• Cross-Cultural Studies
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• v.45
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• pp.295-324
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• 2016

This essay attempts a contrapuntal reading of Thomas More's Utopia. Contrapunctual reading, proposed by Edward Said. attempts to make a text speak across temporal, cultural, and ideological boundaries to a topic of present. I examine two opposite readings of Utopia around 2011 by both pro- and anti-Occupy Wall Street positions. On the one hand, the opponents of Occupy find its limits as a utopian social movement echoing in the fictional character of Hythrodaeus and the alternative society verbally sketched by him in Book Two of Utopia. On the other, Occupy's advocates read More's text as embodying its radial possibility. However, each shares the tendency to denounce Book Two, praising Book One in which Hythrodaeus vehemently criticizes England; they read Hythrodaeus not as an utopian idealist but as a social critic. The Occupy, as a result, is seen here as having an ambivalent relationship to utopianism. I reinterpret the radical possibilities of Book Two criticized by both pro- and anti-Occupy invocations of Utopia. Book Two provides a utopian space in which the existing social contradictions are cancelled, revealing the limits of the three partial utopias proposed at the end of Book One. Following Louis Marin's argument, I argue, the "utopic" space does not lie in the so-called ideal society described in the text but in the inconsistencies between the text's description(discourse) and topography(map). In Book Two the existence of a king is described, yet his space is not found in the topography of utopia; likewise market is described as existing at the center of a city, yet its space is not found either. These inconsistencies create a neutral space in which the ideological contradictions of the text are cancelled, and the space opens up the possibility of communal society beyond modern sovereign power and capitalism I argue this utopian dream needs to be summoned once again in our time as a compelling alternative to the corporate, capitalist order.

• Korean Journal of Culture and Social Issue
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• v.29 no.2
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• pp.171-197
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• 2023

The traditional Korean society has been classified as an Eastern collectivist culture, but in the flow of globalization and digitalization along with the post-Cold War era of the 1970s, Western individualistic culture and values quickly permeated the Korean younger generation. Since rapid changes occurred within a short period of time, there may be differences in cultural self-construal between generations living in the same era. Due to this, psychological problems related to emotional expression and suppression may appear differently depending on generations. Therefore, in the current study, 1,000 Korean adult men and women from their 20s to 60s were investigated for their level of independent and interdependent self-construal, alexithymia, ambivalence over emotional expression(AEE) and emotional suppression(ES). Then the relationship between the variables(self-construal and alexithymia,) and the mediating process of AEE and ES were examined. The generation of participants were divided into the industrialization cohort (birth year < 1970) and the digitalization cohort (birth year starting from 1970). Using the PROCESS macro(Hayes, 2022), we tested a serial mediation model of AEE and ES between the relative independent self-construal(RIS) and alexithymia. The results indicate that the level of alexithymia increases by the serial increase of AEE and ES when RIS decreases. Next, we examined a moderation effect of generatione on the mediation process of AEE and ES, and found that generation moderates the relationship between ES and alexithymia. That is, the effect of ES on alexithymia is significant for the digitalization cohort, while it is not significant for the industrialization cohort. The current results imply that emotion regulation strategies of Koreans have been differently developed according to prevailing cultural values in each generation, and that the negative influence of emotion suppression could be different according to the cultural background of each generation.

• Korea journal of population studies
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• v.16 no.2
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• pp.140-157
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• 1993

이 글은 1993년 4월 5일에서 8일 사이 영국의 에쌕스 대학교 (Univ. of Essex) 에서 열렸던 연례 영국 사회학회에서 발표되었던 글을 줄이고 다시 다듬은 것이다. 따라서 최초의 내용과는 꽤 차이가 있다. 지난 반세기 동안 이 땅에 밀어 닥쳤던 산업화, 도시화를 비롯한 이른바 근대화에 의하여 엄청난 사회변동을 겪었다. 인구학적으로든, 문화적으로든, 그리고 경제 성장면에서나 사회적으로도 변화의 폭과 속도는 다른 어느 나라와도 비길 수 없는 거대한 것이었다. 이런 변화의 물결 속에서 한국 가족은 스스로 많은 변신을 하여야 했다. 그리고 그 변화는 그 자체가 또 하나의 사회적 힘으로 등장하여 제2, 제3의 영향력을 현대 한국인의 일상생활에 연속적으로 끼쳤다. 그럼에도 불구하고 전통적 가치관은 사회구조의 중요한 부분들을 차지하고 여전히 한국인의 삶을 조정하고 있다. 이 논문은 위와 같은 맥락에서 가족구조의 변동을 분석하고 있다. 우선, 한국의 가족크기는 어떻게 바뀌었는가 현대 한국인들 사이에 가장 자주 관찰되는 가족유형은 어떤 것이 있는가 또한 일반적 유형으로부터 벗어나 버린 가족형태에는 어떤 것들이 있으며 그런 것들은 어느만큼 뚜렷한 존재로 증가하였는가 등을 따져 보았다. 지난 4반세기 동안 일어 났던 가족분야의 변동은, 전통적 가족주의의 원리가 전반적으로 약화하였다는 점에서 기존의 근대화 이론의 논의와 일치하고 있다. 하지만 전통적 원리가 비록 미약하나마 여전히 존재하며, 생각지도 못하였던 가족 형태가 증가하기 시작하였다는 점에서 근대화 이론의 타당성은 재음미되어야 하리라 본다.

