• Korean journal of communication and information
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• v.81
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• pp.122-152
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• 2017

The media movement is a movement to separate from the political power and to dismantle the media power and to seek the control of citizens' media. Political power is the biggest factor that violates the fairness and independence of the media in the public domain. On the other hand, the factor that interferes with the healthy and responsible media of the press in the private sector is the media power originating from the owner. Citizens 'media campaign emphasizes citizens' mobility as a subject that monitors the political power and media power that have the sovereignty of the media belonging to the citizen and may infringe on this sovereignty.In the Lee Myung Bak - Park Geun Hye regime, the civil press movement was a period of resistance and struggle. Citizen media campaigns have completely collapsed with governance. As a result, the intellectuals who have expertise in the media have lost their place in the discussion and presentation of the policy alternatives in which the policy production is centered. The influence of citizen media organizations, which are centered on activists rather than citizen's direct action, is limited. In order to strengthen the power of the media reform, it is necessary to reconstruct social forces such as civil society, media unions, media organizations and political forces. We should also look for various ways in which citizens can participate actively in the agenda and activities of the movement. In addition, it is necessary to expand the movement of the media.

• Journal of the Korean Society of Food Culture
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• v.4 no.1
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• pp.71-82
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• 1989

While ruling Chosun, with a view to making Chosun the primary supplier of food, Japan made the peasantry of Chosun go to ruin by leaving land from them through land enterprises, and the projects of increasing rice production. At the same time, Japan formed the higher classes comprising pro-Japanese capitalists, landlords and intellectuals, and protected them in order to carry out her colonial policies. Naturally there came into being a great gulf between the minority of high society and the majority of the poor in Chosun. As there was a great difference in food life between the two, I'm going to examine the literature of those days to grasp exactly the condition of their food intake. As for the staple food, out of thirteen provinces in Chosun, 13% lived on only rice and 27% on other minor cereals with no rice. As for the subsidiary food, about thirty percents did not take any animal protein. The examination of intake of nutrition by classes shows that the higher and middle classes took the necessary amount of calorie and protein and that the component ratio of calorie was comparatively properly distributed. The lower classes are defined as those whose monthly income was less than 100 won and the peasantry in general. And again the peasantry are classified into three-high, middle and low-according to their farming conditions. The tenant farmers in Kyeongguido and the peasants of Darli community took enough amount of calorie and protein, but much smaller amount of animal protein. Fire-field farmers led not less miserable food intake than the extremely poor peasants. They seldom lived on rice. Potatoes, oats and millets were their staple food. Lastly, Engel's coefficient for the Tomack-min (the residents in mud huts) who were among the three extremely poor classes, was 73.3%, which was much higher than that of the lower classes in then Japan. Rationed rice and barley were their staple food but the rationed amount was not sufficient to satisfy needs of physical labor. In conclusion, during the period of Japanese ruling of Chosun, the minority of higher and middle classes in Chosun generally took sufficient amount of nutrient, while the status of food intake with poor peasants, fire-field farmers and Tomack-min was extremely miserable.

• (The)Study of the Eastern Classic
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• no.57
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• pp.67-102
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• 2014

Yeoheon is a representative recluse and philosopher in the 17th Joseon dynasty. His contemporary intellectuals considered him as a sincere nobleman, Confucius in the Joseon, and moreover a saint, a cornerstone of culture, and a model for Confucianists. As a politician, he was regarded as practicing the stabilization of the people's livelihood and education, which are the key ideas of Confucian politics, when he serviced as a local governmental office twice. In addition, his ruler thought that he was right, wise, and modest, and therefore had the dignity of the old sage. His subordinates considered that he possessed the way of the old great ministers and the eye to see the current state of affairs. His theory of the Yijing is based on Cheng-Zhou learning, but developed their interpretation of the text. In addition, he discussed that Confucianism is a practical learning. His theory of the ritual was considered to follow Zhu Xi's works, but refer the old rituals and overcome the aspect of minor customs. His contemporary scholars thought that his theory of Neo-Confucianism revealed the essence of Li-Four and Qi-Seven theory regardless of scholarly parties, which were formed after Toegye and Yulgok. However, he proposed the Li-longitude and Qi-latitude theory in order to restore the real values, but it is similar to Yulgok's theory, which was criticized by the schools of Toegye and South Faction near Seoul. However, his theories revealed the fact that Joseon Confucianism cannot be simply differentiated as two major theories of "Centering on Li" and "Centering on Qi. In addition, his ideas of the universe and concern for the old showed that Joseon Confucianism is not just a theory, but is related to our lives and therefore practical in its nature.

