• Lingua Humanitatis
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• v.2 no.2
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• pp.203-221
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• 2002

The ideal of middle class British masculinity and the representative of the new Victorian respectability, the ″gentleman″ was difficult to define amidst the class mobility and social change of the nineteenth century. Was the gentleman to be identified by class and by money\ulcorner By behavior and clothing\ulcorner By religion and morality\ulcorner This essay focuses on the problem of the ″gentleman″ as it was debated in the Victorian era and as it was reflected in the biography and work of the mid-nineteenth century's most important English writer, Charles Dickens. I examine the critical debate surrounding the Victorian idea of the ″gentleman″ by comparing the arguments of Shirley Robin Letwin's The Gentleman in Trollope(1982) and Robin Gilmour's The Idea of the Gentleman in the Victorian Novel(1981). Letwin views the ″gentleman″ as largely transcending class structure, while Gilmour's more historically-conscious view locates the gentleman as emerging out of, and even enabling, the class negotiations of this period. Against the backdrop of such debates, I discuss Charles Dickens's struggles with the idea of the gentleman in theory and in practice. In his novels, especially his semi-autobiographical bildungsromane about the growth and development of boys into adulthood, Dickens prominently engages with the identity and definition of the gentleman. As I demonstrate in this essay, this interest originated from Dickens's own childhood trauma and his subsequent drive to attain gentility, a necessity complicated by the vicissitudes of his personal and professional life.

• Journal of the Korean Institute of Landscape Architecture
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• v.26 no.4
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• pp.113-124
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• 1999

The purpose of this study is to search into the relation between the chinese seclusion culture and the gentleman's gardens by means of the historical and aesthetic approach. The periodic limits of this study is from pre-Qin to Tand. For gentleman's gardens in Tang dynasty at once got out of the noble's gardens which had imitated the imperial gardens until Tang, and became the origin of the gardens of the literati appearing in post-Tang dynasty. The major findings are as follows : First, in pre-Qin period, the origin of the seclusion culture is classified as the metaphysical seclusion of Taoism and the physical seclusion of Confucianism. Although Pu, Yuan, and Uou which could be said the first step of the chinese gardens were inquired, the clear relation between the seclusion and them is not found. Second, during Qin-Han dynasty, the role of the gardens, as the settings of the seclusion, are comparatively minor, too. But uan Kuang-Han's garden considerably escaped from that of pre-Qin in the aspect of function, and it has the characteristics of recreation. Third, during Wei-Chin and Liu dynasty, two types of the seclusions emerged. One is the small seclusion, and the other the Great Seclusion. Though, as formerly, the contemporary gardens did not escaped from the imperial gardens, Shi Chong's garden can be the setting of the Court Seclusion. But the seven Righteous in Bamboos' and Tao Yuan-Ming's settings of the seclusion were real natural environments rather than gardens. Forth, in Tang dynasty, in spite of relatively low status, Bai Ju-Yi's theory of the middle Seclusion enabled gentlemen to make seclusion in sinecures unlike the court Seclusion. The theoretical background of the Middle Seclusion was Zen Buddhism and the State Examinations System and Bai Ju-Yi's private social position also had an important effect on it. In Tang dynasty, there being nobiliary gentleman's gardens, Bai Ju-Yi's garden, Lushan Caotangyuan, was the setting of the Middle Seclusion. It can be called a real gentleman's garden, for it is simple and small unlike the imperial gardens or the nobiliary gentleman's gardens.

• Korean journal of communication and information
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• v.73
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• pp.92-128
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• 2015

We found that world wide popularity was attracted by Korea culture aspects of Psy's . The main factors that caused the syndrome, we noticed that the image of Korea. Expressly, we compared the Korea cultural scene that appeared in and . So, we analyzed successful Korea cultural factors of . For the analysis, we applied the Q methodology. As a result, in , we found 'Recreation Type', 'Advanced Development Type', 'Relieve fatigue type' and 'Adult Type'. Most of these factors have been recognized in Korea cultural factors. we found 'Communal Dancing Type', 'Cheeky Dance Type', 'Pleasant Packing Carriage Type', and 'afflicting type'. However, the Korean factor of were identified only 'Packing Carriage Culture'.

• The Journal of Korean Philosophical History
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• no.32
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• pp.7-41
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• 2011

Theories of Li-Ki mutual dynamism and piety represent philosophical thoughts of Toege School. The theory of Li-Ki mutual dynamism reflects conflicts of Heavenly Law and Human Desire or Principled Mind and Selfish Mind on the private level, but conflicts of Virtuous Gentleman and Materialistic Person on the social level. The theory of piety is for establishments of Heavenly Law's Superintendence and Virtuous Gentleman's Leading Power in life. Toege's followers keep this theoretical stream Their perception of reality has two distinct features: one is that they focus on the fundamental distinguished from the incidental: the other is that they don't tolerate any compromise between righteousness and interest, They think they can make a beautiful world without any compromise between righteousness and material interest if trying hard on the fundamental. Their propensities are very different from those of Yulgok school who sought an appropriate compromise between principle and reality or between the Eastern and the Western party distinguishing an argument of the fundamental from an argument of the incidental.

