• The Journal of Korean Academy of Sensory Integration
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• v.19 no.3
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• pp.22-31
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• 2021

Purpose : This study aimed to conduct a translation, backtranslation, and content validity test of the Sensory Processing Measure (SPM) for Korean children. Methods : The translation and content validation process involved direct and backward translation; a test of equivalence between the two versions (the original SPM and the Korean version SPM; K-SPM) was performed using content-related evidence collected by a group of experts and a group of parents. Data analysis was carried out using Excel Content validity indices (CVI), mean, and standard deviation were used for the analysis of content validity. Results : The result of the comparison between the original SPM and K-SPM in the group of experts was 3.54 ± .74, the S-CVI/Avg for semanticity was .92, and the S-CVI/Avg for structure was .86. The results for the mean of the understanding test and the S-CVI/Avg were 3.48 ± .63 and .94, respectively. Conclusion : K-SPM will considerately be used as an assessment to identify sensory processing, praxis, and social participation issues for children in Korea. Further studies are suggested to increase the age range and the sample size for a more comprehensive applicability of the K-SPM to Korean children.

• Journal of Distribution Research
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• v.16 no.1
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• pp.141-177
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• 2011

I. Research Objectives: Most of the previous studies on diffusion have concentrated on efficacy of WOM communication with the use of variables at individual level (Iacobucci 1996; Midgley et al. 1992). However, there is a paucity of studies which investigated network's structural properties as antecedents of WOM from the perspective of consumers' sociocultural propensities. Against this research backbone, this study attempted to link the network's structural properties and consumer' WOM behavior on cross-national basis. The major research objective of this study was to examine the relationship between network properties and WOM by comparing Korean and Chinese consumers. Specific objectives of this research are threefold; firstly, it sought to examine whether network properties (i.e., tie strength, centrality, range) affect WOM (WOM intention and quality of WOM). Secondly, it aimed to explore the moderating effects of cutural orientation (uncertainty avoidance and individuality) on the relationship between network properties and WOM. Thirdly, it substantiates the role of innovativeness as antecedents to both network properties and WOM. II. Research Hypotheses: Based on the above research objectives, the study put forth the following research hypotheses to validate. ${\cdot}$ H 1-1 : The Strength of tie between two counterparts within network will positively influence WOM effectivenes ${\cdot}$ H 1-2 : The network centrality will positively influence the WOM effectiveness ${\cdot}$ H 1-3 : The network range will positively influence the WOM effectiveness ${\cdot}$ H 2-1 : The consumer's uncertainty avoidance tendency will moderate the relationship between network properties and WOM effectiveness ${\cdot}$ H 2-2 : The consumer's individualism tendency will moderate the relationship between network properties and WOM effectiveness ${\cdot}$ H 3-1 : The consumer's innovativeness will positively influence the social network properties ${\cdot}$ H 3-2 : The consumer's innovativeness will positively influence WOM effectiveness III. Methodology: Through a pilot study and back-translation, two versions of questionnaire were prepared, one in Korean and the other in Chinese. The chinese data were collected from the chinese students enrolled in language schools in Suwon city in Korea, while Korean data were collected from students taking classes in a major university in Seoul. A total of 277 questionnaire were used for analysis of Korean data and 212 for Chinese data. The reason why Chinese students living in Korea rather than in China were selected was based on two factors: one was to neutralize the differences (ie, retail channel availability) that may arise from living in separate countries and the second was to minimize the difference in communication venues such as internet accessibility and cell phone usability. SPSS 12.0 and AMOS 7.0 were used for analysis. IV. Results: Prior to hypothesis verification, mean differences between the two countries in terms of major constructs were performed with the following result; As for network properties (tie strength, centrality and range), Koreans showed higher scores in all three constructs. For cultural orientation traits, Koreans scored higher only on uncertainty avoidance trait than Chinese. As a result of verifying the first research objective, confirming the relationship between network properties and WOM effectiveness, on Korean side, tie strength(Beta=.116; t=1.785) and centrality (Beta=.499; t=6.776) significantly influenced on WOM intention, and similar finding was obtained for Chinese side, with tie strength (Beta=.246; t=3.544) and centrality (Beta=.247; t=3.538) being significant. However, with regard to WOM argument quality, Korean data yielded only centrality (Beta=.82; t=7.600) having a significant impact on WOM, whereas China showed both tie strength(Beat=.142; t=2.052) and centrality(Beta=.348; t=5.031) being influential. To answer for the second research objective addressing the moderating role of cultural orientation, moderated regression anaylsis was performed and the result showed that uncertainty avoidance moderated between network range and WOM intention for both Korea and China, But for Korea, the uncertainty avoidance moderated between tie strength and WOM quality, while for China it moderated between network range and WOM intention. And innovativeness moderated between tie strength and WOM intention for Korea but it moderated between network range and WOM intention for China. As a result of analysing for third research objective, we found that for Korea, innovativeness positively influenced centrality only (Beta=.546; t=10.808), while for China it influenced both tie strength (Beta=.203; t=2.998) and centrality(Beta=.518; t=8.782). But for both countries alike, the innovativeness influenced positively on WOM (WOM intention and WOM quality). V. Implications: The study yields the two practical implications. Firstly, the result suggests that companies targeting multinational customers need to identify segments which are susceptible to the positive WOM and WOM information based on individual traits such as uncertainty avoidance and individualism and based on that, develop marketing communication strategy. Secondly, the companies need to divide the market on Roger's five innovation stages and based on this information, enforce marketing strategy which utilizes social networking tools such as public media and WOM. For instance, innovator and early adopters, if provided with new product information, will be able to capitalize upon the network advantages and thus add informational value to network operations using SNS or corporate blog.

