• Ecology and Resilient Infrastructure
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• v.2 no.1
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• pp.1-11
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• 2015

The needs for ecological engineering, which can design ecosystems that integrate human society and their natural environment for the benefit of both, has increased. The Korean Society of Ecology and Infrastructure Engineering (KSEIE) was established for this purpose and has contributed to the research and development of theories and technologies in related fields. However, the current state of educational services and contents of ecological engineering is still needed to be standardized and systematized. In this paper, we outlined the trends of ecological engineering education at international and domestic levels and proposed a sample services and curriculum, brought from the discussions and suggestions made during the forum, Founding the Education for Ecological Engineering, held by the KSEIE. Education of ecological engineering can nurture people who can design and manage ecosystems for the benefits of human and natural society and can restore ecosystems disturbed artificially. The services and curriculum have to meet and cover the challenges facing the future of ecological engineering; a. the ethical interpretation of the balance between human and nature, b. developing and strengthening its relationship with other scientific disciplines and societies - business, policy, education, and practitioners, c. identify and fuse the key ecological engineering principles into other discipline. We proposed a three layers curriculum system, basic (mathematics, physics, chemistry, biology, etc.), core (ecology, hydrology, engineering, etc.), and advanced subjects. The first two can belong to an undergraduate program and the last two can be put into graduate program. The selection of subjects is according to the purpose and needs of the major.

• The Journal of the Korea Contents Association
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• v.2 no.4
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• pp.40-45
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• 2002

The network community provides people a new area which is called a cyber area, not physical area. However, today in the cyber area, the negative function has been causing social problem. In fact, it has not been causing by original function. Specifically speaking, main reason why it's leading to the negative function is that teenagers are logging into inappropriate sites (such as: violent, adult sites) to unnecessary sites (such as: e-mails with unknown signs combined with words, inappropriate language used in certain web board). Not only that, private password and ID's are being used by unknown user to accomplish illegal access. If this problem does not get solved through immediate development of technologies method, the cyber crime will increase in short period of time. The purpose of this paper is to understand each analyzed method which can cope with negative internet function, to discuss suitable management in certain web board an to check with fuzzy intercommunication mood.

• Informatization Policy
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• v.23 no.4
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• pp.24-37
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• 2016

An Intelligent information society means intelligent superconducting society that goes beyond information society where information is centered. Now that artificial intelligence is specifically discussed, it is time to start discussing the laws and systems for intelligent information society, where artificial intelligence plays a key role. At some point it may be too late to cope with singularity. Of course, it is not easy to predict how artificial intelligence will change our society. However, there are concerns on what kind of relationship should humans build with AI in the intelligent information society where algorithms rule the world or at least support decision making of humans. What is obvious is that humans dominating AI or ruling out AI will not be the answer. Discussions for legal framework to respond to the AI-based intelligent information society needs to be achieved to a level that replaces the current human-based legal framework with AI. This is because legal improvement caused by the paradigm shift to the intelligent information society may assume emergence of new players-AI, robots, and objects-and even their subjectivation.

• Journal of Popular Narrative
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• v.26 no.1
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• pp.41-76
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• 2020

Recently, the cinema industry faced a crisis on the rise of various media platforms such as Netflix, Amazon Prime, IPTV, and Kakao Page. The rate of film release in the theater has become ever shorter, and the secondary consumption of film through IPTV, tablet, PC, or mobile has seen a drastic increase. In the midst of this new media-geography, the most significant change in recent years would be the rise of the 'fantasy film' genre. This paper explores the conditions and characteristics of fantasy films in the way in which the genre has been constituted, and delves into particular aspects that its contents contain. This is an attempt to understand the sociology of the birth of a new genre. In this process, this paper will ask two frequently raised questions in regard to this genre. The first is to ask whether we can discern fantasy from reality, and the second is to examine whether the fantasy genre implicates certain social subversion. These two questions aim to discover how fantasy forms a relationship with reality and what this means. To do so, this paper will trace the genealogy of the fantasy film genre in Korea and analyze recent big hits such as the series as the model case of digital fantasy film. Through this exploration, this paper will be able to provide a new sociology of the fantasy film production and consumption in the 21^st century Korea.

