• Korean Journal of Social Welfare
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• v.56 no.3
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• pp.253-277
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• 2004

Since the early nineties, the European welfare states have been undergoing a paradigm shift from 'poverty' to 'social exclusion' in that the disadvantaged have increased in many areas, despite continuing increases in general living standards due to the steady economic development in Europe. In relation to this, Silver(1994) traces the evolution of the term 'exclusion' over time, and distinguishes three paradigms within which social exclusion is embedded (solidarity, specialisation and monopoly). In this regards, this paper purports to examine if differences of social exclusion indicators amongst three paradigm countries (notably, France, UK and Sweden) are statistically significant. For this purpose it takes the steps of 'theoretical conceptualisation'$\rightarrow$'classification of nations'$\rightarrow$'indexation for measurement', each of which constitutes an independent chapter. It duly argues that social exclusion indicators of three countries are hierarchically different in line with the Silver's three paradigms of social exclusion.

• Journal of the Korean Geographical Society
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• v.51 no.2
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• pp.283-303
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• 2016

The concept of a risk society, which was originally suggested by German sociologist Ulrich Beck, is insufficient to reveal how a certain risk materially and discursively unfolds on the ground and how its various dynamics are recognised by diverse actors because of the concept's spatial insensitivity. As an alternative approach, this paper introduces the concept of the riskscape, which was suggested by German geographer Detlef $M{\ddot{u}}ller$-Mahn, and analyses this concept in the context of the East Asian developmental state. It is meaningful that the East Asian developmental state thesis has strongly promoted the role of the state in stimulating national economic development in underdeveloped countries. However, it should also be noted that an active state role in encouraging modernisation and economic growth within a very short time produces consequences of what Beck calls 'manufactured risks', such as nuclear power plants. Therefore, it is essential to analyse the state in comprehending modernisation and the risk society in East Asia. More specifically, using the case of the location policy for nuclear power facilities, this article reveals how dominant social forces acting in and through the state constructed a national riskscape that minimises the gravity of local risks while prioritising the economic value of the national economy over local risks to produce rapid modernisation. Additionally, it is argued that a dominant national riskscape may become weak from competing with different riskscapes that are constructed based on contingency factors (e.g., political democratisation or a natural disaster). Based on these analyses, the article emphasises that interdisciplinary research using the concept of the riskscape is required to better explain the risks in East Asia.

• Journal of Korean Philosophical Society
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• v.123
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• pp.1-26
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• 2012

Ist der Emotivismus eine $mi{\ss}lungene$ Theorie? Nach der Meinung von Jesse Prinz ist es nicht so. Auf der Humeschen Tradition stehend behauptet er, $da{\ss}$ ein moralisches Urteil ohne das Sentiment von Billigung oder $Mi{\ss}billigung$ nicht zustandekommen kann. Ihm zufolge ist Emotion nicht allein mit moralischen Urteilen verbunden, sondern auch eine notwendige und hinreichende Bedingung $daf{\ddot{u}}r$. Der Grund dessen, warum der Emotivisums nicht ${\ddot{u}}berzeugend$ erschien, liegt darin, $da{\ss}$ $f{\ddot{u}}r$ diesen die Verbindung von Emotion und Moral nur auf den $Gef{\ddot{u}}hlsausdruck$ $beschr{\ddot{a}}nkt$ bleibt. Zwar stellt das moralische Urteil Sentiment dar, aber das bleibt eben nicht als ein $blo{\ss}$ $Gef{\ddot{u}}hlsausdruckendes$. Denn die $Moralit{\ddot{a}}t$ ist nicht die einfache Projektion eines subjektiven Zustandes, vielmehr konstruiert die emotionale Reaktion von Billigung oder $Mi{\ss}billigung$ das moralische Urteil. Daher muss der projektistische Gesichtspunkt des expressionistischen Emotivismus modifiziert werden, so $da{\ss}$ der oft dem Emotivismus kritisch zugeschriebene moralische Nihilismus zu ${\ddot{u}}berwinden$ ist. In diesem Zusammenhang $schl{\ddot{a}}g$ Prinz den konstruktiven Sentimentalismus vor, der als eine hybride Theorie des Moralbegriffs von 'biologiscehn Tatsachen' und 'sozialer Konstruktion' darauf zielt, im moralischen Leben eine Stelle auszumanchen, wo Evolution und Kutur zueinander zusammentreffen $k{\ddot{o}}nnen$.

