• American Studies
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• v.32 no.1
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• pp.169-198
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• 2009

Unlike the Democratic nomination, Republican nomination struggle has ended with an easy victory of Senator John McCain. This paper claims that the easy victory of McCain should not be interpreted as Republican's return to the median voter, because it masks religious schism and ideological discord among the Republicans. Christian rights were still reluctant to support McCain mostly due to his liberal position on social issues. In addition, the conservatives who request stricter immigration policy presented the mixed feeling toward the Republican candidate. Even though McCain chose the harmony inside the Republican party, rather than sticked to his liberal attitude toward social issues during the campaign for 2008 general election, McCain's defeat is unlikely to result in a rapid change in the Republican party.

• 중국학논총
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• no.61
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• pp.323-340
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• 2019

As the continent's Neo-Confucianism has emerged as an issue recently, Kang You-wei has become a hot topic in Chinese thought circles. His view that the goal of Confucianism is ultimately to reformbased on the "ChunQiu Gongyang" has been drawing new attention in the 2000s with the emergence of Political Confucianism. This paper reviews Kang You-wei's study of Chun Qiu Gongyang, which could be called the ideological origin of continental Confucianism, and also analyze the development process and problems of political Confucianism. In order to understand the current discussion of Confucian constitutionalism, an understanding of Kang You-wei should be preceded. Because most of the problems raised in continental political Confucianism, began with the idea of Kang, and they insist on returning to Kang You-wei as well.

• Journal of English Language & Literature
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• v.57 no.6
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• pp.1199-1212
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• 2011

This paper is to scrutinize Jean Rhys' Wide Sargasso Sea through a Marxist criticism. While critics were industriously excavating discourses of feminism, post-colonialism, and racism in the novel, they tended to regard the Marxist attribute as supplementary material and to diminish the significance not considering as an independent subject to be examined. However, the novel, in which all the major relationships are based on capital, exemplifies class conflict between the bourgeois and the proletariat. Marx and Engels believe that the foundation of our society is capital and that society evolves through class conflict to obtain more capital, and thus they assert people's relations are the product of the commodification of individuals. Furthering their study, Louis Althusser specifies the power system through the (repressive) state apparatus and the ideological state apparatus. With the theories of the thinkers' above, this paper analyzes the relationship between Annette and Mason, Antoinette and her nameless husband, allegedly Rochester, Rochester and Amelie, and Rochester and Daniel Cosway. This paper offers an alternative reading of a classical feminist and post-colonial text.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.227-237
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• 2004

The concrete, practical orientation of the Chinese toward the aim of communal harmony conditioned their approach toward philosophical differences. Ideological conflicts were seen, not only by the politicians but by the intellectuals themselves, to threaten societal well-being. Harmonious interaction was finally more important to these thinkers than abstract issues of who had arrived at the 'truth'. Perhaps the most obvious illustation of the way the Chinese handled their theoretical conflicts is to be found in mutual accommodation of the three emergent traditions of Chinese culture, Confucianism, Taoism and Buddhism. Beginning in the Han dynasty(206 BC-AD 200), the diverse themes inherited from the competing 'hundred schools' of pre-imperial China were harmonized within Confucianism as it ascended to become the state ideology. The harmony among confucianism, Buddhism and Taoism, traditional philosophical trend in China, is very important research subject at contemporary circumstance. For its cultual influences to surrounding nations, such as Korea, japan and Vietnam etc., are so crucial.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.273-315
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• 2009

The purpose of this study is to examine the mutual similarities between DaesoonJinri(大巡眞理) and Taoism thought as well as the thought mechanism of DaesoonJinri based on contents of the four tenets of DaesoonJinri (EumYangHapDeok(陰陽合德), SinInJoHwa(神人調化), HaeWonSangSaeng(解冤相生), DoTongJinGyeong(道通眞境)). DaesoonJinri attached a lot of importance to Taoism among traditional thought such as Confucianism, Buddhism, Taoism. This study will check out the clues from the major texts of Taoism. To do this, this study kept an aye on the Taoism texts such as Laozi, Zhuangzi, Taipingjing, etc. The significant implication of this study is only contextual similarities between DaesoonJinri and Taoism Philosophy. Therefore, this study will provide the preliminary data to researcher searching for the directly ideological contact point between DaesoonJinri and Taoism thought.

