• Proceedings of the Korean DIstribution Association Conference
• /
• 2006.08a
• /
• pp.69-90
• /
• 2006

1997년 시장개방 이후 할인점을 중심으로 한 대형유통점은 급성장한 반면, 중소유통점은 계속 쇠퇴하고 있다. 대형유통점이 대도시에 이어 지방중소도시로 확대되면서 중소유통점은 대형유통점이 자신의 생존을 가장 크게 위협하고 있는 것으로 인식하고 있다. 이로 인해 중소유통점과 대형유통점간의 갈등이 확산되고 있는 실정이다. 갈등이 확산되면서 일부 지자체의 경우 이미 조례로 대형유통점에 대한 규제를 강화하였으며, 일부 의원들에 의해 대형 유통점에 대한 규제를 주 내용으로 하는 입법발의가 되고 있다. 중소유통점이 정부와 지자체에 요구하는 것은 크게 두 가지이다. 하나는 중소유통업을 살리기 위해 중소유통점에 대한 지원을 강화해 달라는 것이며, 또 다른 하나는 대형유통점에 대한 규제를 강화해 달라는 것이다. 반면, 대형유통점은 유통산업 전체의 건전한 발전과 선진화, 글로벌화를 위해 대형유통점에 대한 규제를 오히려 완화해 달라고 요구하고 있다. 대형유통점은 중소유통점의 경쟁력 강화를 목적으로 하는 정부나 지자체의 지원에는 반대하고 있지 않다. 정부와 지자체가 고려할 수 있는 정책대안은 크게 네 가지이다. 첫 번째 방안은 자유경쟁의 원리에 의해 정부가 시장에 개입하지 않는 것이다. 이 경우, 경쟁력이 약한 중소유통점은 계속 쇠퇴할 것이며 갈등이 심화되고 정부와 지자체에 대한 사회정치적 비난이 커질 우려가 있다. 두 번째 방안은 중소유통점의 경쟁력 강화를 위해 정부와 지자체가 이들에 대한 지원을 강화하는 것이다. 개별 중소유통점의 경영혁신 노력과 중소유통점간의 연대노력을 행 재정적으로 지원하는 것이 주된 내용이다. 중소유통사업자의 경영능력 배양을 목적으로 한 교육지원, 마케팅능력 제고, 협업화, 조직화, 정보화의 촉진, 공동사업에 대한 지원이 이에 해당될 것이다. 현재 정부와 다수의 지자체가 취하고 있는 방안이며 네 가지 대안 중 가장 합리적인 것으로 평가되고 있다. 세 번째 방안은 대형유통점과 중소유통점간의 상생협력을 정부와 지자체가 유도하는 것이다. 경쟁관계에 있는 두 당사자 간의 상생협력을 모색하는 것은 모양새는 아름답지만 실효성이 낮은 것이 문제이다. 전시성, 일회성 사업으로 끝나지 않도록 하여야 할 것이다. 네 번째 방안은, 정부와 지자체가 대형유통점에 대한 규제를 강화하는 것이다. 먼저, 대형유통점의 불공정거래행위에 대한 감시감독과 처벌을 강화하는 것은 당연한 것이다. 그러나 정부가 아닌 지자체가 이를 주도하기는 사실 어려움이 있다. 그리고 대형유통점이 영업행위를 영업시간제한에서부터 출점제한에 이르기까지 규제하는 건은 심사숙고하여야 한다. 대형유통점이 국가경제 및 지역사회에 미치는 영향이 부정적인가 긍정적인가에 대해 국내외 학계와 업계에서 여전히 많은 논란이 있기 때문이다. 정부와 지자체에 의한 시장개입은 반드시 필요한 경우에 한해 합당한 방법에 의해 이루어져야 한다. 대형유통점에 대한 규제는 지역사회에 미치는 영향을 다면적으로 평가한 결과에 근거하여 이루어져야 할 것이다. 대부분의 지자체는 체계적인 평가시스템과 객관적인 통계 자료를 갖고 있지 못한 실정이다. 향후 가장 시급한 과제는 시장개방 이후 지난 10년간 대형유통점이 지역사회에 미친 영향에 관한 광범위한 통계자료를 수집하고 이를 체계적으로 분석하여 정책방향을 올바르게 설정하는 것이라 할 수 있다.

