• The Korean Journal of Air & Space Law and Policy
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• v.34 no.1
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• pp.3-38
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• 2019

In 1984, Congress enacted a new measure of administrative sanctions which is a civil money penalty program for violations of Aviation Act and its implementing regulations. This civil money penalty system has been in operations in lieu of suspending or revoking certificates issued by Korean government, Ministry of Land, Infrastructure, and Transport. According to the rules of Aviation Business Act or Aviation Safety Act, where the Minister of Land, Infrastructure and Transport should order an air carrier to suspend operation because of her violation under certain rules, in which case the suspension of operation is likely to cause serious inconvenience to consumers of air transport services or to harm public interest, the Minister of the department may impose an administrative monetary penalty in lieu of the suspension of operation. In this regard, airline related civil money penalties are somewhat different from those of fair trade, which is the origin of the money penalties system in Korea. Civil money penalties in the field of fair trade are imposed on executive duty violations that undermine the value of the market economy order, and focus on reimbursement of profits due to violations and compensation for unfair spending by consumers. However, in the aviation sector, breach of duty by a business operator does not simply cause the property loss of the public, but it has a direct impact on life or property of the public. In this respect, aviation penalties are more likely to be administrative sanctions or punitive measures than refunds of unfair benefits, compared to penalties in the field of fair trade. In general, civil money penalties have been highly preferred as administrative sanctions because they are subject to investigations by administrative experts and thus, efficiency can be ensured and execution is quicker than judicial procedures. Moreover, in Korea, because punitive civil damages cannot awarded by the courts, the imposition of civil money penalties is recognized as a means of realizing social justice by recognizing the legal feelings of the people. However, civil money penalties are administrative sanctions, and in terms of effectiveness, they are similar to criminal fines, which are a form of punishment. Inadequate legislation and operation of penalties imposition may cause damage to the value of Constitution. Under the above recognition, this paper has been described for the purpose of identifying the present status of the civil money penalties imposition system and operating status in the area of air transport under the laws and regulations in Korea. Especially, this paper was focused on exploring the problem and improvement direction of Korean system through the comparative study with foreign laws and regulations.

• 한국노년학
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• v.28 no.4
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• pp.1249-1264
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• 2008

Guilt feelings are dysfunctional feelings that the primary caregiver of the frail elder are apt to have and those feelings increase a burden of caring, while there is lack of empirical study on the effect of guilt feelings on caring behaviors. In light of this, this study lays its purpose on examining the effect of the primary caregivers' guilt feelings on their burden of caring and request behaviors for help with caring, paying attention to their guilt feelings in our society where Confucian values toward supporting the elderly have remained. The questionnaire survey was conducted for 220 primary caregivers caring frail elders over 60 years of age by visiting. As a tool for measuring guilt feelings, a self-designed measure for caregivers was used (${\alpha}=.949$), and factors of guilt feelings were classified into four namely, the factors of lack of self-control, lack of resources, burnout, and the normative factor As a result, the following findings were derived. First, it was revealed that the guilt feelings of caregivers as family members have a positive correlation with a feeling of burden of caring and the feeling of burden have even effects on the four factors of guilt feelings. Second, when primary caregivers request help with caring, they feel guilty toward cohabiting family members and neighbors, and also they show no guilt feelings when using day-care services for the elderly. Especially, guilt feeling factors affecting primary caregivers were found to be the normative factor to cohabiting family members, the factor of lack of resources to neighbors, and the factor of burnout to using day-care services for the elderly. This result tells that the dysfunctional feelings of primary caregivers namely guilt feelings arising when asking help with caring not only increase their burden of caring but also can cause difficulties in sharing the role of the caregiver. Accordingly for the mental health of caregivers, we should develop programs with which we could understand and cope with their guilt feelings.

