• Hwankyungkyoyuk
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• v.10 no.2
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• pp.51-62
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• 1997

The objective of this study was to review the meaning and problems of Scientific Knowledge and Ethical Value in Environmental Education. The ultimate goal of environmental education is shaping proenvironmental human behavior. The factors of human behavioral decision making are ideology, value, attitude and behavioral intentions. Ideology is a kind of belief system used by social groups to interpret their social world. The main elements of belief system are knowledge and value. The traditional thinking in education has been that we can change behavior by making human beings more knowledgeable and more valuable. In environmental education, the aim of scientific inquiry is to analysis cause-effect relation of human beings behavior and environmental phenomenon, and ethical education is to change the mind of human beings from zero-sum to positive-sum about the relations between human beings and natural environments. But, there are many problems of knowledge education and value education in environmental education. For example scientific knowledge without ethical value is dangerous to environment protection, and ethical value without scientific knowledge is vague. Therefore, we must recognize that the relationship of ethical value and scientific knowledge is not substitutional but complementary. The teaching-learning methods which can integrate knowledge and value in environmental education are rational decision making model. For this model, we can construct teaching contents with inquiry materials. To earn the benefits of specialization among several subjects in environmental education, social studies can focus on social science knowledge and decision making, science education can focus on pure natural science knowledge and scientific investigation, moral education can focus on problems of ethical value system, home economics can focus on practical action and environmental education(Environments in middle school, Ecology and Environments in high school) can integrate social-national science knowledge and ethical value in broad perspective about human beings and ecosystem. That is the method to protect from law of diminishing marginal utility of learning in environmental education.

• Journal of architectural history
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• v.8 no.3 s.20
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• pp.91-111
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• 1999

This study tries to compare the architectural thought of Michel Foucault with that of Manfredo Tafuri in order to make clear the architectural identity as a social institution. In Michel Foucault's case, the archeology of discourse and the geneology of power were central method to understand the history of occidental society since the Renaissance. Four him, architecture is assumed as a mechanism of operation which make the power effectively radiate in th space. He thinks that a new discursive space was arranged since the 18th century in Europe, the architecture played a role to coordinate divers powers. Mafredo Tafuri, architetural historian, depends on the criticism of ideology in search of the relation between the economic system of capitalism and modern architecture and urbanism. He thinks that all architecture is an institution. And any attempt to overthrow the institution, is bound to see itself turned into a positive contribution and into an ideology, So all architectural attempts to conceal the contradiction of capitalism are negated. This different perspective on architecture exposes many points of dispute: historical periodization, disciplinary limit of architecture, understanding of Enlightenment architecture, utopia and heterotopia, etc.

• The Research Journal of the Costume Culture
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• v.16 no.2
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• pp.349-368
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• 2008

The purpose of the study was to examine the effect of internal traits of perceivers on sensory images of fashion materials and dress wearers. Perceiver's internal traits included aspects of Gender-body Ideology (GBI), as well as fashion lifestyles and fashion interest. The research was conducted on a quasi experimental basis, with subjects numbering 187 male and 207 female college students. Data were collected in the period from March 19th to March 31st, 2007. Two sets of stimuli and three measuring tools (to assess GBI, fashion life styles and fashion interest) were used. The stimuli were thirteen fabric specimens and thirteen photographs of dress styles, manipulating by two variables: (a) motif colors (white, grey, pinks and blue); (b) motif categories (plain, paisley, floral, stripes, and zebra effect). The data were analysed by factor analysis, ANOVA, Duncan's multiple range test. The major findings were as follows: Gender-body ideology was separated into agonic and hedonic dimensions. Fashion life style was separated into 3 dimensions(shopping life-style pursuit, social activity pursuits and brand life style pursuits). The internal traits of perceivers influenced preferences and buying intentions. Shopping life-style pursuits had more impact on preferences and buying intentions than other internal traits.