• (The)Study of the Eastern Classic
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• no.68
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• pp.283-317
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• 2017

Issues over morality and profit usually address relations between moral principles and material gains. In the history of traditional Oriental philosophy, discussions about them were called "Yi-Li zhi bian." The ideas of Confucius and Mencius also contain various discussions about Yi-Li. Both Confucius and Mencius defined Yi as a value concept to represent "natural," "appropriate" or "just" and regarded Yi as an external moral principle on the one hand and an internal moral emotion on the other hand. They had, at the same time, differences, as well. While Confucius placed importance on the external and acquired nature of Yi as a goal of morality, Mencius argued for the internal and innate nature of Yi as the nature of morality partially while recognizing its externality overall. Such Yi is a general term for subjective moral emotions and objective moral principles. Li was a concept of fact to represent "gain," "profit" or "profit-making." Both of them were against private interest and emphasized public interest. As for their differences, Confucius was positive about Li to some degree by saying "One should think of Yi when making profit," whereas Mencius was almost negative about Li and perceived it to be for Yi by saying "One should give up even his own life for Yi." He meant Li's dependence on Yi and also Yi's absoluteness for Ri. Both of them found a mix of opposite features in Yi such as internality and externality, subjectivity and objectivity, specificity and generality, and uniqueness and universality and also in Li such as individuality and specialty and public and private interest. Those features have both disadvantages including theoretical irrationality and logical contradiction and advantages including ideological diversity and conceptual polysemy. If efforts are made to avoid their disadvantages and highlight their advantages, they will provide some elements to consult in the creation of new global ethics required today when East and West are becoming one. In the modern society, the Yi-Li issues can be divided into the issues of morality and economy, personal and social profit, and moral ideal and material gain. If these modern Yi-Li issues are combined with the traditional Yi-Li issues, two paths will emerge over the order of Yi-Li. Of the many perceptions of Yi-Li issues of Confucius and Mencius, the idea of "Yi First, Li Later" can be very useful for creating a new ethics theory to represent "humanism" that we all need today when everyone considers their own pursuit of profit and satisfaction of needs as the best values. Sound Yi-Li relations will be possible only through Yi's orientation toward externality based on internality and Li's pursuit of private interest on the premise of public interest according to the spirit of "Yi First, Li Later."

• Journal of Internet Computing and Services
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• v.13 no.6
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• pp.9-16
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• 2012

Social Network Service (SNS) such as Twitter and Facebook has explosively grown nationwide since iPhone was introduced to Korea in 2009. In addition, KakaoStory has recently opened and joined to the SNS market, and it has grown to one of the most popular SNS in the domestic market in a short period of time. Social Network Service supports not only the formation of relationship between SNS users in common interests but also various activities such as management of personal connections and the sharing of information or contents. These three types of SNS have several common functions of sharing and distributing various contents rooted on the personal relationship formed through SNS. As each SNS user has specific reasons for the use of each service, a survey was conducted targeting those who use all of Twitter, Facebook, and KakaoStory was drawn by the statistical analyses of survey answers on users' reasons for each service. This result of study suggests factors to consider in order to exploit a new SNS or to enhance an existing service and can be used as a standard of which SNS for users to select for their own different purposes. It will also provide the basic data for the trust formation, one of the ethics in the upcoming Social Era.

• The Journal of Korean Philosophical History
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• no.28
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• pp.35-60
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• 2010

In this paper, the researcher investigated the relationships between nature and humans through I-Ching(『周易』) from the perspective of environmental ethics. I-Ching(『周易』) is a literature which has been quoted so frequently as a desirable alternative for environmental issue. The researcher closely reviewed how the relationships between nature and humans had been defined in I-Ching(『周易』) and developed the discussions focusing on what humans could and should do for nature. Nature makes up for the portion of extinction through endless birth. By giving birth for a new life continuously, and complementing the portion of extinction at the same time, nature is being maintained and preserved. In the side of nature, extinction and birth are equal, meanwhile, the sage who wrote I-Ching(『周易』) had held the concept of anxiety worrying that the whole living beings would be extinct, therefore, the sage wrote I-Ching(『周易』) in the aspects of birth. For nature has always been maintained and preserved in its own cause, there is no chance of nature being destroyed by itself. Human is one living being amongst all things created by nature, and at the same time, humans had been endowed with a position which is one among SanCai(三才). Nature had given humans responsibility and duty according to their position, but humans neglect to perform their responsibility and duty indulging in enjoyment of their position. Because humans have only enjoyed their position which is the critical one amongst SanCai (三才), this failure has resulted in destruction of nature. It shall be necessary for humans to enjoy their position to a certain extent, in the meantime, however, they should discharge those responsibilities and duties in order for forming and nourishing powers of Heaven and Earth. Although it is the humans that have destroyed nature, they can also provide nature with help to give birth to a new life. Reason for humans have destroyed nature is that they forgot their responsibility and duty having been concealed by their selfish desires. If humans get rid of their selfish desires, and fulfill their given duties and responsibilities, nature shall become revitalized again.

