• Journal of the Korean Society of Food Culture
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• v.39 no.2
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• pp.96-105
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• 2024

The domestic artificially sweetened beverage market has grown rapidly in recent years, and sodas have led this growth. This study investigated consumer food purchasing behavior of artificially sweetened sodas in terms of the food health stereotypes of "vice" and "virtue"; used to denote unhealthy and healthy food purchases, respectively. The study was conducted using consumer panel data collected by the Rural Development Administration from 2017 to 2020. Given the semi-continuous nature of artificially sweetened soda purchases, Cragg's two-part model was used for the analysis. The probability of purchasing artificially sweetened sodas increased as expenditure on snacks (a vice food category) increased. However, of those panelists who purchased artificially sweetened sodas, expenditure on artificially sweetened sodas decreased with expenditure on snacks and increased with expenditure on fruits (a virtue food category). These results suggest that vicious-lifestyle consumers choose artificially sweetened sodas when they regulate eating habits, whereas virtuous-lifestyle consumers increase artificially sweetened soda expenditure for hedonic consumption to reduce guilt based on a sensible trade-off effect.

• Journal of Korean Theatre Studies Association
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• no.49
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• pp.49-71
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• 2013

Melodrama emerged as a form of the moral in the early modern age. As an approach 'the moral' not only means that rewarding virtue and punishing vice, but also refer to a principle of spiritual life and a way of life. -Melodrama theatricalizes a new vision of human life and society through a new type of the virtuous protagonist and sentiment/-ality. -This allows melodrama to be a dominant cultural form in this modern age, beyond the borders of the theater, mass-media, and literature. Virtue and sentiment/-ality are the core elements of melodrama, which differentiate it from tragedy and comedy especially in the structure and effect of the drama. Actually virtue and sentiment/-ality have been a main target of criticism. Virtue has been regarded as a trite quality of the stereotypical protagonist, and sentiment/-ality as a banal emotion which paralyzes an audience's recognition of reality. -However, this thesis regards both virtue and sentiment/-ality as vehicles for showing and sharing the morals of the modern age. First, the virtues of the protagonist included the general and universal ones of the bourgeois -at that times, the bourgeois represented themselves as a human being- such as the responsibility and obedience of a father, a mother, a wife, a husband, a daughter and a son. They also included the professional ethics such as courage, honesty, and justice and so on. The fall or salvation of the protagonist is largely determined by his/her private individual virtue. Second, sentiment/ality is a theatrical device that makes the audience internalize the protagonist's virtue. The protagonist expresses his/her universal virtue sentimentally, and the audience also expresses their virtue by sympathizing with the protagonist's virtue sentimentally. However, the melodramatic protagonist as an individual, is not connected with society, but remains isolated. As a result, s/he has no influence on the society, where s/he can only ends her/his play alone with a happy-ending. S/he is happy alone, or at best happy with his/her own family. On the contrary to this, tragic protagonist usually fixes social disorder through his/her fall. In that sense, we can say that melodrama presents only the half of the human life.

• Korean journal of applied entomology
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• v.31 no.3
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• pp.289-303
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• 1992

Investigation of the environmental impact of widespread pesticide use has revealed a virtue/vice relationship. Although many pesticides perform their function and disappear without harm to the environment, others persist beyond their useful purpose and cause direct of indirect hazard to man, domestic animals and wildlife. Concurrently, many pests have rapidly adjusted to chemical control practices through changes in behavior that avoid exposure to pesticides of throuth genetic selection for populations resistant to the toxicants. The prospect of losing control over insect herbivores and desease vectors and returning to the days of global hunger and disease is unthinkable. Fortunately, from basic studies of insect and plant biology many opportunities for the development of safe, selective and environmentally pacific strategies for insect pest management are being realized.

