2,600 years ago, a reservoir was discovered

 Excavation of Bronze Age Reservoir at Andong Jeojeon-ri...Choi Young-chang, the oldest reporter in Korea, ycchoi@munhwa.com More than 1,000 years earlier than Byeokgolje, was excavated from Jeojeon-ri, Seohu-myeon, Andong-si, Gyeongsangbuk-do, 2,600 years ago to trap water used for rice paddy farming in the Bronze Age. The existence of a reservoir in Andong, inland of Gyeongsangbuk-do, is of great significance as it shows that intensive rice farming (water farming) was carried out throughout the country before the 6th century BC, not in the form of Cheonsu Dap. Until now, in the case of reservoirs, which are essential irrigation facilities for rice paddy farming, there has been only a record of constructing Byeokgolje in Gimje, Jeollabuk-do, and Uirimji in Jecheon, Chungcheongbuk-do in the 3rd and 4th centuries A.D. Currently, reservoirs such as Byeokgolje were repaired and built much later than this. The Dongyang University Museum (Director Lee Han-sang) announced on the 31st that it discovered reservoir remains with a length of 50m, a maximum width of 15m, and a maximum depth of 2m or more during the investigation of wetlands in the Bronze Age, which began on March 2. The site was originally discovered during the investigation of the "Jeojeon-ri Seondol Ruins" located in the expansion construction section of National Route 5. The excavated remains are artificial nails made by digging the valley area where natural waterways (or small rivers) are located in a flat rectangular shape, and the width of the inlet through which water flows is about 3m, gradually widening as it descends to the lower side, and the southwest corner is angled in a shape. In the southeastern corner, there is a water outlet with a width of about 2m that controls the amount of water, and it is connected to the lower waterway. It seems that there was a wooden beam between the reservoir and the outlet, but wood such as a horse neck, which was sharply trimmed at the end due to flooding, was swept to the lower side of the outlet. As relics, Mumun earthenware and stoneware pieces were excavated from the floor, and among the earthenware, several hole patterns were hung around the lips, so the excavation team believes that the reservoir can be dated to the 8th to 7th centuries B.C. The waterway of the reservoir construction site was also identified on the bottom of the reservoir, and about 15 pieces of earthenware were found completely broken around the newly created artificial waterway after the reservoir was discarded due to floods, raising the possibility of waterfront. Lee Sang-gil, a history professor at Kyungnam University, who has a lot of experience in excavating agricultural relics during the Bronze Age, said, "It must be an artificial reservoir," adding, "It is a groundbreaking relic that shows rice farming was not hunting or gathering in the inland areas of northern Gyeongsangbuk-do." Kim Kwon-koo, director of the Keimyung University Museum, said, "In addition to repair facilities related to rice farming at the ruins of Masan, Geumcheon-ri in Miryang, and Okhyeon in Jung-dong, Ulsan, intensive rice farming was carried out throughout South Korea during the Bronze Age." Professor Lee Sang-gil estimated that there were also Bronze Age rice paddies around the ruins. Lee Han-sang, a professor at Tongyang University in charge of excavation, added, "We will focus on finding rice paddies related to the reservoir through further investigation." Reporter Choi Young-chang: ycchoi@munhwa.com

The underdevelopment of Latin America is due to Western powers

 Living in Latin America and learning their history, it's miserable. Latin America often recognizes that there are countries with a lot of natural resources. It's true, Mexico, Brazil, and many other Latin countries have a lot of natural resources, but who's taking that natural resource and converting it?   Europe and the United States, of course. Even though resources come to their land, they lack the money or the technology to extract them. This unfair treatment has been around for 150, 200 years. Take Mexico, for example, in the late 19th century, you're able to drive out the Spanish kingdom and enjoy independence, but then you have a lot of social and economic turmoil. It's because the majority of Spaniards, then engineers, entrepreneurs, and capitalists, fled because they gained independence. It was necessary to seal their vacuum, to put down the serfs' rebellion, and not only were the royalists and the republicans fighting separately. Mexico was a republic and then suddenly a kingdom and then a republic again... There was a lot of complicated politics. In the meantime, the United States has given Mexico a "help hand." Mexico, suffering from fiscal deficits and a lot of confusion, instead of receiving U.S. money, gave the U.S. the right to develop certain resources. Mexico had a lot of land, half of which is now U.S. territory. California, Texas, Arizona, New Mexico, Nevada, all of which were Mexican lands, but Mexico was just trying to sort out the post-independence turmoil, so it couldn't afford to pay much attention to these states far from the capital. Taxas, the majority of the population is Anglo-Sexon, declare independence and declare the Republic of Texas (because the United States intentionally migrated many of its citizens to Taxas, not many Mexicans lived there, so it's strategically advantageous). Mexico eventually goes to war with the Republic of Taxas, but the United States is allied with Taxas and they are able to crush Mexico. Soon after that, Taxas was annexed by the United States of America. And soon the U.S. invades Mexico under the pretext of a minor border dispute. Then the U.S. takes over the Mexican capital and takes over all of its northern territories in exchange for peace, and makes a number of unfair agreements. The U.S. can control the Americas at will because there are a lot of these unfair agreements.   In Panama, you have the Panamanian President ousted as much as the U.S. wanted, you had a puppet government, and you had the Panama Canal. It was recently returned to Panama However, various interests continue to be held by the United States. Cuba is now under strong economic pressure from the United States. And while their socialist system also plays a part, you can fully understand why Cuba became so strongly anti-American. In the second half of the 19th century, the United States sent troops to Cuba to become independent from Spanish oppression. There was a significant amount of independence in Cuba at the time. Now, with overwhelming fire and capital, the U.S. takes over the Cuban capital and makes an agreement with Spain before the independent forces reach the Cuban capital. Furthermore, we have banned the coming of independence forces to the capital. And then you have an agreement with the new Cuban government that originally had corrupt officials working with the Spanish, and what's really spectacular is... "Cuba's constitution is written by the United States," "Cuba cannot conduct diplomacy without the permission of the United States," "Cuba fully opens the market to the United States." Eventually Cuba had a second colonial period, let alone independence. Europe also has many agreements with similar concepts. The agreements are still in effect today, and if they are to be broken, there will be tremendous economic retaliation, so small countries in Latin America will not dare... Of course, Latin America's own corruption plays a part, but if you go back to its fundamental reasons, it's all 19th century.

