The misuse of resources is getting serious every year, and the annual cost of domestic wates disposal announced by the Ministry of Environment is appraching 15 to 23 trillion won, Concerns are mounting that if the situation persists, the saturation of domestic waste landfill in 2025 will not be prevented. As the movement to prevent and solve global environmental problems increases, institutions, companies and individuals are increasingly interested in ‘Upcycle environmenal design’ that considers nature and composes spaces. This study explores solutions to environmental problems caused by waste, focusing on upcycle products and describes the uniform characteristics and effects of upcycle products shown through the analysis. The results of the study are as follows. First, upcycle products are not only treating waste but also protecting the environment at another level. Second, manufacturing upcycle products that take advantage of the original characteristics of packaging material. And third, drawing economic profits from upcycle products as well as the environment. The development of upcycle products according to social consciousness is creating a new environmental design for the surrounding environment(architecture, landscaping, interior, etc) and the movement to think and protect the environment leads to many changes in individual lives beyond institutions and companies. As the movement for environmental protection is expected to become more activement the outlook for upcycle products is also expected to rise further.

Many fashion brands have established brand pages or accounts in social media platforms as a vehicle to promoting brand and managing customer relationship. Customers’ interaction in social media with other customers and brand page maintainers could attract their attention of the brand and inform their purchase decision. Despite the significance of the interaction in social media, there has limited attention on the social media using experience specified in fashion brand area. Drawing on theories and concepts from diverse areas including social media marketing, consumer psychology, and fashion brand management, this study propose four dimensional of social media using experience to understand how the experience with fashion brand page could enhance customers’ fashion consciousness and status consumption behavior. Data collected from customers who following main fashion brand pages in Instagram and used to test the hypotheses. Implications for research on social media marketing of fashion brand are discussed.

Can awakening to planetary consciousness open pathways to personal and social healing, reconciliation and redemption in the aftermath of mass suffering like Jeju 4.3? In this article, I aim (a) to identify the characteristics of planetary consciousness using my observations on a peace pilgrimage and case examples from Jeju, and (b) to clarify how planetary consciousness is developed through transformative learning processes. Planetary consciousness is the awareness that all beings, energies and phenomena are profoundly interconnected and interdependent. The development toward planetary consciousness can be understood using models such as the Transformative Learning Process, the Radical Forgiveness Method, and the Social Healing Through Justice Model. Progressing through the stages results in openness to multidimensional thinking and knowing. Individuals and communities who have worked through transformative learning processes demonstrate the possibility of genuine healing, reconciliation and the restoration of justice and dignity. Keywords

韓国国内で2006年7月に公開された、ポン・ジュノ監督の映画グエム ル－漢江の怪物は、当時、韓国歴代最大観客動員数を記録し、同年9月 には映画配給会社角川ヘラルド(現在の角川映画)によって日本でも封切ら れた。しかし日本での人気は当初の予想とは異なる低調な成績に終わ り、韓流映画に対する全般的な期待自体低下させる契機となった。 『グエムル』の日本興業失敗の原因は既に様々な角度から分析されてい る。しかし筆者は、映画の中に描写された韓国社会の秩序意識に対し て、日本人が感じる違和感もその原因の一つとして作用したと考える。 筆者の考えを確かめるため、本論文では、日本と韓国の怪獣映画作品の 中に描写される社会秩序を考察し、これを比較分析する。そしてさらに 韓国人と日本人の考え方の違いに関して、まず李御寧と小倉紀藏の論理 を検討し、そこから出発して、筆者なりのアプローチで、社会制度に対 する信頼感ならびに社会秩序に対する考え方の違いの原因について明ら かにしようと試みる。

우리나라 장수자(長壽者)의 생활(生活) 및 의식조사(意識調査) 연구(硏究)의 일환(一環)으로, 우리나라 장수자(長壽者)의 과거(過去)의 사회생활(社會生活)과 일상생활습관(日常生活習慣)에 대해서 분석(分析) 비교(比較)한 결과(結果)는 다음과 같다. 1. 장수자(長壽者)의 40~60세경의 기상(起床) 및 취침시간(就寢時間)이 「대체로 일정했다」고 대답한 사람이 전체의 81.8% 및 63.1%였으며, 장수자의 59.4%가 6시전에 기상했으며, 또 61.3%가 오후 9시~11시 사이에 취침하고 있었다. 그러나 남녀별(男女別) 차이(差異)는 발견할 수 없었다. 2. 장수자(長壽者)의 최장직업(最長職業)중에서 농업(農業), 어업(漁業), 가사종사(家事從事) 등 자영업(自營業)이 전체의 86.3%로 가장 많았으나, 경영관리직(經營管理職)(0.8%), 소기업경영(小企業經營)(0.8%), 공무원(公務員) 및 회사원(會社員)(1.8%) 등은 아주 적었다. 따라서 장수자(長壽者)의 노동정도(勞動程度)도 육체적(肉體的) 노동(勞動)이 95.7%로 대부분을 차지하고 있었으며 반면 정신적(精神的) 노동(勞動)은 2.8%에 지나지 않았다. 이러한 사실은 이들 장수자(長壽者)의 교육정도(敎育程度)와 밀접한 관계(關係)가 있을 것으로 생각되었다. 3. 장수자(長壽者)가 직장(職場)이나 가사(家事)에서 은퇴한 년령(年齡)은 전체의 58.3%가 70세 이상이었으며, 그들 중의 24.3%는 80세 이상에서 은퇴한 것으로 나타났다. 4. 장수자(長壽者)의 57.2%가 직장(職場)이나 가사(家事)에서 은퇴한 후 가정에서 어떤 역할(役割)을 분담하고 있었던 반면, 그들 중의 35.9%는 아무 일도 하지 않고 있었다. 또 가정에서 역할(役割)을 분담하지 않은 경우 소일(消日)하는 방법은 「집에 그냥 있었다」(50%)가 가장 많고, 그 다음은 「노인정(老人亭)에 갔다」(30.9%) 「침대에 누워 있었다」(10.3%), 「양로원(養老院)에 갔다」(8.8%)의 순이었다. 5. 장수자(長壽者)가 직장(職場)이나 가사(家事)에서 은퇴하기 전의 교제상태(交際狀態)를 비교하여 보면 교제(交際)가 「빈번했다」가 38.5%, 「보통이다」가 38.0%, 「거의 없었다」가 19.0%로 나타났으며, 또 직장(職場)이나 가사(家事)에서 은퇴한 후에도 계속 교제상태(交際狀態)를 유지한 경우도 56.5%나 차지하고 있었다. 6. 장수자(長壽者)가 직장(職場)이나 가사(家事)에서 은퇴한 후 취미(趣味)나 오락생활(娛樂生活)을 한 사람은 38.5%로 낮은 반면 취미(趣味)나 오락(娛樂)을 갖고 있지 않은 사람은 53.0%나 되었다. 이들 장수자(長壽者)의 은퇴 후 취미(趣味) 및 오락활동(娛樂活動)의 내용(內容)을 보면 TV 시청(視聽)(79.2%), 손자(孫子)와의 대화(對話)(54.2%), 집안에서 잔손질(35.4%), 신앙생활(信仰生活)(25.0%)의 순이다.