• Journal of Fashion Business
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• v.6 no.6
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• pp.56-67
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• 2002

Fashion designs reflect the trend of the times embedded within the cultural structures of eastern and western civilizations as well as the traditional styles. However, the motives in fashion designs fundamentally come from human beings' willingness for creation through deep understand of nature or using symbolism and artificial esthetic appreciation. Mankind has expressed their willingness for creation through speculation not with the attitude of conquering nature but by acknowledging the flow between their lives and nature. The purpose of this paper is to investigate human beings' transcendental and embracing attitude toward the natural environment and the human environment in fashion design. In natural environment factors, sublimity toward nature's marvelous powers and the transcending state of mind within happiness and delight or the extreme fear or unavoidable coerciveness and the consequential daunting feelings and smallness, and sorrow all stimulate the will of mental speculation and cause a transcending sublimity. A sublime state of mind does not exist in a superficial framework of enjoyment. It is rather an act of transcendence and embracement residing in a sublime object and leading man's spirit into a state of philosophical thought. Also, in man-made Environment factors, we found from magnanimity we were ability to see the true nature of an era's culture.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.1-22
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• 2015

This paper took Jeonkyeong (典經) of Daesunjinrihoe(大巡眞理會) as the basic text and studied how Kangjeungsan(姜甑山), the Sangje (上帝), had embraced Chinese myth in process of formation of his religious thought focusing on Yan Emperor(炎帝) Shennong(神農) myth and Shanrangang(禪讓) myth (namely Danchu myth). First when we examine the myth surrounding Kangjeungsan's birth, it deeply emraced a feeling-birth myth(感生神話), we could realize that this is a universe motif through myth of hero birth in East Asia. Further judging from the analysis of geographic space of Kangjeungsan's activity, it included a variety of mythical and Daoist related place names. I think this is because of the fact that birth place of Kangjeungsan and the surrounding area is the locality of Xian(仙) tradition where major characters of Danhak sect(丹學派) have been turned out, and that Korean way of Xian suppressed by the regulatory system has been widely rooted in the public. Especially it's interesting that Jeungsan, the pen name of Kangjeungsan, ambiguously connotes Siru mountain(甑山), a place of his training, and the spiritual realm of the 『Zhouyicantongqi(周易參同契)』. Then I examined the God of fire Shennong myth which has been actively admitted and embraced by Kangjeungsan. Kangjeungsan put the root of his pedigree on Shennong and there is a close affinity between Shennong and Dongyi(東夷) such as Buyeo(夫餘), Goguryeo(高句麗), etc. These Dongyi spirits are losers against the Chinese major myth and beings of ressentiment. At the same time the predecessor of Jiutianyingyuanleishengpuhuatianzun(九天應元雷聲普化天尊) who shares mythical characteristics with the God of fire Shennong was a formerly Taishi(太師) Wenzhong(聞仲) of Yin(殷) dynasty. He was defeated and died by Zhou(周) dynasty, and was deified. The fact that Kangjeungsan regarded himself as a descendent of Shennong and possessed divinity of Jiutianyingyuanleishengpuhuatianzun connotes that he represents all beings of ressentiment such as family of Yin and Dongyi. However, Kangjeungsan set a religious milestone by turning revenge for such ressentiment at tribe level into religious sublimation. At the end Shanrang myth which has been critically embraced by Kangjeungsan was reviewed. According to the existing Shanrang myth, Danchu(丹朱) was unworthy and not succeeded in the succession to the throne. Then good natured Emperor Shun(舜) succeeded to the throne from Emperor Yao(堯). However, the reality of Shanrang myth was a violent change of sovereign power and Danchu was a victim in the process of such violent change. Kangjeungsan shrewdly grasped the reality of ancient China and cast light on presence of Danchu. And he emphasized the need of religious sublimation of revenge, Haewon(解冤). His such awareness of culture had a close relation with revisionist standpoint of independent Danhak sect expressing a skeptical glance at systematic, commensurate and authentic historical view of Chinese civilization. And further Kangjeungsan cosmologically and causationally reinterpreted revenge of Danchu. He established a universal salvation theology which has a corresponsive connotation in regard to embracement of Shennong myth. In conclusion, embracement of Chinese myth by Kangjeungsan was a creative work of reinterpretation resulting in an inherent religious connotation through a process of appropriation, that is independent and selective introjection.

