• 문화기술의 융합
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• 제8권2호
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• pp.343-348
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• 2022

본 연구는 SNS 빅데이터를 활용하여 소비자들이 인지하는 무인계산대에 대한 사용자 경험을 분석하고자 한다. 이 연구를 위하여 네이버(NAVER)와 다음(Daum)에서 블로그, 뉴스, 지식인, 카페, 지식인(팁), 웹 문서를 대상으로 분석하였고 자료 검색을 위한 키워드는 '무인계산대'를 사용하였다. 자료 분석 기간을 2020년 1월1일부터 2021년 12월 31일까지 2년으로 선정하였다. 자료수집 및 분석을 위해서는 텍스톰(TEXTOM)을 통하여 빈도 및 매트릭스 데이터를 추출하였고 UCINET 6 프로그램의 NetDraw 기능을 이용해 네트워크 분석과 시각화 분석을 실시하였다. 그 결과 무인계산대는 소비자들의 경험요소 정의에 따라 접근성, 사용성, 지속사용의도, 기타로 군집화하였다. 공급자 측면에서 최저임금 인상과 근로시간 단축에 따른 문제를 해결하기 위해 무인계산대가 무분별하게 확산된다면 사회적 관점에서 더 큰 고용문제가 발생할 것이다. 아울러 무인계산에 익숙하지 않은 노인과 젊은 세대, 어린이, 외국인 등을 위해 쉽고 편리한 무인계산대 보급을 위한 제도화가 필요하다.

• 동양고전연구
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• 제41호
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• pp.187-209
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• 2010

본 논문은 1763년 계미사행(癸未使行) 중 의원필담집(醫員筆談集)인 키타야마 쇼우[北山彰]의 "계단앵명(?壇?鳴)"과 야마다 세이친[山田正珍]의 "상한필어(桑韓筆語)"와 이 빈케이[(井敏卿]의 "송암필어(松菴筆語)"를 연구 대상으로 삼아 18세기에 의원을 포함한 조일(朝日) 지식인들의 소통 방식 및 대립과 갈등, 교류와 협력의 상황을 확인하는 데 그 목적이 있다. 그들은 미지(未知)와의 조우를 통해 나누고, 시문(詩文)을 창화(唱和)했으며, 해부학 등 당시 서양의학에 눈뜬 일본의 상황을 가늠해보기도 했다. 또한 각 나라의 풍습을 접하고 비교하는 기회를 가졌으며, 아울러 한글에 대한 일본인의 증폭된 관심을 확인할 수 있다. 대립과 갈등은 주로 두 나라의 역사 인식과 학술적 차원의 관점 차이에서 비롯되었는데, 특히 당시 일본의 고학(古學)적 학풍이 여기에 상당한 영향을 끼쳤다고 할 수 있다. 따라서 금고문(今古文) 논쟁이나 두 나라의 음악 비교, 일본 신공황후(神功皇后)의 삼한(三韓) 정벌설 및 오규 소라이[荻生?徠]와 다자이 준[太宰純]의 학문에 대한 논쟁 등으로 상호 날선 공방이 오고갔다. 다만 간과하지 말아야 할 것은 이 중에는 한문에 의한 필담이란 제한 때문에 빚어진 상호 오해도 존재한다는 점이다. 교류와 협력은 전문 지식과 기술을 지닌 의원들을 중심으로 인삼 제법(製法)이나 질병의 치료 방법을 확인하는 절차로 구체화되었다. 또한 일본에서의 서적 구입 방법 문의 및 실제 치료 등을 통해 양국 우호의 분위기를 연장시켜 나갔다고 볼 수 있다. 결국 이들 사이에는 간혹 오해와 불신도 있었지만, 양국의 인사들은 한문이란 동아시아 공통문자를 통해 소통했고, 심도 있는 정보와 의견을 교환했다.

• 한국철학논집
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• 제54호
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• pp.43-75
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• 2017