• The Journal of the Korea Contents Association
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• v.22 no.3
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• pp.390-400
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• 2022

University Identity can effectively convey the core values for which schools aim by establishing university identity and integrating one unique image. Therefore, most universities are actively implementing promotional strategies such as newly defining university identity or releasing cultural products. Recently, university brands have been continuously exposed and differentiated through SNS such as Instagram, YouTube, and Facebook as well as existing advertisements and homepages. This study analyzes the identities of the top 80 universities in Korea and China, by referring to the rankings of Asian universities in the 2021 QS World University Rankings, and addresses differences in terms of design shape, number of colors, and use of English. Moreover, 'Cohen's Kappa' consistency analysis was applied to secure data accuracy by analyzing the difference in visual expression of university identity between the two countries through quantification and cross-analysis of visualized university identity design of Korean and Chinese universities. As a result of the study, it is creative, irregular, and has a lot of use of blue, red, and green, and most of them can be seen in less than two colors. In addition, it turns out that word marks and abstract forms of expression are used for university identity design. This study can present implications as effective basic data for internationalizing universities and creating differentiated university identity designs in the future.

• Cross-Cultural Studies
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• v.37
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• pp.211-231
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• 2014

Comment faciliter l'apprentissage du français pour rendre notre enseignement plus efficace? Beaucoup de recherches ont ${\acute{e}}t{\acute{e}}$ $men{\acute{e}}es$ sur cette question; en $r{\grave{e}}gle$ $g{\acute{e}}n{\acute{e}}rale$ l'enseignement de la langue d'une part et l'expression ${\acute{e}}crite$ et la $r{\acute{e}}flexion$ d'autre part ${\acute{e}}taient$ $men{\acute{e}}es$ $ind{\acute{e}}pendamment$. Notre intention dans ce $pr{\acute{e}}sent$ travail a ${\acute{e}}t{\acute{e}}$ d'introduire et $d^{\prime}e xp{\acute{e}}rimenter$ pendant $l^{\prime}ann{\acute{e}}e$ scolaire des cours associant le $d{\acute{e}}bat$ $d^{\prime}id{\acute{e}}e$ et la $r{\acute{e}}flexion$ $th{\acute{e}}matique$ avec l'apprentissage linguistique(grammaire, vocabulaire${\dots}$), afin de susciter $l^{\prime}i nt{\acute{e}}r{\hat{e}}t$ des apprenants, leur $curiosit{\acute{e}}$ et leur $vivacit{\acute{e}}$, au $del{\grave{a}}$ des $d{\acute{e}}fis$ $pos{\acute{e}}s$ par la langue française. Nous avons en particulier $utilis{\acute{e}}$ une $publicit{\acute{e}}$ comme support d'apprentissage des bases linguistiques et comme moteur $d^{\prime}{\acute{e}}veil$ ${\grave{a}}$ la civilisation française pour mobiliser leur attention et stimuler leur $activit{\acute{e}}$ cognitive par $l^{\prime}interdisciplinarit{\acute{e}}$. Nous avons donc $expos{\acute{e}}$ ici les exemples d'argumentation autour les deux $s{\acute{e}}quences$ publicitaires conduites avec les ${\acute{e}}tudiants$ et les arborescences $d{\acute{e}}gag{\acute{e}}es$ de ces analyses. Presque concomittamment ${\grave{a}}$ "voir" et "${\acute{e}}couter$", l'information est $trait{\acute{e}}e$ par $l^{\prime}activit{\acute{e}}$ "$d{\acute{e}}coder$". Nous approfondissons ensemble cette $interpr{\acute{e}}tation$ $s{\acute{e}}miotique$, et l'analyse de la façon dont la $publicit{\acute{e}}$ capte l'attention du spectateur nous $am{\grave{e}}ne$ ${\grave{a}}$ $d{\acute{e}}gager$ des faits de $soci{\acute{e}}t{\acute{e}}$ et ${\grave{a}}$ y $r{\acute{e}}fl{\acute{e}}chir$; comment, avec l'exemple de la $publicit{\acute{e}}$ jouant la musique $d{\acute{e}}licieuse$ de la gourmandise, nous entrevoyons la $r{\acute{e}}alit{\acute{e}}$ obscure de $l^{\prime}ob{\acute{e}}sit{\acute{e}}$ infantile. Ces approches interdisciplinaires ${\grave{a}}$ partir du multi-$m{\acute{e}}dia$ $r{\acute{e}}pondent$ ${\grave{a}}$ la $n{\acute{e}}cessit{\acute{e}}$ de distance critique que requiert la $soci{\acute{e}}t{\acute{e}}$ contemporaine. $L^{\prime}{\acute{e}}tude$ d'une $s{\acute{e}}quence$ publicitaire ne permet certes pas $d^{\prime}appr{\acute{e}}hender$ la $soci{\acute{e}}t{\acute{e}}$ française dans sa $globalit{\acute{e}}$, mais en $consid{\acute{e}}rant$ que notre travail consiste tout autant ${\grave{a}}$ stimuler la $facult{\acute{e}}$ critique $qu^{\prime}{\grave{a}}$ favoriser l'apprentissage linguistitique, notre $strat{\acute{e}}gie$ nous permet de $r{\acute{e}}aliser$ plusieurs objectifs autour d'un $m{\hat{e}}me$ axe d'enseignement.