• The Journal of Korean society of community based occupational therapy
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• v.4 no.1
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• pp.59-73
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• 2014

Objective : The purpose of this study is to understand Lived Experience of Suffering for family of victim with Sewol-ho ferry accident and to suggest the necessity of mental health occupational therapy regarding of psychological trauma of family of victim. Methods : This study was applied with Parse's Human becoming research method to recognize experience pain for 5 objects losing family with with Sewol-ho ferry accident. According to Parse's research mothod, secondary data, documentary video about experience pain of family of victim with Sewol-ho ferry accident was selected and analyzed. Results : Three core concept for lived experience of suffering of family with victim with Sewol-ho ferry accident as below statements. 1. Despair and sadness losing family, 2. Impotent feeling and guilty conscience breaking down daily life, 3. Seeking relief from suffering for remaining family. Although there were extreme impotent feeling of losing family with Sewol-ho ferry accident, structural conversion presented as process with denial reality which do not want to accept a death in the family and standing for remaining family. The conceptual integration was expressed to powering from valuing and languaging to connection-separation, revealing-concealingl. Conclusion : Family of victim with Sewol-ho ferry accident is losing meaning of life the goal of life with impotent feeling, despair and depression. It is urgently needed for mental health occupational therapy program to restore disruptive everyday activity and participation in community by developing occupational therapy program through meaningful occupation to family of victim.

• Proceedings of the Korea Inteligent Information System Society Conference
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• 1999.03a
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• pp.85-94
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• 1999

지식경영을 효과적으로 수행하기 위해서 기업은 지식경영을 구성하고 있는 요소를 정확히 이해할 필요가 있고, 이러한 중요 요소에 따라 투자가 이루어져야 한다. 본 연구는 지식경영의 중요 요소들을 제시함으로써, 앞으로 지식경영을 계획하고 있는 기업이 효과적으로 지식경영을 추진할 수 있는 활동 지침 및 투자 방향을 제시하고자 한다. 이를 위해, 본 연구에서는 각종 국내외 지식경영 관련 문헌에서 논의된 사항을 중심으로, 지식경영을 구성하는 30개의 중요요소를 추출하고, 분석계층도(AHP)를 이용하여 지식경영을 달성하기 위한 요소들을 위계적 구조로 정리하고, 최종단계에서 238개의 지식경영 구현의 평가기준을 마련하였다. 또한 실제로 지식경영 구현 요소들의 상대적 중요성을 파악하기 위해, 먼저 국내에서 지식경영을 추진하고 있으나 관심을 보이고 있는 48개 기업의 담당자를 대상으로 각 기업에서 추진하고 있는 지식경영의 현황 파악을 위해 지식경영 실천의 평가기준에 대한 설문을 실시하였다. 이 두 가지 설문 조사 결과를 종합해 볼 때, 기업에서는 지식경영 구현 요소 중에서 인프라 내의 프로세스와 프로세스를 구성하는 지식의 활용과 전파 등이 중요하다고 인식하고 있는 반면, 실제로는 인프라 내의 정보기술과 프로세스를 구성하는 다른 한 축인 지식의 창출과 축적 면에 투자가 이루어진 것으로 나타났다. 이 외에도 지식화, 성과와 가치의 연계 그리고 지식의 가시화 등의 요소들은 상대적 중요도 인식과는 반대로 지식경영 추진에 있어 외면당하고 있는 것으로 나타났다. 따라서 본 연구는 지식 경영의 이러한 불균형을 시정할 수 있는 방향으로 앞으로의 투자가 수행되어야 할 것을 제안하고 있다. 알 수 있다.한 것으로 연구되었다. 정상조 직에 비해 산소가 부족하여 염기성대사(anaerobic metabolism)를 많이 함으로 그 부산물인 유산 (lactic acid)이 많이 생성됨으로 정상조직보다 pH가 낮아 암 조직이 정상조직에 비해 고온온열치료에 더 잘 듣는 원인이 된다. 3) 영양이 부족한 상태의 세포는 고온온열치료에 훨씬 예민하다. 4) 암조직은 혈관상태가 정상조직에 비해 좋지 않음으로 정상조직보다 쉽게 가온이 되며, 일단 가온된 온도는 잘 식지 않음으로 정상조직에 비해 훨씬 효율적이다. 5)고 온온열치료는 4$0^{\circ}C$~43.5 $^{\circ}C$정도에서만 이 작용이 일어남으로 정상인체에서 43$^{\circ}C$이상의 가온 은 쉽지 않음으로 이 효과는 암조직에서 주고 일어나게 된다. 6)고온온열치료는 방사선치료 후에 생기는 손상의 재생을 억제함으로 방사선의 치료효과를 높인다. 7)38.5$^{\circ}C$~41.5$^{\circ}C$의 낮 은 온도에서도 암조직의 산소 상태를 호전시켜 방사선 치료효과를 증대시키는 역할을 한다.alization)가 나타난다. 그러나 무의식에 대칭화만 있는 것은 아니며, 의식의 사고양식인 비대칭도 어느 정도 나타나며, 대칭화의 정도에 따라, 대상들이 잘 구분되어 있는 단계, 의식수준의 감정단계, 집단 내에서의 대칭화 단계, 집단간에서의 대칭화 단계, 구분이 없어지는 단계로 구분하였다.systems. We believe that this taxonomy is a significant contributi

