• Journal of Korean Philosophical Society
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• v.148
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• pp.1-27
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• 2018

The 10th constitution established in 1987 serves as the theoretical foundation of democracy in South Korea in the 21st century. Respect for human rights, resistance to injustice, and equality consciousness inherent in this constitution do not conflict with the content of Confucian philosophy. This means that the spirit of the constitution of South Korea in the 21st century was formed under the influence of the idea of democracy and Confucian philosophy. However, the 10th constitution attaches importance to the idea of the 'Basic free and democratic order', which was accepted in the Yushin constitution and inherited by the military forces. The Yushin constitution was affected by liberalism that prioritizes freedom over equality rather than supporting the compatibility between freedom and equality. Therefore, policies to expand the interests of the bourgeoisie rather than public welfare or the interests of the public have been implemented frequently. In particular, during the Lee Myeong-bak and Park Geun-hye regimes, many unequal phenomena were mass-produced. Confucian philosophy in the 21st century critically sees this unequal society. Confucian philosophy thinks that a sense of relative deprivation plays a role of alienating humans and emphasizes the importance of equal relationships. In addition, this constitution emphasizes the rule of law. However, the rule of law attaches importance to positive laws when the spirit of the constitution that contains natural law is applied to reality through systems. This rejects autonomous judgments and choices while inducing reliance on heteronomy. These heteronomous laws as such are accompanied by forcibleness. The positive laws as such can degrade humans into passive beings that indiscriminately adapt themselves to frames already set instead of active beings that think freely and creatively. Confucian philosophy regards and criticizes the rule of law as a system that makes humans into a means. Confucian philosophy regards humans as moral beings instead of tools. Confucian philosophy seeks to build a healthy society through morality accomplished through conscious realization of the principles of life. Confucian philosophy regards humans as originally free beings. Therefore, human beings are autonomous beings, not heteronomous beings. According to Confucian philosophy, humans beings that can realize the morality contained in their inner side by themselves to responsibly carry out their own judgments and choices. Therefore, Confucian philosophy, which considers human beings as beings to be trusted instead of beings to be distrusted, attaches importance to the realization of human decency through edification rather than by punishment through the law. This means that human values cannot be kept by the heteronomy termed positive laws but the identity of humans can be maintained by voluntary choices and judgments. As such, the comment of Confucian philosophy on the problems of liberal democracy and positive laws contained in the 10th constitution can be helpful in essentially solving the contradictions of modern South Korean society.

• (The)Study of the Eastern Classic
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• no.48
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• pp.253-287
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• 2012

This research aimed to discuss the necessity of education and evil through perspective of Sunja and Hannah Arendt. In case of Sunja, it was reviewed by his opinion about Sunja as the central figure. As for Arendt, it was researched with "Eichmann in Jerusalem" as the central figure which she wrote participating in the trial process of Eichmann who was a war criminal of Nazi. Sunja thought evil as the nature of people and understood that they all are originally selfish, envious, and seeking desire. Therefore, Sunja thought it is important to properly seek human desire. He claimed Haw Seong Gi Wi(化性起僞, changing evil human nature into goodness through manner) which changes human nature from evil to goodness. A teacher who leads evil into goodness is surely needed in the process of Haw Seong Gi Wi. At the same time, in the dimension of educational content it put stress on the role of Ye(禮, manner) which lets them realize discernment so that they properly seek human desire and Ak(樂, harmony) which harmoniously controls human emotion, and key point on education regarding Ye and Ak. As for Arendt, however, she recognized evil as normal one. Even though he thought that conforming the order of superior authority was the best value and then took evil of killing many Jews in thoughtlessness, Eichmann maintained that he did not take evil but only conformed the order. This way, people could take evil in thoughtlessness in totalitarianism, and it makes circumstance that they could not take goodness. Therefore they could take evil in thoughtlessness and experience the radical evil and the banality of evil. Accordingly, political praxis which guarantees people's plurality as the words and praxis is needed. It is named natality because the truth that they are born in this world is a starting point, and makes the essence of education. In this process, teachers have to be a representative of this generation for children as new social members, and be able to keep children's newness. Sunja and Arendt have the same equality and difference in that they referred to the necessity of education to overcome human evil. It is the same quality that goodness could recover the function of community and the practice of education is considered important in the goal of education and the dimension of directivity. It is different in methodical characteristic of education that Arendt, however, suggests praxis as the way that they express themselves in totalitarianism while Sunja thought that continuous practice piling up virtue for goodness is important.