이 글은 조선시대 지성인들이 고(古)와 금(今)에 대해 어떻게 이해하였으며, 그 결과 역사가 어떻게 바뀌었는지를 고찰하였다. 학파 간의 차이를 중심으로 거시적 차원에서 조망을 한 것이다. '고'와 '금'에 대한 이해는 조선시대 전 시기에 걸쳐 학술과 예술, 나아가 정치 등에 직, 간접적으로 영향을 끼쳤다. 학자에 따라, 학파에 따라 고 금에 대한 인식을 달리하면서 전통과 창조, 보수와 진보, 이상과 현실의 문제가 심도 있게 논의되었다. 또 그런 논의가 역사적으로 정치와 사회를 바꾸는 데 크게 기여하였다. 조선시대는 전반적으로 '고'를 중시하는 문화 전통이 뿌리를 내렸다. 그러는 가운데 시대의 흐름에 따라 '금(今)'이나 '신(新)'에 대한 이해가 요구되었다. 현실이 혼란하거나 타락하였다고 판단될 때에는 근본으로 되돌아 가자는 복고(復古)를 기치로 내걸기도 하였다. 고와 금에 대한 인식이 사회를 바꾸는 원동력이 되었다. 다만 '고'를 버려둔 채 '금'을 말하거나 '신' 을 외치는 경우는 없었다. '고'를 비판한 경우도 고에 얽매인 것을 비판한 것이지 '고' 자체를 겨냥한 것은 아니었다. '금'은 사실상 '고'의 종속 변수였다. '고'를 보수, '금'을 진보라고 보는 것은 이분법적인 인식이다.

• 비교문화연구
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• 제26권
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• pp.43-71
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• 2012

In this article, we recognize the cross-cultural communication between Greece and Spain through El Greco's pictures. The Greeks of Crete kept to their culture and continued to look to the declining Byzantine Empire for spiritual and political guidance. For two centuries after the conquest, the strength of the Byzantine tradition had become the moral and spiritual sustenance of the conquered in Crete. The basic contribution of Cretan intellectuals or artists such as El Greco of the fifteenth and sixteenth centuries was the forging of connecting links between the Hellenism of the old Byzantine East and the rising, youthful Hellenism of the Renaissance West. In this way, Crete served as an important halfway point between East and West. The saint Mary Magdalene was symbol of Christian penitence, which represents the penitential life personified and became widespread during the Counter Reformation, when new emphasis was put on the value of prayer and repentance in the forgiveness of sin. In Spain, the Penitent Magdalene was popular and El Greco painted many versions, which at the first time, were reflected by Tiziano, on the contrary, at the time of Toledo, were recreated by his own style. Although El Greco was converted to Catholic in Spain, his faith in Greek Orthodox Church influenced on his original painting world. El Greco had never painted a picture whose subject treat with the emphasis of identification between Mary Magdalene and Mary, younger sister of Martha.

• 한국생활과학회지
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• 제14권5호
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• pp.795-803
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• 2005

This paper discusses the late nineteenth-century Korean intellectuals' understanding of Japanese customs on the basis of Ki-Su Kim(金綺秀)'s records. Ki-Su Kim was conservative on his inspection and observation trip to Japan Even though he was loyal to Chinese philosophy, he expressed his great interest when he was reluctant to see the Western technology flowered in Japan because it is not mentioned in Confucianism(朱子學). However, he, like mordern scholars in the later period of the Chosun dynasty, took an objective view of the military matters, such as the military training of soldiers, weapons, and others. On the one hand, he appreciated the western garment in that it, fitting the human body perfectly, makes people comfortable. In the later period of the Chosun dynasty, the Koreans had a sense of their superiority to the Japanese and held them in contempt, which had been rooted in the Japanese invasion of Chosun in the year of Imjin(AD 1592). Even around AD 1870, the Koreans regarded the Japanese as a barbarian or a savage, even though the Japanese had attempted to modernize their country with the introduction of the Western civilization since the renovation of Meizi(明治).

• International Journal of Costume and Fashion
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• 제9권1호
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• pp.1-14
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• 2009

This study is intended to examine the modernization of Chinese costumes through historical events, and to analyze the characteristics of the costume modernization process. The modernization of Chinese costumes appears to have begun with the Opium Wars, and the Nanjing Treaty(1842), the Beijing Treaty(1860) and the official residence of western people in Chinese territory. Afterwards, in order to initiate change, the Chinese people themselves implemented the Westernization movement(1861-94), placing an emphasis on the westernization of external elements such as technology and form, but aspects such as costume, deeply saturated in their traditions, do not appear to have changed significantly. Despite self-empowering movements such as these, as western forces diffused deeper into the Chinese mainland, neo-intellectuals formed the axis of a revolutionary movement. A major example can be found in the Xinhai Revolution(1911) revolution, which forbade the binding of feet and shaving of frontal hair and partially implemented western formal dress. Through these factors, the modernization process of Chinese costume demonstrates characteristics of an adherence to traditional dress and partial acceptance of western attire. Through this, we may understand the modern costumes of China, which adhered more to tradition than Japan, which pursued western costumes actively within a similar period, and Korea, which rushed modernization due to Japanese authority.

