• Journal of Korean Philosophical Society
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• v.117
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• pp.327-354
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• 2011

This study has a key assumption that 'characteristics of discouse can be found in not its inside, but its outside'. The prism through which we can see those characteristics was provided by Foucault and Bakhtin who were introduced in the study. As an effort co probe the outside of discourse, the study is briefed 'the three attributes of discourse' that were suggested by Foucault First, discourse has the principle of selection and exclusion, which is based on power relations. Second, discourse is not transparent at all since it is always offensive towards other discourses and defensive against selected ones Third, discourse which is naturally accepted because of its dailiness had a deep structure secretly hidden in it. Based on the above attributes, Foucault and Bakhtin paid their attention to the outside of discourse. Specifically, they considered discourse fundamentally and went beyond it, and reflected the procedures of discourse. This study focused on 'Socrates', something common in the two scholars' works with discourse. In dealing with discourse, Bakhtin started with 'Socratic dialogue' that is based on the dialogic nature of human thoughts which purse the truth. For Foucault, it was Socrates who had the 'courage to cell the truth' and practiced 'self-consideration'. According to Foucault, the ethics of self-practice originated from the philosopher. The ethics is neither the precise representation of individual life that is withdrawn towards the inner self, nor the skills of happiness. It is just relational and cross-sectional. For a better understanding, this study pointed out that Kafka created a variety of 'dialogic voices' focusing on the outside of discourse. Dialogues found in his writings are 'interminable dialogues' that truly 'communicate with different times and different spaces'. For example, his novel, 'Der Prozess' opens the possibility of discussing in various ways the court which is look beyond conventions and extraordinary. Kafka's novels have a structure that their starting point found at the introduction reappears at the termination, presenting multi-vocal dialogues.

• Journal of Korean Philosophical Society
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• v.137
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• pp.81-108
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• 2016

In Medieval and Christian history, disputation between Augustine and Pelagius originated from different perspectives regarding the free-will of humans and the grace of God. This debate has continued throughout the Middle-Ages and the Reformation to date. In this regard, the purpose of this article is to investigate the implication of opposition and disputation between Augustine and Pelagius on today's society. Overemphasis on human capacity and free-will leads to humanism, while the arguments supporting the grace of God can encourage evasion of the ethical obligations of humans. Augustine and Pelagius had opposing views on this subject. Pelagius emerged in the Roman Empire, emphasizing the ethical responsibility of humans with free-will. On the other hand, Augustine argued that human nature and free-will had been damaged. With a pessimistic outlook on human capacity, he emphasized the grace of God. Shocked by the self-indulgence and ethical negligence of the Church of Rome which was the center of Christian nations at that time, Pelagius strongly urged Christians of the Roman Church to take moral responsibility. However, the theology of Augustine justified the status quo of the Roman Church while Pelagius focused on the necessity of an ethical life of humans based on free-will. Viewing Pelagius' strict moralism as a humanist view that emphasizes human capacity and action, Augustine showed strong opposition to such a view and instead emphasized God's grace. Pelagius was condemned as a heretic as his belief in free-will did not follow Augustine's Doctrine of Grace. However, Pelagianism penetrated Christian history and still poses a threat to Christianity to date. Societal corruption and depravity is still prevalent in today's society as it was in the time of Pelagius. South Korea for instance is exposed to serious moral corruption and a lack of social responsibility as shown in the sinking of the MV Sewol in April 2014. For those reasons, Christian society emphasizes Christian ethics and requires an honest leader who will set an example of Christian life. In this light, I want to examine the implications of disputation between Augustine and Pelagius on today's society.

