• The Journal of Art Theory & Practice
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• no.8
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• pp.123-144
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• 2009

The history of art during the first half of the last decade was founded the discussion with highly impressive and confident. The art might establish its unique area based on self recognition at that era. The self-confidence of modern art may be possible on enlightenment, which is the firm relationship for knowledge and reality. However the faith of modernism which shows rational tendency, objective, and the existence of universal knowledge has been drastically doubted and criticized thereafter. A internal ideological system which had leaded the modern art was exhausted. Postmodernism revolved to the dramatic openness leaning against the deoedipalizational confession. According to the dissipation of the vitality of modern art postmodern art has been evolved and then various phenomena which follow the trends has been emerged. The avant-garde and resisteive attribute of modern art was diluted fast due to the influx of popular culture. As time goes it can be attracted by spectacle taste than metaphysical peculiarity. It has to inevitably justified the drift of light and quick themes, contents, and images. Such as these phenomena realistically shows fact that postmodern art had been failed to open a new chapter of consilience which intermediates beauty and usual communication to overcome the solipsism of modernism. A trial to pursuit the opened esthetics conceived more 'heroic' 'Star-Subject' than before by dismantling the modern 'Hero-Subject'. Postmodernism has been recorded as a regression of art, which is the technology of profound spirit that mitigates antagonism and confrontation and mediates mutual encountering of human being. Prevailing of postmodern freedom had been accompanied by popularity, osetentation consumption, marketing, gambling level exitement, mixtures of desires with price fluctuations. We witness 'self-confinement' and 'lasting absence of exit' phenomena in postmodernism ideology and practice. We have to deal postmodernism as an 'ideology which closes the discussion for the future' in the context of 'absence of way' at this point. We are going to investigate how postmodern ideology and practice takes part in the prospection beyond thereafter through discussion. We also pay attention to the 'absence of prospection' as a internal problem in itself nevertheless mention the three merge points such as tradition or memory, earthy thought, the self who confrontation others as the clue of prospecting thought which is allowing coming over postmodern absence.

• The Korean Journal of Emergency Medical Services
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• v.1 no.1
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• pp.28-41
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• 1997

The purpose of this study was to identify the change of perceptions related to E.M.T. profession of E.M.T. student and to provide the basic data for development of curriculum. The subjects of the survey were 216 students from 3 junior college by questionaire from November 25 to November 29, 1996 in Kwang-Ju, Cheong-Ju, and Kong-Ju. The results were analyzed using the SAS and can be summerized as follows : 1. The view on profession was a statistically significant difference inspecial knowledge & skill training (t=-1.686, P<.001), high income (t=-0.753, P<.05) 2. The view on competence as a E.M.T. was a statistically significant differncein sufficient professional knowledge on the E.M.T. (t=-1.144, P<.001), own's health (t=-0.808, P<.001), sincerity and responsibility (t=-1.429, P<.01), satisfaction and effort (t=-1.335, P<.01), boundary of affairs (t=-1.356, P<.01) 3. The view on E.M.T. profession was a statistically significant difference inprotect of pt. life & to relieve the pain (t=-2.388, P<.001) 4. The view on necessary knowledge of E.M.T. was a statistically significant difference in patient assessment (t=-2.168, P<.001), ACLS (t=1.678, P<.001), hemorrhage & shock (t=-3.252, P<.001), trauma (t=-4.284, P<.001), cardiopulmonary disturbance (t=-2.897, P<.001), acute abdomen (t=-4.284, P<.001), neonatal disease (t=-4.032, P<.001), OBGY disease(t=-4.151, P<.001), emergency delivery (t=-2.825, P<.001), infectious disease (t=-2.930, P<.001), environmental emergency (t=-3.123, P<.05), recording(t=2.22, P<.05) 5. The view on ideology of E.M.T. was a statistically significant difference in belief & faith (t=-2.344, P<.001), knowing of own (t=-2.142, P<.01), humanity (t=-2.581, P<.05), knowing of patient (t=-2.079, P<.05).

