• 한국과학기술학회:학술대회논문집
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• 2015.12a
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• pp.247-278
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• 2015

Recently, as DNR prevails more and more in Korea, discussions regarding meaningless medical life-sustaining-treatment (LST) intensified. Some of the Supreme Court decisions are even discussed in mass media, causing public debates. These cases tell us that, as life-sustaining medical technologies are highly developed, more sociological and policy-related analyses are needed on them. Firstly, this study will review 40 previous studies that analyze recent discussions in Korea about LST. Secondly, this study also shows that in bioethical and policy-related perspectives, governance about LST calls for a new implications regarding thanatoethics and thanatopolitics. In this new theoretical framework, death with dignity (DwD) can be understood as a process of giving back the thanatopower to the subject who chooses his way of ending based on his sound and free will. Thirdly, some of the new LST or resuscitation technologies such as automated external defibrillators (AED) are developed in RRI framework. However, if subjects themselves choose not to apply those technologies on them, as in the case of DNR (do not resuscitate) vows, meaning of developing such technologies are to be questioned. But currently such questions regarding the limitations of RRI are seldom asked. I argue that in order to properly apply RRI framework on existing technology, we also need to consider these points.

• Korean Journal of Social Welfare
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• v.63 no.1
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• pp.29-55
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• 2011

This study aims to understand the experiences of rights-based social work practice in a residential facility for people with intellectual disabilities. A representative residential facility practicing a human rights perspective was selected by recommendation of professional groups. Using a qualitative case study method, data was collected and analysed. In detail, it explores the experiences of rights-based social work practice at both organizational and individual levels respectively, and then discusses ethical dilemmas that arise from workers in the process of rights-based social work practice. According to results at the organizational level, rights-based social work practice of the residential facility began from workers' interests in needs of users with intellectual disabilities. Some trials to apply human rights in social work practice resulted in regulations for people with intellectual disabilities and stepped up organizational culture on human rights perspectives. And, at the individual level, self determination and choice of users with intellectual disabilities were stressed among various forms of human rights. As the results of rights-based social work practice, it appeared to be improved for the participation of the users, workers' human rights sensitivity, and qualities of rights-based activities. However, ethical dilemmas still existed. Hence, rights-based social work practice should understand a process of dynamic interaction between users and workers, which require workers to endeavor continuously. This study is significant in that it explored rights-based social work practice, focusing on field experiences for the first time in Korea, and suggested practical tasks to settle it down in the future.

• Journal of Korean Philosophical Society
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• v.116
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• pp.313-350
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• 2010

This article studies criticism leveled at Yulgok scholarship by the Toegye School in the northern Gyungbuk region. The Toegye School (Yulgok School) was formed both by theoretical contention and constructive criticism with its counterparts. Accordingly, the main intellectual traits of the Toegye School may not be fully appreciated by inquiring into its theoretical structure and context only; rather, this study proposes that a sound understanding of the Toegye School must be accompanied simultaneously with an analysis on aspects of the altercation with the Yulgok School of the time. In this regard, this article primarily aims to shed light on the Toegye School's theoretical context through surveying the criticism leveled by the Toegye School in the northern Gyungbuk region, which hold steadfast adherents to the discipline among other regions, against the Yulgok scholarship. Embracing the Confucian ethic, the philosophical principles of the Toegye School based on autonomy of 'Li'(理), i.e. ethical objectivism, basically aimed at reaching the state of self-manifestation. Namely, the main objective of the Toegye School was to anchor the way how the school understood existential form and cause of the universe to an ethical foundation in a crystal clear way and, accordingly, this belief in which the Toegye School gave a priority to 'Li' rather than 'Gi'(氣) must have given an advantageous position in terms of theoretical clarity over its counterparts. Furthermore, the crux of the Confucian ethical world view in the Toegye School's modes of inquiry could berevealed by the Toegye's 'Libal(理發)-theory'. From this point of view, the fundamental criticism that could be waged by the Toegye School was against Yulgok scholarship's gross misconception of perceiving 'Gi' as 'Li.' Scholars and commentators in the Toegye School severely disapproved of the possibility of ethical objectivism of Yulgok scholarship.

