• Journal of Popular Narrative
• /
• v.25 no.1
• /
• pp.349-392
• /
• 2019

In the 1960s of Korea, the normalization of diplomatic relations between Korea and Japan led to a sense of a vigorous anxiety and fear that "Japan will once again come to the Korean peninsula". As a reaction to this, the discourse on the criticism of 'Japanese Style' strongly emerged. If the prior discourse of criticism was to express the national antipathy toward the colonial remnants that had not yet been disposed of, the critical discourse of the 1960s was the wariness of the newly created 'Japanese Style' in popular culture, and to grasp it as a symptomatic phenomenon that 'evil-minded Japan' was revealed. Thus, this new logic of criticism of the 'Japanese Style' had a qualitative difference from the existing ones. It was accompanied by a willingness to inspect and censor the 'masses' that grew up as consumers of transnational 'mass culture' that flowed and chained in the geopolitical order under the Cold War system. Therefore, the topology of 'popular things=Japanese things=consuming things' reveals the paradox of moral demands that existed within Korean society in the 1960s. This was to solidify the divisive circulation structure that caused them to avoid direct contact with the other called 'Japan', but at the same time, get as close to it as ever. It is a repetitive obsession that pushes the other to another side through the moral segregation that strictly draws a line of demarcation between oneself and the other, but on the other hand is attracted to the object and pulls it back to its side. This paper intends to listen to the different voices that have arisen in the repetitive obsession to understand the significance of the dissonance that has been repeated in the contemporary era. This will be an examination of the paradoxical object of Japan that has been repeatedly asked to build the internal control principle of Korean society, or to hide the oppressive and violent side of the power, and that can neither be accepted nor destroyed completely as part of oneself.

• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.277-321
• /
• 2016

Friedrich Nietzsche's philosophy embraces characteristics of existential philosophy and philosophical anthropology. In his book "Thus Spoke Zarathustra", Nietzsche defined human beings as an existence with innate possibility for change, beings that stand at the borderline between "the last man" and "the ${\ddot{u}}bermensch$", raising a question over the meaning of human being's existential healthiness. The anthropological symptoms that Nietzsche's philosophy deals with trigger existential problems, and healing these anthropological symptoms is a precedent to healing an existence. In Nietzsche's philosophy, the ${\ddot{u}}bermensch$ is presented as a prototype of practical man with a healthy existence, born from endeavors to heal the last man prototype of a decadence that was prevalent throughout Europe at the time. Nietzsche found the root cause of nihilism found in Europe in philosophy, religion, metaphysics, and Christianity, and attempted a genealogical investigation on this aspect. In so doing, a philosophical problem surfaced whereby only one truth was used to force diverse existential styles into a uniform style. Nietzsche intensively criticized philosophy and philosophers that only studied truths from metaphysical-Christian-moral perspectives, as they overlooked the foundation of true existence and presented human beings of a feeble mind and will as a result. Nietzsche emphasized the practical role of philosophy that can contribute to the human being's ascent and growth based on realistic conditions of human existence described as the earth, that philosophy that can serve as a basis for existential transformation of human beings and their lives. The task of philosophers is to lay the groundwork for the possibility of changes for all human beings and their realization. This existential practical foundation of philosophy can be called the ${\ddot{u}}bermensch$, as it is healthy man, the "greatest reality" as Nietzsche desired.

• Journal of Korean Home Economics Education Association
• /
• v.27 no.4
• /
• pp.121-140
• /
• 2015