• Journal of Hospice and Palliative Care
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• v.4 no.1
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• pp.57-67
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• 2001

Purpose : The purpose of this study was to identify attitudes of hospice volunteers toward care of for terminally ill patients. Method : This was a descriptive study with a sample of 84 adults who were registered for a hospice volunteer education program at Severence Hospice Center. The Frommelt (FATCOD) scale on attitudes toward the care of the dying (Cronbach alpha=.778) and an open ended questions on "what if you only have 6 months to live" were used to collect the data. The data was analyzed using SPSS/W and content analysis. Results : 1) The hospice volunteers were mostly female, with an average age of 45 years, half of them were college graduates and their religious preference was Protestant. 2) The participants of this study demonstrated positive attitudes to care for the dying which is in coherence with hospice philosophy and principles. However they indicated difficulties in maintaining close relationships with people who are dying, and in communicating and sharing, and encouraging those who are dying to express their feelings. In the open ended questions, they identified that their most important issues would be guilt feelings toward their children, family concerns, and the burden of unfinished business in their lives. They also identified the fear of pain in the dying process and fear of the afterlife. The care they would like to receive was to have peace of mind, have a good listener, spiritual counselling, and pain relief and to be respected as a human being. The source of strength would be faith in God and they would like to overcome their of dying. The FATCOD scale has limitation in describing and identifying the need and attitude toward the care of the dying revisions were made. Conclusion : We all are the potential clients for the hospice rare. In a hospice volunteer education program, communication and interpersonal skill are essential. The fear of dying, afterlife, concerns about family with children, and human dignity are major concerns in hospice and palliative care.

• Journal of Korean Philosophical Society
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• v.129
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• pp.141-166
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• 2014

Xìng $sh{\grave{a}}n$(性善) theory of Mencius combined xìng(性) that means physical characteristic of human together $sh{\grave{a}}n$(善) that means moral value or moral behavior. Therefore in other to verify the meaning of xìng $sh{\grave{a}}n$(性善) we need to analysis human nature in Psychology and moral norm in Ethics simultaneously. And that necessity justified Moral Psychological approach to xìng $sh{\grave{a}}n$(性善). Mencius combined a priori morality and a priori moral norm and asserted xìng $sh{\grave{a}}n$(性善). And than he presented an example for a basis or a clue of mora norm and explained grounds of moral behavior. But various theory Moral Psychology considered morality as an attachment or derivation of human nature. So another new Moral Psychology is needed to investigate Mencius Xìng $sh{\grave{a}}n$(性善) theory in a viewpoint of Moral Psychology. And than that must managed morality and moral norm as essential problems firstly. That because Mencius considered human as a moral subjectivity and seek the clue or basis morality and moral norm in human nature. And secondly that must managed moral intelligence as a emotional intelligence, because of $li{\acute{a}}ng$ $n{\acute{e}}ng$(良能) $li{\acute{a}}ng$ zhī(良知) of Mencius meaned moral intelligence which was derived from blood tied and moral emotion.

