• (The)Study of the Eastern Classic
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• no.49
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• pp.187-223
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• 2012

This study is planned to research the ways and structue of Okdong's thinking, which are the foundation of his academic world, based on the collection of his literary pieces. This study became interested in Okdong Lee Seo because he with some strong stimulation and shock is considered as the turning point of his family's academic tradition. His family's academic tradition before Okdong had been famous for literatures of its members, such a tradition shifted toward Confucian classical studies. Especially, Okdong was the third elder brother of Seongho Lee Yik who represented the academia of the late Joseon period, and took an important role in forming Seongho's study. Okdong is considered to have built the basic structure of Seongho's study. It seems that in the process he transmitted their family's academic tradition whose focus got shifted from literature to Confucian classical studies. Thus, this study has the basic meaning as elucidation about the fundamental of Okdong's academic world. However, the larger meaning of this study is the verification of the fundamental structure of Seongho's study: Seongho's study stood on Okdong's study but overcame Okdong as an individual, and then became a academic standard of the late Joseon period. When the collection of Okdong's literary pieces is examined, it can be found that Okdong way of thinking rooted in the Confucian theory that human nature is originally good. Especially, Okdong maintained the li-qi dualism in which li and qi conflict against each other. For understanding and elucidating not-completely-good human mind, he understood li and qi within conflicting relationship. Okdong claimed that in order for a man to keep his life humane, the man should recover his moral completeness by cultivating his mind through sincerity and reverence. Okdong's goal was to build society and to realize human nature in accordance with the classical Confucian ideology of filial piety and respect and of loyalty and trust. Here lies the fundamental meaning of Okdong's way of thinking.

• Journal of Christian Education in Korea
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• v.63
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• pp.317-345
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• 2020

The dissolution and reconstruction of the male-centered social structure is being requested, but the Korean church still call on women and understand women's roles by limiting them based on traditional 'normal family ideology' and matherhood discourse. However, considering women's various aspects of life, life cycle, and individuality, confining women to existing biological maternal discourse is not suitable to help women grow as subjective leaders and contribute to society. The Korean church needs to find a new curriculum that encourages women to form subjective beliefs. In the life of Christian women of the period of port-opening, we can examine the process of the Korean Christian women establishing the subjectivity of the challenges of Protestant theology, which included stereotypes, gender division of labor, and matherhood discourse. Korean Christian women shared the oppressive experiences of traditional patriarchy after passing silent and receptive perceptions, forming a subjective perception of their injustice and seeking liberation. And it was able to act as a subject of faith by forming a procedural and constructive awareness within a sympathetic and relational community. The Korean church should reconstruct the Christian women's curriculum by reflecting on the curriculum that women formed themselves over 100 years ago.

• Korean journal of communication and information
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• v.31
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• pp.261-293
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• 2005

This article aims at investigating the origin of 'gookmin', which is currently working as the dominant discourse and leading identity in the South Korean society. Like 'nation', 'people' or/and 'citizen', the term of 'gookmin' is a very much particular and historical outcome of the colonial modernity. Nevertheless, however, there have been not so much serious socio-linguistic, cultural-political studies about its root. It is theoretically as well as practically quite important to trace back the birth of 'gookmin', which is working as an ideological, epistemological frame in/between subject and reality. In this regard, this article will consider the late Japanese colonial period as a key period of the birth of 'gookmin'. It will then critically scrutinize how the total mobilization system by adopted the colonial government has formed the discourse and subjectivity of 'gookmin' based on various physical apparatuses. By revealing that a totalistic nation/state of Japanese colonialism is behind 'gookmin', which wanted to mobilize every individuals into a so-called article of empire, this article tries to show the fascist and propaganda nature of 'gookmin' continuing even after the liberation. As a historical-materialist work of deconstruction the dominant discourse of 'gookmin', this study will basically take a cultural studies approach.

