• The Journal of Korean Philosophical History
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• no.32
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• pp.215-249
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• 2011

This essay reflects on the modernity of Korea by examining the transformation of the traditional knowledge system from a historico-semantic perspective with its focus on the opposition and collision of the old and the new conception occurred in the early period(1890~1910) of the acceptance of the Western modern civilization. With scientific success, trick of reason, Christianity and evolutionary view of history, the Western modernity regarded itself as a peak of civilization and forced the non-Western societies into the world system in which they came to be considered as 'barbarism(野蠻)' or 'half-enlightened(半開).' The East Asian civilization, which had its own history for several centuries, became degraded as kind of delusion and old-fashioned customs from which it ought to free itself. The Western civilization presented itself as exemplary future which East Asian people should achieve, while East Asian past traditions came to be conceived as just unnecessary vestiges which it was better to wipe out. It can be said that East Asian modernization was established through the propagation and acceptance of the modern products of the Western civilization rather than through the preservation of its past experience and pursuit of the new at the same time. Accordingly, it is difficult to apply directly to East Asian societies Koselleck's hypothesis; while mapping out his Basic Concept of History, he assumed that, in the so-called 'age of saddle,' semantic struggle over concepts becomes active between the past experience and the horizon of expectation on the future, and concepts undergoes 'temporalization', 'democratization', 'ideologization', 'politicization.'The struggle over the old and new conceptions in Korea was most noticeable in the opposition of the Neo-Confucian scholars of Hwangseongsinmun and the theorists of civilization of Doknipsinmun. The opposition and struggle demanded the change of understanding in every field, but there was difference of opinion over the conception of the past traditional knowledge system. For the theorists of civilization, 'the old(舊)' was not just 'past' and 'old-fashioned' things, but rather an obstacle to the building of new civilization. On the other hand, it contained the possibility of regeneration(新) for the Neo-Confucian scholars; that is, they suggested finding a guide into tomorrow by taking lessons from the past. The traditional knowledge system lost their holy status of learning(聖學) in the process of its change into a 'new learning(新學),' and religion and religious tradition also weakened. The traditional knowledge system could change itself into modern learning by accepting scientific methodology which pursues objectivity and rationality. This transformation of the traditional knowledge system and 'the formation of the new learning from the old learning' was accompanied by the intersection between the old and new conceptions. It is necessary to pay attention to the role played by the concept of Sil(hak)(實學) or Practical Learning in the intersection of the old and new conceptions. Various modern media published before and after the 20th century show clearly the multi-layered development of the old and new conceptions, and it is noticeable that 'Sil(hak)' as conceptual frame of reference contributed to the transformation of the traditional knowledge system into the new learning. Although Silhak often designated, or was even considered equivalent to, the Western learning, Neo-Confucian scholars reinterpreted the concept of 'Silhak' which the theorists of civilization had monopolized until then, and opened the way to change the traditional knowledge system into the new learning. They re-appropriated the concept of Silhak, and enabled it to be invested with values, which were losing their own status due to the overwhelming scientific technology. With Japanese occupation of Korea by force, the attempt to transform the traditional knowledge system independently was obliged to reach its own limit, but its theory of 'making new learning from old one' can be considered to get over both the contradiction of Dondoseogi(東道西器: principle of preserving Eastern philosophy while accepting Western technology) and the de-subjectivity of the theory of civilization. While developing its own logic, the theory of Dongdoseogi was compelled to bring in the contradiction of considering the indivisible(道and 器) as divisible, though it tried to cope with the reality where the principle of morality and that of competition were opposed each other and the ideologies of 'evolution' and 'progress' prevailed. On the other hand, the theory of civilization was not free from the criticism that it brought about a crack in subjectivity due to its internalization of the West, cutting itself off from the traditional knowledge system.

• Asian review of World Histories
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• v.1 no.1
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• pp.85-116
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• 2013

The theory of terrestrial impact which has been developed by the astronomy scientists since 1970s is employed for this article in a new angle that atmospheric conditions of our planet should be adopted in the interpretation of the history of mankind. Large and small terrestrial impacts must be acknowledged as key tasks in terms of the study of 'world history'. The Society of Interdisciplinary Studies has already advocated that the 'Bronze Age Civilization' was strongly influenced by the long term terrestrial impact phenomena. Based on historical materials from Korea, the present study was able to identify the years 680-880, 1100-1220, 1340-1420, and 1490-1760 as periods in which territorial impacts occurred.