• Cross-Cultural Studies
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• v.25
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• pp.391-420
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• 2011

Christina Rossetti's novella Maude displays Tractarian influences in terms of Holy Eucharist, Puseyism, and the doctrine of Reserve. Tractarianism is High Church revival movement of nineteenth century. In the story a teenage girl, Maude went through hard time receiving Holy Eucharist due to self-consciousness and internal guilt according to Puseyism. She felt guilty when she enjoyed worldly things and outward beauty. Due to guilt Maude refused to receive Holy Communion, which is complete connection to God. Her cousin, Agnes suggested that in refusing Holy Communion Maude is following her own will not God's will. Later Maude overcame Puseyite thought of self-hatred and reconciled with her identity as a poet and a woman. Maude oscillates between concealing and revealing, secrecy and truth, sincerity and affectation, and modesty and display. Her marvelous poetic talent makes people praise her but she withholds private feelings and attempts to divert attention from herself. Like Maude herself, the meaning of her poems is at times reserved and withheld. This tendency goes with the doctrine of Reserve in Tractarianism. The doctrine of Reserve utilizes indirect methods to reveal divine attributes because finite human being can not accept infinite God. The doctrine of Reserve sees to it that the expression will be veiled, indirect, subdued and self-effacing. Rossetti adapts a poetic method of Reserve when Maude has anxiety over 'display and poetry' and generates the reticence, secrecy, mystery, renunciation, modesty and detachment. According to Mary Arseneau, by veiling and expressing herself through symbols she can rise above the self and employ the phenomenal to suggest a noumenal reality. Thus the poetry becomes an expression of longing for the divine. The poem "Three Nuns" exemplifies Maude's maturity and gradual progress in the relationship with God. Rossetti suggests the vision full of hopes and promises of reuniting with God. In conclusion, in some sense, authoritative and conservative Tractarianism affects Rossetti both ways. On the one hand, it makes Rossetti abnegate herself and leads her to asceticism, on the other hand, it makes Rossetti express her faith in God and write amazing devotional poems such as "Three Nuns". A poem within the poem has three voices that are in perfect harmony. In the poem the first and second nun show hesitation to fully commit to God's will and the desire for the world prevents them from having heavenly joy. Third nun reveals spiritual maturity and sings new life in God where their hopes and joys begin. Rossetti expresses the procedure of spiritual growth through the poem "Three Nuns". For Rossetti, self-abnegation and self-expression both are involved in the doctrine of Reserve, Puseyism and Holy Communion.

• Journal of Korean Philosophical Society
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• v.137
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• pp.409-438
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• 2016

The movie, Battle of Wits which is based on the cartoon by Morihideki(森秀樹) is directed by Zhang Zhiliang(張之亮), a director from Hong Kong. Morihideki's cartoon is based on the novel by Sakemikenichi(酒見賢一). The movie represents a successful one-source multi-use case. Battle of wits, which deals with the Mozi's propaganda against war, presents the thought of Mozi School(墨家) in spring, autumn, and warring states. The movie criticizes aggressive war by powerful nations. Aggressive war is an extreme form of brutality and worthless action without any benefit. Aggressive war represents 'never each love(buxiangai, 不相愛)' and 'never each benefit(buxiangli, 不相利)' as understood by Mozi. The main character of the movie endeavors and successfully defends the enemy's attack as Mozi did. It is due to the propaganda of Mozi School 'not to attack(feigong, 非攻)' that they can defend themselves from the attack from a powerful nation. It means that 'the universal love(jianai, 兼愛)', the ideology of Mozi, is concretely actualized. The philosophy of Mozi School in the Battle of Wits has its limits as follows: the thought of Mozi School is just suitable during times of war and unnecessary in times of peace, the contradiction between universal love and hatred for one person; the Mozi School's faith in the nature of human beings to confront betrayal. This limit was also proposed in the movie. However, the movie presented how the masculinity of Mozi School, supplemented by the feminity of Daojia(道家), can succeed in achieving genuine communication. When focusing on this point, the movie can be interpreted as biased towards the philosophy of Daojia.