• The Journal of the Korea Contents Association
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• v.18 no.9
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• pp.510-520
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• 2018

This study explored the phenomenon of heterosexual women embracing Boys' Love manga within the heteronormativity context from a feminist psychological perspective. Specifically, the issue of genre characteristics of Boys' Love manga, women's psychological mechanism of reading Boys' Love manga, and the functions and effects of embracing Boys' Love manga were discussed. As a theoretical framework of analysis, I started from the classical psychoanalysis and critically adopted the concepts of the various camps of feminism, queer theory, and Huizinga's Homo Rudens. The results show that Boys' Love manga can be classified as a sub-category of the romance genre, which fulfills heterosexual women's desires of eternal love and equal partnership. From these wish-fulfilling fantasies, heterosexual women attempt to be decontextualized from the heteropatriarchism, to enjoy distancing and voyeuristic separation from the characters in the texts, and to disturb the dichotomous gender system through gender reversal identification. These processes, which can be regarded as a women's play challenging sexual rigorism, ultimately bring about an awareness of the female sexual subjectivity.

• Korean Journal of Social Welfare
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• v.67 no.3
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• pp.227-252
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• 2015

This study conducted in-depth interviews of seven parents with autistic adults and analyzed them using qualitative case study methods in order to understand overall meaning of care experiences of parents with autistic adult children. Thus, four key topics which are 'experience of embracement', 'experience of anticipation', 'experience of despair', 'experience of resistance' were constructed. Under these key topics, 12 subcategories which are 'accepting reality', 'positive experience', 'gradual improvement', 'desire to provide better quality of life', 'expectation towards the society', 'strenuous lives', 'psychological exhaustion', 'predicted anxiety', 'defensive attitude', 'distrust of social welfare', 'confronting injustice', 'active behaviors' were constructed. According to the analysis, care experiences of parents with autistic adults are not segmentary, but they are intertwined which make them more dynamic. Thus, easing their despair, empowering positiveness to them, and assisting them to have healthy resistant voice are needed to support the parents with autistic adults. Based on the analysis, we suggest an intervention plan to support autistic adults and their parents.

• Journal of Sasang Constitutional Medicine
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• v.23 no.1
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• pp.12-23
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• 2011

1. Objectives: This study reviews the general theory on Li-Qi (理-氣) found in Dongmu Lee Jema (東武 李濟馬) and Nosa Gi Jeongjin (蘆沙 奇正鎭)'s works and explores the associations between their philosophical systems. 2. Methods: The main ideas on Predisposition (氣稟論) found in Dongmu's works were explored in connection with the Li-Qi (理-氣) theory and compared with the perspectives suggested by Nosa. 3. Results and Conclusions 1) Nosa criticized the "weakened supervision of Li (理)" and the "separation of Li (理) and Qi (氣)", proposing that this problem can be overcome through "mutual embracement of Li and its manifestations (理分圓融 理分相涵)". 2) When Dongmu's theory on Predisposition (氣稟論) is interpreted in terms of Li-Qi (理-氣), the Seong-Li (laws governing the organ scheme) (性理(臟理)) represents the Li (理) while the formational variations in organ scheme(臟局短長) and and the level of self-cultivation (心地淸濁) represents the Qi (氣). 3) The concept of "Diversification of Li (理之異)", bearing similarities to Nosa's Li-Qi (理-氣) theory, was introduced for the first time in Dongmu's theory on Predisposition (氣稟論), which presumably built the fundamental theories in the Sasang Constitutional Typology. 4) Within Dongmu's theory of Predisposition (氣稟論) can be found a dichotomous division of "similitude between the morally unaccomplished and the morally accomplished" in the ontological plane and "dissimilitude between the morally unaccomplished and the morally accomplished" in the axiological plane; this dichotomy is more extensive and developed compared to Nosa's attempt to find a consistent logic in both the ontological and axiological plane through a Li-Qi (理-氣) structure with Li-predominance.