• Journal of Contemporary Eastern Asia
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• v.18 no.1
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• pp.1-6
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• 2019

During the Obama administration, America made a shift in its foreign policies to re-focus on Asia. The strategy, known as 'Pivot to Asia', was used to contain a rising China. In this editorial note, I appropriate the geopolitical term to call for a scholarly refocus on Asia (and the broader Asia Pacific region). JCEA started as an area journal. While it has become more technology-focused and less geographically-bounded in its coverage of topics, the journal recognizes the centrality of the region's political economy and technological forces in setting (and upsetting) global norms and rules. The Asia Pacific contains the world's freest economies as well as the most oppressive regimes. It breeds both technology giants and laggards. As new geopolitical tensions loom, it is where the digital iron curtain is drawn, and where the vice and virtue of innovations debated. Social scientists in the English world, who lend extensively on European and American cases, can benefit from studying the Asia Pacific by testing whether and how local experience conforms to or confronts with universal theories. Very likely, western-centric norms and models become morphed and entangled in the grounded local particularity, reflecting many shades of this diverse place. In my arguments below, I highlight the Asia Pacific as a site of contradiction, as well as a site of contention and negotiation. My emphasis is that regional particularity holds the key to answer concurrent debates in the West concerning governance and accountability in the digital age.

• The Southeast Asian review
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• v.21 no.1
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• pp.287-314
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• 2011

There are many versions of the thai folktale "Pla Boo Thong" in Thailand, which is a typical type of stepmother story and in many ways resembles Cinderella story. This study, the author took 6 versions, some from books, some from internet. The main story of those 6 version is consist of the death of mother, stepmother and step sister, the maltreat of the stepmother to the heroine, tiding over the critical moments with the help of the dead mother and others, getting married with the king and happy of the heroine, death of the heroine by the slander of stepmother, posing as a queen of the stepsister, reincarnation of the dead heroine, meeting with the king again, and punishment and the stepmother and stepsister. The main theme of this narrative is a conflict in the polygamic family and is followed by the pattern of the Cinderella tale such as the distinct contrast of Good and Evil. This tale also teaches teachings of Buddha such as the punitive justice, the promotion of virtue and reproval of vice, and forgiveness. And otherwise it gives the people the courage and hope to overcome fortitude in their life.

• Journal of Korean Philosophical Society
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• no.121
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• pp.1-24
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• 2018

The aim of this paper is to expound upon the concept of mental health and disease in Plato. In ancient Greece, philosophy was to care for the health of the soul and to pursue the happiness of the life, while medicine was to care for the health of the body. It is the role of philosophy that defines what the mental disease is, rather than the realm of medicine, and the practical function of philosophy is the life of caring for our souls. In order to take care of the soul, it is important to diagnose what the mental disease is and where it comes from. In ancient Greek, medicine disease was initially regarded as a divine punishment and healing as, quite literally, a gift from the gods. Plato, however, insists that mental illness is not just brain problem but a human whole problem, (2) it is caused by imbalance and discord, and (3) ignorance is also a mental disease, (4) and furthermore, injustice and vice are mental diseases as well. Therefore Plato argues that the aim of philosophy is to practice a virtue as the mental health and further to achieve political justice to maintain the health of the soul.

• The Journal of the Korea Contents Association
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• v.22 no.4
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• pp.468-478
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• 2022

'True education', which was the core ideology of 'the Korean Teachers & Educational Workers Union', is re-appropriated in the new media era. This word, which is actively used by young people, means 'punishment against the object of social condemnation'. One of the characteristics of 'true education contents' commonly seen on the Internet is that it shows a tendency to 'fragmentation'. True educational contents are short in length, and the contents are very local. This reflects the characteristics of a postmodern society where totality disappears and small stories are consumed. Second, the standard for dividing good and evil is extremely 'arbitrary'. Whereas the existing stories of rewarding virtue and punishing vice had universal values such as love, consideration, and peace, the content of true education distinguishes good and evil with an extremely narrow perspective. The way to justify arbitrary standard is to incite public outrage. Third, 'humour' is added. Here, humor is combined with the emotion of hatred, causing the problem of weakening people's critical consciousness.