• Journal of Christian Education in Korea
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• v.67
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• pp.77-116
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• 2021

The purpose of this study is to argue that religious maturity is necessary for the healthy life of the aged of Korean churches in the rapidly aging society. It is also to suggest educational method for the formation and development of a positive image of God for relations with God, which is essential factor in religious maturity. To this end, this study argues that the direction and task of senior education should be religious maturity through the search for prior research on church education of senior citizens. This study also looked at the variables involved in how religious maturity affects many areas of human life. To achieve the task of religious maturity, the biblical and theological concept of maturity and religious psychological concepts of maturity are summarized, and the concept of God's image for relations with God, which is important in religious maturity, and the variables related to mature human life are examined. This study was proposed methods of church education for the formation and development of a positive image of God in order to have the right relationship with God for the religious maturity of the elderly on intellectual, emotional and behavioral levels. In the intellectual aspect, it was proposed to educate the concept of biblical and theological God and and to educate the elderly to recognize themselves as beings that need to grow and mature in order to constantly establish relationships with God. In the affective aspect, it was proposed to educate the elderly to reflect on and identify the origin and formation process of God's image and to heal their distorted God's image with an educational counseling approach. In the behavioral aspect, it was suggested to educate their roles of faith education for the next generation as parents and grandparents and to educate using educational methods that induce them to practice their relationship with God to appear in daily life.

• Journal of Christian Education in Korea
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• v.67
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• pp.229-265
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• 2021

The purpose of this study is to suggest educational directions by exploring the stories of changes and expectations experienced by Christian children during the COVID-19 pandemic. For this purpose, nine third- to fourth-grade elementary school children attending the church, were interviewed about their changes and expectations regarding COVID-19. The results identified five areas of experience: daily life changes, school life changes, interpersonal relationship changes, religious life changes, and emotional changes during the COVID-19 period. Daily changes included infection prevention, missing play, leisurely routine, and lethargy. Changes in school life included loss of face-to-face classes and various rule requirements. Interpersonal relationship changes included the difficulties in forming relationships with friends, teachers, parents, and siblings, and religious life changes included loss of face-to-face worship and the restoration of family worship. Various negative emotions were expressed. Analysis of the participants' expectations showed in daily life they wanted to travel and play, return to pre-corona school life, return to face-to-face worship, restore retreats, and develop fun programs as religious life expectations. Based on these children's experiences and wishes, the study suggests that educators need to recognize children's efforts during the COVID-19 period, read their hurt feelings, and develop church programs that include communication, community, and fun elements.

• Korean Journal of Heritage: History & Science
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• v.48 no.2
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• pp.4-29
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• 2015

This article considered generally gradational change aspect, character of community for the tombs of the Three kingdoms prepared by some certain homogenous groups. It was completed by tracing the transfering process to grasp character of social structure and organizing System in the community. For this reason, it's analyzed that Wooden chamber tomb was formed in some certain Time-Space of the Yaksadong Buk-dong archaeological site in the Three Kingdom Period. Constructed group was distinguished by the five classes. So perhaps scale of Wooden chamber and sort, material of burial relics, the top layer and the upper layer were established two status those are active the ruling class led the Wooden chamber tomb's society, the general public hold a large majority from the middle class to the lowest class. And it depends on age(nonage-adult) that differed in relation of arrangement, character. It's changed with function or roles, property, purpose etc. of social community in accordance with these individual position, age. Received signification, value of social status were considered with social worth, faith. Members in a community had been conducted under premeditated, organised system for common target, relatedness. Also it seems to attempt organization's own maintenance, persistiveness in norms that given at common law. To do that, relation for combination between members who consisted systems had to be organic. The relation for combination was considered to form relation for the much larger community in based on blood relationship that most vital part. One social structure had established family(house, household) community in based on individual blood relationship, family communities gather up to develop into relative(blood relative, same race) community gradually. Furthermore, relative(blood relative, same race) communities, that focus on the public good gather up to develop into social community in based on regionalism. It's considered to go through the Development Process of family(house, household) community - relative(blood relative, same race) community - social community.