• Korean journal of communication and information
• /
• v.70
• /
• pp.132-164
• /
• 2015

The formation of knowledge of the people of Korean society is the social practices of collective subjectivity. Subjectivity is the truth of the self, which is incessantly created, questioned and modified in the milieu of self-reflection. In an attempt to examine the hermeneutics of the subject of Korean society, a conceptual framework is proposed, which, with the notion of life embedded, consists of a historical sequence of the popular, minjung, multitude, people and community. The period of 1960s saw the ambiguous mass of lifes floating, the individual with his/her own interior world of consciousness emerge. The ideological solidarity is formed in the the next two decades, in contestation with immediate and physical threatening such as poverty and dictatorship. The democratization of Korean society and the global expansion of neoliberal regime gave a re-birth of multitude and people which is characterized with their pursuit of the co-existence and co-realization of singularity and universality on the ethical principle of the open and communicative radicality.

• Korean Journal of Social Welfare
• /
• v.65 no.2
• /
• pp.179-201
• /
• 2013

Since the 1960s, Korean welfare regime has been characterized by developmental welfare regime, of which invisible welfare programs like relation-based welfare are one of core elements. Developmental welfare regime of Korea has been dismantled after 1990s by the internal and external pressures. Focusing on the declines of relation-based welfare, this study examines the dismantle of developmental welfare regime of Korea. Since the late-1990s, the roles of inter-family income transfer and public income transfer are significant changed in terms of each share of total household income and each contribution of poverty alleviation. In other words, the role of public welfare has been growing while that of relation-based welfare has been decreased in the last twenty years. For the sake of a successful welfare regime transition in Korea, redistributional function of public welfare is quite important, but the development of reciprocal social economy and open community are also needed. Because, at this time and in this place, traditional welfare state building strategy is not proper in many aspects. However, it is impossible to achieve the development of reciprocal open community by restoration of relation-based welfare which has been already declined. This study regards enlargement of social economy or third sector as a development of reciprocal open community, and insists that cooperatives are especially worthy of notice.

• Korean Journal of Labor Studies
• /
• v.24 no.2
• /
• pp.321-365
• /
• 2018

Though the British shipbuilding industry dominated the world market in the 19th century, it could not avoid the repetitive rise and fall of the unemployment following after the cyclical fluctuations. Without challenging the employers' rights to fire at will, the boilermakers maintained their own unemployment insurance in order to escape from the new poverty law system. In the beginning the craft union could continue their own unemployment insurance under the National Insurance Act of 1911, but it went into bankruptcy under the massive unemployment of the 1920s and the attacks of shipyard employers. The Act of 1911 was a step towards social solidarity in that it spread the risks beyond the occupational boundaries, applying unemployment insurance to unskilled and non-union workers, and the employer and the government also paid the premium. In the Great Depression, the shipyard trade unions demanded that the government should intervene in the shipbuilding market to provide jobs, but it was not accepted by the government. The government responded only to the another demand of the union for the maintenance, which could be achieved partially through the abnormal operation of the insurance system, abandoning the insurance principle. After all, unemployment in the shipbuilding industry was resolved only by the expansion of rearmaments and the outbreak of World War II. From the 19th century to the World War II, the craft unions did not challenge the employers' right to fire at will and did not attempt to regulate dismissal procedures or make any demands on dismissal compensations. During interwar periods rules and practices related with weak employment protection - one of the main features of the liberal employment adjustment institution - were prevalent in Britain. The principle of 'employment at will' could survive through the historical events such as the World War I, II as the operation of the unemployment insurance became the focus of the social conflicts.

• Korean Journal of Heritage: History & Science
• /
• v.54 no.1
• /
• pp.184-205
• /
• 2021

Governance is valued as a new concept and principle of social operation and public policy management, and its influence is gradually expanding. Among the various governance theories being put into practice and in case analysis studies, collaborative governance embracing various governance concepts has been found to increase interdependence and responsibility beyond participation and compromise, and create new public values by integrating and utilizing optimal social coordination forms. In the field of cultural assets, governance-related research is also being conducted for the efficiency, sustainability, and scalability of public policy enforcement. This study explored the government's role (promotion, arbitration, and condition creation) in collaborative governance, focusing on the "Cultural Heritage Guardians" to understand how collaborative governance operates in the cultural heritage sector. Regarding governance policies in the cultural asset sector, the cultural asset guardians highlighted the status, role, and characteristics of policies by examining their introduction, development, and implementation. The results of the analysis revealed that private-led, horizontal public-private cooperation, collaborative governance, policy introduction, solidarity, professionalism, resource/knowledge imbalance, cooperation precedence, etc., facilitate increased participation. The government has accordingly proposed measures to establish comprehensive legal stability centered on cooperation; strategic reorganization of dedicated organizations; strengthened, supportive intermediate organizations; and individual and multi-party consultative bodies.