• Journal of Service Research and Studies
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• v.9 no.1
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• pp.1-16
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• 2019

This study analyzed Korean representative ideology to establish a service philosophy. As a follow - up study of the service philosophy consistency study of the Korean original idea, we searched for the coherence as the philosophy of the service age in the Korean representative ideology. The basic structure and operation model of service philosophy are presented, and the service philosophy of major korean ideology is derived. The philosophy of service can be presented by the structure of service and the operation of service. The essential characteristics of the service are relationship, interactivity, horizontality, and harmony, and the service structure that reflects this is the coexistence of products and services. Based on the discussion on the structure and operation of the service philosophy, the service philosophy synthesis of Korean representative ideology is presented. From the Silla era to the Koryo dynasty, the essence of Korean Buddhism thought is in line with the service philosophy, and it was found that Toegye and Yulgok to Dasan's thoughts are also consistent with service philosophy. In the future, we need further studies to refine the structure and operational principles of the service philosophy and to develop it into a big idea. In addition, it is necessary to follow up the service philosophy of Oriental representative ideology centering on Chinese and Indian philosophy. Ultimately, it is necessary to establish a service philosophy as the main philosophical thought and to establish a service philosophy as a desirable future economic and social philosophy.

• Journal of Science of Art and Design
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• v.6
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• pp.33-59
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• 2004

The purpose of this study is to analyze the symbolic meaning of the Tiger in Korean Folk Paintings, Minhwa, (hereafter, Minhwa) connected to its social contexts in Joseon period. Thinking of the Tiger Minhwa as a 'visual language' and regard the Tiger as a 'visual signifier' as well as the united-signifiers such as a Korean magpie, pine tree and so on in Minhwa. This research is to analyze these signifieds, 'Signified', what we say in this paper, have composed its symbolic meaning related to the social 'ideological complexes' and collective consciousness during Joseon period. In a word, the characteristic of the Tiger signifier has changed and spread out from the ideal trend to a worldly one. Since the late Joseon period, the change of the social contexts was, because of the civil classes who recognized the limitation of the Sung Confucianism(the doctrines of $Chi-Tz\={u}$), the predominated ideology of that time. To get rid of their uneasiness, they brought the Shamanism, Taoism and Buddhism at the front which were usually the lower class ideology or belief and tried to construct the collective consciousness and safety of their real lives. Therefore, the trend of this 'common conceptualization' show us the positiveness and flexibility to the Tiger signifier through the variation, appropriation and producing signifier. Moreover, even to the same Tiger, there were various meanings and most of them were concentrated in the meanings as follows ; Beoksa(in Korean term is to drive away evil spirits) and Gilsang, which is the good omen of a luck. All these were based on the value of 'this world'. In conclusion, through this research, the concept of the Tiger as a apotheosis has lowered its statutes and being secularized.

• Journal of Families and Better Life
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• v.25 no.1 s.85
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• pp.101-112
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• 2007

In this paper, 274 traditional fairy tales of South and North Korea were selected for research. The research was performed using a content analysis chart, and found differences in the number of characters, how ideology and social setting affect categorization of the characters, and what values are represented in the fairy tails of each country. Analysis of the general characteristics of traditional fairy tales of South and North Korea shows that South Korean traditional fairy tales have more cases where $1{\sim}4$ characters appear. In North Korean fairy tales, 5 or more characters generally appear. Analysis of the categories of characters in traditional fairy tales of South and North Korea found that characters fall into categories of family, friend and tutor, village, and the native country more often in South Korean fairy tales than in North Korean fairy tales. Character categorizations of county and foreign countries are found more often in North Korean fairy tales. In particular, the difference in character categorization of family, friend and tutor, and county shows that different ideology and social setting affected categories of characters. Research on traditional fairy tales of South and North Korea shows that traditional fairy tales of South Korea have chosen self-respect, self-restraint, fidelity(responsibility), understanding others, manners and honesty as themes more often than those of North Korea and subjects such as frugality, sharing, order and rules, cooperation and patriotism(ecosystem protection) we found more often in those of North Korea.