• 비교문화연구
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• 제39권
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• pp.83-95
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• 2015

Every country has a dark history in the process of transition to a modern state. Many countries have until the 21st century, especially in East Asia, colonialism, has experienced conflict influenced, racial discrimination, the trauma of such massacre. Such a dark history in many countries are also still in progress. Dark History of China, which maintains the proletarian dictatorship is the 'Cultural Revolution(Wenhua da Geming)'. 'Cultural Revolution' is neither the outer aspect of the ideological struggle, but in fact it was not even class struggle ideology and class struggle. Put an end to the feudal intellectuals in China in the course of the tragedy stood and lead to build a new China suffered the humiliation of being betrayed from state power. Chinese writers after the 'Cultural Revolution' ended, was created in the process of creation reflects the tragedy of the 'Cultural Revolution' in the country(national memory) is suffering from the pain and suffering the same growth process as it saw this novel growth experienced in the personal growth process. "Road leaving at 18 years" of WiHua has ruled out the pain of growing national attention wholly to personal growth and pain. Such "Road leaving at 18 years" in the sense suggests the possibility of a typical growth story in China Contemporary Literature.

• Acta Via Serica
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• 제7권2호
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• pp.65-88
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• 2022

With the expansion of the Russian Empire southward in the nineteenth century, connoisseurs, art historians, and scholars in Russia began to pay attention to carpet traditions in the new territories of the Russian Empire in Turkestan. In journals and other specialty publications, they underscored a need to establish claims to authority over the knowledge of the traditional craft. They were highly attuned to parallel accounts of carpet weaving from regions that had a longer history of research and collecting of carpets. In contrast to the situation in Western Europe or the United States, commentators bemoaned the fact that the public and even professed experts in Russia did not properly appreciate carpets from the Caucasus and Central Asia. These scholars articulated a need to establish authority over the carpet weaving traditions of Russia's colonial possessions, resulting in a push toward a serious study of carpet weaving as a legitimate field of inquiry. This paper uses published sources on early carpet scholarship from the late nineteenth and early twentieth centuries to examine how carpet weaving traditions in Central Asia entered an imperial discourse of knowledge. It argues that attempts to understand and categorize carpet weaving as an art form occurred along two fronts. Intellectuals and scholars attempted to wrest control over the locus of knowledge from experts in the West as well as from local weavers. In the process, they established a distinctly imperial vision of carpet weaving in contrast to competing imperial discourses and over traditional forms of knowledge.

• 수완나부미
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• 제9권1호
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• pp.109-132
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• 2017

This article is about the emergence of Islamic modernism among Cham Muslim communities in Cambodia and Cochinchina during the early 20th century. Based on a combined critical reading of existing scholarship, historicized first-hand anthropological accounts, as well as archival sources from the National Archives of Cambodia and the Vietnam National Archives II, it argues accounts of modernists in these sources were either (1) cast through a French colonial reading of a Buddhist state lens and (2) cast through a Malay lens, based upon the Kaum Muda/Kaum Tua divide. First, it proceeds with a historical explanation of the emergence of Islam and the discourse used to describe Muslim communities in Vietnamese, French, and Cham language sources. Then, it turns the narrative toward an examination of the emergence of the "Kaum Muda" or "New Group" of reformist-minded modernist Muslims in early 20th century Cambodia. Delineating the networks of these intellectuals as they stretched across the border through Cochinchina, also highlights a pre-existing transnational element to the community, one that well predates current discussions of twenty-first-century transnationalism. Through a combination of the study of multiple language sources and historical methods, the article highlights the importance of polylingualism in the study of the history of Muslims in Southeast Asia.

• International Journal of Computer Science & Network Security
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• 제21권12호
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• pp.29-34
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• 2021

The Qur'an is regarded as the holy book by Islam followers; they assert that God wants humankind to understand its meanings and implement best practices. Numerous individuals have attempted to understand the meaning of its verses and explore its Extraordinary Vocabulary; however, few people successfully studied and researched the different meanings of that holy text. Only a limited segment of the society comprising scholars, students, and intellectuals have grasped the teachings of the Qur'an. A majority of the general population, specifically youngsters, spend ample time using mobile phones. In this context, many innovative educational platforms have recently been launched to attract the general public to learn and use knowledge. Research has provided the positive impact of such smart platforms. This concept is about an innovative smartphone platform to help users understand and reason the Qur'an by helping with the book vocabulary explained by expert scholars. This work proposes creating an engaging digital format using innovative technologies. This idea is inspired by youngsters who demonstrate an immense interest in online learning. Qur'an vocabulary is the prerequisite to building a better understanding that allows users to get precise meaning.