Eastern and Western architecture

 For ten years by management (經營) worry samgan (草廬三間) I make more than a month for a cool breeze between (淸風) and Gangsan (江山) is to have a liver majjyeo dui eopsseu, barley and around. Personally, I think is best presented works for the building of the East. Gangsan say is that you see around you to spend. Ah, since Cheongpung took up the moment, the architecture would have been formed by the natural and human environment of the West, the humanities of the East with spiritual meaning and expression, the natural environment, and many other factors... Of course, just as civilization communities are formed and developed ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ These days, the invention of form in art, is in your think that the effects of the effects of the West is the pursuit of something new. Also, are said to be creative in the West is sometimes different from the South, that means something else, with a person unique originality of the building, it is implementing the believe. It is relevant to individual concept, of course, implementation, and we instinctively try to represent their own identity by highlighting the difference. However, in architectural novelty of the function and environment and simply to pursue a change for change without monotony of freshness, fashion consumption as a value is to overcome, but not resolve the existential anxiety of the human. In particular, the form of writer and cultural nature and personality to the implementation of the spirit of a deep-rooted desire and lost connection, it is more problematic. Unlike Eastern Art and architecture of originality than tenacity of nature and help interested in the settings of the mental and aesthetic experience by connecting to the gieui. Therefore it is important to identify every location, type, materials and experience in terms of complementary to connect with nature the pursuit of beauty and singularity.Nature is most beautiful and unique. As a result, much of architectural invention and discovery of the possibilities and implications of nature, don't have Oulim interested in a symbiotic relationship. Furthermore, the East is a human existence not rely on a display of wealth and power stability and just aware and accept the existence of himself and forming a unity with nature. Means it's a human self liberation from an object. Therefore, originality in the East is not due to differences from others, but is achieved by itself by encountering the roots, essence, and source of nature. In other words, Oriental creation and beauty are not created by humans, but discovering and highlighting what already exists in nature. Therefore, in order to create, it was necessary to empty the mind and 'naturally' the state of the mind to reach the state of self and nature or the state of good. Unity in Eastern architecture has comprehensiveness, which means unity with the situation and environment, rather than unity of form. In other words, architecture or art may be damaged by changes in the environment, and may change and adapt. Oriental painting is not a closed work that emphasizes the copyright of the artist, but is an open work that the owner or viewer can add poetry. What is important here is not the workability, but the intuitive experience of symbolism. In other words, the essence of painting is not in the painting itself, but in the mind of the person who sees it. ----------------------------------------------------------------------------------------- Aesthetic consciousness of East and West Architecture Eastern cultures, Western cultures Eastern and Western thinking, and comparing each culture's understanding of creation and beauty, will not only help us understand the roots of our traditional culture and art, but also help our architects set the direction high. In this article, for convenience, the East refers to Buddhism and Chinese cultures in East Asia bordering India, and the West refers to Western Christian, Greek, and Roman cultures. I usually feel that the Muslim culture is closer to Christianity than to Buddhism because of its closed nature, to nomadic culture rather than agricultural culture such as East Asia, and to ideological culture rather than emotional culture. Anthropologist Levi Strauss pointed out that the world's cultures are largely divided into Buddhist, Christian, and Muslim cultures, and that they tend to suppress emotional expression as they occur approximately every 500 years. Of course, categorizing cultures in this way may neglect or simplify local specificities, but I think it will be helpful in that you see forests or roots before you see trees. Western understanding of creation and beauty In Jewish and Christian cultures, the concept of creation is an act of producing something out of nothing, as shown in Genesis of the Bible. The concept of creation itself presupposes the absolute god, that is, the concept of creationism, which is premised on the Christian faith. Therefore, it was believed that humans need to be inspired by God to create, that the beauty of nature reflects the providence of God, and that to create beautiful objects, they must follow the principles of absolute beauty, including sacred balance. The Christian worldview also gave birth to a view of history on the premise that there was creation and end, and humans pursued paradise that could only be reached when rescued from this threat of end. So God is eternal, utopia, paraIt was the premise of the same concept as Isis. Therefore, the creative person was viewed as a genius or a son of God, which was interpreted not as being developed or developed by effort, but as being inherited genetically or blessed by God. This attitude led to a tendency to regard artists or talented people as mysterious. So architects like Frank Lloyd Wright convinced themselves of self-superiority with the belief that 'design can't be done by teaching'. The creation made by the perfect God, the creation made by the providence of God, is perfect, so modification or extension is unnecessary and impossible. Another pillar of Western culture is ideological and rationalist thinking, which originated in Greek and Roman cultures, which gave rise to an active and teleological attitude in pursuing social and cultural progress through science and technology with confidence that scientific truth can be pursued. In other words, the concept of progress and development was born in the enlightenment era of the West, which was used to claim Western culture as being ahead of primitive society's culture, and to rationalize Western colonialism policies in conjunction with Christian culture's exclusive superiority. Even now, the use of the words economic development, social development, developing countries, and underdeveloped countries shows how much Western thinking and vocabulary dominate today's world. This progress and development resulted in a mechanical time concept of looking at the past, present, and future on the premise of a linear time concept, a thought structure that emphasizes the causal relationship in the interpretation