• Journal of Korean Philosophical Society
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• v.147
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• pp.179-214
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• 2018

In this paper I understand Zizek's interpretation of Christianity, and examine it critically and suggest its alternative. Zizek argues that Christianity in its core is turned out to be atheist. His atheist Christianity exposes revolutionary potentials with Christianity. His exploration of Christianity is designed to fight against global capitalism. It means an ideological praxis in theory. But he is misleading in interpreting Christianity. It is his fault that while he places much stress on the participatory interpretation of Jesus's death, he belittles the sacrificial interpretation of it. For the subversive power of Christianity springs from the latter. To tell the truth, Christianity is strongly grounded on simultaneous fulfillment of both of them. Zizek. In interpreting Christianity, he delivers us uncorrect understanding of sacrificial interpretation of Jesus's death while he intends to reveal the subversive core of Christianity. In particular, he is lacking in understanding the atonement function and expiation effect immanent in Jesus's death. There is no participatory interpretation without sacrificial interpretation. In this view, Zizek's pagan Christianity has to be revised or rejected. So, I suggest it is possible through orthodox Christianity, not through pagan Christianity to restore and reactivate the subversive core of Christianity in itself and by itself. The burden of proof is up to fighting theist, not fighting atheist like Zizek.

• Journal of Korean Philosophical Society
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• v.129
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• pp.341-366
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• 2014

This Thesis analyzes the two forms of Confucian Golden Rule(Shu恕) that were proposed by Zhu Xi朱熹 and Dai Zhen戴震 each other, and researches their ethical significances. Zhu Xi don't regards Shu as universal ethics by itself, while Dai Zhen identify Shu as the ground of universal ethics, According to this thesis, Zhu Xi thought that Shu has a danger of immoral misusage in some situation because Shu is so simplistic form of identification. Because this, Zhu Xi, for the purpose of blocking arbitrary misusage of Shu and holding universality of ethics, suggests that moral sincerity(Zhong忠) of subject is necessary to practice of Shu. Dai Zhen, however, criticizes Zhu Xi's Ethical Structure. In Dai Zhen's view, Zhu xi's idea that the subject has to establish his own morality through Zhong before practice Shu cannot make him escape from subjectivity necessarily. In this point, Dai Zhen revive Shu. His Shu concept means the reciprocity of human desires to each other. But Dai Zhen's idea, as Zhu Xi worried, has a danger of immoral misusage in some situation. On this problem, this thesis elucidates that Dai Zhen' desire concept is not individual various desires but is common basic desires of existence, thereby attests that Dai Zhen's Shu is safe from immoral misusage. This thesis claim that even if Zhu Xi's and Dai Zhen's position is so different, the ethical aims of two scholars is same. They both attempted to overcome the evil of subjectivism and to procure universality of ethics, furthermore to accomplish social fairness. Consequently, this thesis claims that two scholars both walked in same way because both wanted to establish the universality of Shu and to pursue realization of social fairness.

• Journal of Korean Philosophical Society
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• v.137
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• pp.33-56
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• 2016

This article criticizes the dichotomous world view in which the East and the West are absolutely divided from each other and asserts that the East and the West should be understood as 'we' who ought to acknowledge each other not only as subjects but also reciprocally as 'others'. If the East is 'I', then the West is 'You' and vice versa and as such, the East differs from the West. Hence, supposing that they both regard themselves as subjects and if they realize that they can also be others against the other subject, they as different subjects should be understood as 'others in us'. Since the 19th Century the East has made efforts to learn and accept Western culture and thought. But it seems that the East has never regarded the West as an 'other in us', but rather as either an 'other outside of us' or as 'the real I that it should develop into'. This shows the self-contradictory perspective of the East. It can be thought that such an attitude was revealed as typical of the Far East in the 19th Century, in which the Opium War broke out and Sinocentrism collapsed. On the other hand, the West has never recognized the Eastasan 'other in us'. Nowadays we pursue the most actual value, that is, 'globalization'. In order to realize that value for the development of the whole human, it is necessary that both the East and West should first recognize each other as the 'other in us'.