• (The) Research of the performance art and culture
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• no.42
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• pp.47-75
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• 2021

This thesis looks into the interpretation of the Korean War and mystery genre in Korea in the 1970s by analyzing the special drama , in which the theme was directly related to the Korean War, airing through MBC in 1979. It begins by finding the change in direction in the 1970s when the world of TV was dictated through the heavy censorship and the memory of the war by the government. It also looks at the intentions of the producer who was taking in the new way and the viewers who also accepted this drama and its reflections. In order to gain some insights into these issues, it compares between the drama "The Last Witness" and the original novel by Seong-jong Kim who holds the same time to see the way in which this is dramatized. The drama, "The Last Witness", was produced with a plan to generate a high-quality special drama which combined both artistry and sense of purpose. Nevertheless, as watching TV became a leisurely past-time during this period, TV dramas become more aggressive and suggestive in order to attract viewers. This ultimately was encored with obstacles due to the regime and the heavy censorship at the time. The genre of special drama that is well known in South Korea, is designed as an art form to satisfy both their unique artistry and its purpose. The conflict is seen between the key elements of the artistic drama crated by the producers and the 'encouraged' elements that often are needed to engage the viewers. Thus, more often than not, special dramas defeat the original intention of national harmony, encouraged by the regime. This is due to the 'novelty' aspect which grows from the effort of bringing enjoyment to viewers whilst also trying to achieve the artistic drama to life. Alongside this, crime element in this drama is designed in a way that visually embodies the process of deduction, becoming a new possibility to secure the reality of the times. However, it was also a paradoxical existence since it was indicated as an example of unrefined culture that lost its original intention. In that way, it is worth to think that detective suspense stories, which were not popular in Korea, influenced viewers as a tv drama series in the 1970s through the various elements that compose the genre. They went through a process of transplantation and acceptance whilst also attempting to satisfy the viewers and their encouraged elements to engage them. As is well known, crime drama in Korea has its own style by mixing anticommunism and detective reasoning. This combination is found in the way in which the genre naturally forms through the elements selected and excluded in the dramatization of "The Last Witness". The point is that the special drama "The Last Witness" can be seen as an intermediate form that shows the tendency of transformation from the detective reasoning form alongside the crime aspects as TV dramas began to include anticommunism messaging and investigation in the 1970s. In conclusion, when the detective reasoning is used as an element in a TV drama, it shows the trust of the public system and it constantly seeks the possibility of circumventing the political interpretation. The memories of the war is seen as a tool that neutralizes the dismal imaginations inscribed on the dark side of society and the system. As a result, "The Last Witness", broadcasted at the end of the Yushin regime in Korea, is a strange result which combines the logic of a special drama and the encouraged characteristics of television dramas. The viewers' desire which is the discussion about the hidden traces from the texts needs to be restored again.

• Journal of Environmental Policy
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• v.8 no.2
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• pp.25-61
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• 2009

These days, environmental policies have changed from being command and control systems toward economic incentive systems, with various incentives having been established by OECD countries. In Korea, many environmental charges have been established in order to diminish activities which damage natural resources. Among them, the Ecosystem Conservation Cooperation Charge and the Replacement Charge for Forest Resources Creation are considered to be representative environmental charges. These charges, along with a few others, were designed to encourage efforts to protect natural resources. The charges include a number of different features, utilize varying methods, and altered ranges of jurisdiction. However, the charges may pose serious inequity problems in terms of their estimated values and their conditions of reduction and exemption. For instance, although the Ecosystem Conservation Cooperation Charge is a primary charge applied to natural resource damage, the charge does not fully secure its original objectives due to its low levy and limited range of provisions. Moreover, the Replacement Charge for Forest Resources Creation has been criticized because of similar reduction and exemption provisions. Therefore, this study analyzes the inequity problems associated with the charges and proposes solutions. First of all, the Ecosystem Conservation Cooperation Charge should be redesigned in such a way that it reflects the substantial value of natural resource damage through either abrogate or increased maximum limits of the charge. With regard to the Replacement Charge for Forest Resources Creation, the cases and ranges of reduction and exemption provisions should be narrowed. Finally, the charges collected should be expended in conformity with their original objectives, and their expenditure should be restricted to either restoration activities or activities directly related to compensation and mitigation of damaged natural resources.