of phenomena, and a separation of space and time concepts. Scientists who are convinced of the existence of harmony, structure, and order in nature have also tended to ignore or underestimate natural phenomena and social realities that do not fit their theoretical structure or order by chance or accident. In architecture, the concept of 'structure' and 'order' is a prerequisite for almost all architectural theories today, and tends to think of architecture as a form, space, experiential, and ideological structure as well as an engineering structure, and to equate design goals with the pursuit of order. Based on this concept of structure and the above-mentioned concept of creation, the design act of architecture was thought to mean the creation of a new structure and form, and the essence of architecture was seen as existing in objects, that is, buildings. Destructuralism is to feel skeptical about the roots of Western philosophy and science and point out the fiction of this ideological thinking. In addition, the post-Darwin evolutionary theory threatened the Christian Genesis theory and has still created a rift between the scientific world and Christian faith. It is understandable that it is difficult to accept that monkeys and humans are evolutionary cousins and thus reject the concept of evolution itself, as an accident that humans are made by the image of God and animals and plants are made for humans. Destructuralism is to escape the limitations and limitations of this cultural tradition, and has an inseparable relationship with dismantling conscious of the logic using language and the limitations of the pursuit of truth based on it. Interpretation of beauty, explanation of the artist's creative behavior, and defining the meaning of beauty and art were usually works in the field of aesthetics. However, in the Western philosophical world, the understanding of creation by a philosophical approach was always bound by circular logic and did not obtain satisfactory results.The contradiction that the far-fetched Western culture understands aesthetic experiences, the world of emotions, is also natural considering that analytical and miniature Western science is an unsuitable tool for understanding comprehensive and environmental creative behavior. Therefore, just as Western philosophy, which relies on language, has reached its own limit, aesthetics and art reviews by ideological approaches are always lacking and decisive judgment must be reserved. This state should be seen as simultaneously revealing the problems and limitations of interpreting creation and beauty based on reason-oriented Western culture and language. We must not forget that Western philosophy and modern science are logical structures based on ideas and concepts, not grasping the essence by directly experiencing reality. In order to understand the nature of Korean beauty and the spiritual culture that has been the background of art built by our ancestors, it would be helpful to understand it first in a type of Orient rather than just looking at it as unique to Korea. Oriental culture approaches reality in a fundamentally different way from Western culture.

While Western culture is rational-centered, Eastern culture is an emotional culture, and focuses on grasping total and empirical entities through emotional intuition rather than intellectual logic. In Korea, "jeong" and "han," which are suppressed emotions, are important vocabulary, and both concepts wear the letter "heart." We still consider visiting and showing our faces more important than dealing with things by phone or letter or greeting them. The richness of adjectives and adverbs in Eastern vocabulary than nouns and abstract concepts is also due to the fact that the West is interested in objects and results, while the East is interested in the process of emotions and events. When Western culture emphasizes positivism, Eastern culture seeks to penetrate the essence concisely. A good corresponds to a 'simple look'. Positivism and scientific thinking have contributed greatly to the development of natural science and technological civilization by placing importance on objective evidence and suppressing subjective and psychological judgment, but have created duality between state and guest. The accident of oriental duty rejected the artificial distinction between the main and the guest and focused on experiencing substance and truth in the absence of the distinction between the main and the guest. Therefore, I am skeptical about conceptualizing reality and developing logic in words. In other words, I thought that what can be expressed in words was not a true degree, so the disciple of the Buddha could convey and express the unspoken state and the truth that cannot be expressed in words only with a "smile." Mu's idea is based on the premise of an inseparable yin and yang relationship between the state and the guest, emotion and reason. Therefore, while Western culture conceptualized time and space in a dichotomous manner, each was linearized and considered static, in the East, the ecology in between was prioritized before time and space. Oriental space is 'time composed of space' and time is 'space composed of time'. In Oriental art and architecture, the external form beautifies the empty space in it, and Oriental music makes you listen to silence. Korean architecture places importance on the concept of " The size of 'between' has elasticity influenced by function and social hierarchy. It is also a kind of space, time, and man. If Western scientific thinking viewed objects as parts and sought to grasp the essence by analyzing immutable elements, the East focused on the relationship between them, that is, the elements, and found the source of value and meaning. If Western architecture pursued the form of an object that emphasized internal composition and closed organization, Eastern architecture pursued beauty through the form of the object, the situation in which it was placed, and the natural environment. The architectural composition form of the Oriental Wood Furniture Act is more open to the environment and ventilated in rainy season than the construction method (building method of stacking stones or bricks), as well as refusing to block internal and external spaces and always emphasizing dialogue with nature. In other words, architecture sets a stage or frame and makes you feel like nature is ending. Oriental architecture is densely carried out by the height of the eaves, stepping stones, stylobates, and floors, which have a deep gap between the inner space and the outer space. Even when looking at Gyeongbokgung Palace from Sejong-ro, I believe that the fact that Samgaksan Mountain slightly deflects the axis to fill the space is not a result of chance, but a detailed location setting by feng shui. Oriental architecture has a yard with an empty room to give the beauty of radish or margin, and the essence of architecture is achieved by user participation. Here, Heo is a space that induces thread, and unlike the empty space of the West, it is a space with a sense of humor. In