• SUVANNABHUMI
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• v.7 no.2
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• pp.177-196
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• 2015

This study on Mahāsammata Model of Kingship in Mrauk U Period from the 15^th to 18^th centuries attempts to demonstrate how the kings of Mrauk U or royal officials tried to claim this legitimating model of kingship and how they accepted this model of kingship and under what conditions the legitimate order of this model was lost. Vital to the adaptation of Mahāsammata model of kingship in the Mrauk U period is the claim that Mrauk U's rulers were direct lineal descendants of the first Buddhist king of the world, Mahāsammata and thence the clan of Gotama Buddha, Sākiya clan. This ideological model of kingship has a recognizable effect on the political stability of Mrauk U kingdom. While the Mahāsammata model of kingship performed as a belief of legitimizing kingship within the arena of royal court, the kings of Mrauk U tried to perform the related models of Mahāsammata, the ideal models of Buddhist kingship as dhammarāja and a cakkavatti. However, the conditions that fail to maintain the Mahāsammata model of kingship saw the weakening of the other related models of kingship, which eventually led to the decline of the kingdom.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.65-89
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• 2004

Up to now, the studies for a pond of ancient palace of Korea are mainly achieved in a landscape architectural field. In fact, we can't grasp the general aspects but we are only heard about the fragmentary ruins and remains by the people who are in charge of an archaeological excavation. In this thesis, therefore, I attempt to grasp the relational categories of the ponds of an ancient palace of Korea, and find out the ideological backgrounds of the ponds of a palace construction through classify them excavated so far. The ancient ponds of Korea are divided to the class of square ponds(I) and curved ponds(II) according a shapes of planes. The class of square ponds(I) are subdivided to the form IA of the class of square ponds and form IB of the class of square ponds by whether it has an island, artificial hill and ornamental stone or not. And the class of the curved ponds(II) are divided to the form IIC that is only composed of curves in shore and the form IID that is composed of curves and straight lines. According the size, it is divided to a small size that is below the maximal diameter, 20m, and a large size that is more than 45m, after all, the ponds of the ancient palaces are devided to IAa, IAb, IBa, II Ca, IICb, IIDa. The square ponds and the curved ponds are co-exist from the initial stage when a pond of a place was found in our country and are succeeded or changed after Silla unified the three Kingdoms. In other words, we can infer a continuity from the earlier stage from the fact that there is a flat figure ground mainly constituted by the ponds of a palace mixed up of a straight line and a curved line in United Silla Kingdom while it succeeds the ponds of a palace that has a square form of Goguryo in Balhai. Different from the successional relation of the flat figure grounds, in an aspect of the elements of the construction, the site of the arbor at the top of the island and the bridge facilities in a field of a palace those are not exist in three Kingdoms period are appeared in United Silla Kingdom. The point that this aspect is simultaneously appeared in a neighboring country, or Japan, allows us to infer that there may be some motivations cause the changes in a construction of the ponds of a palace of Korea, China and Japan from the latter half of the 7th century to the first half of the 8th century. The ideological backgrounds of the ponds of a palace construction are divided roughly into Taoism and Buddhism. We can recognize that the ponds of a palace made up of the islands, the artificial hills and the garden rocks reflect Taiosm, considering the records of the ponds a palace of Korea and China are all use the term, Taoism, or the concrete statement represents that the islands, the artificial hills and the garden rocks are used in the description of the ponds of a palace of Korea. Both two are, therefore, obviously differentiated from the ponds of a palace that doesn't include them. We can conclude that the ponds of a palace that doesn't include them are colored by Buddhism since they are overtly distinguished from the class of curved ponds that reflect Taoism at the same period and they are identical with the site of an ancient temples in an aspect of their type and construction.

• Korean journal of communication and information
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• v.17
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• pp.112-144
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• 2001

This study attempts to analyze how and why Chosun Ilbo and Hankyoreh Shinmun produce particular social discourses about the media reform in different ways. In doing so, this paper attempts to disclose the ideological nature of media reform discourses in social contexts. For the purpose, a content analysis method was applied to the analysis of straight news, while an interpretive discourse analysis was appled to analyze both editorials and columns in newspapers. As a theoretical framework, an articulation theory was applied to explain the relationships among social forces, ideological elements, discourse practices and subjects to produce the media reform discourses. In doing so, I attempted to understand the overall conjuncture of the media reform aspects in social contexts. The period for the analysis was limited from January 10th to August 10th this year. Newspaper articles related to the media reform were obtained from the database of newspaper articles, "KINDS," produced by Korean Press Foundation, in searching the key word, "media reform". Total articles to be analyzed were 765, 429 from Hankyoreh Sinmun and 236 from Chosun Ilbo. The research results, first of all, empirically show that both Chosun Ilbo and Hankure Synmun used straight news for their firms' interests and value judgement, in selecting and excluding events related to media reform or in exaggerating and reducing the meanings of the events, although there are differences in a greater or less degree between two newspaper companies. Accordingly, this paper argues that the monopoly of newspaper subscriber by three major newspapers in Korean society could result in the forming of one-sided social consensus about various social issues through the distorting and unequal reporting by them. Second, this paper's discourse analysis related to the media reform indicates that the discourse of ideology confrontation between the right and the left produced by Chosen Ilbo functioned as a mechanism to realize law enforcement of the right in articulating the request of media reform and the anti-communist ideology. It resulted in the discursive effect of suppressing the request of media reform by civic groups and scholars and made many people to consider the media reform as a ideological matter in Korean society.