• Proceedings of the Korean Society for Food Science of Animal Resources Conference
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• 1995.11a
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• pp.49-70
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• 1995

콜레스테롤은 성호르몬, 스테로이드 호르몬, 비타민 D, 담즙산 및 다른 체내화합물에 존재하는 생명에 필수적인 물질이며, 특히 세포막에는 이의 안정적인 기능수행을 위해 일정량의 콜레스테롤이 반드시 존재해야 한다. 이러한 중요성 때문에 우리의 몸안에는 완전히 음식물의 섭취에 의한 공급에 의존하지 않고서도 필요에 따라 체조직의 온전한 기능수행을 위해 즉시 이용될 수 있는 충분한 양의 콜레스테롤이 존재한다. 따라서 체내에서 자체적으로 합성되는 콜레스테롤의 양은 음식물을 통해 흡수되는 양보다 일반적으로 훨씬 높다. 매일 우리의 체내에서는 약 1,500mg 정도의 콜레스테롤이 합성되는데, 주로 간세포에서 만들어지며, 소장세포에서도 일부 합성이 이루어진다. 식단(食單)의 구성에 따라 물론 차이는 있으나, 우리가 매일 음식물을 통해 섭취하는 콜레스테롤의 양은 평균 300~700mg 정도이다 .이중 소장을 통해 흡수될 수 있는 양은 50% 정도에 불과하여 대부분 식사를 통해 흡수되는 콜레스테롤의 양은 실제적인 의미에서 그리 큰 비중을 차지하지 않는다. 대부분의 건강한 사람은 혈액내 콜레스테롤의 수준이 항상 정상적인 범위내에서 유지될 수 있도록 기능적인 체내 Feed-back 기작을 유지하고 있다. 음식물을 통한 식이(食餌)콜레스테롤의 섭취량이 많을 경우에는 이 물질의 장관(腸管)내 흡수율이 낮아지고, 체내 콜레스테롤의 합성량 역시 저하된다. 이러한 방법으로 대부분의 건강한 사람은 음식물을 통한 많은 양의 식이 콜레스테롤 섭취에 대해 효율적으로 보상하는 체내기작을 갖게 되어 혈중 콜레스테롤 수준이 필요 이상 높아지는 것을 막게 된다. 물로 s이러한 보상작용(補償作用)은 사람에 따라 일정하지는 않다. 최근의 연구결과에 의하면, 건강한 사람들의 약 60%정도는 하루에 3개 정도의 달걀에 포함되어 있는 양 정도의 콜레스테롤을 추가적으로 보상시킬 수 있다고 하는데, 이는 달걀 이외의 음식물에서도 섭취되는 콜레스테롤 양을 감안할 때 하루 총 1,000~1,500mg에 해당하는 양이다. 뿐만 아니라 이중 일부 사람들은 일반적인 식단 하에서 6개의 달걀을 추가하여 섭취하여도 혈중 콜레스테롤 수준이 높아지지 않는다고 한다. 여러 나라에서 아직도 일률적으로 권장되는, 음식물을 통한 일당 콜레스테롤 섭취량을 최고 300mg으로 제한해야 한다는 것은 건강인에 있어서는 앞에서 언급한 바와 같은 생리적인 피이드-백 기작으로 말미암아 혈중 콜레스테롤 수준을 저하시키지 못하거나 미미한 정도에 불과하다. 혈중 콜레스테롤 수준이 정상적인 범위인 180~240 mg/dl에 해당하는 대부분의 건강인에게도 콜레스테롤이 많이 함유된 달걀이나 기타 축산물을 이용한 식품의 지속적인 섭취를 적극 피하도록 권장하는 것은 국민보건상 별로 큰 위미가 없다고 생각한다. 