other words, the beauty of oriental architecture is not in the building itself, but in the setting between the building and nature, between the building and the user, and aims for a system that is open to nature and humans. This architecture is not in the building itself, but in the specificity and beauty of the connection between the building and the environment. Therefore, in the oriental and Korean Yeongjo projects, rather than the pursuit of absolute beauty by inventing and creating a new type of invention, they find meaning and beauty by grasping the spirit of nature and linking it to the beauty of nature. When I was a young architect, I wondered why our ancestors had thousands of years of history but did not pursue changes in architectural styles, and felt that we had little to offer compared to the diverse and 'brilliant' architectural styles of the West. These days, the invention of form in art, is in your think that the effects of the effects of the West is the pursuit of something new. Also, are said to be creative in the West is sometimes different from the South, that means something else, with a person unique originality of the building, it is implementing the believe. It is relevant to individual concept, of course, implementation, and we instinctively try to represent their own identity by highlighting the difference. However, in architectural novelty of the function and environment and simply to pursue a change for change without monotony of freshness, fashion consumption as a value is to overcome, but not resolve the existential anxiety of the human. In particular, the form of writer and cultural nature and personality to the implementation of the spirit of a deep-rooted desire and lost connection, it is more problematic. Unlike Eastern Art and architecture of originality than tenacity of nature and help interested in the settings of the mental and aesthetic experience by connecting to the gieui. Therefore it is important to identify every location, type, materials and experience in terms of complementary to connect with nature the pursuit of beauty and singularity.Nature is most beautiful and unique. As a result, much of architectural invention and discovery of the possibilities and implications of nature, don't have Oulim interested in a symbiotic relationship. Furthermore, the East is a human existence not rely on a display of wealth and power stability and just aware and accept the existence of himself and forming a unity with nature. Means it's a human self liberation from an object. Therefore, originality in the East is not due to differences from others, but is achieved by itself by encountering the roots, essence, and source of nature. In other words, Oriental creation and beauty are not created by humans, but discovering and highlighting what already exists in nature. Therefore, in order to create, it was necessary to empty the mind and 'naturally' the state of the mind to reach the state of self and nature or the state of good. Unity in Eastern architecture has comprehensiveness, which means unity with the situation and environment, rather than unity of form. In other words, architecture or art may be damaged by changes in the environment, and may change and adapt. Oriental painting is not a closed work that emphasizes the copyright of the artist, but is an open work that the owner or viewer can add poetry. What is important here is not the workability, but the intuitive experience of symbolism. In other words, the essence of painting is not in the painting itself, but in the mind of the person who sees it. The comparison between the creation of concluding words and the consciousness of the East and the West about beauty is not to discuss either superiority or inferiority, but to highlight the depth and significance of the difference. It is not a coincidence that the West, which focuses on logic and form, has contributed a lot to the development of architectural styles, and the East produces many excellent examples of decorating gardens. Our architect now needs to think about the advantages and limitations of Western architectural techniques through an understanding of the creative process and aesthetic consciousness of traditional Korean architecture. In addition, buildings and environments should be designed so that the architecture we pursue does not lose the sympathy of people living in our society and lose the harmony with the natural beauty of the country, which was called Geumsugangsan. I still see most Korean leading architects objectively comparing and arguing 'entrepreneurial modern architecture' and 'conservative traditional architecture' through analysis of form, style, and space. On the other hand, most architects focus on the pursuit of "works" in authoritarian thinking, and even in architectural decisions, only experts sit around and evaluate photos without considering the user's judgment. And you experience the use of Western language for architectural ingenuity and aesthetic evaluation. We should recognize that the purpose of architecture is not to create works of art or beauty. We evaluate architecture by form, tone, texture, space, etc. because we see architecture as a structure of the conscious world and architecture as a closed genre work. However, it will have a greater impact on the meaningful lives of ordinary Koreans only when our architecture is connected to the symbols and semantic systems of Eastern or Korean culture and is incorporated with national and historical memories. We should remember that the absolute attitude of the West toward originality and beauty and the relativistic attitude of the East are complementary to each other and have different usefulness. Different approaches are needed for public buildings that emphasize authoritative and commemorative, and for everyday environments that emphasize peace and friendship. It can be said that the West has aesthetics in philosophy, and the East has philosophy in aesthetics. If the West tried to grasp truth and beauty rationally, the East felt it emotionally. It can be said that Westerners lived scientifically and Asians lived artistic. Western architecture creates a sense of distance between nature and humans, and Eastern architecture rejected this distinction. Don't our architects now need the courage to focus on enriching their lives by creating ordinary, decent, and good architectures rather than creating unusual "works" and attracting attention and receiving awards? Isn't Oriental architecture making us feel the extraordinary nature in ordinary life? I think that the beauty of oriental architecture cannot be sufficiently expressed in pictures. This may be because it is poetic rather than dramatic. This may be because the meaning and value cannot be fully understood without experiencing and grasping the connection with nature. The essence of Oriental architecture is the beauty of Sanjo or Wajo, which is more generously open than the beauty of strict formality, and is to beautify the connection between the shape of the architecture and the interior space, and the natural landscape.