• The Journal of Korean Philosophical History
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• no.42
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• pp.233-258
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• 2014

This article investigates the concept of the xing(性) used by Hu Hong. Hu Hong's philosophical system considered to top priority for xing is called xingbunlun(性本論), and he suggested the characteristics of xing as follows. First, Hu Hong regarded xing as the fundamental of whole world and related to the specific individual things, so he constructed the concept of xing in the perspective of ontology. Namely while xing is ti(體) the root of all the world, it is the realization of the uniqueness of the individual things. Also he considered xing which of the ontological aspect developed various psychological aspect contained xin (心), qing(情), yu(欲), etc. Seond, As Hu Hong regulated that wei fa(未發) is xing and yi fa(已發) is xin, he defined the ideal relation between xing and xin as xingtixinyong(性體心用). And he considered that the sage and the ordinary peoples are equal in the xing's aspect of wei fa, but they are not equal in ability of the xin in the aspect of wei fa. Hu Hong thought that the only sage realized the ideal relation between xing and xin in this world, because he keep his mind silent. So Hu Hong suggested the possibility of moral cultivation to the ordinary peoples, expressing that human nature realized the function of the mind(成性), in order that they realized ideal relation by following ren(仁). Third, unlike the traditional notion, Hu Hong understood the meaning of xing in the aspect of ontology. He interpreted the shan(善) of xingshan(性善) as the meaning of exclamation, which implied that "the innate goodness of human nature(性善)" meant "Human nature is good." Because Hu Hong thought that the meaning of xing transcended the relative concept of good and evil, and accepted the whole world affirmatively. In the opinion of Hu Hong, as the concept of xing had two ways of intentionality; likes and dislikes(好惡), things formed relationship with other in this world. Then the concept of good and evil of the ethical value judgement occurred.

• Journal of Internet Computing and Services
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• v.17 no.3
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• pp.107-113
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• 2016

Following the recent advancement in the use of social networks, a vast amount of different online reviews is created. These variable online reviews which provide feedback data of contents' are being used as sources of valuable information to both contents' users and providers. With the increasing importance of online reviews, studies on opinion mining which analyzes online reviews to extract opinions or evaluations, attitudes and emotions of the writer have been on the increase. However, previous sentiment analysis techniques of opinion-mining focus only on the classification of reviews into positive or negative classes but does not include detailed information analysis of the user's satisfaction or sentiment grounds. Also, previous designs of the sentiment analysis technique only applied to one content domain that is, either product or movie, and could not be applied to other contents from a different domain. This paper suggests a sentiment analysis technique that can analyze detailed satisfaction of online reviews and extract detailed information of the satisfaction level. The proposed technique can analyze not only one domain of contents but also a variety of contents that are not from the same domain. In addition, we design a system based on Hadoop to process vast amounts of data quickly and efficiently. Through our proposed system, both users and contents' providers will be able to receive feedback information more clearly and in detail. Consequently, potential users who will use the content can make effective decisions and contents' providers can quickly apply the users' responses when developing marketing strategy as opposed to the old methods of using surveys. Moreover, the system is expected to be used practically in various fields that require user comments.