왜냐하면 이로 말미암아 국민 건강상 문제점이 크게 향상되었다는 연구보고는 아직 발견되지 않고 있기 때문이다. 더욱이 동물성 콜레스테롤 다량 함유식품인 달걀, 우유, 유제품 및 육류 등의 섭취를 꺼리게 되면 이들 식품들이 영양생리학상 매우 중요한 양질의 영양소를 많이 함유하고 있기 때문에 여러 중요한 필수 영양소의 공급상태를 뚜렷히 감소시키게 된다. 병적으로 혈중 콜레스테롤의 수준이 높은 사람은 관상성 심장병의 발병 내지는 심장경색에 의한 사망에 대한 통계학적 위험성이 증가된다. 고콜레스테롤 혈증(청, 중년층의 경우 260mg /dl 이상) 환자중 많은 사람들은 대부분 음식물을 통한 다량의 콜레스테롤 섭취에 의해 혈중 콜레스테롤 수준이 높아진 것이 아니고, 주로 유전적인 콜레스테롤 대사 결함에 그 원인이 있다고 한다. 이런 환자들의 경우에는 콜레스테롤 및 지방함량이 낮은 음식물만 계속적으로 섭취한다고해서 혈중 콜레스테롤의 수준을 만족할만한 정도까지 낮출 수 있는 것은 아니기 때문에 주로 의학적 약물투여에 의한 치료법을 적용한다. 식이성 고콜레스테롤 증상을 보이는 사람들에 있어서는 음식물의 섭취방법을 조절해 줄 필요가 있는데, 가장 효과적인 식이요법은 체중을 정상적인 수준으로 조절하는데 있다. 이러한 환자의 경우는 지방을 통한 열량 섭취량을 총열량의 30% 정도 수준까지 감소시키는 것이 좋으며, 팔미틴산의 함량이 높은 지방의 섭취는 가능하면 삼가는 것이 좋다. 단순 및 고도 불포화지방산의 함량이 높은 지방의 섭취는 혈중 콜레스테롤의 수준을 한 포인트 정도 낮추는데 추가적으로 기여할 수 있다. 최근의 연구에 의하면, 단순 불포화 지방산인 올레인산을 많이 함유하고 있는 올리브 기름이 특히 혈중 콜레스테롤 수준에 대한 유리한 효과를 나타낸다고 하는데, 이는 오로지 혈액내 LDL-Cholesterol을 감소시키는 작용에 기인한다. 이에 반해 고도 불포화지방산인 리놀산은 저밀도지단백질 부분 외에도 심장 보호성(心臟 保護性) HDL-부분까지도 저하시키게 된다. 따라서 특수하게 리놀산을 강화시켜 제조한 마아가린이나 이와 유사한 기름을 이용한 리놀산 강화식품의 섭취는 이러한 이유 외에도 일정한 부작용이 알려져 있어 더 이상 강하게 추천되지 않고 있다. 만일 이러한 식이조절에도 불구하고 혈중 콜레스테롤 수준이 원하는 정도까지 떨어지지 않을 경우, 물론 콜레스테롤의 섭취를 최저로 제한할 수 있는 방법을 꾸준히 시도해 봐야 하나 일반적으로 미미한 정도의 효과만을 가져온다. 유전 및 식이와 관계되는 사항 외에도 추가적으로 고려해야 할 점은, 혈중 콜레스테롤 수준은 나이, 성별, 스포츠, 흡연, 스트레스 및 음주 등과 같은 요인에도 결정적인 영향을 받는다는 사실이다. 물론 현재까지 과도하게 증가된 혈중 콜레스테롤 수준을 저하시킴으로써 전체 국민의 사망률을 현저하게 낮추고 평균수명을 연장시켰다는 증거는 발견되지 않고 있다. 왜냐하면 단독 식이 요법을 통한 해당 연구들이 현재까지 뚜렷한 긍정적인 결과를 제시하지 못하고 있기 때문이다. 의약품의 투여로 심장경색 및 이로 인한 사망을 감소시킬 수 있었다는 보고는 여러 연구결과들에서 보여주고 있으나, 그대신 다른 질병 및 암에 의한 사망률 역시 동시에 증가되었다고 한다. 이러한 이유로 말미암아 콜레스테롤 저하요법에 있어서 본래의 치료목적 이외의 위험성에도 항상 주의해야할 필요성이 존재한다는 사실을 주지해야 한다.