The purposes of this study were to analyze the duplicated contents of 'Consumer life' area of Technology & Home Economics and other subject textbooks for the middle and high school students. It focused on textbooks compiled following the 2009 revised curriculum. To achieve the purposes of this study, "Technology & Home Economics I II", "Social studies I II", and "Ethics I II"textbooks for middle school and "Technology & Home Economics", "Social studies", and "Life & Ethics" textbooks for high school were analyzed based on the criteria for analyses of 'Consumer life' area. The results were as follows. First, the analysis of duplicated contents in Technology & Home Economics and other subjects (Ethics, Social studies) for middle school revealed that Technology & Home Economics textbook had the most proportion of 'Consumer Life' area, followed by Social studies and Ethics. The duplicated content elements in Technology & Home Economics, Ethics, and Social studies textbooks for middle school were 'consumer decision making', 'consumer information', 'economic impact of consumption', 'food life and sustainability', and 'consumption and sustainability'. Secondly, as a result of the content analysis of textbooks for high school Technology & Home Economics, Social studies, and Life & Ethics according to the criteria of analysis, it was found that Technology & Home Economics textbook had the most proportion of 'Consumer Life' area, followed by Life & Ethics and Social studies. The "content elements" 'food life management and consumption environment', 'desire of consumption', 'economic impact of consumption', 'changing factors and characteristics of consumer culture', and 'consumption and sustainability' were commonly found in all three textbooks. In this way, the 'Consumer life' area of Technology & Home Economics is thought to play a central role in teaching the 'Consumer Life' area because of its strength that contains detailed contents about consumer life for adolescent consumers who will apply it to everyday life. Based on the result of this research, it is needed to consider articulation of 'Consumer life' area of secondary schools for the future curriculum development of Technology & Home Economics to reduce the duplicated contents and to help the adolescents develop the ability to solve consumption problems they may encounter in real life and grow up to be rational adult consumers.

• Journal of Popular Narrative
• /
• v.25 no.4
• /
• pp.223-261
• /
• 2019

This article is a reexamination of the feminist criminal narrative I wish for what is forbidden by Yang Gui-ja in the context of the rise of the women's movement and consumer culture of the middle class in Gangnam in the 1980s and 1990s. At this time, the explosive media culture served to strengthen the ideology that placed the middle-class family at the center as well as the consumption culture. The combination of consumer media culture, women's movement and democratization created a soft and domestic male image while visualizing the material foundation of the middle class in the 1990s of South Korea. In this novel, the domestic male image transforms the feminist criminal narrative into the narrative of the femme fatale attacking the stability and dignity of the middle class family, and at the moment of the transformation, the feminist woman Kang Min-ju is killed by a lower class man who has admired and loved her. This novel is not only current but also signifying as a text that overlaps sociocultural reproduction and feminist issues of the middle class based on Gangnam in the 1990s. This is because it shows the sociocultural context of femicide, such as serial murder of targeting women, as a core code of criminal narrative to be held in Korea since the late 1990s.

• Journal of Science Education
• /
• v.35 no.2
• /
• pp.250-261
• /
• 2011

The purpose of this study is to analyze how the content elements of the environment education are displayed between related subjects in elementary school curriculum and find a desirable direction of the environment education. Major subjects that handle the components of the environment education include science, physical education, social studies, ethics, and practical arts. Among these subjects, science aims for the ecological perspective, social studies aims for rational decision making and practical behaviors, and ethics aims for the correct formation of environmental ethics and values. In the component ratio of the environment education, the domains of the natural environment, environmental ethics, environmental pollution, environmental protection and measure were higher. In the formation of content elements according to grades, the connectivity of the environment curriculum has been relatively well secured in the order of the learning about the environmental components, awareness on environmental problems and the measures and efforts to overcome environmental problems. Based on the findings above, the followings are proposed for future environment curriculum in elementary school. First, it is necessary to increase the ratio of the ecological perspective based on science and coordinate the period to suggest this contents. Second, it is necessary to complement the contents of social studies regarding green growth and sustainable development which have become global issues in the environment education. Third, Pan-curriculum and integrated discussions to prepare multi-academic and interdisciplinary environment curriculum have to be preceded and through this process it is necessary to set the target of environment education and select the content elements of the curriculum.

• The Journal of Korean Philosophical History
• /
• no.37
• /
• pp.97-134
• /
• 2013

Kim Ee-man was born and grew up in Jecheon (堤川). As a government officer and a Confucian scholar belonging to Namin School, Kim Ee-man was active in the early and middle of 18th century. Kim Ee-man composed good poems since he was a child. In addition to being a good poet, Kim Ee-man later became a model government officer, who had thorough awareness on serving citizens (爲民). When he was a governor in Yangsan (梁山) county, he built an embankment for farmers by out of his own salary. The academic world of Kim Ee-man faithfully succeeded the basis of Toegyehak (退溪學) and he took Sohak (小學) as important. The reason of Kim Ee-man having established a practical guideline in the form of inscription and proverbs was also directly related to the issue of moral practice. Kim Ee-man also received the influence of ancient classic study from his teacher Lee Seo-woo (李瑞雨) and took Yookgyeong (六經, Six Classics in China) important in practice. Kim Ee-man started the study on Joojahak (朱子學, the doctrines of Chu-tzu) in later years. He became more thorough in being a public figure while reinforcing effort on differentiating the principle of heaven (天理) and human desire (人欲).