• Cross-Cultural Studies
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• v.47
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• pp.261-289
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• 2017

This article is a follow-up on the concept of philosopher/writer and its transformation in the Age of Enlightenment - 1. the dictionary meaning of the term 'philosopher/writer' and the origins of 'literary fields' of the Enlightenment era. In this article, we analyzed changes in the literary field in the late $17^{th}$ century after the expansion of the publishing market. We examined the conflict surrounding philosophers' identifying between modern and traditional philosophers. We have validated that the formation of new readers has made traditional philosophers more sensitive to the 'horizon of expectations' of readers. Some biographical works are also one of our concern. By the end of the $17^{th}$ century, philosophers and writers suddenly became objects of biographical works unlike in the past. Through our research, we found that readers have sought the arrival of a new hero, a great philosopher or a great writer, that will lead a new era, and due to this anticipation, it has led to the publication of biographical works. In this process, we have revealed conceptual changes about authors, writers, philosophers, and so on. In the next article, we will continue advanced discussion on the concept of philosopher/writer.

• Journal of vocational education research
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• v.37 no.1
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• pp.77-100
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• 2018

The purpose of this study was to explore how the college students of the beauty department changed their perspective about jobs, career development, and self-reflection in the process of job shadowing. We selected 8 students who were enrolled in the beauty department of a college located in the capital area and conducted individual in-depth interviews with them. According to the result of the study, First, participants have learned attitude, knowledge, competence, and an important matter necessary to achieve a excellent performance in the beauty job. In particular, they figured out that a core competency for a successful beauty job is to share a social relationship with the clients. Second, they recognized that doing a beauty job is very tough and then set a criteria to make a decision of their future job. Doing a Job shadowing made them being change in the area of job and their job perspective. Finally, they looked themselves back how they are satisfying with developing their career at the beauty department. This study is significantly meaningful in that it contextually showed how the college students are developing their job careers through an indirect job experience from a constructive point of view. Moreover, this study is different from the existing studies focusing on student's direct work experiences such as the existing internship programs, which focused on exploring the student's indirect work experience and the process of their vicarious learning. The result of the current study has a practical implication in terms of providing a basic perspective for career education for students of colleges.

• The Critical Review of Religion and Culture
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• no.29
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• pp.101-133
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• 2016

The term 'myth' is modern terminology. It was introduced to the East Asia from late 19th century to early 20th century. Under the rule of Japanese imperialism, some Japanese historians insisted that Dangun(檀君) has no relation with Kochoson(古朝鮮). Some Korean historians have refuted their conjecture. The arguments between Japanese and Korean historians bring about the motives of making the concept of Shinwa(神話) The purpose of this study is to investigate the historical procedures of making myth of Homogeneous Korean as a case study of "teaching religion". For the scholar the historic beginning is to be distinguished from later myths of origins. The scholars, particularly among the historians of China, Japan and Korea take it as the beginning of the history to investigate myths, for the ending parts of narratives are in themselves involved in a social constructs in order to give legitimacy to the story. It is apparent to satisfy for the current social demands of the nation-states building. It is also an act of casting and projecting their national values into the far distant past which is considered to be authentic and authorative. The western term 'myth' had been made up in Japanese historical context in order to build "nation-state concept". In Korea, the myth of homogeneous ethnicity of Koreans had been also reconstructed as modern myth during the late 19th and the early 20th century. We can call it the invention of the tradition accordingly.