• Journal of Science and Technology Studies
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• v.13 no.1
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• pp.41-76
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• 2013

Based on an analysis of the Japanese animation director Kamiyama Kenji's Ghost in the Shell: Stand Alone Complex series, this paper discusses two important subjects in modern technoscience-cyborg and old age. In fact, age has been an important social and political category in the modern world, along with gender, race, and class. However, age has not been a significant research topic for STS scholars. Even though many of these investigators have extensively explored the complex relationship between gender and technoscience, especially after the publication of Donna Haraway's "Cyborg Manifesto" (1991), few of them have been interested in how age is reconfigured by modern science and technology. If women, as Haraway has claimed, can have a different political and cultural outlook by becoming cyborgs, then, can we expect a similar socio-cultural transformation with regard to the interaction between cyborg and old age? Do the elderly experience lesser age discrimination through the growth of biomedicine and technoscience? Indeed, it is believed that seniors are increasingly becoming cyborgs with advancing age, since their declining bodily functions are consistently replaced and assisted by various biomedical technologies. Does this enable them to overcome ageism and age discrimination as well as their alleged physiological and mental limitations? As an answer to this question, Mike Featherstone has asserted that becoming a cyborg in old age could make the wrinkled skin a mere mask and create diverse new possibilities that were hitherto unavailable to an aging person. Based on my reading of Ghost in the Shell, however, I analyze a more complex set of problems when the senile cyborg is created through the encounter between the elderly and technoscience. I argue that while the senile cyborg could challenge traditional family ideology and nationalism it would leave ageism intact and define a new individualistic life form through a body controlled within the globalized internet and capitalist economy.

• Korean journal of communication and information
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• v.23
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• pp.189-221
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• 2003

This study compares the influence of perceived public opinion on Internet users' willingness to expression in real space with in cyber space. In real space, people who perceive their opinions as minority opinion are reluctant to express theirs publicly because of fear of isolation. But cyber space is the anonymous world. So we can expect that people express their opinions freely without the fear of isolation in this space. This study's results provide the support for our expectation. In cyber space, the minority perception group has as the high willingness to expression of their opinion about the abrogation of the Korean Family Rights Raw as the majority perception group. Both of in cyber space and in real space, it is the perception failure group that makes discrepancy in the willingness to expression. This group has the lowest willingness to expression in both space. However, the other predictors of willingness to expression in cyber space are similar to those in real space. Issue salience, Communication apprehension, and Age are the very significant predictors of willingness to expression in both spaces. Sex and ideology are significant predictors in real space, while the frequency of online conversation is the significant predictor in cyber space.

• The Research Journal of the Costume Culture
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• v.9 no.1
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• pp.61-72
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• 2001

Chunghahk-dong is located in a retired spot, Jiri Mountain and has been built up its won religion and culture without any exchange outside world. People in Chunghahk-dong believe in a religion called Genjungyutaosim. Forming a trinity on which mind is Taoism, body is Buddhism, and behavior is confucianism. These are the principle elements to form a village. They made their own unique cultural factor such as longhaired boys and girls, wearing traditional cloths and hat, a monastic life, folk mores and family rituals, and private school system. This shows a great deal of affection on their life style and organization and is closely connected with community and culture. Grasping a culture and behavior on clothing, it has propose to understand Chunghahk-dong properly according to this study. A method of study has a purpose to understand culture and clothing behavior precisely in Chunghahk-dong. I inquire ito clothing behavior with investigation and study of picture script. The results are as followed; People in Chunghahk-dong show unique clothing and hair style behavior based on Genjungyutao. First, men and women wear a white cloth called HanBok(Korean costume) and footwear made of rubber. Only men wear a blue vest. A grown up men wear a long coat when they go out. They are dressed in tractional cloth for a ceremonial occasion. The reason why they put on the HanBok(Korean costume) is a belief on our traditional cloth becomes a standard dress in the future. They believe Korea becomes a standard dress in the future. They believe Korea becomes a standard dress in the future. They believe Korea become a leading country in the world. This clothing behavior is symbol of Genjungyutao and has a role of delivery system for expressing their split. Second, In sign of being a Genjungyutao men, they let their grow hair. Cutting hair is not to be a Genjungyutao men any more. There is few reason that people in Chunghahk-dong let grow their hair : First, because of importance in TanGun's ideology, they believe Korea is a first nation in the world and can't cut their hair which has grown from TanGun (The founding father of the Koran nation) Chosun traditionally. Second, Cutting their hair runs counter to the principle of nature. Third, They value their body for confucianism. They don't want to damage their body because of body from their parents. Boys and girls braid and tie up their hair and adult tie a topknot and a chignon. Wearing a YouGun(A horsehair skullcap) at home and Kat(A Korean top hat) when going out, they express as a Genjungyutao. Hemp cloth and synthetic fibers are main clothes. Also, they wear an improved HanBok(Korean costume) these days on influence outside.