• (The) Research of the performance art and culture
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• no.43
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• pp.173-202
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• 2021

During the Korean War, China dispatched 'the Anti-US and Pro-Joseon Comfort' group to North Korea 3 times. The purpose of the comfort group was to comfort the Chinese People's Supporting Soldiers and Joseon People's Army fighting the US imperial forces and at the same time, inform them of China's situation to booster their morale. Another purpose was to promote the socialism construction projects in the new China. Namely, China wanted to propagate various heroic achievements of the Chinese soldiers and accuse the US imperialist soldiers and thereby, inspire Chinese people's international sense and patriotism for the new China to mobilize the people for the war and promote the construction of the new China effectively. The comfort group consisted of diverse classes (laborers, farmers, intellectuals, women, students, soldiers, etc.) in various areas such as politics, military, ethnic, society, culture, education, etc. Their activities were conducted in various forms such as consolation, legwork, meeting and performances. Their activities were full of anger and compassion, sacrifice and emotion, battle and romance, impression and comfort. Such emotion was delivered intact to the Chinese people through the comfort group's propaganda activities back home in China. The Anti-US and Pro-Joseon Comfort' group revealed their identity of socialists New China in terms of their organization and their specific performances. Their identity claimed for democracy and equality, internationalism empathizing world peace and solidarity of the proletariats, and patriotism supporting the communists regime. The comfort group played a role in propagating such identity of new China effectively by crossing the border. It was a political and cultural performance that stipulated the political meaning of the Anti-US and Pro-Joseon Chosun Comfort' group

• Journal of Korean Philosophical Society
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• v.126
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• pp.321-343
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• 2013

The Reformation seems to have nothing to do with modern philosophy, but in reality closely related to it. From a philosophical point of view, the Reformation had a profound effect on the formation of modern philosophy in two respects. Voluntarism, asserting the predominance of divine will over divine reason, which is the basic principle of the Reformation, allowed an arbitrary interpretation of the Bible by ignoring the tradition of the Church and emphasizing 'Sola Fide'. As a result, the severe religious disputes arose and the modern intellectuals sought a deism and natural religion as an universal religion which is expected to put an end to religious conflicts. Moreover, voluntarism changed the way of inquiring nature from the speculative to the experimental based on observation and experiment, and provided the clues of the birth of experimental philosophy (empiricism) which is the experimental inquiry of human nature. In short, the Reformation brings about the search for universal religion on the one hand, but on the other the advent of experimental philosophy. Universal religion is not a mystic religion on which the religious behaviors and practices are based but just a world view that is the basis for scientific inquiry, and it was nothing but a philosophy for science. And also the experimental philosophy was a philosophy by science in that it is a science of human nature through experiment and observation, After all, the Reformation expelled religion from the main living room of philosophy and placed science on the spot instead.

• The Journal of Korean Philosophical History
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• no.28
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• pp.447-476
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• 2010

In the 1990s the intellectuals in China were transferred into global capitalism, and faced with the changes of society deepened by capitalism, and were forced to sign on it. The New-left proposed a question to the society of modern China being accelerated in the capitalism. The controversy with the Neo-liberal became the top issue of the 1990s' world of thought. According to the New-left, 'reform' should be attained not by capitalism of laissez-faire bringing up for wealth concentration, but by extending the democracy of political affairs and economy along with fairness guarantee of social distribution and avoiding widening the gap between rich and poor. Additionally, 'opening' should be reevaluated as a problem of considering difference and polyphyletic matter. Opening is not the meaning of accepting capitalism unconditionally and transferring into global capitalism. Based on these beliefs, the New-left criticize the socialism after reform and opening. In addition, the New-left discuss how enlightenment and modernity were understood and how they should be understood. The New-left reflect that the enlightenment in China was considered as the same as one in the western societies and emphasize the efforts of having been overcoming the contradiction of modernity through the Chinese history. As a result, the New-left seek out a new perspective and an alternative proposal beyond the dichotomy between capitalism and socialism, western countries and China, and tradition and modern.