• Journal of Korean Philosophical Society
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• no.119
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• pp.129-159
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• 2017

The study of Freud's Moses and the background of the establishment of monotheism has become a subject of attention in the new atmosphere of the spreading of political theology and the recent rediscovery of Egyptology. This paper examines the publishing background and intentions of Freud's last book, Moses and Monotheism. And it will emphasize the fact that the Moses-Egyptian theory and his criticism of monotheism hid political theological intentions to prevent the spread of anti-Semitism in Nazi Germany. According to the Egyptologist Jan Assmann, there is a difference in that Moses' Judaism is monotheism, but Akhenaten's Aton-religion is a cosmotheism, and while Freud emphasizes Moses the 'historical figure' of that name, Assmann refers to Moses as a 'mnemohistorical figure.' Just as Freud said that the source of Jewish hatred is in Moses himself who established monotheism, Assmann argues also, monotheism is based on the so-called "Mosaic distinction" that distinguishes between true religion and false religion, thus it is possible to dismantle oppression and violence through the abolition of the Mosaic distinction. Assmann estimates that Freud had a clear stance to stop the spread of anti-Semitism as "the most explicit opponent of the Mosaic distinction." While anti-Semitic hatred spread to Christians in the Nazi era, Freud regards the real founder of Christianity, a jew Paul, as both a "Judaism destroyer" and a "successor to Judaism." At this point, Taubes began to see Paul's theology from a political theological point of view, and Assmann succeeded it. The "historical Moses" described by Freud are not "Prophet Moses" but "Moses as lawmaker and political reformer", and Jewish hatred has arisen in his distinction. Thus, Freud's monotheistic criticism as "disintegration by historical reduction"(Nietzsche) has political theological power. Just as Taubes interpreted Paul as a political theologian, Assmann found political theological elements in Freud's criticism of monotheism.

• Korean Journal of Heritage: History & Science
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• v.51 no.4
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• pp.120-145
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• 2018

This study intended to examine the drainage facility of Gyeongbokgung Palace based on the traces of the relic found during the excavation survey. Historical records indicate that various efforts have been made for smooth drainage facility for the palace since the foundation of the Joseon Dynasty. Although there are no drawings showing the image of early appearance of Gyeongbokgung Palace during the foundation, it is possible to estimate it through the drawings prepared after the King Yeongjo's reign. The image of the palace after reconstruction can be seen through the "Bukgwoldohyeong" and other relevant documents. At this present, since the survey intends to determine the image of Gyeongbokgung Palace during the reign of King Gojong based on the standard restoration plan of the Cultural Heritage Administration, this study also focused on the drainage facility of Gyeongbokgung Palace during King Gojong's reign, particularly on the collecting wells and culverts of six areas including "Chimjeon Hall", "Taewonjeon Hall", "Geoncheongung Hall", "Sojubang Hall", "Hamhwadang - Jipgyeongdang - Yeonghundang Hall", and "Heungbokjeon Hall". Gyeongbokgung Palace is divided into various zones composed of the central halls and surrounding corridors, and the drains also primarily start from each hall and later join the central drain of the zone. The central drain then leads to the "Eo-gu(御溝)" and the water led to the "Eo-gu" is finally discharged through the water gate. It appears that this series of processes were basically devised to coordinate artificial drain with the natural drain using the natural geographical features of the palace. Research showed that the collecting well where the draining begin was installed in the area where a large amount of household sewage was generated but mostly in the corners where corridors met or corridors and wall met. This appears to be an arrangement to handle the water falling from the roof and household sewage. Also, "Ju(廚)" was installed mainly at the end of the corridor to handle household sewage. The installation of these drainage facilities shows the possibility that the drainage of Gyeongbokgung was very compact under a series of plans.

• Journal of Korean Tunnelling and Underground Space Association
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• v.20 no.6
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• pp.899-915
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• 2018

