• Proceedings of the KSPS conference
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• 2003.05a
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• pp.159-162
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• 2003

In this paper I investigate the intervening consonants constraint in umlaut in Korean. It is generally known that if a palatalized consonant, i.e. s/ㅅ/ or $t{\int}/ㅈ/$ etc, intervenes in an umlaut environment, the expected umlaut process is blocked. But there are not a few words which are thought to have undergone umlaut diachronically: wensu $( If we assume that these words were formed as a result of umlaut, we must explain the reason of the violation of the intervening consonants constraint. On the other hand if we assume that these words were formed as a result of other phonological processes, we must explain these words by ad hoc rules respectively. In this paper I argue that these words including others have undergone the umlaut process by offering some historical and dialectal evidence.

• The Journal of Art Theory & Practice
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• no.16
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• pp.175-199
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• 2013

Capriccio which has emersed in Italy of the 18th century is a new genre of the landscape painting. This genre represents reality, but it is very artificial product correspondingly its concept and character. It's birth place is distributed on various regions in Italy, but the main stage was Rome. Till the middle of the 18th century Rome was the Holy city of the Grand tour, the home of the Neo-Classicism and furthermore the field where archaeology and art history began to be instituted. On such historical situation the Capriccio came out and was recognized as the best popular genre in the visual art. It was favor of the art collection with the antiquity together and reflected the consciousness of the contemporary to the ancient. This study will examine the phenomena in the newly-developed archaeology and with few representative works of Giovanni Paolo Pannini as central term consider the Capriccio and the archaeological connotation. The systematical and institutional archeology which appeared at the age of the Enlightenment, on the contrary to the critical theories at the same time against capriccio, because it was regarded by them as paradoxical and too much sensitive, utilized it as a theoretical method very actively. Some among Historians and archaeologists did it, especially Francesco Bianchini distinguished the capriccio from simple imagination and made it a capacity of the knowledge. And through it he wanted to find out the historical truth. The visual art was influenced and encouraged by such attitude of the archaeology. However it's output spreaded out in various courses. While Giovanni Battista Piranesi, the best known Capriccist of the 18th century, tried to revive the antique through the epical value and his own imagination, Pannini gave priority to the strict historical research. In the such context Panni succeed Giovanni Battista Nolli who made the great map of the city Rome. Their Capriccio profited motive and was inspired by the historians and archaeologists such as Bianchini and Muratori. The Capriccio reflects not only the academic and popular interest for the antique, but also influenced on the upcoming scientific archaeology vice versa. It caused by their reasonable Interpretation and restoration of the antique through the visual medium. Finally as archaeological landscape Pannini's Capriccio is a historical case, in that the Capriccio applied the theoretical method of the archaeology to make art. It served as a momentum for the connotation to the archaeological thought.

• The Southeast Asian review
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• v.21 no.1
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• pp.137-184
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• 2011

This article is aimed at understanding the political narratives represented in the National Museum of Indonesia. Starting initially as a colonial museum, the National Museum of Indonesia functioned as a useful tool for the Dutch colonial force to fuel its imaginations of the colonial territory and the people within it. The Dutch used the cultural display to advertize its benevolent colonial rule. All the while, the museum also inevitably reflected orientalism on the people and the culture of the colony. The republic of Indonesia inherited the colonial museum's practices and its display patterns. The business surrounding the museum also played a key role in the newly-born nation-state laying out a future for its redefined territory and people. Thus, what the colonial force imagined for the colonial territory through the study of museum displays was rather directly transferred to the republic without serious consideration of the decolonization process. Four main characteristics have been seen in the museum displays. The first is an emphasis on the glorious Hindu-Buddha history, from which numerous temples, statues, and jewelry have been found. Secondly, the Islamic period, which spanned between the Hindu-Buddha times to the colonial era, has almost completely been eliminated from the display. Third, the colonial era has been depicted as the time of Europe's exportation of scientific tools and adaption of sophisticated living patterns. Fourth, the images of ethnic groups were represented as being stagnant without reflecting any challenges and responses that these groups had faced throughout history. Looking at these display patterns, it can be concluded that all the dynamic internal developments and anti-colonial resistance that took place during the Islamic and Colonial Era have simply not been represented in the museum display. These display patterns do not reflect the real history or culture of the archipelago. Two considerations are thought to have influenced the neglecting of social realities in the display. The first of which is the Dutch's and Republic's apprehension over the possible political upheaval by the Islamic forces. Yet, more fundamentally, cultural displays themselves are distinct from historical education in that the former pays more attention to business ideas with an aim to attract tourists rather than to project objective historical knowledge. Thus, in cultural displays, objects which work to stimulate fantasies and spur curiosity on archipelagic culture tend to be selected and emphasized. In this process, historical objectivity is sometimes considered less vital. Cultural displays are set up to create more appealing narratives for viewers. Therefore, if a narrative loses its luster, it will be replaced by another flashy and newly-resurrected memory. This fact reveals that museums, as transmitters of historical knowledge, have a certain degree of limitation in playing their role.