• The Journal of Korean Philosophical History
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• no.59
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• pp.65-88
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• 2018

Lee Hang Ro's Mind-theory(心說) is an important theory comparable to it of Gi Jeong Jin, Lee Jin Sang and Jeon Woo. In this paper, I examined the influence of the Western-school(西學) in the process of formation of Lee's theory. Since the Western-school had flowed in the beginning of the 17th century, in the 18th century it was subject to Confucian intellectuals along with social stability. However, listed in the 19th century, along with the turmoil of the East Asian international order, the Western-school was also rejected. The Western-school was a tool to analyze the cause of Western invasion(西勢東漸) in him. Lee saw The Western-school from the standpoint of Christianity mainly. Especially Christianity was recognized as a religion that emphasizes God rather than humans. In contrast, Confucianism was understood as a thought system that emphasizes human moral subjectivity rather than God. In this process mind was expanded to the subjectivity of human. However, Lee only emphasized the traditional Confucianism order and ignored the rationality of the Western-school. He could not accommodate western civilization actively and properly respond to the world order in that time. On the other hand, we are now in the era of a new civilization called the Fourth Industrial Revolution. To this the remarks of Lee's Mind-theory will be an important suggestion point for organizing the new civilization actively.

• (The)Study of the Eastern Classic
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• no.37
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• pp.411-439
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• 2009

Fu-Shan(傅山, 1607~1684) was a progressive actualist between the late Ming(明) dynasty and the early Qing(淸) dynasty. He regards the intellectuals at that time as scarecrows leaned on the empty and exaggerative moral philosophy which the neo-confucian of Song(宋) dynasty established. He thinks that the neo-confucian discussion cause harmful side effects, disregarding the utility side and the variety of the actual world. His thought becomes known all in political thought and literature. He asserts that the neo-confucian ideas provides the logical frame which regulates the actual world and creates a kind of absolute moral ideology. Therefore he insists that the Saint in the true sense of the word consequently is the social reformer and revolutionist who exposes the irrational elements of society. He insists that literature also must be able to express vividness of the actual world. He thinks that genuine literature must have creative contents and find one's own free wild way. He asserts that old literary style from the mimicry is the act which goes against human natural. He thinks that the writing must be able to express the actual world.

• Archives of design research
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• v.13
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• pp.165-172
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• 1996

The National College of Art. Craft and Design of Sweden founded in 1811 is one of the oldest schools in the world and has taken very important role in the development of Scandinavian design This college usually called "Konstfack" in Sweden was transformed under the influence of Bauhaus into a modern design institute and the experiment:li curriculum and its unique teaching system was completed in the middle of 70' s The phrase "Insight och Flit" in the emblem of this school shows the Konslfack spirit which stresses the creative insight and endless diligence Korea is much different from Sweden in cultural aspects as well as in political and economic ones. In the later half of 19th century Sweden was one of the undeveloped countries in Europe and she just entered the Industrial Hevolution. Swedish culture at the time was also the barbarian one in comparison with English and Frech cultures. Even she had the difficulty in founding her own cultural identity So the Swedish intellectuals in early 20th century tried to find out "What is Swedish\ulcorner" and as the result they produced the Swedish Modern Movement style in 1950's. In this process Konstfack as well as the Swedish Society of Crafts and Design and the Svensk Form. the design magazine. has played the leading role. To look over the history and educational system of this school will be helpful for our design education. will be helpful for our design education.

• The Journal of Korean Philosophical History
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• no.39
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• pp.195-220
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• 2013

The 'Localization' & the 'Popularization' issues always play an important role at the Chinese Marxism. The Chinese Communist Party (C.C.P) is still emphasizing the 'Localization', but the 'Popularization' did not received the Chinese theorists' attention. Therefore a new theory in 'Popularization of Chinese Marxism' is very small. But at the 17th National Convention, C.C.P offered a suggestion that entitled "Lead the popularization of Marxism in China". And diversity theorization involved popularization of Marxism is in motion by Chinese theoretician. Throughout history of Chinese Marxism, the first theoretician who raised an objection of the popularization of Marxism in China is Aisiqi, and his achievements in this field are unequaled. His Popular philosophy is the most typical book on the popularization of Marxism in China. In the 1930s, China faced a serious crisis, Chinese intelligentsia & mass desperately wanted an idea to unify the country. Many intellectuals have latched on to the Marxism, especially Aisiqi was absorbed in the important assignment that how can bring out leadership of Marxism, how can popularize abstract and profound principle of Marx philosophy. Aisiqi's Popular Philosophyis marked by the 'Localization' & the 'Popularization', after this book is published, had a big impact on Chinese Revolution. The purpose of this thesis is a meaning through the Popular Philosophy consideration and evaluation to get to the bottom of that the C.C.P offered a suggestion with 'Popularization of Chinese Marxism'.