• Korean Journal of Heritage: History & Science
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• v.34
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• pp.102-122
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• 2001

Uymsikdimibang(음식디미방) - a book written around 1670 and implying the methods of understanding the taste of food and drink - records many kinds of alcoholic drinks. it is obviously a practical problem to explain the process of brewing alcoholic drinks. However, if we intend to approach the alcoholic drinks on the practical aspect, we can not explain why many kinds of alcoholic drinks were brewed. I acknowledge only that it was true to have brewed rice wine easily on the basis of the increase of the production of rice and the two-crop farming system of rice and barley in a paddy field as well as, for many kinds of alcoholic drinks to have increased as a result of the development of brewage since the middle and second half of Chosun. It is not until we approach the alcoholic drinks of those days on the level of meaning, value, and symbol that we can get a correct answer as to why Uymsikdimibang records many kinds of alcoholic drinks. In the second half of Chosun, confucian ideology was firmly established in country village societies, the idea of clan rules was instituted, and patriarchal system was organized. Such a social atmosphere was to emphasize the practice of confucian moral principle such as performing religious service on one's ancestors and receiving a guest, and in the course of it, the alcoholic drinks were recognized as important materials all the more. It seems that the subdivision and elaborateness of the meaning of the alcoholic drinks were in progress. As a result, I think that the alcoholic drinks would vary in kind and be graded. From ancient times, the alcoholic drinks were men's favorite foods, and the significance of the authority and prestige given to the alcoholic drinks was increasingly promoted by the rise of the social position of men in the second half of Chosun under the influence of confucian ideology. Subsequently, the alcoholic drinks became symbols which represented even the family's tradition and dignity. Therefore, men born of the nobility(Yangban) tried to brew the various and dignified alcoholic drinks relatively. Through the brewage such as this, they endeavored to maintain their privilege. I think that the diversification of alcoholic drinks was developed in the process of a series of social-institutional change.

• The Journal of the Korea Contents Association
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• v.22 no.2
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• pp.187-197
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• 2022

This study examined the effects of game genre, news media with differing political ideologies, and game-related information sources on gamer issue participation by performing a hierarchical regression model, using an online survey on Korean gamers (N=1,362). As a result of the study, playing specific genres of games played a positive role in gamer issue participation. The group behavior or collective action for or against game regulation reported in the liberal/moderate media acted as a mobilization cue for readers and potentially encouraged gamers to take social action. But the conservative media, which used governmental organizations and interest groups as sources of information, had a negative impact on real-life participatory behavior. The biased journalism practice of the mass media on game-related social issues influenced gamers' social and political behavior through corrective action. This study is significant in empirically analyzing the relationship between political ideology, game genre, media use, and gamers' social participation. The current research suggests the improvement of game regulation policy and the need for theoretical and conceptual expansion of game research.

• The Research Journal of the Costume Culture
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• v.13 no.3 s.56
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• pp.503-512
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• 2005

This study is to analyze the social symbolism of the dress described in the traditional Korean folktale focusing on the Chosen Dynasty. As references, An outline of the Korean oral literature: 82 volumes in total and written Korean narrative:7 volumes in total written by Kim Hyen Ryong were selected. As regards method of study, first, the social symbolism of the dress described in the traditional folktale has been extracted: afterwards, those were classified and summarized according to theme of a clothing, hairstyle, and belt, etc. And the social symbolism of the dress has been analyzed based on the theory of symbolism. As a result of the analysis, following conclusion has been obtained. First, political relationship and ideology represented through costumes. Second, old customary clothing behaviour represented. Third, sex and age symbolism were represented through protagonists. Fourth, married or unmarried symbolim represented.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.1
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• pp.55-57
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• 2002

This paper analyzes the requisites and the characteristics of the professionalization of modern Chinese Medicine. The requisites of the professionalization are the standardization of knowledge, the settlement of license system, the development of occupational ideology, and the strengthening of the organization. The research findings are as follows. First, Chinese Medicine choose the people-oriented development strategy. Second, The professionalization of Chinese Medicine was propelled by the government. Third, the sequence of the professionalization of Chinese Medicine was 1) the development of occupational ideology, 2) the standardization of knowledge, 3) the strengthening of the organization, and 4) the settlement of license system. The order of the professionalization of Chinese Medicine is different from that of Western Medicine. Fourth, in the process of the professionalization, modern Chinese Medicine partly employs the traditional face-to-face education.