In this study, in order to construct an eco-friendly advanced road transportation network, the multi-layer tunnel, which is a small-sized car road, is designed to have a height of less than 60 cm. However, the shape of the tunnel is low and the height of the traffic sign is small. In order to solve these problems, traffic sign characters were designed in three dimensions, and the possibility of applying the design of the three - dimensional sign that can obtain greater visibility than the existing signs at the same distance and the possibility verification through virtual simulation were performed. The three-dimensional sign is horizontally installed on the ceiling of the multi-layer tunnel. To be seen vertically, it is enlarged by a certain ratio by the perspective, and the width and height are enlarged. Respectively. In addition, 3D simulation was performed to verify the visibility of the stereoscopic signs when the driver ran through the stereoscopic sign design specifications. As a result of the design and experimental study, it was confirmed that the stereoscopic sign could be designed through the theoretical formula and that it could provide the driver with a larger traffic sign character because there is no limitation of the facility limit compared to the existing vertical traffic sign. Also, we confirmed that it can be implemented in the side wall by using the stereoscopic sign design principle installed on the ceiling part. It was confirmed that the design of the stereoscopic sign can be designed to be smaller as the distance that the driver visually recognizes the sperm is shorter, the height of the protrusion vertically at the lower part of the stereoscopic sign becomes higher. As a result of 3D simulation running experiment based on the design information of the stereoscopic sign, it was confirmed that the stereoscopic sign is visually the same as the vertical sign at the planned distance. Although the detailed research and institutional improvement of stereoscopic signs have not been made in Korea and abroad, it is evolved into a core technology of new road traffic facilities through various studies through the possibility of designing and applying stereoscopic signs developed through this study Expect.

• (The)Study of the Eastern Classic
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• no.50
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• pp.89-120
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• 2013

The concept of virtue seems to be one of the rare cases where the European and the Chinese traditions coincide. The meaning of the Latin word virtus and of Greek $aret{\acute{e}}$ seems to be similar to the Chinese $d{\acute{e}}$德. Most striking in virtue is that it is a capacity for self-realisation through action which is unique to man. On the other hand, there is something physical about it. It is the strength to do something. This strength overcomes the resistance of what is naturally given, it transforms the world, turns the natural world into a human one. In the Chinese tradition, $d{\acute{e}}$ 德, i.e. virtue, is therefore always connected with $da{\grave{o}}$ 道, the totality of natural forces. In the Chinese tradition, as opposed to the European one, virtue is itself considered to be a natural force that is present in man. This force sustains man's connectedness, unity and harmony with the surrounding world. Things exist through the unity of principle理 and ether氣. But the knowledge of this unity is due to principle. Moral and legal norms are shifted totally to the sphere of principle. Therefore their have found the final dissolution from a heroic models. Above all the classical Confucians, but also the other schools, would reply to this that there is nothing more precise than a concrete successful action. Its result fits the world perfectly. The difference is due to the differing interest of ethical thought. In the case of the Confucians the path is more direct. The actor establishes a precise pattern for other actions. Education therefore lies in detailed knowledge about forms of behaviour, not so much in conceptual differentiation. It is quite possible that generalisation may be a methodical prerequisite for success in this endeavour. That problem, too, is discussed. But the success of conceptualisation lies in the successful performance of individual actions, not in shaping actions in accordance with normative concepts.

• (The)Study of the Eastern Classic
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• no.34
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• pp.257-286
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• 2009

Yi, Hang-no said that taiji(=li) was Myeong-deok(illustrious virtue), the core of mind and heart, emphasizing the sides of superintendent and mysterious ability of li. It seems that he aimed to stress the upper status of li than qi, out of earlier general theory on mind and heart recognizing both li and qi consisted in the mind and heart. Through it, he wanted to say that only human being had moral mind like taiji and upper moral status than animals which human being should keep. The reason that Yi, Hang-no emphasized the difference between li and qi was because of a critical mind that the upper value of li than qi should not be changed and it would be the most dangerous situation if the value collapsed. Like this, Yi, Hang-no's attitude emphasizing li in his theory of mind and heart eventually aimed to explain the theory of Insim(Desire to be) and Dosim(Moral Mind). Yi, Hang-no's disciples testified that their teacher, Yi, Hang-no had cost his whole life to study the theory of Insim and Dosim. This means that Yi, Hang-no had tried to discriminate between Insim and Dosim, and to block private desires in Insim. The fact that Yi, Hang-no stressed the importance of the theory of Insim and Dosim had to do with the special situation that Western Power approached Joseon dynasty. Because Yi, Hang-no opposed the Westerner's moral consciousness for individual desires, against heavenly orders. To overcome the Western challenge, Yi, Hang-no strived to notice that taiji was the core of human mind. The point that Yi, Hang-no wanted to say was that Dosim(Moral Mind) was just the heavenly orders which human being couldn't disobey. Yi, Hang-no thought that Joseon couldn't defence Western flow without this theory of Insim and Dosim. Just after French invasion(1866), Yi, Hang-no was selected as a high-leveled bureaucrat, so he insisted his opinions for rejecting heterodoxy by the letters to the throne several times. The letters also contained his theory of Insim and Dosim mainly. Insisting fight against Western Power and prohibition of trade with Western Power, Yi, Hang-no eventually emphasized the king's right mind(Dosim) as a main and sole means to achieve all the goals he said. In conclusion, Yi, Hang-no's theory on mind and heart was as it is reflected in his letters to the throne. Therefore we can see that Yi, Hang-no's theory on mind and heart had harmonized with his movement to "Rejecting Heterodoxy".