• Journal of the Korean Society of Costume
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• v.30
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• pp.261-274
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• 1996

In the present age dominate by both cer-taingty of 1% and uncertainty of 99% 'Fuzzy thinking' of Bart Kosko that is the way to solve the problems by the scientific way through a worldview of Buddhism or Taoism greatly prevails around the world over 'Lateral greatly prevails around the world over 'Lateral thinking' and the authenticity or the right and-wrong of the uncertainty which is the thinking way to find the answer of the problems of illogical way of Edward de Beno against the western vertical thinking were Concurrently fashion designers over the world also adopt the oriental elements. But there exist differences of thoughts between the orient and the occident. And they have dif-ferent thinking way of aestheticism and references of the value on the beauty. Not only beauty but the view through the mind as intuitional thought in which not only the rec-ognition of sense but also the rationalism and the naturalness play key role. The aesthetic sense in the orient contains both the truth and virtue. 2) The beauty of the mean It's from the thought of neutralization of Confucius. The mean or moderation state which in harmony with ethical virtue and aes-thetic beauty is the ideal and is the ultimate. Therefore the thought of Confucian is the creativity in which the balance and the har-mony is most important. Fashion design is also one of the representation of the mean because the spirit of the designer is harmonized for-mlessly with the object of the model of the fashion design. 2) The beauty of skillfulness It indicates the Taoism of Lao-tzu and Chuangtzu. It takes a super-artistic declar-ation that human can feel and recognize the color of colorlessness the sound of sound-lessness and the taste of tastelessness. The thought of arts affected by Taoism is 'ad-vanced age' called the beauty of skillfulness. The view of arts of lao-tzu takes the beauty of cosmos and the nature as a standard. Es-pecially the beauty of inactivity is recognized by the linkage between the beauty and the ugliness. And these things appear in fashion design as a design element such as humor or exaggeration. 3) The beauty of non-dualism It is thought of Buddhism that all evil passions of worry occur form the opposition in dualism. Finally this thought leads to that everything is consistent and truth is only one from the point of view that virtue and vice has on linkage that is 'no virtues no vices' and 'one with two, two, with one, one is not two' A big tendency like this became the root forma-tion of the thought of the oriental arts. 3. Characteristics of the oriental aesthetic sense on the present fashion design 1) The formation of the fashion design on the oriental elements In the picture-incantation which was a representation of an era when the thought of 'cosmic dual forces' dominated the basic polygons of 'a circle square triangle' means both 'one two three' and 'the negative positive mean' of cosmic elements. From this point of view the was of planner cutting in the Orient is dif-ferent from that of the Occidental which is in three-dimensional. The planner polygon type of the cut-pieces comes to have the meaning of the three-dimension when they consist of a suit that has the combination of each cut-piece. This shows the consistency with the principle of cosmos creation of Taoism that one is two two is three and three is every-thing. 2) The coloring and the symbolic represen-tation of the fashion design on the orien-tal elements The sense on the colors in the Orient from the thought of 'the cosmic dual forces and the five elements' is not the experi-enced from the knowledge but contains the consideration of philosophy Five-primary-color representing compass directions Blue(East) Red(South) Yellow(Center) White (West) and Black (North) is called ' the posi-tive' for this five-primary-color secondary-color which comes from the compound of the primary colors is called 'the negative' The thought of 'the cosmic dual forces and the five elements' is also an theory containing the natural order of the cos-mos and this shows the perceptional differ-ence that they are not conceptual but to be recognized and fell directly. A thought of Buddhism which is 'Colors are colorlessness and Clolorlessness are color's proves that. 3) The pattern and symbolic representation of the fashion design on the oriental elements The pattern as a visual style is a figure of symbolic representation which adopt the mental and physical world of human and are the compo-sition of artistic revelation of the human nature and the religous thought of incantation. Es-pecially the symbolic representation of the oriental thought of Confusion. Buddhism and Taoism There are patterns such as plants aminals the oriental four gods and geometry. From the above it's the time toward the 21'th century when the world is constructing one global area and one historical zone. And the exotic mood of the Orient represented in the fashion which doesn't make the common feeling in general does not cease to develop only to express the visual modeling but also adopts the thought religion and the art which are the root of the Orientail and contains inherent willing of modeling.