• Journal of Korean Philosophical Society
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• v.144
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• pp.51-82
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• 2017

In Meditation II, Descartes questions "sed quid igitur sum" ("But what then am I?"). To this question to rule our essence, A. Clark insists that "We are soft selves". The idea by Clark is a spontaneous conclusion of the extended mind theory stating that cognitive process, cognitive state, and self may be extended over biological organisms. However, it seems that it is difficult for the extended self to have the qualifications as a moral agent. There have been disputes about expandability of cognitive process and cognitive state, but there have not been many disputes about the possibility of accountability of behavior by the extended self. First of all, in this thesis, it will be revealed that the extended self through the analysis of metaphorical theories and the ontological essence of agent and behavior by G. Lakoff and M. Johnson is just metaphorical rhetoric, which is not suitable for rational comprehension of ontological essence of agent and behavior. Moreover, the analysis of problem about artificial moral agent (AMA) proposes the "Strong First-person Viewpoint" as a requirement of the agent. Finally, the concept of extended self will be shown to be unsuitable for theoretical explanation of us, and the concept of human person will be proposed as an alternative solution.

• 한국사회정책
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• v.25 no.3
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• pp.175-208
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• 2018

The purpose of this article is to evaluate Korea's income-led growth policy that is still in dispute. To do this, I discussed the content, background and implications of the income-led growth theory. Next, I discussed the role of income-led growth as a growth strategy in the Korean economy. The income-led growth theory comes from the Keynesian tradition which emphasizes the role of demand in the economic growth. The basic idea emerged nearly 80 years ago, and the current model emerged about 30 years ago. Some of the Korean researchers began to pay attention to this issue when ILO researchers discussed it in 2010. The recent emphasis on income-led growth theory was due to the tendency of declining labor income, thus forming a consensus that increasing inequality can hamper growth. The effectiveness of the income-led growth strategy, which can lead to economic growth by increasing the share of labor income, is theoretically and empirically controversial. However, it is understandable why income-led growth strategies have emerged. Income-led growth is not a short-term strategy nor a key of growth strategy. However, in current socio economic structures, the prescriptions of income-led growth theory is meaningful in that it enables sustainable growth by making the economic system healthy. In addition, unlike the West, the government's welfare expenditure can play a significant role as part of the income-led growth prescriptions in Korea.

• Korean Journal of Heritage: History & Science
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• v.50 no.4
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• pp.20-37
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• 2017

It is called the "Painted lead glaze pottery" that is painted green, brown, yellow over white or light yellow glazed base among glazed pottery in the Northern Qi Dynasty. Even though the white glazed pot painted green with three ears and the yellow glazed jar painted green with long neck is found in the Fan-cui Tomb in Honghetun Village, Anyang City, Henan Province in 1971, these potteries were not focused in academic circles. While the white glazed pottery found with them was thought as the earliest evidence of the white porcelain that the date is clear, it has constantly been discussed so far. In this paper, focused on the painted lead glaze pottery, the materials from tombs and kiln sites are organized, and based on them, the decoration feature and production technique is analyzed. The emergence time of this pottery is checked by the date of tombs and the social value of this pottery is considered by the position of the buried person. The painted lead glaze pottery of the Northern Qi Dynasty has independent character such as porcelain clay, twice firing burning and painting technique over glazed base. This character emerged from several glazed potteries in the Northern Wei Dynasty and it continued to the Northern Qi Dynasty. At last, the white painted lead glazed pottery appeared. The painted lead glaze pottery was formed by the combination of a shape of the ceramic in Southern China and painting technique after the Northern Wei Dynasty in Northern China.