The Difference Between Kim Gu and Bin Laden

 Fighting to take back your country from being taken away by the enemy is an act of fighting in a legitimate war. It's a different level of terrorism. It's clear that we independence fighters have never received military numbers, never belonged to a military organization that was composed of laws of our country, but we didn't have a legitimate government to grant it, and that the purpose of our modern democratic army is the same, with the mission of protecting the Constitution, the land, and the people. In that sense, after Ahn's arrest, he demanded that he be treated as a soldier of the Korean Empire as a prisoner of Japan, an enemy country. He's not a murderer, he's a soldier, he's in a legitimate war. But if you look at Bin Laden, that's not it. This guy is doing his religious beliefs for the purpose of doing things and this religious belief, let alone being altruistic, is purely selfish and totally out of line with universal human common sense, and his motherland is strictly an independent country. So Bin Laden is not a soldier in a legitimate war where murder is allowed, but a mad fanatic is no match for our independence fighters. Down below, there's a crazy person who talks about Cosmopolitan, calls our independence fighters killers, and doesn't seem to know that the foundation of the Cosmopolitan world is an individual, independent ethnic community. Without a unique national culture, individuals cannot have their own identity. How can humans have me when they don't have a foundation such as their own language and their own culture? People who don't have individuality are called clones, but the basis of this individuality is the national community.  Especially language. What can Cosmo do as a clone? So the independence of the people, or of the nations that make up them, is important. Cosmo something happens when there are more of these countries, and they're equal to each other, and they can understand each other.As you can see when you read about the Oriental Peace by Korea, China, and Japan after Ahn Jung-geun was captured, this is truly called Cosmopolitan humanity.

The gap between the East and the West until 1800 - Liorentine

 The unusual title of the book introduction "Rio Rient" sheds new light on Orient (the world history of the East), as can be seen in the subtitle "Global Economy of the Asian Era." At the same time as publication, it turned Western intellectual society upside down, and it caused a great sensation in non-European regions, especially China and Japan. It raises significance to the existing historical description and social theory, calls for revising the perspective immersed in European centrism and completely redefining the framework of thinking about the modern economy. This is because it is relentlessly breaking the historical description and social science theory of modern Western studies, which have been nothing short of an iron fortress for the past 150 years. The main theme is that the West is correcting the wrong view of history and also that the East is returning to the center of world history. It provides a fundamental re-recognition opportunity for the rise of the West and the origin of the world system, while inviting innovative and exciting stories.Frank points out that the world history we know and are learning now was written by a European-centered perspective that did not exist before the 19th century, and that the universal social science we pursue was also reborn as a European-centered invention. In other words, the ideology invented by European historians and social theorists to increase European interests is Eurocentrism. It has served as a political, economic, and cultural prop for the reproduction of European or Western hegemony since the late 19th century and to this day, as well as spread throughout the world through colonization. Frank, who sought out the roots of this Eurocentrism, finds it from the perspective of social scientists representing modern Europe. They are convinced that the inherent characteristics of Europe have led to exceptional European development, which is different from the rest of the world. Marx argued that only Europe had a capitalist blind eye that could "transition from feudalism to capitalism," and that Asia, represented by "Asian production styles," had become entrenched, so to break away from it, it must benefit from progress from Europe. Weber explains that Protestant ethics and the spirit of capitalism are the blood and flesh of capitalism, and that religions outside Europe all had mythical, mystical, shamanistic, and in short, anti-rational elements. According to this statement, the "Western" with the yeast of a rational spirit emerged, and the "rest of the world" that lacked it did not. Even historians like Fernand Brodel, who can be said to have an exceptionally wide view among European historians, said, "China's backwardness was due to its less developed economic structure than Islam or the West. Chinese entrepreneurs were not enthusiastic about making profits. Compared to the spirit of Western capitalists, they were clumsy," he said in an inaccurate statement. As mentioned earlier, Frank also puts a scalpel of criticism on himself and Wallustin, who was an academic comrade. " Both Wallustin and I focused on theoretically analyzing and modeling the structure and process of the modern 'world' economy/'world' system. Wallustin still thinks so, but I believed at the time that the heart of this system was Europe, and as it expanded, the rest of the world was integrated into a 'world' economy based in Europe. That was the limitation of the Wallustin/Frank theory." Not only that. The Europeans also invented geography. This is because the word "Eurasia" itself is European-centered. In fact, Europe is only a frontier far from the great Eurasian continent. Nevertheless, Europeans have expressed the 'progress of history' on the map centered on Europe. For example, in Mercator's drawing, Britain, a small island country, is drawn as large as India. In addition, contrary to geographical facts, India, which has a much larger population, is only a subcontinent, and China is just a "country." Frank's thesis is that in order to crush such deep-rooted prejudice, it is necessary to analyze and grasp the reality of a single global economic system from a global perspective. This is because it is not possible to properly explain how certain parts have developed, including Europe, without analyzing the whole, which is more than the sum of the parts. From a global perspective, the global economic franc of the Asian era affirms