• The Journal of the Korea Contents Association
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• v.21 no.6
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• pp.435-444
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• 2021

This paper discusses the geometrical interpretation of the Taegeuk Shapes of Kameun Temple through the geometric analysis of mathematics. Based on the literature, This paper attempted to clarify that the origin of Gameunsa's founding of the spirit of patriotism may coincide with historical records through historical literature and geometric meaning. First, the background of the founding of Kameun temple, geographical location located near the East Sea, especially the history of the ancient Chinese mathematics at the time, And that mathematical knowledge influenced all fields such as agriculture, architecture, and art. Secondly, it is related to the historical record as the space of about 60 centimeters, which is uniquely underground, was identified as the structure of the excavated space. It is thought that there is a strong correlation with the origin that the King Munmu changed into a dragon, and set up the temple to be able to stay. Based on these, the clues of the interpretation of the taegeuk and the triangular pattern were searched in the samcheon yanggi(參天兩地) of the Oriental and circumference of the Western. The taegeuk and triangular patterns represent the symbols of yin-yang harmony, which correspond to the origin of its creation. the Korean people regarded the mysterious dragon as a symbol of yinyang harmony. In conclusion the Shapes of Kameun temple's stone is consistent with the contents mentioned in the historical record.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

• (The)Study of the Eastern Classic
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• no.72
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• pp.185-215
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• 2018

This paper discusses the Historical significance of Li-thought at the Hoejae, Lee-Eonjeok's Bongseonjabui. In this study, I tried to derive the value and meaning in the history of the Chosun Dynasty by examining the comparison between the Bongseonjabui and Book of Ancestor-memorial Ceremonies written in the 16th century The following is a summary of the Historical significance of Li-thought of Bongseonjabui. First, it is the first concrete result of the Chosun Dynasty concerning the Family Rituals. Second, it is characterized not only the description of actual procedures but also the explanations of both the theory and reality in Ancestor-memorial Ceremony. Third, it is an example of harmonizing with the national system and the customs of time by applying to the situation of Chosun society at that time. Fourth, it is an example that focuses on the essential meaning of the Ancestor-memorial Ceremony, not the attitude of one side the Zhu Xi's Family Rituals as in the later books.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.141-175
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• 2023