• Food Science and Preservation
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• v.20 no.5
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• pp.668-683
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• 2013

In this study, we investigated the contents of total polyphenol (TP), total flavonoid, and absorbance at 475 nm ($OD_{475}$) which may produced in solid-fermented leaf of Smilax china L. by Aspergillus oryzae as a new functional components with reddish brown color, contents of water soluble substance (WSS), electron donating ability (EDA), Hunter $L^*$, $a^*$, $b^*$ values, sensory overall acceptability (OA) and also, the inhibitory activities (XOI and AOI) against partial purified xanthine oxidase (XO) and aldehyde oxidase (AO) from rabbit liver which were well known to relate the gout, and alcoholic liver disease, respectively in order to optimize water extraction using response surface methodology (RSM). All the $R^2$ values of the second-order polymonials ranged from 0.85 to 0.98, except for the EDA (0.69) and the XOI (0.78). However, the activities of the EDA and XOI were relatively high in the lower concentration of the fermented Smilax china L. leaf. The effects on the water extraction were highest in the concentration, among the dependent variables, and showed significant differences at the 1% level in the TP, TF and WSS contents and the $a^*$, $b^*$ and $OD_{475}$ values, but the OA showed significant differences at the 5% level. The optimal values of AOI, which was the most important functionality in the Smilax china L. that was predicted via RSM, were 59.48% at the 2.19% concentration, a $90.02^{\circ}C$ extraction temperature and a 4.03 minute extraction time ($R^2$: 0.93, p<0.007). The ranges of all the dependent variables of the optimal water extraction were 1.6~1.8% for the concentration, $83{\sim}93^{\circ}C$ for the temperature and 3.4~4.4 minutes for the extraction time; and the optimal water extraction conditions were a 1.7% concentration, an $88^{\circ}C$ extraction temperature and a 3.9-min extraction time.

• Korean Journal of Weed Science
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• v.7 no.1
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• pp.90-97
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• 1987

An attempt was done at the Yeongnam Crop Experiment Station in 1986-'87 to obtain herbicide tolerant variant through cell culture. Immatured rice grain was more rapidly and efficiently formed callus in dehulled rice culture method for both rice cultivar types, Tongil type (Indica/Japonica) and Japonica-type. However, Japonica-type cultivar was generally superior than Tongil-type Cultivar in callus formation. Expression rate of herbicide tolerant variant varied depending upon rice cultivar, plant species and herbicide properties. In case of Nagdongbyeo (Japonica) at the first subculture, 46.3% of total callus pieces appeared as herbicide tolerant variant in herbicide media of CGA142464 and followed by NC-311 (11.6%), Butachlor (7.5%), 2.4-D (2.1%), Quinclorac (0.89%), and Propanil (0.25%), in order. This degree of appearance of herbicide tolerant variants rapidly increased as passage of subculture was advanced. Herbicide tolerant callus hardly regenerated as normal plant even though large variations exhibited among culture media.

• 기호학연구
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• no.57
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• pp.7-26
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• 2018

The purpose of this paper is to interpret the discourse on design thinking through the perspective of Roland Barthes' Mythologies. To this end, this paper will explore the mythologization process of design thinking using the methodological framework of Barthes, which structurally interprets the connotations produced using semiosis. Design thinking originally refers to a method which is used in the process of planning ideas about designs in order to create the final products for professional designs. However, design thinking has recently attracted more interest from the public because it has become known as a tool for solving various problems which exist outside of the field of design, such as social issues, management, and marketing strategies. Barthes points out that myths are used as a tool to deliver ideologies. He also emphasizes the importance of 'structural thinking'. It interprets the inherent connotative meanings more than the denotative meanings, which are explicitly shown. One of the most powerful ideologies which our society embraces today is creativity. Design thinking realizes the manifestation of creativity through a schematized process. This can be explained by considering design thinking as an icon that is specifically turned into a figuration to realize its objectness, in which a discourse for solving issues and social codes meet together and form a mythology. The mythologies that Barthes cites in his book refer to mythical values created by the cultural codes which humans have produced in our modern and contemporary age. The symbolic value of design thinking has become more important than the signifier which design thinking itself presents. This means that design thinking has become a sign that has mythical properties. In other words, the ideology of creativity embodied by design thinking has attained a mythological status, as it produces a new cultural code through innovation. The process of interpreting a phenomenon using the perspective of semiotics is an important tool that allows us to examine the concept of an object and its surroundings thoroughly. This paper attempts to expand the external scope of critical analysis about social phenomena by using the signs which continuously reveal themselves in common ideologies, such as design thinking, which has been gaining more popularity recently.