• Korean Chemical Engineering Research
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• v.60 no.1
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• pp.86-92
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• 2022

Recently, the bio-healthcare market is enlarging worldwide due to various reasons such as the COVID-19 pandemic. Among them, biometric measurement and analysis technology are expected to bring about future technological innovation and socio-economic ripple effect. Existing systems require a large-capacity battery to drive signal processing, wireless transmission part, and an operating system in the process. However, due to the limitation of the battery capacity, it causes a spatio-temporal limitation on the use of the device. This limitation can act as a cause for the disconnection of data required for the user's health care monitoring, so it is one of the major obstacles of the health care device. In this study, we report the concept of a standalone healthcare monitoring module, which is based on both triboelectric effects and electromagnetic effects, by converting biomechanical energy into suitable electric energy. The proposed system can be operated independently without an external power source. In particular, the wireless foot pressure measurement monitoring system, which is rationally designed triboelectric sensor (TES), can recognize the user's walking habits through foot pressure measurement. By applying the triboelectric effects to the contact-separation behavior that occurs during walking, an effective foot pressure sensor was made, the performance of the sensor was verified through an electrical output signal according to the pressure, and its dynamic behavior is measured through a signal processing circuit using a capacitor. In addition, the biomechanical energy dissipated during walking is harvested as electrical energy by using the electromagnetic induction effect to be used as a power source for wireless transmission and signal processing. Therefore, the proposed system has a great potential to reduce the inconvenience of charging caused by limited battery capacity and to overcome the problem of data disconnection.

• Korean Chemical Engineering Research
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• v.60 no.1
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• pp.93-99
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• 2022

With the rapid development of ultra-small and wearable device technology, continuous electricity supply without spatiotemporal limitations for driving electronic devices is required. Accordingly, Triboelectric nanogenerator (TENG), which utilizes static electricity generated by the contact and separation of two different materials, is being used as a means of effectively harvesting various types of energy dispersed without complex processes and designs due to its simple principle. However, to apply the TENG to real life, it is necessary to increase the electrical output. In addition, stable generation of electrical output, as well as increase in electrical output, is a task to be solved for the commercialization of TENG. In this study, we proposed a method to not only improve the output of TENG but also to stably represent the improved output. This was solved by using the contact layer, which is one of the components of TENG, as an electret for improved output and stability. The utilized electret was manufactured by sequentially performing corona charging-thermal annealing-corona charging on the Fluorinated ethylene propylene (FEP) film. Electric charges artificially injected due to corona charging enter a deep trap through the thermal annealing, so an electret that minimizes charge escape was fabricated and used in TENG. The output performance of the manufactured electret was verified by measuring the voltage output of the TENG in vertical contact separation mode, and the electret treated to the corona charging showed an output voltage 12 times higher than that of the pristine FEP film. The time and humidity stability of the electret was confirmed by measuring the output voltage of the TENG after exposing the electret to a general external environment and extreme humidity environment. In addition, it was shown that it can be applied to real-life by operating the LED by applying an electret to the clap-TENG with the motif of clap.

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