• Korea journal of population studies
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• v.8 no.2
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• pp.30-45
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• 1985

The "Dismal Theorem" (Essay) of Maithus is juxtaposed to the utopianism of both Marquis de Condorcet and of William Godwin who believed in the perfectibility of man and of the greater power of civilization over that of population. The socio-political environment that gave birth to the neo-Maltbusianism and of the economic Malthusianism is briefly sketched on, along with the discrepancy between the early theories (1978) of Malthus and the later Malthusian theory; nemely, the biological population principles of his early period runs head-on into his theory of effective demand and underconsumption. Malthus belonged to both the anti-Ricardian and the Ricardian classical tradition, and his attempt to reconcile the anomalies was not very satisfactory. Karl Marx criticized Malthus for his incon-sistent radical conservative theory of population and John Maynard Keynes came to the rescue of this Maltbusian dilemma in the 1930's, with but a morsel of success.f success.

• Journal of the Korean Society of Costume
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• v.58 no.8
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• pp.74-90
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• 2008

Since the late of 20th Century, philosophy, art, and aesthetics have attention to the movement of object that persue the dynamics and qualitative change, not existing fixed and quantitative object. Qualitative continuity, including discontinuity of specific spot and surface that occurs sudden change, is distinct characteristics considered in contemporary logo civilization, which combines and disperses according as various purpose among the different elements and objects. Therefore, I studied about the characteristics of qualitative continuity that creates the change and the differentiation continuously through the "formative characteristics of the continuity expressed in contemporary fashion" of my preceding paper. This paper is the following study of above mentioned paper, and Investigates about aesthetic consciousness leading to the various change. This is intends to consider the trans-aesthetic consciousness that accepts dynamic movement and change the different object and reforms new relationship continuously. This studies' conclusion is as follows; 1) sublimity-Infinity, de-constructive, excessive 2) jouissance - functional, structural 3) paradox-perceptual, spatial. A study about the trans-aesthetic consciousness would help to offer philosophical basis, and make a change building aesthetic foundation in explaining various relationship like as phenomenon of the retro, neo, post, fusion expressed since the late of 20th Century.

• Journal of architectural history
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• v.5 no.2 s.10
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• pp.53-68
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• 1996

This study is on the early historical background and the process of development of modern architecture in Thai, during the period from 1782(King Rama 1) to 1934(King Rama 7). Thai started tn form a connection with western nations from the late 18C, founded the Bangkok Dynasty. Since then, Thai was increasingly influenced by western civilization and this trend included an increasing influence of western architecture. In this paper, the centeral objective is to observe the architectural change during the period from King Rama 1(1782-1809) to King Rama 7(1925-1934). This can be divided into three period. During the first period, from King Rama 1 to King Rama 3(1824-1851), Thai architecture showed a tendency to follow the preceding traditional example and to imitate Chinese architecture. The second period is from King Rama 4(1851-1868) to King Rama 5(1868-1910). During this period, Thai architectural design was increasingly influenced by western concepts, specially European Neo-classicism Style. During the third period, from King Rama 6(1910-1925) to King Rama 7(1925-1934), Thu had been enjoying extensive commerce with western nations. The great developments in the field of architecture during this reign were apparent in the construction of public utilities and facilities. These buildings were designed by western architects. At this time, modern architectural concept of western was introduced.

• The Journal of Korean Philosophical History
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• no.30
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• pp.59-86
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• 2010

This paper tries to study theoretical transformation about modernity by analyzing changes of the concepts of Gaining Knowledge of the Study of Things(格物致知). Gaining Knowledge of the Study of Things(格物致知) was the main concept to explain the thought of Neo-Confucianism(性理學). But in the Modern era Gaining Knowledge of the Study of Things(格物致知) was understood as the meaning of Science. In Neo-Confucianism(性理學) Gaining Knowledge of the Study of Things(格物致知) was closely related to the side of human duty and the moral value judgement. But in the modern meaning Gaining Knowledge of the Study of Things(格物致知: Science) was focused to scientific study of the objective matter. So the Science on Gaining Knowledge of the Study of Things(格物致知學) effect to breakup the thinking of Neo-Confucianism(性理學).

• (The)Study of the Eastern Classic
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• no.41
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• pp.385-406
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• 2010

Lee Byeong-hun was introduced to Hanjuhak when he was taught by Myeonwoo Gwak Jong-seok. It is assumed that Hanjuhak circles had a certain influence on formation of his ideas in that they had liberal tendency at that time. Lee Byeong-hun accepted Geummungyonghak developed by Gang Yu-wee of China and participated in Confucian Science Movement while excluding Confucianism. After he accepted western civilization and the ideas of Gang Yu-wee, no traces of Hanjuhak was found in his writing, but it is assumed that Hanjuhak might work as a nutritious element for his ideas. He thought that religious nature of Confucianism could be revived only when he left Neo-confucianism which changed Confucianism into a philosophy by insisting reason instead of God. So, he respected Confucius as a religious founder and left such concepts as reason and respect which were considered important in Neo-confucianism and valued disposition and faith in "Jungyong", a doctrine of the Mean. He considered Confucianism as religious and joined in religious practices such as praying and reciting scriptures. He insisted that filial piety indicates a filial son of the Heaven when interpreting the following passage: Shun (Chinese leader) is a filial duty, which is assumed that he was influenced by Christianity. He respected Confucius as the only religious founder and God as the God to make Confucianism a religion. It is believed that he considered only Confucius as a founder instead of traditional Confucian sages as religion such as Buddhism and Christianity has one founder. God he thought is related with the God in Christianity and furthermore accepted reincarnation of Buddhism which is contrary to Confucian ideas. According to "Gyeongseol" by Lee Byeong-hun, it was believed that he was engaged in religion based on a faith that Confucianism is a religion rather than he pursued Confucianism as a religion to find out a way of its survival.