• Journal of Sasang Constitutional Medicine
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• v.16 no.2
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• pp.1-16
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• 2004

1. Objectives Theory of Iinsim Tosim(the Human - Mind and the Moral - Mind) that originated from "Sang-Seo(尙書)" "Dae-Woo-Mo(大禹謨)" is a relative importance point of dispute at the existing confucianism and chosun's neo confucianism. Our consideration point is that a close examination of relation between Iinsim-Tosim theory of existing confucianism's and Lee Je-ma's thought of Iinsim Tosim and his creative exposition that is related to view of human being contained theory of sasang(四象), knowledge & conduction(Jihang, 知行). 2. Methods of Research We analyze "Gyukchigo(格致藁)" that is contained confucianism's contents and Lee Je-ma's view point of human being, and consult " Dongyi Suse Bowon chobongeun(東醫壽世保元草本卷)", "Dongyi Suse Bowon(東醫壽世保元)", reference about confucianism and some other thesis. 3. Results (1) Lee Je-ma's thought of Iinsim Tosim is closely connected each other. There is close correlation between Iinsim and Tosim such as both ends. And Iinsim Tosim is not virtue and vice relation but all good concept, though each have fragility, Iinsim have weakness of laziness and Tosim have that of desire. (2) Lee Je-ma insist on having lisim(理心)-kyungsim(敬心) for overcoming each fragility that weakness of laziness and desire. And he present learning(學) and speculation(思) for acquirement of lisim(理心) kyungsim(敬心). (3) Lee Je-ma's thought of Iinsim Tosim's containing meaning is not one side but both side for nature(性) & emotion(情). therefore Iinsim Tosim is closely connected Lee Je-ma's view of human being and theory of knowledge & conduction(Ji-Hang, 知行論). That is very different from existing confucianism & MyungSunlock(Book of Illuminating Goodnes)'s thought. (4) Iinsim is connected with knowledge(知), Tosim is connected with conduction(行) (5) Lee Je-ma's thought of Affairs - Mind - Body - Objects(事心身物) is closely connected with Iinsim-Tosim. 4. Conclusions There are no parts that directly criticized by LEE JE-MA, comparing with he's thought and the existing confucianism's theory of Iinsim Tosim, a specific person's theory. but LEE JE-MA approached the theory of Iinsim Tosim with thought that is not an extension of existing confucianism's thought, but original with himself, therefore LEE JE-MA's thought of Iinsim Tosim is closely connected with the most important conceptions (theory of nature & emotion, theory of knowledge & conduction) at the Sasang Constitutional Medicine. and Iinsim Tosim is an important clue for understanding the thought of LEE JE-MA.

• The Journal of Korean Philosophical History
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• no.31
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• pp.33-52
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• 2011

This study intends to understand Kobong's thought, especially the problem of Self-cultivation. Kobong, along with Toegye(退溪), is a major figure to understand Confucian ideas of Chosun in the 16th century. There has been a lot of research centered on Kobong's Four-beginnings(四端) and Seven-emotions(七情), but not much on the Self-cultivation of Kobong. Confucianism is basically to seek after actualization of Perfect Virtue(仁) and the way to be a sage, through the pursuit of self-discipline(修己 明明德) and social practice(安人 新民). The problems of Confucianism might be summarized as follows: interest and appreciation for the source of existence(知天/事天); harmony in relationships and practices(愛人/愛物); both of the above together. Therefore, Self-cultivation is to change the self, the subject of one's life, through the relationship between man and heaven. Kobong and Toegye had debated for about eight years(1559-1566) over the problem of human nature, especially emotion(情), and virtue and vice(善惡) fundamental position of Toegye is that the difference between Four-beginnings(四端) and Seven-emotions(七情) can be understood as emotion with qualitative distinction. By contrast, Kobong sees the relationship between Four-beginnings(四端) and Seven-emotions(七情) as that of total and partial. Discussion on the Four-beginnings(四端) and Seven-emotions(七情) is not restricted within the problem of logical analysis of concepts or theoretical validity, but come to a conclusion with the problem of Self-cultivation(修養). In this sense, Kobong tried to follow Neo-Confucian theory of human nature and self-cultivation, on the assumption of Confucian self-discipline and social practice.