• Korean Journal of Comparative Education
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• v.27 no.4
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• pp.187-209
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• 2017

The purpose of this study was to highlight the necessity of a conceptual reestablishment of world university evaluations. The hitherto most well-known and validated world university evaluation systems such as Times Higher Education (THE), Quacquarelli Symonds (QS) or Academic Ranking of World Universities (ARWU) primarily assess big universities with quantitative evaluation indicators and performance results in the rankings. Those Systems have instigated a kind of elitism in higher education and neglect numerous small or local institutions of higher education, instead of providing stakeholders with comprehensive information about the real possibilities of tertiary education so that they can choose an institution that is individually tailored to their needs. Also, the management boards of universities and policymakers in higher education have partly been manipulated by and partly taken advantage of the elitist ranking systems with an economic emphasis, as indicated by research-centered evaluations and industry-university cooperation. To supplement such educational defects and to redress the lack of world university evaluation systems, a new system called 'U-Multirank' has been implemented with the financial support of the European Commission since 2012. U-Multirank was designed and is enforced by an international team of project experts led by CHE(Centre for Higher Education/Germany), CHEPS(Center for Higher Education Policy Studies/Netherlands) and CWTS(Centre for Science and Technology Studies at Leiden University/Netherlands). The significant features of U-Multirank, compared with e.g., THE and ARWU, are its qualitative, multidimensional, user-oriented and individualized assessment methods. Above all, its website and its assessment results, based on a mobile operating system and designed simply for international users, present a self-organized and evolutionary model of world university evaluation systems in the digital and global era. To estimate the universal validity of the redefinition of the world university evaluation system using U-Multirank, an epistemological approach will be used that relies on Edgar Morin's Complexity Theory and Karl Popper's Philosophy of Science.

• The Journal of Korean Philosophical History
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• no.28
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• pp.267-296
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• 2010

There exists various advantages and disadvantages with various thoughts in human beings. Therefore, it causes very complicated conflict by these diversity. It would be impossible if there would not be solved in classes, areas, schools, cultures whether it is simple or complicated. The proposition which totally shows these logic are Cheng-Yi(程頤, 1033-1107)'s principle is one but its manifestations are many(理一分殊) and Yul-gok(栗谷, 1536-1584)'s all penetrating Li and defining Ch'i. The main concern is how to realize concretly the pure goodness in theory of principal and vital force. There are opinion which Li shows it's pure goodness initiatively and it only has to be shown through Ch'i. Toi-gyeo(退溪, 1501-1570)and Woo-dam(愚潭, 1625-1707) thought the subjectivity lies on Li which shows itself even though Li can't shows itself. On the while, Yul-gok thought it realize through Ch'i, and Li has the superintendence which Li shows itself through Ch'i. Regardless with above, Nok-mun(鹿門, 1711-1788) had the point of view which pure goodness come to realize by the coincidence of Li and Ch'i, on the same time, it didn't matter whether the subjectivity lay on Li or Ch'i, Li showed by nature while Ch'i did by vital energy controlled and worked together. While Yul-gok established his theoretical ground of universality in the best pure good and its bases on the realization, Woo-dam put an emphasis on the practice and realization of goodness to endow with its positive meaning. On the contrary of it, Nok-mun emphasised vital enerty, that is, enabled to realize goodness which premised Li and Ch'i are reciprocally related to other in non-segregated condition(理氣不相離). Still however, the most important thing is how the rightness can be concreately explained which human have to practice its pure goodness. It is not restricted on the Sung Confucianism, it is the material question in philosophy.