacant ground during the Joseon Dynasty with a special reference to the places formed in the period of King Kojong. The multi-functional vacant grounds in the Palace were the important element from the political aspect of Joseon Dynasty, and became an infrastructure of a state - run organization. The vacant space between Kwangyeonlu(廣延樓) and Haeonjeong, the whole region of Yeolmujeong(閱武亭), Seochongdae(瑞蔥臺), and Chundangdae(春塘臺) were investigated as the multi-functional places, where the events were held for the royal family in the Changdeok Palace after the establishment of the Joseon Dynasty. Various events such as the archery competition, official examination and military training were held at the places. After the inauguration of King Kojong, Kyeongmudae(京武臺) was made in the process of the reconstruction of the Kyeongbok Palace. The Kyeonghee Palace was used as the off-palace rear garden after the year that King Kojong returned to the Kyeongun Palace. The characteristics of two spaces were to apply the space organization of the Changdeok Palace into the rear garden outside of Sinmumun(神武門), Kyeongmudae at Kyeongbok Palace and the pedestrian overpass was established to connect the spaces efficiently in Kyeonghee Palace. Especially, the multi-functional vacant ground in the rear garden during the period of King Kojong functioned as the place to show off the internal and external independence of a nation and to show the authority and dignity of King at the point of time that accelerated the plundering Joseon Dynasty by Japanese imperialism powers, beyond the meaning of national event space that had existed before, such as official examination or archery test. In addition, the fact that the multi-functional vacant ground used as training place for military exercise where many people were mobilized was considered to reflect the contemporary situation.

• Journal of Hospice and Palliative Care
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• v.6 no.2
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• pp.172-176
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• 2003

Purpose : This study was designed to evaluate the perception of cancer in the students of Korea University. Methods : 1,000 students of Korea University were surveyed by questionnaire from March 2001 to September 2002. Nine hundred ninety two complete questionnaires were returned. The data were analyzed by descriptive statistics, and Chi-square analysis using the SPSS program. Results : 701 students (76.1%) replied that cancer is a curable disease. However, the degree of satisfaction for cancer treatment with modem clinical medicine was low (37.5%). Moreover, they thought that there was no difference between the efficacy of treatment by chemotherapy, alternative medicine, or dietary modification. But, the positive evaluation for the effectiveness of chemotherapy in the students who had cancer patients in their families was higher than that in the students without the experience of cancer patients in their families. Six hundred ninety four students (75.3%) replied positively for euthanasia in terminal cancer patients. And they thought that the dignity and the right of the patients were the most important point that should be considered in making the decision of euthanasia. Conclusions : The credibility to modem clinical medicine for cancer treatment was relatively low in the students of Korea University who had no cancer patients in their families. So, further studies and trials will be warranted to evaluate the causes of these results and improve the credibility of modem clinical medicine for cancer treatment in the general population.

• The Korean Society of Law and Medicine
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• v.20 no.3
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• pp.83-139
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• 2019

Recognition of liability for damages due to medical malpractice has been developed largely on the basis of two paths. First is the case where there is an error in a physician's medical practice and this infringes upon the legal interests of life and body, and the compensation for monetary and non-monetary damages incurred from such infringement on life and body becomes an issue. Second is the case where there is a breach of a physician's duty of explanation that results in a infringement on the patient's right of autonomous decision, and the compensation for non-monetary damages incurred from such infringement becomes an issue. However, even if there is a medical error, since it is difficult to prove the causation between the medical error of a physician and the infringement upon legal interests, the physician's responsibility for damage compensation is denied in some cases. Consider, for example, a case where a patient is already in the final stage of cancer and has a very low possibility of a complete recovery even if proper treatment is received from the physician. Here, it is not appropriate to refuse recognition of any damage compensation based on the reason that the possibility of the patient dying is very high even in the absence of a medical error. This is so because, at minimum, non-monetary damage such as psychological suffering is incurred due to the physician's medical error. In such a case, our courts recognize on an exceptional basis consolation money compensation for losing the chance to receive proper treatment. However, since the theoretical system has not been established in minutiae, what comes under the benefit and protection of the law is not clearly explicated. The recent discourse on compensating for damages incurred by patients, even when the causation between the physician's medical error and infringement upon the legal interests of life and body is denied, by establishing a new legal interest is based on the "legal principle of loss of opportunity for treatment." On what should be the substance of the new legal interest, treatment possibility argument, expectation infringement argument, considerable degree of survival possibility infringement argument and loss of opportunity for treatment argument are being put forth. It is reasonable to see the substance of this protected legal interest as "the benefit of receiving treatment appropriate to the medical standard" according to the loss of opportunity for treatment argument. The above benefit to the patient is a value inherent to human dignity that should not be infringed upon or obstructed by anyone, and at the same time, it is a basic desire regarding life and a benefit worthy of protection by law. In this regard, "the benefit of receiving treatment appropriate to the medical standard" can be made concrete as one of the general personal rights related to psychological legal interest.