• Journal of Christian Education in Korea
• /
• v.67
• /
• pp.415-447
• /
• 2021

The purpose of this study is to explore the direction that Christian education should take as an ecological education in the crisis of climate change. What climate change shows is that it is impossible to survive even if the Earth's temperature rises by only 2-3 degrees. However, our current appearance is concerned about the crisis of climate change as long as we do not change our lives. First, the meaning of climate change and its causes were examined. The anthropocentric worldview, modern industrial, scientific and technological growth, and consumption-oriented social structure can be cited as the causes. An anthropocentric worldview justifies everything from the human point of view, and nature is the subject of human domination, but one regarded as a tool. In addition, as the scale of human economic activity increases, energy consumption increases, and the threat of ecosystem destruction increases with the increase in energy consumption. Individual affluence and increased consumption are exacerbating ecosystem tensions. In order to solve the problem of climate change, ecological education clues were found in the Bible. Through creation, the relationship between humans and nature was identified as coexistence and coexistence. Through the principle of sabbath, it is possible to bring about the restoration of humans and nature, and from the point of view of the incarnation, the world was understood as the 'body' of God. Based on these clues, the direction of Christian ecological education was explored by suggesting a transition to an ecological paradigm, restoration of creative spirituality, and cultivation of ecological imagination. In the crisis of climate change, it is hoped that the recovery of the earth will take place and that we will be able to stand again as a responsible being through the Christian ecological educational approach.

• Cartoon and Animation Studies
• /
• s.38
• /
• pp.53-70
• /
• 2015

In industrialized societies throughout the 19th and 20th centuries, Over Produced and Mass consumption images were constantly shown to people via Mass-Media as means to provoke one's desire. Frank Mouris, the American independent animator, captured and showed the infinite nesting of industrialized image with his autobiographical story through his work (1973) and made it as an intense visual flow. This innovative art animation has broke the traditional form of narrative animation and won the Annecy Animation Festival Grand Prix and the Academy Awards in 1974. This was also selected for preservation in the United States National Film Registry by the Library of Congress as being culturally, historically, or aesthetically significant in 1996. This study explores and shows that how these a-half million images to express Franks Mouris's autobiographical story in could be analyzed by the concept of Walter Benjamin's 'dialectical images'. Typically, the term 'dialectic' need to be formed by contradiction or opposite concept in the basic principles, but a dialectical image of Benjamin could be formed without any opposite concept while maintaining the uniqueness of each new relationship of the past. Benjamin's dialectical images are no longer stay in the historical past, It always meets with the present when someone realizes the past in the present moment. I suggest three different aspect according to Benjamin's point of view to analyse this animated film such as 'Historical-dialectical imaging of private/collective memory', 'Reconfiguring of present through analysing the relationship between the image flows and its own time/space', and 'Old future over the existing fragment and the presence of fragment. has the great value not only to present the experimental and innovative aesthetics of animated film, but also to show an analysis of contemporary culture and social aspect in mid-20th century. This study is to explore the diversity of animation representation, aesthetics, and also to suggest a new aspect of animation studies.

• Cross-Cultural Studies
• /
• v.52
• /
• pp.53-78
• /
• 2018

In the moral culture of the West, love and justice are two commands with roots in ancient times. One is the heritage of Hebraism, and the other belongs to the tradition of Hebraism and Hellenism. The two concepts are the most important virtues required for preserving stability in society. These two commands are compatible, in an exclusive relationship to each other. To ultimately seek their reconciliation, the precise concept analysis and understanding of each of them should be premised on, due to the multi-layered meaning of implications of the two concepts. To this end, we first have started with a lexical meaning and have done a conceptual analysis of what these two concepts are expressing. We have looked at Paul $Ric{\oe}ur$ in his interpretation of the discourse of love and justice. Finally, we looked at how these two concepts are narrated in literature. Through the literary works of Stendal, Albert Camus, and Dostoevsky, we have seen examples of literary configurations that have been embodied in life. In this way, through conceptual analysis, discourse analysis, and narrative analysis of the two concepts, the following conclusions were drawn. Love and justice were not a matter of choice. We could see coldness and unrealism of a society lacking love or with a problem of unclean love, through Stendhal's and Albert Camus' novels and their actual debate. In addition, in unclean paternalism, risk of the power of love blocking certain a certain touch of justice was also confirmed. So, it was necessary for a healthy future society to explore the possibility of the coexistence of love and justice. We confirmed the possibility of compatibility in a 'considerate balance' wherein the 'moral judgment in situation' is required, as Paul $Ric{\oe}ur$ expressed. This ideal situation may be realized when forms of love involving solidarity, mutual care, and compassion with pain like Dostoevsky are combined with the principle of distributional justice. When Albert Camus pursued justice and eventually faced reality and mentioned the need for mercy, he could have made a moral judgment based on this situation. In the end, love protects justice, and justice contributes to the realization of love. Justice reduces super-ethical love to moral categories, and love plays a role in enabling justice to exert its full force.