• Cross-Cultural Studies
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• v.31
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• pp.371-394
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• 2013

This study aims to know word forms and usages according to personal relationships of 'Kureru Kudasaru' by analyzing dialogues of female speakers. Novels of the Meiji period when there were attempts of a language revolution were mainly used for this study as well as novels of the Edo Period and the Taisho Period. Firstly, the number of examples according to gender differences in the novels was as follows. In case of 'Kureru', female speakers showed a high usage rate in the novels of the Edo period. 'Kureru' was mostly connected with female languages such as 'Naharu', 'Namasu', 'Nansu'. These expressions were not used in the novels of the Meiji Period and the Taisho Period. Although 'Okureru' and 'Okurenasaru' were used in the novels of the Meiji Period, the number of examples of 'Kureru' by female speakers was decreased in the novels of the Meiji Period and the Taisho Period. 'Kudasaru' was predominantly used by female speakers. Especially, female speakers used clearly to show vertical relationships in the novels of the Edo Period and"Doseishoseikatagi"of Meiji 10s. After"Ukigumo", the usage rate of female speakers was decreased but the usage rate of male speakers was increased. Gender differences became gradually smaller. Female speakers in the novels were increased from geisha and relatives such as wife, sister, mother and children to young women, teacher and student. Aspects of benefactive verbs' usages could be summarized as follows. Female speakers at licensed quarters used clearer and more typical expressions according to vertical relationships and gender differences in the novels of The Edo Period than the novels of The Meiji Period and the Taisho Period. In the novels of the Meiji Period, female speakers in a sophisticated social group used benefactive verbs to show strong respect and concern for the other person. In the novels of the Taisho Period, female speakers used benefactive verbs to show respect and concern for the other person according to their areas of outside activities. In the novels of the Meiji Period, female speakers used 'Okureru' when the other person was younger than them and was socially and psychologically close to them. Also, 'O~Nasaru' which was one of respect expressions was used by female speakers. Female speakers used it to older people in the Edo period but they also used it to younger people in the Meiji Period. Examples were not shown in the novels of the Taisho Period. Usages of 'Kureru' 'Kudasaru' according to vertical relationships were as follows. If 'a giver' was an older person, 'Kureru' with respect expressions 'Nasaru' 'Nansu' 'Namasu' was used more than 'Kudasaru' in the novels of the Edo Period. However, many examples of 'Kudasaru' were shown on the novels of the Meiji Period and the Taisho period. In the novels of the Meiji Period, 'Okureru' and 'Okurenasaru' which were expressions included in 'Kureru' were shown. Female speakers used them to older people who were socially and psychologically close to them like family. There were not many examples of 'a giver' and 'a receiver' around the same age. However, 'Kureru' and 'Okureru' were used in a younger group and 'Kudasaru' was used in an older group in the novels of the Meiji Period. If 'a giver' was an younger person, 'Kureru' was mainly used in the novels of the Edo period and "Doseishoseikatagi"in Meiji 10s. However, 'Kudasaru' was used many times in the novels of the latter Meiji Period and the Taisho Period.