this, arguing that Europe's global dominance is only a temporary phenomenon that has lasted more than 200 years since 1800. Economic growth in modern Europe was not achieved by Europe itself, nor by any means achieved by rationality, institutions, entrepreneurship, technology, a warm climate, the European 'exceptionism' of race, and before 1800, Europe was not more important or ahead of other parts of the world economy. If there was a region that dominated the world economy before 1800, it was Asia. If there was a 'central' position and role in the global economy at that time and there was a pecking order among the 'centers', it should be considered that China was at its peak." Europe has long had an eye on Asia's rich products and quality goods. European countries were eager to explore ocean routes to secure a safe route to always get Asian goods such as silk, cotton, ceramics, spices, and tea. However, silver rolled into Europe through the discovery of the New World. Until then, Europe was not able to buy Asian goods to its heart's content because it lacked currency and had no decent goods to sell on the Asian market. Silver quenched this European thirst. Europe "bought a ticket to the Asian economy with the silver of the New World." Europe had a chronic deficit in trade with Asia, but it filled the deficit with silver. Most of the silver that Europe brought from the Americas flowed into China. Without silver, Europe would not have been able to give out business cards in the global economy. Britain later grew opium in India and exported it to China because there was nothing to sell. European products were less competitive than Asian products, so they did not work well in non-colonial areas. China and India overwhelmed Europe in terms of technology, productivity and quality. According to Frank, it is only a myth that Europe gained an upper hand in industrial competitiveness through the scientific revolution in modern Europe thanks to the inherent nature of European rationality. Asia's science and technology levels represented by China and India did not lag behind Europe until at least 1800. Ironically, Asia's competitiveness was high until then, the biggest reason for the reversal of the 1800 crisis. Asia had abundant products and high-quality agricultural technology, and because of its abundant population, labor costs were naturally low. This was directly linked to the competitiveness of the product. Inventions were steadily being made in Asia by engineers working at production sites, but it was more economical and reasonable to inject additional labor rather than innovation in developing labor-saving machines. On the other hand, Europe had a small population and continued to leak population due to the expansion of colonies, which led to a much lower population/land resource ratio than Asia, which led to a high-wage/high-cost production structure. Europe had a desperate reason to build labor-saving machines. But it was mainly field engineers, not scientists, who invented the machine in Europe, too. The curtain of the industrial revolution was raised by them, and Europe began to gain the upper hand in competitiveness from this time. However, Eurocentrists have not looked at history from this global perspective, but evaluated rationality, entrepreneurship, and technological innovation as exceptions that can only be found in Europe and argued that Europe created the world. Frank strongly criticizes this. Europe didn't make the world, but "the world made Europe." Europe's rise is not only explained by Europe's internal factors alone, but Asia has brought much more economic, technical, and cultural benefits to Europe than Europe, which has remained around for most of its world history, has brought to Asia. Frank has an interesting analogy to this. "Europe got on a third-class train called the Asian Economy and rented a whole car shortly afterwards, and in the 19th century, it succeeded in driving Asians out of the train and posing as owners." Andre Gunther Frank was born in Berlin, Germany in 1929. He fled the Nazi regime in 1941 and moved to the United States with his parents, earning a doctorate in economics from the University of Chicago in 1957. He was a lecturer and assistant professor at the University of Michigan until 1962. In 1926, he went to Latin America, where he taught anthropological theory as an assistant professor at the University of Brasilia. In 1965, he became a special professor at the National School of Economics at the National Autonomous University of Mexico. From 1966 to 1968, he was a visiting professor of economics and history at George Williams University in Montreal, Canada. In 1968, he was a professor of economics and sociology at the University of Chile in Santiago, Chile, and was involved in the reform of the Allende government. After the 1973 Chilean military coup, he fled to Europe and worked as a visiting research professor at the Max-Planck Institute in Starnberg, Germany, from the following year to 1978. In 1978, he left Germany for Norwich, England, where he became a professor at the University of East Anglia at the School of Development Research. Since 1981, he has been a professor of development economics and social science at the University of Amsterdam. At the age of 65, he retired as a professor of economics at the University of Amsterdam in 1994 and worked as a visiting professor at several universities, and is currently a raw material professor at the World History Center at Northeastern University in Boston. In 1999, he received the "Best Writing Award" from the World Historical Society, and "RioRient" received the "Book of the Year" award from the American Society in 2000. He has published numerous research and papers, the most well-known of which is "Development of Underdevelopment" (1969), which is said to be the beginning of "Dependent Theory." Chapter 1 Confrontation of Real World History and Eurocentric Social Theory Holistic Methodology and the Purpose of this book: Globalism Smith: Marx.Weber Modern European Centrifism and Its Critics Economic Historians Global Economic Perspectives in Western Social Theory Chapter 2 World Trade Carousel, 1400-1800 Introduction to World Economy 13th and 14th Centuries Columbian Exchange and Consequently Illustrated Global Economy MapThe World's Currency: Its Production and Exchange The Global Casino's Big and Small Attractions How did the Global Casino Number Game/Gold/Credit Winner spend money? Production currency in the theory of inflation or currency quantities has widened the boundaries between settlements and production Chapter 4 of India/China/Asia, Global Economy-Comparison and Relationship Quantitative Issues: Population.Production, productivity, income.Trade Population, Production, Income Productivity and Competitiveness World Trade 1400-1800 Qualitative Issues: Technology of Science Asia, Technology and Eurocentric Guns/Ships/Printing/Fabric/Metallurgy. Coal.Mechanisms of technological advancement in the power/transport world: Economic.A Comparison of Financial Systems Asian and European Systems A Comparison of Global Systems India/China Chapter 5 Transverse Integrated Macroshistory Concurrency is not coincidental: Transverse Integrated Macroshistory Practice Demographic. Structural Analysis '17th Century Crisis?' 