• Journal of Family Resource Management and Policy Review
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• v.21 no.2
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• pp.25-50
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• 2017

Recently, concern about family safety is rising again as an important issue with the context of family healthiness and well-being in Korean society despite of the dramatic economic growth. The purpose of this study is to examine the status of family safety of singles and single-parent households and to investigate the effect of social capital on the level of their family safety. Data are from the 10th wave of Korea Welfare Panel Study analysing one-person households(N=2,017) and single-parent households(N=172). One-person households were categorized as three groups by age(the youths/middle-aged/the elderly) and single-parent households were also three by family types(mother-child/fahter-child/grandparent-child). The major results were as follows: First, the mean of family safety index was highest among middle-aged, while single youths had the fewest problems in terms of family safety. Second, social capital was found to vary by family structure. In the one-person households, all the levels of the social capital variables, including trust, bond, acceptance, and participation, differed significantly; only two variables, bond and embracement, differed in the single-parent households. Third, social capital differed between the low-income households and others significantly. Forth, the positive effects of social capital on overcoming family safety problems were investigated. In conclusion, social capital represents an alternative resource for overcoming economic hardship for low-income one-person/single-parent households, especially for middle-aged singles and father-child single-parent households. Based on these empirical results, theoretical implications were discussed with regard to family policy and programs.

• Journal of Science and Technology Studies
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• v.15 no.2
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• pp.99-133
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• 2015

Responsible Research and Innovation (RRI) is a concept emerging rapidly as a theoretical and methodological framework to shape science for better society, instead of merely for economic growth. While the responsibility of science usually means ethics of researchers in the process of research, RRI extends the concept of the responsibility by claiming that researchers should be responsible for the purpose and outcome of research as well. In addition, RRI proposes four interconnected concepts of anticipation, reflectivity, deliberativeness/inclusiveness, and responsibility as a methodological framework to achieve these tasks. However, RRI is not merely a theoretical concept but has been already practiced at many levels in real world. We discuss how RRI has been practiced and played important roles in reflecting on research and innovation policies in the past and guiding new policies by examining two research projects, STIR and SPICE, and three national R&D programs, EPSRC's embracement of RRI in the Britain, MVI in the Netherlands, and R&D for social problem-solving in Korea.

• Cross-Cultural Studies
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• v.23
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• pp.33-55
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• 2011

In the late Japanese colonial period, from the Sino-Japanese War until the Pacific War, critical discourses on the modern were prevalent in Japan and the Joseon. Despite the absence of a consensus about the specific definition of the modern, most thinkers agreed that the modern was something to be overcome. While some regarded naturalism and capitalism of the West as the essence of the modern, some others named scientism and humanism as the nature of the western modernity. Additionally, some criticized the temporal concept of historicism and brought new meanings of 'tradition' into relief, and some others advocated overcoming 'the West inherent in us'. This study is to consider the temporality of the theory of overcoming the modern focusing on the following three notions-world history, tradition, and emergency-, and examines the antinomy of them. The first notion to consider is 'world history'. The theorists of overcoming the modern, including the Kyoto school, discarded the progressive ideology that had led the Western modern history, and instead introduced 'world history' as a new notion. Although this resulted from the imperialistic embracement of the theories of Ranke, a major positivist historian from Germany, it contained antinomy of remaining in 'history' which was the modern temporal view. The second notion is 'tradition'. While the critical mind of 'world history' brought 'time of world' into question in the context of temporal realization, the notion of 'tradition' was to understand 'time of history' itself as the modern and overcome it. The critical mind of the notion involves the attempts to criticize regarding history as a 'progressive' process and to discover tradition as 'the present past' or 'the eternal present'. However, it also contained antinomy; the 'tradition' here was a notion that was created in the modern times, not passed down from ancient times. The third notion to consider is 'emergency', which was a method to define the present time as a transition period toward a new era, relating to states of war. However, the theorists of overcoming the modern did not regard 'emergency' as a particular time that strayed from normal states, instead they thought is as 'a regularized exceptional state', namely 'a state in which exceptions have become regulations'. However, the notion also contained antinomy since the word 'emergency' connotes abnormality.