This comparative study combines the methodologies of comparative research and literature review to examine Daesoon Thought. Comparative religious analysis in the social sciences, does not presuppose an a priori framework of the essence of religion because it targets various aspects of religion which are revealed within a historical field. However, it does not decompose and return to psychological or social phenomena like social sciences. In addition, with the emergence of religious pluralism, the climate of focusing on similarities between religions has already been accomplished to some degree. Furthermore, it is worth noting that many spiritual movements in modern spirituality reveal mixed or amorphous characteristics without being restricted by specific religious membership. It is time to overcome instrumentation and restore the transcendence of its original appearance even in secular humanist reasoning. It can be said that this reveals the perception that the ills and crises of modern civilization should be overcome in connection with the opening of the acquired world of Daesoon Thought. It could further be said that the main culprit of evil behavior is instrumental reason or degenerated reason rather than spirituality. Religion is the intellectual crystalline body of humankind and aims at human perfection and salvation. However, extremists in previous times amplified conflicts between religions and formed ideas suitable for their specific regions through different experiences. This generated mental rifts that proved greatly influential. At the time of initial inception, each religion confronted and fought other ideologies, but when the era of religious pluralism began, the necessity for inter-spiritual communication became urgent. It could be said that happiness is the realization of human spirituality by exploring the vision of humanism. In that case, the combined methodologies of comparative research and literature review reveal that the spirituality of Daesoon Thought would enable a humanism based on human dignity. This would be a path for seeking spirituality through human life and living as a true human being. Spiritual humanism as discussed through this study aims to share the problems of modern civilization and provide a critical view of modern civilization that shows the roots of prevailing thought are stuck in a Cartesian dualistic view of humanity and the world. The type of spiritual humanism to examined here focuses on a cosmotheandric vision by considering the spiritual return to Daoism via Daesoon Thought. This would treat human beings like heaven in alignment with Donghak ideology and honor the human dignity proposed by Daesoon Thought. It would also deliver sentient beings from suffering and to bliss in accordance with the aims of faith in Maitreya Buddha, and it would implement the Resolution of Grievances for Mutual Beneficence in fulfillment of Daesoon Thought.

• The Journal of Fisheries Business Administration
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• v.35 no.1
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• pp.23-56
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• 2004

The offshore trawl fishery is seeking its survival way to overcome current management conditions in red, resulted from the bilateral agreement with China and Japan. However, this movement magnifies conflicts between fisheries on the contrary and it is thought to be impossible to get over current situations. For all that, this study is aimed at investigating how this current situations have occurred. The management freedom as response to the change in fishing conditions of a certain fishery, in case of Korea, is affected by institutional regulations. The example of this is controls on fishing gears, fishing vessels, and fishing grounds. The most exposure of this control is a segmentation of institutional fisheries. The initial segmentation of the offshore trawl fishery in Korea was occurred in the period of Japan's colonization when the degree of use of fishing grounds was limited geographically. At that time, fisheries were divided by fishing areas, but it did not divide the fishery itself. The large - sized fishing vessels were developed politically to be more competative to Japanese fishing vessels since 1950s. During this time, the trawl fishery was merged into current Eastern trawl fishery and South - Western trawl fishery. It was also inevitable to divide into the pair trawl and single trawl fishery as a result of the physical mergency between Western trawl and Southern trawl fishery. In order to develop the trawl fishery, new licenses were issued on the shrimp trawl fishery, through which it was expected to boost the trawl fishery. As opposed, the shrimp trawl fishery was changed into the mid - sized trawl fishery, targeting on the eastern fishing areas and the large - sized trawl fishery was developed since the late of 1970s with the development of filefish processing industry. The large trawl fishery that led in development of offshore trawl fishery since the late of 1950s was started to divide into a pair trawl and single trawl according to the fishing method and capital power. It finally became an institutionally independent fishery in 1980s, respectively. Looking into these historical process, the segmentation of the trawl fishery is thought as a result of the lack of long - term perspective and as a production of trial and error resulted by unprepared policy. As a result, these segmentation of fisheries roles as critical obstacles in harmonization of fisheries and in overcoming of current situations. Therefore, the review of this institutional segmentation of the offshore trawl fishery should be taken for an optimal redistribution of fishing grounds suits with business and fishing technology. For this, the fishery must be divided into large capitalized fishery and small - mid fishery with consideration of capital, fishing method, and the condition of use of fishing grounds. In addition to this, by limiting outline of fishing ground that the large fishery can harvest, it must allow for the small - mid fishery to catch with its own boundary. Furthermore, by launching buyback programs on the trawl, eastern trawl, pair trawl, it can provide broader fishing grounds where the fishery can harvest with management freedom.