1640 Silver Crisis Kondratiev 'B' Phase: Crisis and Recession Chapter 6 Why did the West win? Was there a long-cycle roller coaster? Did the decline of the East precede the rise of the West? The decline of India and other Asian regions How did the West rise? The demand for technological change and the supply of supply capital and sources of global economic and demographic explanation demographic.Settlement Model Trap Evidence of Higher Balance: Some Considerations of Inversion from 1500 to 1750 Transition India, China, Europe, and the World India/China/West Europe/ Rest of the World Chapter 7 Conclusion of History Description and Theory: Eurocentrism was a naked king Asian Production Style European Exceptionalism European World-System? Is it a global economy? 1500: Continuous?Break-up? Capitalism? Hegemon? The hollow categories of the Industrial Revolution and Procrustes' Bed Theory: Holism vs. Commonality/Similarity vs. Continuity vs. Discontinuity vs. Divided Cycle vs. Disconnectivity Throughout the World.And besides... Jieun... the character Andre Gunther Frank is a scholar who advocates the theory of subordination...Subordination is...It is a newly developed theory that the West has developed as the theory of development, which is "ancient --> medieval --> modern," collapses as the West becomes the basis for controlling the East. (Ancient-->Middle Ages-->Modern Development Schematic Theory--)It collapsed a long time ago.But it's only customary, like the four major civilizations in the world, to put it simply... to the extent that Andre Gunther Frank is a scholar who develops what is the rationale for Western supremacy.It's a scholar who makes a justifiable basis for Western domination of the East.Fantasy about the Orient.I'm not saying that I wrote this book because of the beautification of the Orient. That's why it's even more shocking in Western academia.

Southern Region of South Korea - Jinju City

 Jinju and its dialects are slightly different from other eastern Gyeongsang provinces and coastal areas. You have a weaker accent and a softer tone? So I heard a lot of dialect vocabulary from Gyeongsangnam-do that I couldn't distinguish because of my accent. The southern part of the country has a lot of dialect vocabulary that they share as a whole. Among them, eastern Jeollanam-do and western Gyeongsangnam-do have a lot of similar vocabulary. The lack of vowels, which are characteristic of Gyeongsangnam-do's unique accent and dialect, only makes a big difference. I think Jinju was a good neighborhood to live in. Along with Seoul, Jeonju, Gochang, Suwon, and Nakan, some parts of the castle are still left in the country. Based on this historic tradition, I think the local people had a deep sense of pride and localism.     I know that the amount of sunlight is the largest in the country along with Suncheon, where the sun lived. So I felt that the sun was really nice. Of course, my face is tanned a lot, but it's not the gray city and the gloomy and dark sunlight I see in Seoul today. It is also different from the sunlight experienced in ports such as Busan, Incheon, Masan, Pohang, Ulsan, Mokpo, Gunsan, Namhae, Geoje, and Yeosu. The food was delicious in Jinju. Gyeongsang-do food is usually said to be tasteless, but I think Gyeongju and Jinju food taste quite good. Gyeongju is the capital of Korea called Silla, so I think Korean food, which is a traditional food, is quite advanced. And Jinju was also a collection and center of various local products in the surrounding coastal areas, cultivated land, reservoirs, and mountainous areas, so Korean food was very delicious. However, despite this pride as a center, it lags behind in modernization compared to other Gyeongsang provinces. The Southeast Imhae Industrial Area passes through Pohang, Ulsan, Busan, Gimhae, Masan, Changwon, and Geoje, and crosses other western regions of Gyeongsangnam-do to westward to Gwangyang, Jeollanam-do. For this reason, as you can see from the map of Gyeongsangnam-do, the western region, which has a larger width from north to south, is more alienated from development than the eastern region? It's done. Hadong, Namhae, and inland areas are in a lot of course. (It's a relative concept because the entire nation is in recession now as well. There are also many places where other areas have not been developed.) Hadong was once a candidate for a new steel mill, but it was withdrawn due to political variables. In the end, this trend of modern history was the central city of Gyeongsangnam-do even before the Japanese invasion, but it was an opportunity to experience a decline with the time when the provincial office moved to Busan during the Japanese invasion. It has also become an area where you experience most of the wounds of modern and contemporary history of turbulent times. Compared to the development of Gyeongbu Line and Busan, which are part of the Japanese exploitation policy, and the new city, which connects to Busan-Daegu-Daejeon, which is an extension of it, the existing center has been suppressed and excluded from development. Seoul, Incheon, Busan, Daegu, Gwangju, and Daejeon, which are big cities in Korea, lack cultural traditions and diversity, because they were activated by Japanese imperialism and developed after liberation. Of course, due to this paradoxical point, part of the castle still remains, and there are many scenic areas and large reservoirs around it that are relatively less polluted. There are a lot of birds including migratory birds in our country. It's because we haven't been able to access a lot of videos yet and research is insufficient, but you can often see the spectacular scenery of birds performing various types and forms of group dance in this area. I think the birds in Jinju area were splendid in size, along with the birds we saw on the civilian control line of Bonhae Cheorwon. Of course, there are many bird dwellings and migratory birds in Korea. I think this is also a precious part of our country. In addition, the immature urban development is one of the few cities in the country where the population is not large, but rather decreasing? Reflecting the fact that it's one of them, the city as a whole is past-oriented. So it's a power-oriented, delayed, and academic center with negative factors. The first thing that we recognized in Pearl was that it was a non-standardized area. In other words, it was an area where you enter after taking a high school exam. I don't know what happened to the name of the school now, but there was a school with the name "Best". These non-standardized areas have changed a lot now, but there are still many small and medium-sized cities in the provinces. If you look at the areas where the sun lived, Jinju, Suncheon, and Masan would be these areas.   