• Journal of Korean Philosophical Society
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• v.142
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• pp.75-97
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• 2017

This study purpose is to discuss critically the conception of history in Hegel and Marx by drawing on Merleau-Ponty's existential theory of history, finishing with concluding remarks. Merleau-Ponty insists that history is always history experienced. This thesis is his own principle in investigating human history. From this perspective, he begins to flesh out problems with history which Hegel and Marx had understood idealistically and materialistically respectively. He criticised that if Hegel grasps history in terms of teleology, he failed to explain the source and origin of historical meaning from which history makes sense. He failed to think that what gives history meaning comes from embodied consciousness. This means that history is not made of dialectical thinking. The thing is different from such an imaginative construal. History as it stands is not like that. It is not running around like Hegelian dialectical thinking. Marx understood historical behavior wrongly when he explained class struggle in terms of productive relations. He disregarded how class was sedimented or embodied in the minds of proletarians. Owing to this, Marx could not suppose that class consciousness is determined not causally or externally but by incarnated experience. It is affected in so far as it is affected by somebody, that is, the worker. At that moment only Class consciousness begins to work. Marx did not catch sight of this hidden fact.

• Korean Journal of Social Welfare
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• v.63 no.2
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• pp.155-177
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• 2011

This paper attempts to explore the universal foundation on which the discourses on the validity criteria in qualitative research should be based, and further discuss in depth the scope and direction of an adequate validity criterion in qualitative research by critical examination of previous discourses. To establish the foundation for qualitative research, first of all, the concept of quality and qualitative paradigm were examined in terms of ontology and epistemology, especially focused on the works carried out by Aristotle, Kenneth and Boyd. Secondly, the earlier studies on the validity of qualitative research were critically reviewed in terms of the theoretical findings on the concept of quality and qualitative paradigm. The major results include the following: First, the true content of quality is defined as the 'what-ness' or essence of things perceived by subjects, and qualitative paradigm as adequate framework for qualitative research is comprised of two intrinsic modes: one is the mode of awareness and the other is that of expression. Second, qualitative researchers are able to reach to the higher level of validity by considering not only the subjectivity and the originality but also the sociality in drawing a conclusion through qualitative perception. Third, the trend of previous validity discourses can be firmly summarized as the effort to overcome the effect of quantitative research and acquire the true identity for qualitative research, which is subjectivity, and as the quest to compromise the tension between subjectivity and sociality. Finally, based on the findings, several research topics are suggested. For example, the more attention should be paid to the area of the expression of qualitative awareness as a way of overcome the tension between subjectivity and publicness.

• Korean Journal of Social Welfare
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• v.60 no.3
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• pp.83-106
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• 2008

The Purpose of this study is to explore if people with intellectual disabilities can play a role as 'meaningful informants' in research process in Korea, by challenging the existing paradigm which consists of suspicion on the communication ability of people with intellectual disabilities and truthlessness of their statements, which results in ignorance on the covered life of people with intellectual disabilities. In this research, lessons which could learn through reinterpretation of my research experience are as follows. Firstly, the deficits of communication ability can be supplemented with restructuring interview instruments such as research questions, visual aids etc and adopting conversation analysis methods. Secondly, Suspicion on the truthlessness of their statements can be restructured by epistemological and methodological reinterpretation on the representation of social reality. Thirdly, the mechanism of exclusion and oppression according to the ignorance can be substituted by 'uncovering the life of people with intellectual disabilities', which can be basis of reconstructing the contents of programmes in the disability service centers and disability policies in the government. With these research results it could be argued that there needs to include people with intellectual disabilities as meaningful informants in the research projects funded by the government and also to provide people with intellectual disabilities with diverse roles in the research process by virtue of the development of qualitative research methods in the near future.

• (The)Study of the Eastern Classic
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• no.55
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• pp.223-264
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• 2014