• Cross-Cultural Studies
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• v.25
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• pp.679-694
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• 2011

La langue est un des ${\acute{e}}l{\acute{e}}ments$ $privil{\acute{e}}gi{\acute{e}}s$ de la $r{\hat{e}}verie$ chez Bachelard. La langue est une force fondamentale de l'imagination. D'une part, elle garde son propre valeur dans le processus de l'imagination, et d'autre part elle forme sa propre image. La $priorit{\acute{e}}$ de langue chez Bachelard a, en effet, quelque liaison avec la notion de Logos qui avait ${\acute{e}}t{\acute{e}}$ $trait{\acute{e}}$ depuis longtemps comme $v{\acute{e}}rit{\acute{e}}$ ${\acute{e}}ternelle$ dans la $m{\acute{e}}taphysique$ occidentale. Cependant, la notion de logos de Bachelard se $diff{\grave{e}}re$ de celle de $m{\acute{e}}taphysique$ occidentale. Tandis que la $m{\acute{e}}taphysique$ traditionnelle traite le logos comme un but ${\acute{e}}ternel$ de sa $m{\acute{e}}ditation$, Bachelard donne l'importance sur la $capacit{\acute{e}}$ linguistique et imaginaire du logos. Le $logosph{\grave{e}}re$ est un des exemples qui montre bien la $diff{\acute{e}}rence$ entre la notion de logos de Bachelard et celle de $m{\acute{e}}taphysique$ traditionnelle. Le $logosph{\grave{e}}re$ est un $n{\acute{e}}ologisme$ de Bachelard qui est fait pour $d{\acute{e}}signer$ $l^{\prime}atmosph{\grave{e}}re$ verbal de la $soci{\acute{e}}t{\acute{e}}$ contemporaine $gr{\hat{a}}ce$ ${\grave{a}}$ l'emission de radio. Bachelard comprend le $ph{\acute{e}}nom{\grave{e}}ne$ de radio en tant que $r{\acute{e}}alisation$ de $Psych{\acute{e}}$ dans la vie quotidienne. C'est $gr{\hat{a}}ce$ ${\grave{a}}$ la technologie moderne que nous pouvons avoir l'univers de langue plus facilement par rapport aux $si{\grave{e}}cles$ $pr{\acute{e}}c{\acute{e}}dents$. Selon Bachelard, la radio n'est pas un simple instrument de communication. C'est une porte pour entrer dans la $r{\hat{e}}verie$ universelle. La radio est une voix du monde qui exprime notre inconscient. Quand un $r{\hat{e}}veur$ $r{\hat{e}}ve$, son $r{\hat{e}}verie$ se $d{\acute{e}}veloppe$ en se discutant avec le monde. Alors, quand nous $r{\hat{e}}vons$, nous parlons au monde et nous ${\acute{e}}coutons$ du monde, de sorte que nous devenons les citoyens du $logosph{\grave{e}}re$. Dans son oeuvre Sur la Grammatologie, J. Derrida critique la $m{\acute{e}}taphysique$ occidentale en la intitulant logocentrisme. Derrida pense que la philosophie occidentale a comme le but final la $pr{\acute{e}}sence$ de logos. Cette $pr{\acute{e}}sence$ de logos ne peut ${\hat{e}}tre$ $r{\acute{e}}alis{\acute{e}}e$ que par la langue de la voix, non pas par la langue de $caract{\grave{e}}re$. $D^{\prime}o{\grave{u}}$ vient le logocentrisme ou le phonocentrisme de $m{\acute{e}}taphysique$ occidental. Mais Derrida pense que le logocentrisme n'est qu'un autre aspect de l'ethnocentrisme ${\acute{e}}troit$ de l'occident. La notion de $logosph{\grave{e}}re$ de Bachelard a quelques ressemblances avec logocentrisme par ses apparences. Cependant, elles ont une $diff{\acute{e}}rence$ fondamentale depuis leur $d{\acute{e}}part$. Tandis que logocentrisme $tra{\hat{i}}te$ la parole en tant que $mani{\grave{e}}re$ d'expression de raison qui est une puissance fondamentale de l'homme, Bachelard pense que la parole est un $r{\acute{e}}sultat$ d'une opposition et fusion de notre raisons et parole. Bachelard pense que la parole est une $r{\acute{e}}alisation$ de l'image qui est l'essence de notre $psych{\acute{e}}$. Pour lui, la parole, la quintessence de $logosph{\grave{e}}re$, est le champ de l'imagination $d^{\prime}o{\grave{u}}$ jaillissent les images. C'est pour cela que $logosph{\grave{e}}re$ se situe ${\grave{a}}$ l'antipode de logocentrisme. $Logosph{\grave{e}}re$ nous fournit un espace de $r{\hat{e}}verie$ de langue. Notre $soci{\acute{e}}t{\acute{e}}$ contemporaine $fourr{\acute{e}}e$ des images visuelles creuses est $d{\acute{e}}pouill{\acute{e}}e$ de plus en plus des espaces de $r{\hat{e}}veries$. C'est une des raisons que le $logosph{\grave{e}}re$ de Bachelard doit ${\hat{e}}tre$ $r{\acute{e}}activ{\acute{e}}$ aujourd'hui.