• Journal of Korean Philosophical Society
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• no.114
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• pp.241-263
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• 2016

History is not only Hegel's philosophical subject, but it corresponds to his entire system of philosophy. Because his system of philosophy is a description of the self-movement of spirit and 'world history' reveals the overall movement of spirit. Hegel's 'historical and philosophical standpoint' goes through the description of his entire system, and this tendency is more and more reinforced towards the later Hegel. If it is reasonable to find the corresponding relationship between Hegel's system of philosophy and 'world history', the relationship between 'objective spirit' and 'absolute spirit' must be systematically unraveled in the horizon of world history. The world-historical perspective in 'objective spirit' has the limit to consider 'modern European nations' as a final destination. On the contrary, world history that acts as a mediator in the transition from 'objective spirit' to 'absolute spirit' makes it possible to jump in absolute horizon by recognizing limitations of nation states and avoiding specific and limited conditions dialectically. So what is revealed through the study of 'world history' in Hegel's system of philosophy is that in the view of 'absolute spirit' of art, religion, philosophy 'political state' is not the end that all mankind should aim at. Therefore, it is undesirable only to criticize Hegel's philosophy of history as 'Eurocentrism'.

• The Journal of the Korea institute of electronic communication sciences
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• v.14 no.1
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• pp.11-18
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• 2019

This paper explores desirable status of block chain electronic government in relation to the prevention of cybercrimes and corruption. After the research, we suggest four measures to establish desirable status of block chain electronic government. Eventually, transparency is ensured thanks to the core concept of block chain technology, sharing, not only allowing all of the participants to share information and but also preventing them from forging or falsifying information. Furthermore, a wide variety of participants can play a role as monitors in the horizontal structure of governance system, which also assures credibility and reliability on electronic government through trust on block chain itself. Electronic government aims at virtue of expanded electronic democracy which strengthens information democracy. Also, establishment of electronic governance, that emphasizes networking and guarantees, is a desirable image of the future of the fourth industrial revolution. Therefore, the establishment of future electronic government according to the four principles drawn from this paper can be the most suitable model.

• Cross-Cultural Studies
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• v.52
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• pp.371-392
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• 2018

Beginning with ethical nature inherent in the novel, this paper argues that ethical responsibility of $21^{st}$ century global fiction lies in its invitation to readers to rethink the status quo in a globalized world. While David Mitchell's Cloud Atlas and Min-gyu Park's Dinner with Buffett use international settings, these works exemplify how global fiction fails at, or succeeds in, the ethical task of challenging the contemporary world, respectively. This is because Mitchell's 500-page novel, although a felicitous embodiment of globalization and hybridity, does not challenge dominant ideologies and instead ends up reproducing a conventional humanist ideology against the backdrop of exotic places and diverting literary pastiches. In contrast, Dinner with Buffett, a novella about a Korean average Joe who wins a charity meal with tycoon Warren Buffett, perplexes the reader with counterintuitive turns and, in doing so, uncovers what we believe to be common sense today that serves global capitalism.

• The Journal of Korean Philosophical History
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• no.31
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• pp.263-287
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• 2011

Li-Gu was a Confucianist who criticized traditional 'attend to Righteousness and neglect Profit' idea and insisted that people affirmed 'Proprietiy' and 'Interest', which accorded with human nature and desire. He said that 'Proprieties' was made by adjusting one's material life and natural desire. Therefore, if we want 'Propriety' is manifested itself, we must affirm and satisfy the material life and natural desire first. He asserted that if we didn't follow this, the people's life would be devastated and the nation would face a big crisis. Li-Gu's thought not only gave Wang An Suk's Reformation a theoretical basics, but also attached the new and reformist meanings to 'Propriety', which had been changing meaningless and abstract, by criticizing Songming Confucian School and put great stress on uniting the inside and outside. In this article, through examining Li-Gu's the idea of Righteousness and Profit, King and Ruler, Inside and Outside, we can consider what the real 'Propriety' is and what kind of practical meaning 'Propriety' has.