• The Journal of Korean Philosophical History
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• no.35
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• pp.7-42
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• 2012

The Ho-Rak controversy is an internal dispute in the Kiho School. Both Ho and Rak adopt the theories of Yulgok(栗谷) as their common standard of right arguments. The controversy continues almost two hundred years after the dispute between LEE Gan(李柬) and HAN Wonjin(韓元震). However, it does not develop rich theoretical resources. The fundamental issue of Ho-Rak controversy is how to define the relation of mind(心) and temper(氣質). Ho School regard temper as material of the mind, and so they insist that mind and temper are ultimately the same. But Rak School regard temper as desire of the body, and so they insist that mind and temper are the another one. The viewpoint of Rak School does not correspond to the view of the traditional Neo-confucianism. So we should understand that mind and temper are ultimately the same. However if we define that mind and temper are the same, and they act at the same time, then we can not insure the foundation of pure goodness in human mind. LEE Chulyoung(李喆榮) defines that mind and temper are ultimately the same, but they act alternately. It is the exact definition about the relation of mind and temper.

• Korean Journal of Labor Studies
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• v.17 no.1
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• pp.1-36
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• 2011

The purpose of this study is to analyze the effect to financial outcome and workers' outcome, using the manufacturing industry database of Human Capital corporate Panel from Korea Research Institute for Vocational Education & Training. Especially, this study used the typology of Lean production and Autonomous team production, that are the typical form of alternative work organization, to analyze. In the case of domestic manufacturing industry, individual participation practices, that have the main characteristics such as QC or suggestion system, is expanded. Therefore, with the reference of Lean production, Autonomous Team Production and the Taylor system are compared and analyzed, considering the characteristics of Socio-technical System. As a result, it is showed that the Lean production and Autonomous Team Production as a alternative work organization are more positive about the organizational performance and workers' outcome than the taylor system. However, when Lean production and Autonomous Team Production are compared, it is showed unsignificant distinction to the effect of organizational performance. Meanwhile, Lean production showed more negative effect on the every dependent variables such as working hours, income, job satisfaction, and organizational commitment as workers' performance than the Autonomous Team Production. Although the common ideas and belief is that the Lean Production is superior for the quality and organizational performance improvement, it is implied the possibility that there is some damaged workers' performance on the hidden side of that mechanism.

• (The)Study of the Eastern Classic
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• no.63
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• pp.115-140
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• 2016

This Articles intend to articulate The Tao(道) and Te(德) in Confucian analects("論語") Tao & Te is key concepts in Confucian analects. Tao is the Way of human life. Te is the incarnation of the Way. Jen(仁) is the universal Virtue of Human beings. Therefore, Confucius said, "If Human beingsa bo the Virtue proper to Humanity, what has to do with the Rites of propriety and Music?". Confucian's Human relationship is altruism(恕). Chu-Hsi and Dasan uphold and reestablished Tao & Te and Jen as maim concept of Confucius Analects. Jen is a practical methodology of Tao and Te. Confucius said, 'Let the will be seat on the path of duty.' 'Let every attainment in what is good be firmly grasped.' 'Let perfect Virtue be accord with. Tao(道), Te(德) and Jen(仁) is Trinity in Confucian Analects. Dasan redefined Tao and Te as his Commentary of Confucian analects("論語古今註"). Dasan interpreted that Te is achieved only by Human beings's behavior. But Chu-Hsi' Te is substance of Mind(心之體). He interpreted Te as an innate idea.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.273-302
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• 2022

This paper aims reinterpreting and reflecting on the current status and problems with the various contents that have developed through Jeongeupsa (井邑詞, Jeongeup Lyrics) in order to enhance the local and cultural value of Jeongeupsa within the broader context of classical poetry. The results of this research are as follows: First, I raised the questions by summarizing previous studies on the interpretation of Jeongeupsa. The view of Jeongeupsa as songs about the jealousy and anger of wives is highlighted, and the view of the wives' desire for their husbands' safety is confirmed to be passive portrayals of women. These two interpretations raise questions about the extent to which Jeongeupsa remain relevant to local cultural content of today. Second, it was understood that Jeongeupsa shows a mature attitude that does not indicate spatial separation from the subjects in the poem. This is shown via the absence of those subjects, and further shows an active and subjective attitude of waiting. Therefore, it was deemed that there is room to reconsider to the categorization of Jeongeupsa as lewd songs. Third, the contents generated through Jeongeupsa are buried in feelings of sadness and anger. Thereby, the contents have not guaranteed the health of Jeongeupsa. In order to promote Jeongeupsa as a source of local and cultural content, the positive value of Jeongeupsa must be enhanced.