• Anatomy & Biological Anthropology
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• v.31 no.4
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• pp.143-149
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• 2018

Leucocyte extravasation has been known to play an important role in inflammatory reactions including contact dermatitis. Previous studies suggested that CD99 regulates ${\beta}1$ integrin activity and may be a novel therapeutic target molecule for inflammatory diseases. In this study, the effects of CD99-derived peptide, CD99CRIII3, on inflammatory reactions in contact dermatitis mouse model were investigated. CD99CRIII3 decreased ${\beta}1$-integrin activity in human monocytic U937 cells. CD99CRIII3 inhibited the adhesion of U937 monocytes to human umbilical vein endothelial cells and their extravasation through human umbilical vein endothelial cells. CD99CRIII3 reduced inflammation in the phorbol myristate acetate-induced contact dermatitis mice in a dose-dependent manner. These results indicate that CD99CRIII3 suppresses the extravasation of monocytes and inflammatory reactions in the animal model of the contact dermatitis, suggesting that CD99CRIII3 could be a new drug candidate against inflammatory skin diseases.

• Cross-Cultural Studies
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• v.46
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• pp.379-409
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• 2017

The villainous characters of the Marquis de Sade do not regard pity and consternation that one usually feels at the sight of poor people as natural. Such feelings are simply rejected. Therefore, Sade's characters immediately suggest that the hospitals established by religious congregations under the Ancien Regime should disappear. However, it is important to note that enlightened thinkers are aware of the abuses caused by hospitals at that time, claiming that they are to be blamed for the worsening situation of the poor. Thus, the General Assembly of the Constituents tried to nationalize the possessions of the hospitals, going as far as abolishing every charity institution. This article aims at linking Sade's hatred for hospitals to the issues his contemporaries raise about charity institutions. More particularly, revolutionary thinkers want to replace the considerably rich hospitals with small hospices or domiciliary care. Such actions will help reduce national budget spending and simplify the administrative procedures. Sade's libertines view poverty issues in the society from different perspectives: philosophical, political and economic. Let us not forget that they insist on social assistance systems which would suit both the ideals and the circumstances of the new Republic. We understand that Sade took precautions against the impending return of religion and monarchy, which were expelled by the Revolution. Under the Ancien Regime, people tolerated hospitals on the pretext that they arouse natural feelings such as beneficence and compassion. Well, to say the least, Sade is not wrong in raising awareness on this issue.

• Cross-Cultural Studies
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• v.44
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• pp.239-281
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• 2016

This article explores the fate of futurism not only by tracing the entire process from the birth and decline of Russian futurism in the early 20th century and the so-called "Korean futurism" in the early 21st century, but also by delving into how their characteristics were shaped. In the first chapter, we investigate four groups of Russian futurism - Ego-Futurism, Cubo-Futurism, Tsentrifuga, and the Mezzanine of poetry, which were born in the age of utopianism before the Revolution. In the opera Victory Over the Sun, which was the culmination of the Zaum project of Cubo-futurists, we can find the initial shortcomings at the levels of language (Kruchenykh), music (Matyushin) and decoration and costume design (Malevich). In the second chapter, we examine chronologically how the term 'futurism' appeared in Korean literature history. In Korea, the term 'futurism' was born following the naming and classification of critic Kwon Heok-Woong, not by the voluntary manifestation of experimental poets such as Hwang Byong-Seung, thus this specific situation provoked stormy polemics between critics for futurism and critics against futurism in the Korean literary world. These polemics on futurist poetics have led to considerations of the relation of criticism to poetry.

• Management & Information Systems Review
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• v.38 no.3
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• pp.35-53
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• 2019

A standing auditor can perform the monitoring and control activities for the opportunistic behaviors of top manager. However, for this purpose she/he must have the independence from top manager. Thus, this study is designed to analyze the factors that influences the independence of standing auditor. The independence of standing auditor as dependent variable was measured in terms of school and company ties to top manager. The relationship between the shareholding of professional top manager and independence of standing auditor, and the moderating effects of the shareholdings of related-party, institutional investors, and foreign investors were examined by implementing multiple regression and conditional moderating effect analyses. The findings present a negative relationship between the shareholding of professional top managers and the independence of standing auditor. They also reveal a positive moderating effect of the shareholding of related-party on that relationship. On the other hand, the shareholdings of foreign and institutional investors did not significant change the relationship between the shareholding of professional top manager and the independence of standing auditor. The findings imply that professional manager might be able to lower the controlling mechanism by appointing a standing auditor having low independence. Related-party as an internal control mechanism might be beneficial to reduce this effect while institutional investors or foreign investors as an external control mechanisms might not. This is the first study that examine the antecedents of the independence of standing auditor in terms of the characteristics of ownership structure. It provides a guideline for selecting an effective standing auditor with the consideration for ownership structure.