• The Journal of the Korea Contents Association
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• v.12 no.7
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• pp.368-377
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• 2012

The comprehensive countermeasures against school violence recently announced by the government include some content on physical education classes. Physical education has long been ignored in school paradoxically in spite of the deteriorating physical strength and health of adolescents. The physical education subject undervalued in the middle of overly excessive competitions for college entrance exams finds its core goal in whole person education and officially emphasizes the development of personality aspects, which means that physical education claims important significance by providing diverse approaches to school violence prevention. This study thus set out to enhance the roles of physical education for school violence prevention. In Korean society, school violence has taken deep root due to the combined results of individual, family, school and community factors, the growth-first policy driven by compressed modern growth, and neoliberalism based on economic efficiency. School violence possesses such fixed value systems and convictions in Korean society. Education has failed to achieve some effectiveness because of the serious level of school violence, which calls for assessment of ideology having big impacts on educational environments. Given that it has been rediscovered that physical education has legitimacy of alleviating or preventing school violence through its value, an alternative to eradicate school violence should start with physical education normalization in school. Specific alternatives including the activation of sports clubs in school will be established as more fundamental practical alternatives when accompanied by the development of school violence-related programs and the operation of in-service training programs for physical education teachers.

• Cartoon and Animation Studies
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• s.39
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• pp.183-214
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• 2015

For a long time, Disney has made animations including world views such as family-focused, conservative ideology, happy ending, etc. for families. Periodical situation and spectators' demands have been changed little by little, but Disney is still a company who is the most successful both nominally and virtually in animation industry. For the secrets of their success, there is fantasy world of fabricated animation, thoroughly organized story and image. When spectators watch animations, their sufficient immersion in the fantasy is to let them forget realities. In the introduction of Disney animations, spectators turn off the switch of realities and turn on the switch of fantasy world through the procedure to recognize and confirm virtual world sufficiently. In the switch of the introduction used frequently by Disney, there are four methods. First is to start while opening the cover of storybook. Second is to start while storyteller gives a talk directly. Third is to start with live action film and continue to animation. Fourth is musical method. Those four switches play a role of the gate which distinguishes spectators' realities from Disney's fantasy clearly. The process makes an opportunity to set spectators who feel uneasy due to the vague boundary between realities and fantasy at ease and let them immerse in animation sufficiently with mind at ease.

• Journal of Korean Classical Literature and Education
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• no.34
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• pp.5-39
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• 2017

The purpose of this study is to establish genre knowledge that can be used to study classical Korean novels. Genre knowledge is important because it characterizes individual works based on their knowledge, as well as organically links them with the social context. In this study, I suggest that long classical Korean novels with similar contents can be analyzed using genre knowledge and analyze the "register" of the representative work Sohyeonsungrok as an example of a classical Korean novel. In the Sydney school, register connects genre and language. Register comprises field, tenor, and mode in the social context, and ideological meaning, interpersonal meaning, and textual meaning through language. These three meanings help us to understand how experiences are transformed into language, the relationship between participants, and the way a text is organized. Based on these frameworks, this study reveals that the linguistic features of Sohyeonsungrok is "an attitude that accepts a wide range of human emotions and desires and steadily waits for it to be included in norms." Classic Korean novels such as Sohyeonsungrok depict characters who are not wicked even though they cannot fully comply with social norms, and thereby create sympathy for family members living through Confucian ideology. This genre knowledge is useful for understanding the ideological implications of classical Korean novels.

• Korean Journal of Social Welfare Studies
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• v.45 no.3
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• pp.5-34
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• 2014

This study investigates time allocation among paid work, child care and leisure of dual earner parents of pre-school child. The focuses of this study are time allocation of full-time dual earner parents which can be affected by traditional gender role ideology, and if the gender effects can be diminished or not. So the analysis were about gender effects in the time allocation and the moderating effects of education on gender effects. According to the analysis, the hypothesis are partly corroborated. Even though gender is not effective on paid working time(production time), it affects the time allocation for child care and leisure. There are significant gender gaps in time share for child care(family time) and time share for leisure(private time). The education has moderating effects on gender effects. When education years getting longer, gender gap in child care time becomes narrow, however gender gap in leisure time becomes wide. Because the education is expected to cultivate the sense of value of child care, it can bring decrease of gender gap in care time. According to the result on leisure time share, the education is not expected to make changes in patriarchical gender role in terms of leisure and it doesn't contribute work and life balance.