• Cross-Cultural Studies
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• v.42
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• pp.7-22
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• 2016

Since the Taoyuanming of Confucius an Arcadia (Taohuayuan), utopia imagined in China has continued to this day. Such utopian imagination has been shaped by a variety of literary texts. These works depict the human desires and frustrations that form the utopian imagination. Typically, an Arcadia (Taohuayuan) has been recognized as a symbol of East Asian utopia. An Arcadia (Taohuayuan) anarchism is the utopian character of this small country, based on sensitization of the Lao strong. An Arcadia (Taohuayuan) world ruling class does not exist. But Confucius thought a utopian world is possible to imagine on the premise of 'Virtuous Policy' (德治). By the late Qing Dynasty (淸末), Kangyouwei (康有爲) had written and presented a utopia realized through the system of the "East-West stand." The literary text on utopia information in continued to experiment with implementation of the 'imagined' in the literature as "reality" of everyday life, immediately following the 1911 revolution in the People's Republic of China. As an Avant garde writer, Gefei's "Renmiantaohua" was influenced by the reflexive nature of the report on the point of the experiment. Gefei's "Renmiantaohua" has been rated as an outstanding work depicting the implementation process and the frustration of the utopian imagination. He is an inspiration to vanguard artists who focus on the desire and the frustration of the utopian imagination through the "Renmiantaohua" myths and stories that are comparable to the Sijipuseu story, which in itself perpetuates utopia in literature. In this paper, we explored the trails to implementation of a utopian imagination that has persisted since the ancient Chinese in current literary text. An Arcadia (Taohuayuan) of Confucius and Taoyuanming accompanied Gefei in the 21st century in describing the process of desire and frustration to realize utopia through a variety of traditional shape figures among other favorites. The author interprets those frustrations and desires of the human life course as just utopian imagination.

• Cross-Cultural Studies
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• v.47
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• pp.191-216
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• 2017

Among 20th century Western ideologies (Western civilization), existentialism is a spirit of the times to restore humanity as rationality and advanced technology have driven mankind to impoverishment and death, experiencing the First and Second World War, Great Depression, Fascism and the Spanish Civil War. In his literature, $Andr{\acute{e}}$ Malraux records his existential agony of how mankind lives and faces death by questioning the fateful life and death of characters. For Malraux's characters, the absurdity of existence related to the human identity means self-examination. Malraux explores existential consciousness and actions of characters in the presence of a concept known as death relative to terror, revolution, and adventure. Malraux deftly addresses the concept of death in his literary works, and it has being emphasized as a central subject for philosophical speculation. In Les $Conqu{\acute{e}}rants$(1928), La Voie Royale(1930), La Condition Humaine (1933), L'Espoir(1937), Malraux suggested a philosophical thesis of the meaning of life through characters in tragic situations, and sought out the consciousness of being and the existential meaning through how the characters control their fate. Malraux, in such a tragic perspective of the world, portrays humanity, affirmation of life, and characters' consciousness and actions in denying death. The agony of death triggers escapist behavior such as having unpredictable instinctual desires such as gambling or smoking opium, but these are desperate struggles to flee from frustration and related to the question of one's existence. What is always emphasized with respect to Malraux's existentialism is the tragic metaphysics of the inevitable destiny of the human condition eventually leading to the question of how humans ultimately confront death. But as characters unite in times of war, revolution and adventure in the novel, such cooperative actions symbolizes a keen sense of solidarity reflecting a camaraderie that transcends individualism. Fellowship among people who voluntarily gather for the common cause of philanthropy and restoring humanity is possible because of the underlying human greatness to sacrifice for such a noble cause. Therefore, Malraux's camaraderie includes the victory of existentialism in creating a world of humanism.