• (The)Study of the Eastern Classic
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• no.69
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• pp.297-324
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• 2017

Recognizing that the ideological nature of Taoist Gwonseonseo whose publication was concentrated during the reign of King Gojong was connected to that of Jeoseungjeon, a Hangul manuscript novel in the 19th century, this study set out to examine the periodic significance of Taoist Gwonseonseo in the 19th century and check the ideological nature of Jeoseungjeon. Taoist Gwonseonseo puts an emphasis on Confucian ethics including loyalty and filial piety in a didactic aspect and shows that the practice of Confucian ethics brings good fortune, which was prominent in many private Taoist books that were huge hits in the latter part of Joseon, when Chinese Taoist Gwonseonseo was introduced in Joseon, translated and circulated in Korean, and spread widely among the public. Those works offer very specific cases of individuals doing good or evil deeds in this world and suffering the consequences in the next world. Jeoseungjeon presents the Buddhist experiences with the next world as the foundation with the next world depicted around the Great Jade Emperor, who emphasizes Confucian ethics, and the hierarchy of Taoist gods under the ultimate the Great Jade Emperor, thus clearly demonstrating the combination pattern of Confucianism, Buddhism, and Taoism in the latter half of Joseon. The work describes the scenes of judgment and punishment in the next world according to the witness of the main character and thus gives specific ideas of daily goods, which is a feature found in the latter half of Joseon different from the previous pattern of next world experiences. It is Taoist Gwonseonseo widely spread among the people those days that connects the link.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.1-38
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• 2022

The aim of this research is to discover the value of peace conveyed by Haewon Sangsaeng, the Resolution of Grievances for Mutual Beneficence, as espoused by Holy Teacher Kang Jeungsan (姜甑山, 1871~1909) and to evaluate its modern significance. To the faithful, Jeungsan is seen as the Supreme God who descended into the world in the Late Joseon Dynasty in the year 1871. Until the time of His passing away into Heaven in 1909, He vastly saved the world and fulfilled the hopes of humankind by carrying out the fundamentally innovative Reordering Works of Heaven and Earth (1901~1909) in the Three Realms of Heaven, Earth, and Humanity. He has thereby been appraised as a great religious figure within religious and academic circles. Jeungsan's ideological contributions can be summarized into two main points. One is the concept of 'the Great Opening and the Later World,' which foreshadowed the liquidation of the old system of order and the arrival of a new world. The other contribution is the concept of 'the Resolution of Grievances for Mutual Beneficence,' a fundamental principle meant to achieve human salvation and world peace. In this context, 'the Great Opening' is precisely a 'positivistic religious expression of peace,' and 'the Resolution of Grievances for Mutual Beneficence' is the principle by which 'peace can be achieved in the world for all humankind.' In particular, the Resolution of Grievances for Mutual Beneficence is a tenet within the doctrine of Daesoon Jinrihoe, and it is the main concept that forms the basis of Daesoon Thought. It can be said to be the core current that flows through Jeungsan's Reordering Works of Heaven and Earth. Nowadays, the Resolution of Grievances for Mutual Beneficence is being discussed and cited in various ways in academic fields as well as in discourse on coexistence, mutual beneficence, and peace. The Resolution of Grievances for Mutual Beneficence is specifically based on observations of the structure of conflicts as observed throughout world history via global conflicts, regional conflicts, cultural conflicts, ideological conflicts, class conflicts, generational conflicts, racial conflicts, religious conflicts, and other such conflicts. That is why the Resolution of Grievances for Mutual Beneficence is discussed in depth within academic settings wherein the nature of conflict-resolution is examined. Looking at the previous studies on this topic, those studies tended to focus on key concepts or concerns such as human beings, divine beings, the earthly paradise of the Later World, ideal societies, world peace, new principles of order, and lasting peace. In particular, the Resolution of Grievances for Mutual Beneficence has been presented as directly related to concepts such as love, coexistence, harmony, and peace for humankind and the world. Its significance has been applied to ethics, philosophy, order, and principles, and it has been understood as conveying values such as peace. Accordingly, this paper examines the ideological connections to the succession and establishment of Jeungsan's notion of the Resolution of Grievances for Mutual Beneficence based on previous research, but further examines the value of peace communicated via the principles and ideas that pervade current discourse on the Resolution of Grievances for Mutual Beneficence. I hope to thoroughly explore Haewon Sangsaeng in regards to its modern significance to the world and to humankind.