• The Korean Journal of Applied Statistics
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• v.25 no.3
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• pp.503-512
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• 2012

Detecting outliers in a linear regression model eventually fails when similar observations are classified differently in a sequential process. In such circumstances, identifying clusters and applying certain methods to the clustered data can prevent a failure to detect outliers and is computationally efficient due to the reduction of data. In this paper, we suggest to implement a clustering procedure for this purpose and provide examples that illustrate the suggested procedure applied to the Hadi-Simonoff (1993) method, reverse Hadi-Simonoff method, and Gentleman-Wilk (1975) method.

• The Journal of the Convergence on Culture Technology
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• v.5 no.1
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• pp.37-43
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• 2019

Korean dramas since the 2000s are continuously experimenting with new narrative possibilities. Especially in the recent Korean drama, various modes of hybridization, mixing, and transformation are attempted. Therefore, this study aims to examine the consensus of literature and drama through popular drama in 2010. This study examines how literary texts are utilized in dramas through the use of Kim Eun-sook's lonely and glorious god-goblin and gentleman's dignity, and how these narrative and visual effects are gained. These two dramas are not only popular drama in Korea but also have important implications for interpreting literature and drama consciousness because they actively utilize literary texts in drama. This is the process of interpreting the main scene in which literature and the drama conspire, and grasping its significance. Through this study, we analyze the process of borrowing the part of the text of the text, drama, and taking the effect of storytelling by using 'book' as its materiality. This will confirm the way in which various genres are mixed and juxtaposed in one video text and its effects.

• The Research Journal of the Costume Culture
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• v.20 no.5
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• pp.766-774
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• 2012

Ancient Chinese philosophy has had a profound influence on Chinese clothing culture. The researchers reviewed five ancient Chinese philosophical thoughts on Chinese clothing culture. The results show that they had different view of point. The Confucianism advocated "being elegant and refined in manner". Dong Zhongshu believed "Interaction between heaven and mankind is the center of Dress rules". Mohist insisted "Clothing should meet warm first, and then seek for beauty ". Taoism believed "Although a gentleman wears coarse clothes, he has gem in his chest". Legalism believed "Clothing should focus on quality rather than decoration". These philosophy thoughts all have had a profound influence on Chinese clothing culture.

• The Research Journal of the Costume Culture
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• v.6 no.4
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• pp.203-212
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• 1998

During the Baroque Ages, the underclothes of both sexs developed a new significance. They ceased altogether to be merely utilitarian in function, and were exploited, to a striking degree, to indicate class distinction and sex attraction. Up to this period, as e have seen, the underclothes of men and women had very much the same significance, but from now on there is a division. The male garments are designed mainly to express social rank, the female mainly to attract. The man's shirt is an integral part of the visible costume of the find gentleman. After 1660, The fashion portrayed by the men, exhibiting the shirt extruding between the bottom of the waistcoat and the top of the breeches is still more remarkable and significant. The period is important in that it was the last time that the male attempted to give his under clothing an erotic suggestion. It was their experience that silk and linen garments next to the skin were less liable than wool to harbour lice. Until the era of physical cleanliness opened a century later, woollen undergarments were rarely worn. the nineteenth century accepted cleanliness as a sign of class distinction.

• Journal of Chest Surgery
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• v.35 no.4
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• pp.322-324
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• 2002

Herein we report a rare case of primary esophageal malignant melanoma in a 56-year-old gentleman who presented with a 2-month dysphagea. Esophagoscopy reveals a polypoid tumor and a total thoracic esophagectomy was performed through a right thoracotomy and esophageal replacement with stomach. The tumor was proven to be a primary esophageal malignant melanoma by histological and immunohistochemical studies. The pathologic stage was IIa. He received no postoperative adjuvant therapy. He died of liver metastasis at 8 months postoperatively.

• Journal of Korean Library and Information Science Society
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• v.35 no.2
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• pp.31-45
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• 2004

The purpose of this study is analyze physical and textual characteristics of the fold screen with Gosi(고시), tour ancient poems own by Beopjusa temple(법주사) in Mt. Sokrisan(속리산). The calligraphic specimen of this fold screen is written by King Seonjo(선조), and it seems to be made by between 1725 and 1758. On the view of physical point, the size of the fold screen is 190.0cm high, and 67.2cm wide each fold. And its format is made by 8 fold screen and its calligraphic style is a ‘cursive’ style. It was printed by wood block printing with chinese ink on the Geonji(견지). On the view of textual point, the fold screen of Gosi(고시) is consist of four ancient poems, and its content is describe to yearning for the appearance of the true gentleman possessed with high principles and virtue. And the four ancient poems is arranged by a well organized passage.