• Journal of the Speleological Society of Korea
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• no.74
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• pp.1-10
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• 2006

한 러 국제협력 시대 - 냉전의 철벽이 무너지고 사회주의 종주국이었던, 구소련이 개방주의를 천명한지 어언 10여년이 흘러간 오늘, 나는 홀연히 서서 그 동안 시장경제를 부르짖으며 개방화에 박차를 가해 경제대국의 꿈을 이뤄보려고 13억 인구가 뒤엉켜 붙은 밀가루 반죽 같은 중국대륙을 거쳐, 러시아 및 CIS 국가사회를 드나들며 오로지 자신만이 인정하는 소위 학술문화교류협력활동이라는 유명무실한 명분 앞에서 조용히 자신을 돌이켜보는 소중한 시간으로, 시베리아방문탐사 활동에 참여해 서로를 믿고 돕는 마음으로 국익을 위해 활동하는 우리 조사단원들과 함께 웃으며 지내던, 그 날들을 회고해 보는 틈새를 만끽해보고자 과감히 붓을 들어 키보드를 때리면서 조용히 변화하는 운율의 감상에 젖어보며, 한 러 문화협력 강화시대의 문을 열어 한국동굴학회가 추구하는 "동북-중앙아시아지역 동굴과학정보망 구축"의 국제화사업이 성공적으로 추진되기를 희망하며, 한국동굴학회의 발전을 기원합니다.

• Korean Journal of Cognitive Science
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• v.29 no.2
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• pp.137-160
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• 2018

The present article reviews recent arguments on the moral-conventional distinction in moral judgment and discusses the implications for moral psychology research. Traditional research on moral judgment has considered both the evaluation of transgressive actions of others and the categorization of the norms on the moral-conventional dimension. Kohlberg, Piaget, and Turiel (1983) regard moral principles to be clearly distinguished from social-conventional norms and suggested criteria for the moral-conventional distinction. They assume that the moral domain should be specifically related to the value of care and justice, and the judgment for the moral transgression should be universal and objective. The cognitive developmental approach or social domain theory, which has been generally accepted by moral psychology researchers, is recently being challenged. In this article, we introduce three different approaches that criticize the assumptions for the moral-conventional distinction, namely, moral sentimentalism, moral parochialism, and moral pluralism. Moral sentimentalism emphasizes the role of emotion in moral judgment and suggests that moral and conventional norms can be continuously distributed on an affective-nonaffective dimension. Moral parochialism, based on the evidence from anthropology and cross-cultural psychology, asserts that norm transgression can be the object of moral judgment only when the action is relevant to the survival and reproduction of a group and the individuals within the group; judgment for moral transgression can be as relative as that for conventional transgression. Moral pluralism suggests multiple moral intuitions that vary with culture and individual, and questions the assumption of the social domain theory that morality is confined to care and justice. These new perspectives imply that the moral-conventional distinction may not properly tap into the nature of moral judgment and that further research is needed.

• The Journal of Korean Philosophical History
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• no.52
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• pp.185-211
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• 2017

Lee Neung Hwa is a scholar of the late Joseon Dynasty, renowned for his studies of Korean studies. In this thesis, the study of Confucianism and Buddhism removed the research and teachings of Confucianism as a traditional study of Confucianism. Lee Neung Hwa criticized the social functioning of Confucian texts during the late Joseon Dynasty. His criticisms reflect the historical consciousness of the late Joseon Dynasty. Lee Neung Hwa is also known as the Buddhist religion. The History of Chosun Buddhism is his masterpiece. He pointed out the differences between the Buddhist scriptures of the Joseon Dynasty and the Japanese Buddhist scriptures. Moreover, the Joseon Dynasty felt more integrated into the Japanese Buddhist kingdom than in Japan. And ineunghwa also studied the mythology of Korea. He established a universal cultural phenomenon as a universal cultural phenomenon, which belongs to any ethnic Koreans. He insisted that the Sin Gyo of Dan Gun is the identity of Korean culture. His Founding Myth was not a matter of historical fact. His Founding Myth was a tool of ideological struggle to fight against Japanese imperialism.