• Korean Journal of Heritage: History & Science
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• v.50 no.2
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• pp.4-25
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• 2017

The Hoeamsa Temple of Yangju City was established at least during the late Korea Dynasty. This temple was rebuilt several times with the support of the royal family from the late Korea Dynasty to the early Joseon Dynasty. It was continually rebuilt in association with JiGong monk, HyeKeun monk, and MuHak monk. Hoeamsa temple was leading the Buddhist culture as a Buddhist center of the Joseon Dynasty . It was destroyed in the late Joseon Period. This site has been excavated several times since 1997. Various roofing tiles were unearthed. Of these tiles the edge of eaves are the artifacts showing the best features of this era. In this temple site has been excavated a variety of Sanskrit roof tiles. These tiles were made using superior technique. On the roof tiles are engraved Sanskrit mantras with a variety of 1 to 9 words. The jeongbeopkkye mantra(oṃ raṃ) and six-word mantra(oṃ ma ṇi pa dme hūṃ) were discovered the most. These mantras were believe to expel several evils from the Buddhist temple. It must have been that the six-word mantra culture became prevalent and provided a turning point in the history of Korean Buddhism. We can clearly know when some of the Sanskrit roof tiles were first manufactured. These roof tiles are the absolute standard of the other Sanskrit roof tiles excavated from different Buddhist temples. The master craftsmen must have been very skilled, understood the mantra very well, and had deep faith in the Sanskrit mantra. Hoeamsa Temple is a milestone in studying the Sanskrit roof tiles. More studies on various aspects are expected to be followed.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.169-211
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• 2004

As for the "Guang-Xi(廣西)", "Dong-Shan(東山)", "Yao-Ju(瑤族)", folklore culture to achieve the substratum (New Year manners and customs, a passage rites, folk belief, dwelling folklore, agriculture and a farming machine) generally very received an influence of "Han-zu(漢族)" for the reason that an interchange was active early with "Han-zu(漢族)". However, a traditional form of "Yao-Ju(瑤族)" is covered the base with. Even if it is a national holiday commemorateing the birth of the "Pan-Gu(盤古)" which is ancestors of all "Yao-zu(瑤族)" during New Year manners and customs, songs as "ku-jia(哭嫁)" consisting at the time of marriage during a lot of ritual, "zhaoxu-hun (招婿婚)" and the "liangtou-che(兩頭扯)" marriages which are a classic marriage of "Yao-zu(瑤族)", a ritual format, master "Shi-Gong(師公)" of faith of "Yao-zu(瑤族)" are. Also, a difference is in dwelling folklore related to construction or this very much in "Han-zu(漢族)" and the various sides. It is the part where toilets to use are quite different from the Korean race in a tool, the outside written with the dwelling formal characteristics that are structure, "the ceremony of putting up the ridge beam" in, for example, two folds. Agriculture and a farming machine are basically similar to it of the Korean race, but it is a degree with some transformation by environment and the local cause.

• The Journal of Korean Philosophical History
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• no.25
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• pp.411-437
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• 2009

Generally transition of Thought from Wang Yangming(王陽明) to Liu Zongzhou(劉宗周) is construed from emphasis of subjectivity to emphasis of intention(意; Yi). This Transition from emphasis of subjectivity to emphasis of intention is definitely expressed between Wang Yangming's Four-Sentence Teaching(四句敎) and Liu Zongzhou's explanation of Wang Yangming's Four-Sentence Teaching. Wang Yangming's Four-Sentence Teaching evoked much controversy among scholars of Yangming school. Consequently Four-Sentence Teaching's controversy caused Yangming school's division. Also this was a representative controversy on the transition period from The Ming Dynasty to The Ching Dynasty. Liu Zongzhou's critique and exposition of Four-Sentence Teaching was result from this controversy. The difference between Wang Yangming's Xinxue(心學) and Liu Zongzhou' Xinxue(心學) is due to different interpretation of intention. As is generally known Wang Yangming interprets intention is in heart stiring, but Liu Zongzhou interprets intention is being before heart stiring, immanence in heart. Liu Zongzhou suggests new exposition of Four-Sentence Teaching on intention being before heart stiring, immanence in heart. Liu Zongzhou's critique and exposition is not only criticizing Yangming's Four-Sentence Teaching, but also solves troubles of the times. As a result he promotes theory of Xinxue(心學) being peculiar his own.