• Cross-Cultural Studies
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• v.48
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• pp.289-323
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• 2017

L'Espoir, a novel by Andre Malraux, contains traits of the genre of literacy reportage that depicts the full account of the Spanish Civil War as non-fiction based on his personal experience of participating in war; the novel has been dramatized into a semi-documentary film that corresponds to reportage literature. A semi-documentary film is the genre of film that pursues realistic illustration of social incidents or phenomenon. Despite difference in types of genre of the novel and the film L'Espoir, such creative activities deserve close relevance and considerable narrative connectivity. Therefore, $G{\acute{e}}rard$ Genette's narrative discourse of novel and film based on narrative theory carries value of research. Every kind of story, in a narrative message, has duplicate times in which story time and discourse time are different. This is because, in a narrative message, one event may occur before or later than another, told lengthily or concisely, and aroused once or repeatedly. Accordingly, analyzing differing timeliness of the actual event occurring and of recording that event is in terms of order, duration, and frequency. Since timeliness of order, duration, and frequency indicates dramatic pace that controls the passage of a story, it appears as an editorial notion in the novel and the film L'Espoir. It is an aesthetic discourse raising curiosity and shock, the correspondence of time in arranging, summarizing, deleting the story. In addition, Genette mentions notions of speech and voice to clearly distinguish position and focalization of a narrator or a speaker in text. The necessity to discriminate 'who speaks' and 'who sees' comes from difference in views of the narrator of text and the text. The matter of 'who speaks' is about who portrays narrator of the story. However, 'who sees' is related to from whose stance the story is being narrated. In the novel L'Espoir, change of focalization was ushered through zero focalization and internal focalization, and pertains to the multicamera in the film. Also, the frame story was commonly taken as metadiegetic type of voice in both film and novel of L'Espoir. In sum, narrative discourse in the novel and the film L'Espoir is the dimension of story communication among text, the narrator, and recipient.

• Cross-Cultural Studies
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• v.48
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• pp.361-389
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• 2017

This essay examines 'precarity politics' by Judith Butler, a well-known gender theorist and queer philosopher, in Notes Towards a Performative Theory of Assembly (2015) focused on concepts as unchosen cohabitation of Hannah Arendt and unwilled proximity of Emmanuel Levinas. Butler's precarity politics is the condition of our dispossessed political beings with fundamental vulnerability and interdependency that cannot choose with whom we will live on this Earth. Butler's political ethics is twofold: on one hand, she examines significance of 'action'' the most significant vita activa in the public area, and 'plurality'' the condition-not only the necessary condition but the possible condition-for a political life suggested by Hannah Arendt in Human Condition; on the other hand, Butler reflects upon global precarity based on a diasporic precarious life in the social world towards freedom and equality. Unchosen cohabitation of plural humans on Earth, and global pervasion of precarity, that indicates "politically induced condition in which certain populations suffer from failing social and economic networks of support and become differentially exposed to injury, violence, and death," so called "differential distribution of precariousness," are practical possibilities of ethical and equal cohabitation of different ethnic groups in the social world. Ethical obligations or ethical demand to respond to others' suffering in distance and proximity originated from precarity politics, mentioned in Precarious Life, Parting Ways, and Frames of War, could be non-foundational joint of plural people living together globally. We should presume the 'reversibility' of distance and proximity in others' suffering, based on responsiveness and responsibility of others, if we want to stay attuned to the pain of others we never chose to live together. That is the significance of Butler's 'precarity politics' with 'ethical obligation' to accept 'unchosen plurality' of living population on Earth, and 'reversibility between of distance and proximity,' in her 'new plural and embodied body politics' or 'new corporeal ontology', through human primary vulnerability, fundamental interdependency, being exposed and responsive to suffering of others.