• Korean Journal of Social Welfare
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• v.66 no.2
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• pp.127-157
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• 2014

The multicultural family support project provides support services to female marriage immigrants to promote their settlement in Korea and their adaptation to marital life. This study thus investigated whether utilization of such support services is indeed related to positive changes perceived among these female marriage immigrants, and these changes, in turn, contribute to less marital conflict, marital well-being, and hope. Data were drawn from a self-administered questionnaire study in which 558 female marriage immigrants participated through the 36 centers across the nation that provided multicultural family support services based on cultural relativism and a strengths perspective. Results of structural equation modeling analyses revealed that utilization of support services, as predicted, contributed to positive changes, and such changes, in turn, were directly related to less marital conflict, higher marital well-being, and hope. As expected, marital conflict was negatively associated with marital well-being, which, in turn, promoted hope. Thus, through these paths positive changes also contributed positively to both marital well-being and hope. However, when the effects of length of residence in Korea and an ability to command Korean language were controlled for, a positive significant relationship between service utilization and marital conflict was revealed. Therefore this paper discussed the ways in which positive functions of such service utilization can be strengthened while at the same time actively addressing the dysfunctional components of such support services.

• Journal of the Korean Society of Costume
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• v.66 no.2
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• pp.32-44
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• 2016

Having set a trend for luxury fashion brand markets since the $17^{th}$ century, France has established the norms and the forms of the fashion business. In addition, it has maintained its status as a leading fashion power by discovering economic value from the intangible value of design and brand, and developing fashion into a high value-added industry. This paper aims to examine the socio-cultural factors that have exerted a positive influence on the formation of "fashion power" in France from a historical perspective. It will focus on four major external historical factors that made France the top fashion power: insights and innovation of French leaders as well as their constant concerns and efforts for the promotion of fashion, a tradition of experimental cultures and arts, open and the public-centered social environment and an atmosphere of cherishing the values of creation, and the establishment of a legitimate system that protects them.

• Cross-Cultural Studies
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• v.25
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• pp.7-33
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• 2011

In this paper we attempt to read a film by Haejoon LEE entitled 'Castaway on the moon' from the Bauman's modernity perspective that draws our attention to uncomfortable problems relative to wastes and wasted lifes in the global consumer society we all live in. The so-called consumer society is a post-modern society designed according to the following two criteria: on the one hand, beauty and ugliness and on the other hand, competence and incompetence. Classified as ugly as well as incompetent in this society, the two heros in this film are condemned to live their lifes isolated. Miss Kim is confined to her small room while Mr. Kim is exiled to an uninhabited island called 'Bamsum' in the Han River. In these spaces, neither inside nor outside, they perform what we would like to call 'surplus act', using wastes at their disposal. In this paper we ask ourselves whether or not this act is able to challenge the two criteria and the solidarity of the two wasted lifes can bring about change in the consumer oriented society. As well as Bauman, Agamben will help us approach this question from a theoretical point of view.

• Korean Journal of Culture and Social Issue
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• v.9 no.1
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• pp.139-178
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• 2003

This study investigates Koreans respondents' perception of American society, American people and its influence in Korea and the world. These analyses have been conducted to provide the psychological, social and cultural basis for understanding the anti-American sentiments among Korean junior high school students, university students and adults. American influence is further divided into American influence on Korean society, on North-South Korean unification, and in the world. In addition, respondents' knowledge of the USA, their satisfaction with the current political functioning, and background information were obtained. A total of 763 respondents (171 junior high school students, 250 university students, and 342 parents of junior high school students) completed a survey questionnaire developed by the first two authors. The overall results indicate that the respondents had a negative view of the USA and its influence in Korea and the world. Majority of respondents perceive American society as being commercial, exclusionary, and ethnocentric. Some respondents perceive American society as being democratic and advanced. As for American people, they are perceive them as being selfish and at the same time independent and carefree. The trust for American society is very low. As for American influence in Korea, it is perceived it as creating dependency and less likely to be perceived as promoting progress and development. As for North-South Korean relations, respondents perceive the USA as interfering with the unification of two Koreas. Finally, respondents perceive the USA as a superpower with imperialistic and dominating tendencies and they were less like to perceive the USA as promoting democracy and justice. Significant differences across the age groups have been found with the junior high school students holding the most negative view about the USA and their parents holding the most positive view of the USA. University students had mixed views of the USA. holding both positive and negative views of the USA. Those respondents with greater dissatisfaction of the political system and with less knowledge about the USA has more negative views of the USA.