• Journal of Sasang Constitutional Medicine
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• v.8 no.2
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• pp.41-68
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• 1996

This thesis is a try for examining the historical characteristics of Constiutional medicine. For this purpose, I have examined their theory, and made a comparison carefully. Through this study, I have obtained several results as following. Both Chang and Lee lived in the time of change, which was unstable and uncertain. Under the condition, they both rejected following the existing trends of learned circles, and developed new thoughts and clinical techniques. They rejected superstitious beliefs and fatalism, and conducted the pursuit of experimental knowledge and rationale idea. Clinical experience was the very base of their study. They both criticized the bad habits of abuse of tonifing medication and health seeking. Especially Lee regarded control of emotion and regulation of a way of life as the best way for preservation of one's health. Chang regarded pathogenic factors as the ultimate factor of diseases, and strived for eliminating pathogenic factors, but L brought to a conclusion that the final factor of diseases was what is called "heart" itself, and emotional changes were the most essential causes of disease. It can be said that the pathogenesis insisted by Chang can be called The insistence that pathologic factors are the very etiology of all the disease (邪氣致病論), or all the diseases result from pathologic factors. And his whole remedy can be summarized as following, A study on the method of eliminating pathogenic factors. But the purpose of Constitutional medicine is to correct imbalance intrinsic to one's internal organs. In this aspect, Constitutional medicine is a "regulatory medicine". Depending on the classification of six vital substances, Chang classified all disease into six categories. These were based on symptoms and sings represented. While classification of diseases made by Lee was likely to rely upon constitutional characteristics. Chang thought that the three remedies made up of perspiration, purgation, vomiting were the most efficient way of eliminating pathogenic factors. Lee, however, thought those weren't methods of eliminating pathogenic factors but the best ways restoring one's self-regulation power. Chang thought that all the febrile disease essentially has a tendency in properties to belong to "heat", but Lee pointed out that pathologic processes are variable in accordance with constitutional features. They both regarded pathogenesis of diabetes as fire. That is to say, fire is the most essential factor of diabetes. And there are many risk factors such as inappropriate foods, drugs, climate, etc., but Lee thought what is most important is heart. Putting all accounts together, medical characteristics of Chang are similar to those of T aiyinjen and Shaoyangjen, and have no relation to those of those of Shaoyinjen. Therefore we can conclude that Chang understood pathologic processes of disease of T aiyinjen and Shaoyangjen, whether he knew about constitutional features or not.

• (The)Study of the Eastern Classic
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• no.54
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• pp.253-288
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• 2014

A pen name Chuman(秋巒; a mountain of Fall), Jeong Ji-wun(1509-1561) is a famous person wrote "Cheonmyeong-Doseol" which made two men, Yi Hwang and Ki Dae-$s{\breve{u}}ng$ dispute Sachil-Nobyeon(traditional argument about heart/mind). But except this point, few people of nowadays know who Jeong Ji-wun was. Therefore this paper is made for understanding Jeong Ji-wun in the point of view in history of thought. "Cheonmyeong-Doseol" by Jeong Ji-wun had systemized traditional theory of Cheonil-Habil(sky and human are an organic body), through this theory, Jeong Ji-wun had taken an important role who developed the Neo-Confucian theory in the field of political thought at that time. All Neo-Confucian literati used the theory of heart/mind as a sole useful method in political field from after King Myeonjong and Seonjo. "Cheonmyeong-Doseol" by Jeong Ji-wun was a first step to this scene. Especially "Cheonmyeong-Doseol" was got famous by arguments of Yi Hwang and Ki $Dae-s{\breve{u}}ng$, great scholars in the history of Chosun Dynasty. They firstly developed Sachil-Nobyeon, Sandan(pure morality) comes from li, Chiljeong(emotions) comes from Ch'i, is it right or not? This argument with "Cheonmyeong-Doseol" raised up the level of Neo-Confucian theory at that time. Like this, "Cheonmyeong-Doseol" was on the first step for Neo-Confucian literati to study and develop their theory of political thought which covered politics in Chosun Dynasty.