• Journal of Popular Narrative
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• v.27 no.2
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• pp.265-291
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• 2021

This paper explores the academic topography of the discourses on the anthropocene to delve into how the humanities can insightfully respond to the ecological crisis of the Earth through the lens of environmental humanities proposed in a 2020 book, The Anthropocene and the Humanities: From Climate Changes to a New Age of Sustainability by a scientific philosopher, Carolyn Merchant. By publishing her latest book, The Anthropocene and the Humanities, Merchant, a pioneering scholar of ecofeminism, has recently started into inquiring into the discourses on the anthropocene, meaning a geological age led by anthropos/humans. In one of her most distinguished works of 1980, The Death of Nature: Women, Ecology, and the Scientific Revolution, Merchant has revealed that the modern Western perception of nature, often identified with women, have been figuratively killing nature as well as women. Arguing in The Anthropocene and the Humanities that the anthropocene has been enacting a "second death of nature," which has been practically and technially killing nature, Merchant calls for the insight of the environmental humanities that help us to build a "sustainable livelihood" based on the "partnership" between human and nonhuman nature. This paper contemplates on what humanities can do in the era of anthropocenic planetarian crisis with the environmental humanistic alternatives in ecofeminist perspective to overcome the anthropocenic crisis aggravated by the covid-19 occurred at the point when the climate change was viscerally felt by the humans in the twenty first century.

• The Journal of Korean Philosophical History
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• no.54
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• pp.185-220
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• 2017

This study analyzes the behavior of China in the international context of East Asia based on the in-depth understanding of Confucian Sino-centrism. The rise of China is a dream to be realized for Chinese while actually it is regarded as new threats for the neighboring countries. It is therefore no surprise that the neighboring countries that once subordinated themselves to China voluntarily feel threatened by the resurrection of China. The reason is that China is pursuing hegemony based on China's stronger power rather than seeking culture and morality as they did in the past. The new hegemonic pattern seems not to contribute to the China's profit, only to increase the tension among North East Asia. That's because the neighboring countries are active in expanding military expenses with strengthening ties with the US. In this context, is it possible that China can rise gently without threatening the neighbors? There must be a way. It is that China will be born as a superpower with Confucian morality as the way the Confucian Sino-centrism is intended. When the neighboring countries are impressed by the way the China treats them with moral virtues, the leadership of China will be strengthened of itself. It is the most desirable way of realizing the dream of China.

• The Journal of Korean Philosophical History
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• no.27
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• pp.255-292
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• 2009

This thesis is to study on the prospect of contemporary and theory of contemporary Chinese Neo-liberalism philosopher in the 1990s. The previous Chinese liberalists focused only on political and cultural liberalism, neglecting economic liberalism. As a result, liberalism has not taken root in China. Therefore, the social problems of contemporary China are caused by immature and unregulated market economy controlled by the government, not by the market economy. On the other hand, the social relationship in China is not capitalistic yet. The Chinese need to take the gradual developing step to modernize China. China needs to begin an effort to reform China by the way and speed of the refolution, which lies between reform and revolution; not by making new value system, but by keeping daily ethics and rediscovering the Chinese value system, which is the same as universal ethnics. Moreover, it can solve the mental, cultural problems of modern society. Modernization will be achieved not by ruining the Chinese traditions, but by adjusting the traditions, keeping, and strengthening. Consequently, China will be able to move from agricultural absolutism to modern democracy. The democracy can exist only based on the market economy. Therefore, the goal will be accomplished by democracy based on the market economy starting from Confucian tradition.