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
• /
• v.16 no.3
• /
• pp.145-158
• /
• 2021

The purpose of this study is to examine the influence of the ownership structure of unlisted firms on KOSDAQ listing. There are few studies analyzing the characteristics of listing success based on ownership structure. For startup executives, there is not enough data to refer to the ownership structure that can increase the possibility of listing. This paper examines the effects of ownership structure on IPO success through comparison between listed successful and failed companies among the companies in application for KOSDAQ listing eligibility review. The major findings are as follows; (1) Venture capital investment and shareholding have a statistically positive effect on the success of KOSDAQ listing. This results indicate that the venture capital's investment alleviate the problem of information asymmetry, and it is a valid signal for market participants. The result means the role of venture capital seems to be important when companies are listed on the KOSDAQ. (2) The largest shareholder's stake has an inverted-U shape relationship with listing success. In other words, the ownership concentration mitigates moral hazard problem, which leads to listing success. However, if the ownership concentration exceeds a certain level, the chances of success in listing will decrease due to concerns over the pursuit of private interests. The result suggests that the largest shareholder's stake reduce agency problem. This study academically contributes to the existing literature by demonstrating the ownership structure affects IPOs, and explaining the results based on agent theory and signal theory. Our results provide practical implications for companies preparing for an IPO on the KOSDAQ.

• Korean System Dynamics Review
• /
• v.16 no.3
• /
• pp.49-75
• /
• 2015

A company is a core of free market capitalism. It needs to be sustainable to make capitalism better. In this reason, a company has to be ethical to be longer, because unethical company can not be survival. It means that we should understand what is the ethical company and how to be. Because interdisciplinary exchanges give a hint to understand what and how from, so it was studied to find the academic theories which have a relationship with ethics or morality not only in the area of Business management, but also Psychology, Pedagogy, Ethics, Philosophy, and etc.. Making a visible structure by System Dynamics with results through interdisciplinary exchanges to understand the reason why unethical accidences are rising and damages are growing although companies pay "Ethics Pays" more and more to reduce immoral cases is the goal of this study. On the theory of "Social Ethics", 5 ways explain the reason why unethical behavior has not been demolished make a complex structure, which was founded from studying interdisciplinary exchanges such as "Ethics Pays", "Moral Reasoning", "Social Cost", and "Fallacy of Compositions". Finding the controllers and Factors of this model to control to be better, then the market could be more effective with lesser social cost.

• The Southeast Asian review
• /
• v.26 no.3
• /
• pp.1-50
• /
• 2016

This paper aims to investigate the cultural conflicts and characteristics of anti-Korean Wave discourse taken placed among Southeast Asian countries. To do this, it takes Vietnam and Indonesia as the study cases, which have been showing a trend of anti-Korean Wave discourse as well as high popularity of Hallyu. As research methods, the paper analyzes both on-line discourses of anti-Korean Wave and the email audience interviews from both countries. The results show some significant differences between the two countries as well as the similarity that Anti-Korean Wave discourses have been actively produced and disseminated through on-line media. As for Indonesia, the Anti-Korean Wave discourse pivots on the elements clashing between Indonesia's religion and cultural values and Korean consuming culture. According to the Anti-Korean Wave discourse, K-pop contents and entertainers are criticized for damaging the society's morals and cultural identities based on Islamic rules and values. Thus, the sentiment of the Anti-Korean Wave is likely to lead to the cultural nationalism for the sake of their cultural identity. As for Vietnam, anti-Korean Wave discourse mainly consists of issues on enthusiastic K-pop fans' anti-social behaviors and generational conflicts which are presumed attributed as the chief factor of the Anti-Korean Wave. In the Vietnamese discourse, social elites and adults treat the enthusiastic K-pop fans as those who are in need of educational care or psychological therapy. Unlike the Indonesian case, anti-Korean Wave discourse in Vietnam criticized the K-pop and the performer's competence for being cheap sexy and incompetence. They also denounce Korean dramas for their trite, typical story lines, use of excessive emotion, and unrealistic nature. However, the two country's interview participants have in common both acknowledged that rather than considering the Anti-Korean Wave as an issue that needs to be resolved it should be embraced as a natural cultural phenomenon.

• (The)Study of the Eastern Classic
• /
• no.62
• /
• pp.145-176
• /
• 2016

This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.