The examination of a high school has established a kind of hierarchy with schools that lag behind the so-called prestigious high schools and their educational backgrounds. The characteristics of these communities include most areas and small and medium-sized cities. Despite the relatively inferior educational environment compared to major cities such as Seoul, the school produces many students from law and medical schools along with the role of education such as entering prestigious universities. In fact, the prestigious high schools in these non-standardized areas ridiculed the academic background of schools in Seoul's eighth grade, a symbol of educational inequality and the harmful effects of private education in Korea before the emergence of foreign language and science high schools? I've got the skills. However, the side effects were also significant, fueling the ranking of members in the region members. Seoul has a large population, diverse classes, and more economic factors than academic backgrounds, but not rural areas. In the sense of migrants and non-members in other regions, there is a point that forms a cartel around some schools, making it difficult for people who are not from those schools to live in various ways. Also, unfair and unfair things sometimes happen. It has the effect of making kinship and kinship more and more tied to kinship. On the contrary, the members of the group are a kind of vested interest and privilege, but the parties act as a very convenient and good advantage, and take the authority for granted and do not feel wrong.   It is this structure and system that most of the suspects are released at random in the mass sexual assault case of OOO, which made the world buzz not long ago. Crucially, based on these academic ties, groups that came to Seoul show a power-oriented and factional-oriented aspect in political and business circles. Instead of going through an open and reasonable personnel process, a structure is formed in which seniors and juniors lead and lead. Of course, in the early stages of development, it is efficient based on cohesion, but at a certain level, it becomes stagnant and the damage spreads. It seems that the Korean media is attacking only the 8th school district in Seoul without making the people aware of the pros and cons of this education policy. In addition, although it is not an actual upper group but an average academic background, it seems to hide the fact that high school's academic background is Seoul > Metropolitan > Small and Medium Cities > Rural Areas > Small and Medium Cities > Seoul > Rural Areas. The social aspect was emphasized a lot in the reference to this sun pearl. This is not just the face of a single pearl. I'm sure you've probably experienced these similarities in college. Once again, these problems are not written to criticize the city of Jinju. It should be dealt with on the Jinju side in line with the growth of the sun, not that Pearl Harbor has this aspect. Jinju, Masan, Suncheon, etc., where the sun lived, are very similar to this pattern. The experience and intensity differ only because of the environment and the process of the school. It also reveals that many small and medium-sized cities across the country are similar and common.   As for Sunlight Old Fascination, even if there are controversial contents, please take into account the fact that we write this article based on Sunlight's experience to describe and understand the characteristics and situations of various regions in Korea.        I have lived in Jinju before. It is a place where many memories are kept. 2. Pearl has many histories, and although it has many meanings historically and traditionally, it is unfortunately alienated from development. 3. Most of Korea's small and medium-sized cities, including Jinju, have similarities and advantages as non-standardized areas     This is a sun-up from the language section. I'm posting the same comment because it might be more suitable for historical gal among the ripples. Please read it and don't look too fragmented. If you compare the perspective of the whole flow of the text in the language section with the fragmentary aspect of this article, the meaning may be a little different.

Jeung Guk-beon, who gave up the throne by himself at the end of the Qing Dynasty

 The rebellion of the Taiping Heavenly Kingdom at the end of the Qing Dynasty reveals the end-of-life situation...As the Qing Dynasty's regular army, which was sent to suppress the Taiping Heavenly Rebellion, lost repeatedly, there was no way for the Qing Dynasty to be able to defeat the Taiping Heavenly Rebellion by forming a civilian mercenary, Sanggun.When the Taiping Heavenly War was suppressed, there were 500,000 military personnel that Jeung Guobun had... When the rebellion was suppressed, the most feared person in the Qing court was the Ching Kuk-Bun, who admitted that there was no countermeasure and feared the Ching Kuk-Bun's staff and the Gangnam area.And try to get rid of Qing Dao's suspicions about Jing Guoban by showing satisfaction with the provincial governor instead of going to Beijing.And he sends his successor, Lee Hong-jang, to Beijing to join the central government, and he just leaves the provinces...Li Hongzhang goes to the center and becomes the promoter of the Yangmu Movement, the modernization movement of China. There are many views on the Chinese side that regret that Tseng did not establish a new regime.It's because of the regret that China might not have turned into a strong colonial struggle in the early 20th century if Jeung Guk-beon overthrew Qing Dynasty and established a new regime with Lee Hong-jang... but if Jeung Guk-beon crushed the Taiping Heavenly Rebellion and created a new regime, what direction would Chinese history have developed? I'm curious...