• Cartoon and Animation Studies
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• s.37
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• pp.509-537
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• 2014

This paper proposes 'postfilimc metamorphosis' and 'reanimation' as two concepts that aim at giving account to the aesthtetic tendencies and genealogies of what Suzanne Buchan calls 'pervasive animation', a category that refers to the unprecedented expansion of animation's formal, technological and experiential boundaries. Buchan's term calls for an interdisciplinary approach to animation by highlighting a range of phenomena that signal the growing embracement of the images and media that transcend the traditional definition of animation, including the lens-based live-action image as the longstanding counterpart of the animation image, and the increasing uses of computer-generated imagery, and the ubiquity of various animated images dispersed across other media and platforms outside the movie theatre. While Buchan's view suggests the impacts of digital technology as a determining factor for opening this interdisciplinary, hybrid fields of 'pervasive animation', I elaborate upon the two concepts in order to argue that the various forms of metamorphorsis and motion found in these fields have their historical roots. That is, 'postfilmic metamorphosis' means that the transformative image in postfimic media such as video and the computer differs from that in traditional celluloid-based animation materially and technically, which demands a refashioned investigation into the history of the 'image-processing' video art which was categorized as experimental animation but largely marginalized. Likewise, 'reanimation' cne be defined as animating the still images (the photographic and the painterly images) or suspending the originally inscribed movement in the moving image and endowing it with a neewly created movement, and both technical procedues, developed in experimental filmmaking and now enabled by a variety of moving image installations in contemporary art, aim at reconsidering the borders between stillness and movement, and between film and photography. By discussing a group of contemporary moving image artworks (including those by Takeshi Murata, David Claerbout, and Ken Jacobs) that present the aesthetic features of 'postfilmic metamorphosis' and 'reanimation' in relation to their precursors, this paper argues that the aesthetic implications of the works that pertain to 'pervasive animation' lie in their challenging the tradition dichotomies of the graphic/the live-action images and stillness/movement. The two concepts, then, respond to a revisionist approach to reconfigure the history and ontology of other media images outside the traditional boundaries of animation as a way of offering a refasioned understanding of 'pervasive animation'.

• Korean Journal of Heritage: History & Science
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• v.43 no.1
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• pp.56-85
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• 2010

UNESCO World Heritage Programme was introduced following the adoption of Convention Concerning the Protection of the World Cultural and Natural Heritage by the General Conference of UNESCO in 1972 in order to protect cultural and natural heritage with superb value for all mankind. Despite its short history of less than 40 years, it has been evaluated as one of the most successful of the cultural area projects of UNESCO with 890 world heritage registered worldwide. For systematic protection management of World Heritage, UNESCO, through systemization of registration, emphasis on the importance of preservation management plan, institutionalization of monitoring, and operation of World Heritage Fund, has utilized World Heritage Programme not just as a means of listing excellent cultural properties, but as a preservation planning tool, and accordingly, such policies have had a significant influence on the cultural heritage protection legislations of numerous nations. Korea has ratified World Heritage Convention in 1988, and with the registration of the Royal Tombs of the Joseon Dynasty in 2009, it has 9 World Heritage Sites. Twenty years have passed since Korea joined the World Heritage Programme. While World Heritage registration contributed to publicity of the uniqueness and excellence of Korean cultural properties and improvement of Korea's national culture status, it is now time to devise various legislative/systematic improvement means to reconsider the World Heritage registration strategy and establish a systematic preservation management system. While up until now, the Cultural Properties Protection Law has been amended to arrange for basic rules regarding registration and protection of World Heritage Sites, and some local governments have founded bodies exclusive for World Heritage Site management, a more fundamental and macroscopic plan for World Heritage policy improvement must be sought. Projects and programs in each area for reinforcement of World Heritage policy capacity such as: 1) Enactment of a special law for World Heritage Site preservation management; 2) enactment of ordinances for protection of World Heritage Sites per each local government; 3) reinforcement of policies and management functionality of Cultural Heritage Administration and local governments; 4) dramatic increase in the finances of World Heritage Site protection; 5) requirement to establish plan for World Heritage Site preservation protection; 6) increased support for utilization of World Heritage Sites; 7) substantiation and diversification of World Heritage registration; 8) sharing of information and experiences of World Heritage Sites management among local governments; 9) installation of World Heritage Sites integral archive; 10) revitalization of citizen cooperation and resident participation; 11) training specialized resources for World Heritage Sites protection; 12) revitalization of sustainable World Heritage Sites tourism, must be selected and promoted systematically. Regarding how World Heritage Programme should be domestically accepted and developed, the methods for systemization, scientific approach, and specialization of World Heritage policies were suggested per type. In the future, in-depth and specialized researches and studies should follow.