Yeoncheon Hong Seok-joo(淵泉 洪奭周: 1774-1842) faithfully followed a policy of restoration of literary style of king Jeongjo. He was an young vassal after 1794 and influenced by Jeongjo because Yeoncheon was around the king. Furthermore, he had comparatively favorable working period as a vassal(仕宦期, 1795-1836) after death of Jeongjo(1800) while establishing his own academic viewpoint. Therefore, a study about art theory of Yeoncheon Hong Seok-joo is one about logical system to accept various desires for change of then while not getting rid of scope of Neo-Confucianism after Jeongjo. It is catched that exchange of Hong Seok-joo and Jeong Yak-yong was made relating to study of Sangseo. Hong Seok-joo and Jeong Yak-yong absorbed in study of Sangseo, which is come from putting importance on 6 scriptures (經) among studies of scriptures by both of them. Through this, they aimed to re-discover ideology of original Confucian studies as one for cultivating oneself and governing people (修己治人之學). Dasan and Yeoncheon have something in common that they were young vassals who were cultivated as a guarding power for Jeongjo centered on Gyujanggak. They were largely fit to view of literature(文體觀) of Jeongjo. Hong Seok-joo distinguished function of prose(文) and poetry(詩) into teaching moral(明敎) and moving people(感人) in the category of Mun-yi-jae-do(文以載道) based on thoughts of 'literature is linguistic device for Taoism '(道本文末)' which is a core concept of literature theory based on Neo-Confucianism. He gave a careful attention on instructional and social function in prose while on emotional understanding that puts importance on temper and the secrets of nature in poetry. Hong Seok-joo regarded moral impression and edification through this as a core of artistic creation based on Segyoseol(世敎說). Furthermore, expressions such as 'Heunggwangunwon(興觀群怨)' or 'Yeohangguyo(閭巷謳謠) which are mentioned as important elements in his artistic works put importance on actual existence of objective things in artistic activity and this is connected to an attitude to require description fit to fact. So, it is assumed that such expression style aimed for features of genre painting in painting arts. Understanding of the study of ancient documents by Yeoncheon developed from critical perspective. He criticized the study of ancient documents, saying it as first, Pasoijisul(破碎之術), second, Dotaekjisul(塗澤之術), third, Hoimojisul(毁侮之術). Jeong Yak-yong criticized ' theory on the Odes' from viewpoint of theory of Mun-yi-jae-do(文以載道) based on Neo-Confucianism. He stressed political and social function of Sipeon and general poetry in "the Odes" and reinterprets discourses about poetry of Zhu Xi based on his own opinion. He says that poems of national fashion do political and social criticism. The theory of national fashion by Jeong Yak-yong clearly discloses his thoughts that stress practical role of noblemen in the social and political context.

• Korean journal of communication and information
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• v.45
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• pp.7-48
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• 2009

The recent crises of Marxism do not mean Marx’s crisis. Marx said that he was not a Marxist. The purposes of this essay explore (1) the modern identity of the political economy; (2) the possibilities of mutual understanding between neoclassical economics and Marxist economics; (3) problems of the political economy in media and communication industry. I have begged for analytical Marxists, because of their good fruits. They accepted the methods of modern social science and they constituted a tremendous advance in the application of the scientific methods to the study of society. In insisting on micro-foundations(methodological individualism), analytical Marxism distinguished itself from structuralism and functionalism. I appreciate that analytical Marxism has reduced a theory to practice. But the works didn’t listen to everyone(from Marxists to un-Marxists), and explain everything. Making theory with production/consumption, macro/micro, and structure/behavior is a road to the political economy in the long run. It also applies to media and communication industry. The realm of media/communication is broad, which in philosophy, humanities, politics, economics, sociology, and engineering. And media policy is more complicated by politicians who look at the same situation from different angles. By the aid of interdisciplinary research, the political economy of media/communication shall explain at full length.

• Journal of Christian Education in Korea
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• v.72
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• pp.317-339
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• 2022

The purpose of this study is to develop liberal arts subjects for humanity education in Christian universities. Christian universities need to attempt Christian humanity education through Christian educational interpretation of humanity. This study defines the humanity not character or personality but rather humanity. Humanity is starting from an understanding of human conditions. And it is a perspective toward oneself and others based on human ontological questions and life style. Human is a being with developmental crises and are marginal being with existential anxiety. Therefore, humanity education of Christian universities should be a place to face the void of finite humans in order to understand what kind of existence they are and to transform their epistemology to understand self and the world. Christian humanity education will be realized by two approaches. The first is a theoria approach that extends from a two-dimensional understanding of the self and experienced reality to the speculative and introspective pursuit of the ultimate truth, The second is a praxis approach that consist of the interaction of reflection to human's act and reflective behavior. Therefore, this study develops a subject focused on a speculative and reflective understanding of humanity as an case of a liberal arts subject for humanity education in a Christian university, and a subject focusing on the understanding of reflexively participating in the actual social situation, which is the context of humanity.