• The Korean Journal of Archival Studies
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• no.27
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• pp.169-208
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• 2011

In this thesis, I pursued how the concept of documentary photography in Korea was formed, and how Koreans perceive the current mix of some concepts and how they are tracked that. Korean photography society, directly or indirectly, accepted the concept and format of documentary photography of the United States in which information and discussion of the history and concept by examining the process of being transferred to Korea are examined. Giroksajin(記錄寫眞) is a translation word of documentary photography which was a part of documentary movements in the United States of the 1930s, and are all based on that concept. When we order Korean documentary photography and the subject matter must be distinct, attitude toward the things should be based on the exact perceptions of this age awareness, to be able to give enough information, and finally moved forward to move the human emotion must be. When this condition is equipped with the photographers and archivists perspective is revealed clearly the social and historical records that are meaningful. Documentary photography is the subject of the photographers and archivists that want to record the important things, but what you can get in the records and the question of how to use it is also important. Korean documentary photography, not only records the things, just to have a meaningful supplement to get done the exact context of information production and led to the conclusion that the strengthening of documentation strategies.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.81-89
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• 2011

The results of tracking the symbolism of plants in the introduction factors of Sokhwa(folk painting) are as the following. 1. The term Sokhwa(俗畵) is not only a type of painting with a strong local customs, but also carries a symbolic meaning and was discovered in "Donggukisanggukjip" of Lee, Gyu-Bo(1268~1241) in the Goryo era as well as the various usage in the "Sok Dongmunseon" in the early Chosun era, "Sasukjaejip" of Gang, Hee-mang(1424~1483), "Ilseongrok(1786)" in the late Chosun era, "Jajeo(自著)" of Yoo, Han-joon(1732~1811), and "Ojuyeonmunjangjeonsango(五洲衍文長箋散稿)" of Lee, Gyu-gyung(1788~?). Especially, according to the Jebyungjoksokhwa allegation〈題屛簇俗畵辯證說〉in the Seohwa of the Insa Edition of Ojuyeonmunjangjeonsango, there is a record that the "people called them Sokhwa." 2. Contemporarily, the Korean Sokhwa underwent the prehistoric age that primitively reflected the natural perspective on agricultural culture, the period of Three States that expressed the philosophy of the eternal spirits and reflected the view on the universe in colored pictures, the Goryo Era that religiously expressed the abstract shapes and supernatural patterns in spacein symbolism, and the Chosun Era that established the traditional Korean identity of natural perspective, aesthetic values and symbolism in a complex integration in the popular culture over time. 3. The materials that were analyzed in 1,009 pieces of Korean Sokhwa showed 35 species of plants, 37 species of animals, 6 types of natural objects and other 5 types with a total of 83 types. 4. The shape aesthetics according to the aesthetic analysis of the plants in Sokhwa reflect the primitive world view of Yin/yang and the Five Elements in the peony paintings and dynamic refinement and biological harmonies in the maehwado; the composition aesthetics show complex multi-perspective composition with a strong noteworthiness in the bookshelf paintings, a strong contrast of colors with reverse perspective drawing in the battlefield paintings, and the symmetric beauty of simple orderly patterns in nature and artificial objects with straight and oblique lines are shown in the leisurely reading paintings. In terms of color aesthetics, the five colors of directions - east, west, south, north and the center - or the five basic colors - red, blue, yellow, white and black - are often utilized in ritual or religious manners or symbolically substitute the relative relationships with natural laws. 5. The introduction methods in the Korean Sokhwa exceed the simple imitation of the natural shapes and have been sublimated to the symbolism that is related to nature based on the colloquial artistic characteristics with the suspicion of the essence in the universe. Therefore, the symbolism of the plants and animals in the Korean Sokhwas is a symbolic recognition system, not a scientific recognition system with a free and unique expression with a complex interaction among religious, philosophical, ecological and ideological aspects, as a identity of the group culture of Koreans where the past and the future coexist in the present. This is why the Koran Sokhwa or the folk paintings can be called a cultural identity and can also be interpreted as a natural and folk meaningful scenic factor that has naturally integrated into our cultural lifestyle. However, the Sokhwa(folk paintings) that had been closely related to our lifestyle drastically lost its meaning and emotions through the transitions over time. As the living lifestyle predominantly became the apartment culture and in the historical situations where the confusion of the identity has deepened, the aesthetic and the symbolic values of the Sokhwa folk paintings have the appropriateness to be transmitted as the symbolic assets that protect our spiritual affluence and establish our identity.