• Korean Institute of Interior Design Journal
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• v.14 no.1
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• pp.134-141
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• 2005

Ludwig Mies van der Rohe, one of the influential modernist architects in early 20th century, had an great effort to found the modern architecture through various kinds of works. Conceptually he tried to develop the trans-temporal architecture language by involving a reintegration of countermanding principles in both ideas and practices for designing buildings. The model for his striving to find such a synthesis or a dynamic form was the neo-classicism of K. F Schinkel, inasmuch as Schinkel endeavored to combine the classical rationalistic order with the creative act of construction and to make these two melt into his age. In the same horizon with that Mies van der Rohe attempted to express the industrialized civilization of his time as a given fact, though this phenomenal substance was the only authentic form that has been conceivable to the people. For him the modern technology was regarded as the manifestation of rationalistic transcendency, which can be interpreted always consequentially. Here In this context this study is purposed to consider through the analysis of the ground ideas of architecture and the designed chairs, how commensurable the tectonic value (in the architecture) that is constantly evident in his works and the various autonomous drives toward deformalization (in the furniture design) that is concerned with his interest for cultural situation and materiality of form are with each other. And then it will be tried to prove, that on the ground of the trans-temporal achitecture language the furniture design of Mies van der Rohe, which emphasizes curves as individual forms, could correspond to his architecture that lays priority to space and construction

• Informatization Policy
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• v.28 no.4
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• pp.3-18
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• 2021

The 'digital divide' is regarded as a latent dysfunction that impedes the intrinsic role of information to contribute to social equality. Therefore, it has drawn great attention inside and outside of academia. The growing interest in the digital divide has been driven by the realization that it can create a serious crisis that threatens a social system compounded by existing economic, social, and cultural inequality, rather than being limited to an uneven distribution of information. In this paper (1) studies on the digital divide published since 1970 are reviewed, (2) studies noteworthy of discussion are selected to assess their academic significance, and (3) the tasks and prospects of digital divide research are explored. Although meaningful achievements have been amassed through continuous interest and efforts of the academic community, two limitations are raised; the gap between pure research and policy research that hinders the working of synthetic imagination, and the intellectual lag falling behind a rapidly changing society. In addition, it is suggested that the operation, curation, and augmentation gaps would emerge as new agenda for digital divide research in the intelligent information age.

• Journal of Sasang Constitutional Medicine
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• v.9 no.2
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• pp.39-55
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• 1997

Purpose : Dong-Mu(東武) Lee Je-Ma(李濟馬) was designated as a member of fifty persons 'The Wise Ancestors of Korean Culture and Art' in 1984 and the december of 1996 was appointed as 'The Month of Lee Je-Ma'. Though his achivements was valued like this, some historian criticized that he suppressed the righteous army. So this study was for clarifing the background, the motive, and the course of 'The Rising of Choi Moon-Hwan' occurred in Hamhung on february in 1896, and for the correct appraisement about this event. And also through this, author tried to make clear the origin of Lee Je-Ma's thought. Method : After studing the background of the end of Chosun dynasty and the righteous army in 1895(乙未義兵). Author made a comparative study through the historical materials of the goverment side, the Choi Moon-Hwan side, and the Lee Je-Ma side about 'The Rising of Choi Moon-Hwan' occurred in Hamhung on februrary in 1896. Results & Conclusion : The event occurred in Hamhung on february in 1896 was a part of rebellion of the righteous army in 1895 which had risen against The startling Occurrence of 1895'(乙未義兵) and 'The Royal Commands To Cut Off People's Hair'(斷髮令). Lee Je-Ma suppressed the Rising and put Choi Moon-Hwan in the prison, and which was criticized that he suppressed the righteous army later day. That time was a conflict period between conservatism and civilization, and the Lee Je-Ma's act was the best way to protect the security of residents from the attack which maybe occurred by Japanese army in Wonsan. Judging from this events, author could find Lee Je-Ma's thought was quite different from righteous army's neo-confucianism and conservatism. In the aspect of the history of 'Korean National Movement', further study about Choi Moon-Hwan, the chief of righteous army will be need.