• Korean Journal of Heritage: History & Science
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• v.51 no.4
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• pp.254-275
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• 2018

Taiwan and Korea have common memories of colonization by Japan. Therefore, for researchers studying colonial times, the two countries are becoming good comparative studies. In this article, a comparison of cultural properties systems between Taiwan and Joseon revealed the following. First, from a legal point of view, Japan's internalism was reflected to some extent in Taiwan. Accordingly, Taiwan's "Enforcement regulations for Historical scenic spot scenic natural monument storage method(short, Enforcement regulations)" was subordinate to Japanese law, and the Joseon's "Enforcement ordinances for Treasure and Historical scenic spot scenic natural monument storage method in Joseon(short, Enforcement ordinances)" was less than the preservation order of Taiwan. But it is not possible to equate the two differences to Japan's oppressive levels. Second, while the Joseon's "Enforcement ordinances" enactment referred to relevant laws that were promulgated in Japan, it is highly likely that Taiwan's "Enforcement regulations" When establishing Joseon's "Enforcement ordinances" order, it is reasonable to assume that all laws concerning cultural properties of Japan and Taiwan were taken into consideration. Third, the difference between Taiwan and Joseon in the quantity and content designated as cultural properties was huge. The difference in the designated quantity between Taiwan and Joseon was the difference between traditional cultural resources between the two regions, which led to 14 times more cultural properties designated in Joseon than in Taiwan. And while nearly half of Taiwan's history was the vestiges of Japan's ruling power, few of the ancient sites designated by the Joseon had traces of Japanese ruling forces. This is the result of a difference in the views that the two powers had on cultural properties.

• The Korean Journal of Archival Studies
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• no.44
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• pp.101-151
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• 2015

This article analyzes biographies of women participants in Miryang struggle against 765㎸ transmission tower and finds that the experience of state violence under the ideological conflicts works the biographical context of participation in environment movement. The cases analyzed in this article disclose the family member's experience of state violence and their trauma through the participation in social movement. And they legitimize their family member's life, heal their trauma, and live a new life by the social movement participation. But the power of healing trauma comes from solidarity and support in social movement. Findings of this article imply that experiences of state violence have influence on the formation and development of various Korean social movements and we need more solidarity and democracy for healing the trauma occurred by state violence and concealed in individual memory. Findings of this article also suggest the importance of biography documents. Biography documents can contribute to widen and to deepen understandings on the social interaction and social history, because they are the document about people's experience who are excluded from the official history and character culture. Moreover biography documents can compensate the official documents, because they can offer the context to the social actions in the official documents. More accumulations and analyses on biographies can serve to widen and to deepen understanding and explanation of Korean society having multilayered exclusion in the process of the compressed modernization and the history of national division.

• The Korean Journal of Archival Studies
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• no.62
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• pp.225-258
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• 2019

Since the opening of Joseon in 1876, the photographic records of the late Joseon Dynasty and the period of the Korean Empire exist more than expected, considering the technological level and the social situations at that time. Photographs related to Korea can be distributed in various forms, such as illustrations of books printed to introduce Korea to Western society, plates of graphic journalism like newspapers or magazines, vintage prints, photo-postcards, stereo-photographs, card-type photographs, and lantern slides. There are still a great deal left in various archives of the Europe, America, Japan and Korea. According to related researchers, Korean-related photographs taken between 1863 and 1910, since Koreans were first photographed, were at least 3,000 to 4,000 cuts and the photo postcards issued was 25,000. It is said that most of them exist. This paper categorizes two ways of producing and distributing photographic records related to Korea, which were early modern times. The subjects of the photographs are clearly Korea or Koreans, but most of the producers of these photographs were Westerners and Japanese, who were imperial servants of imperialism. In the case of photography, there is a great possibility of distortion of the facts depending on the needs or perspectives of the producers. In order to correct the distortion, not only the contents of the photograph but also the intention of the producer, the production and the communication status should be grasped. This is because the problem of reading photograph records accurately and fairly in an age where there is no real experience is the cornerstone for understanding modern Korea correctly and broadly studying the Modern History of Korea.