• Title/Summary/Keyword: 성과주의 역설

Search Result 8, Processing Time 0.024 seconds

Paradox of Meritocracy of the Social Welfare Organization in the Neoliberalism (사회복지 실천현장의 신자유주의적 성과주의 역설: 사회복지사의 경험을 중심으로)

  • Lee, In Sook
    • 한국사회정책
    • /
    • v.24 no.1
    • /
    • pp.239-275
    • /
    • 2017
  • The purpose of this study is to explore what social workers experience and how they experience the needs of Meritocracy in the social welfare organization in the neoliberalism.. Therefore, in-depth interviews were conducted with 18 social workers, and I analyzed Colaizzi(1978) in a phenomenological method through collected research materials. As a result, the analysis is integrated in a total of four essential themes. According to the research results, the meritocracy - oriented phenomenon in the social welfare organization was 'paradox of Meritocracy'. Participants were buried in creating "nominal performance without any effectiveness" based on effectiveness and efficiency. Clients were instrumentalized in performance; moreover, they lost contact points with the field. Above all, there was "a reorganization of practices" that contradicted the original values of practice, in which the quality deterioration of service and the connection between organizations were weakened. In addition, the implementation of accountability of social welfare organization, which was intended by Meritocracy, has become a criterion for external evaluation, and the challenge of uncertain result has left a "rigid accountability without discretion." While participants were devoted to making a nominal performance, they failed to be guaranteed by the distinct characteristics of social welfare group. They experienced lost pride of the practitioner in the reality which contained the value of social welfare. However, in spite of this paradox of Meritocracy, participants demonstrated flexibility in order to preserve the original value and reached "a compromise with reality in the identity conflict." Based on the results of the research, I presented the discussion and policy directions.

CSO 양성기 - 바람직한 CSO(Chief Security Officer)의 역할 모델

  • Lee, Hui-Myeong
    • 정보보호뉴스
    • /
    • s.136
    • /
    • pp.30-33
    • /
    • 2009
  • 본 기고는 기업에서 지난 6년 동안 정보보호 관련업무 실무책임자로서의 경험을 토대로 어떻게 하면 보다 더 효율적이고 안정적인 정보보호활동을 수행할 수 있을까 하는 관점에서 바람직한 CSO의 역할 모델을 정리해 본 글이다. 전혀 보안에 신경을 쓰지 않아도 보안사고가 발생하지 않으면 100점짜리 보안수준이 되는 것이고, 제아무리 보안교육과 점검을 실시하고 취약점을 개선하기 위한 다양한 보안투자를 시행하더라도 보안사고가 터지는 순간, 보안수준은 순식간에 빵점짜리로 전락한다. 때문에 필자는 종종 정보보호 책임자는 안전고리를 벗겨낸 폭탄을 가슴에 품고 언제 터질지 모르는 지뢰밭에 서있는 사람이라고 역설한 바 있다. 최근 급속한 IT기술의 발전과 극심한 개인주의 성향 등으로 그 어느 때보다 보안사고의 위험성과 피해규모가 크게 증대되고 있으며, 이에 따라 기업에서 정보보호 업무 수행부서의 역할과 책임범위 역시 과거와 달리 매우 광범위하게 확장되고 있는 실정이다. 특히 우리나라는 90년대 말 IMF 당시 구조조정의 여파로 중국을 비롯한 해외 경쟁회사로 국내 기술자들이 이직함으로써 핵심 산업기술의 유출이라는 피해를 경험한 바 있다. 그런데 최근 미국에서 시작된 세계경기의 위축으로 또 한 차례의 보안사고 위험성에 크게 노출되어 있는 상황이다. 각 국의 문화 및 산업의 다양성만큼이나 수많은 위험성이 산재하고 있는 현대 사회에서 바람직한 CSO가 되기 위한 몇 가지 착안사항들에 대하여 논해 보고자 한다.

  • PDF

Digital Creative Labour -A Perspective of the Ethics of Labour and Subjectivity of the Younger Generation in Korea (디지털 창의노동 -젊은 세대의 노동 윤리와 주체성에 관한 한 시각)

  • Kim, Yeran
    • Korean journal of communication and information
    • /
    • v.69
    • /
    • pp.71-110
    • /
    • 2015
  • Beyond the technological behaviorism-oriented notion of prosumers, the current study explores the question of digital creative labour of the youth in the interrelated context of post-capitalist crisis and neoliberal ethos of selfhood. This analysis is situated particularly in the social conflicts and struggles in Korea, where the problems related to the precarization of the younger generation have been increasingly aggravated (in the realm of embodied reality) whereas their digital activities have been highly expressive (in the realm of mediated reality). The contradictions embedded in the question of the labour of the youth are delineated in the respect of the subjectivities of young free labour, or 'digital creative labour' in proposed terms: the precarious young free labour in Korea is the compound of social fragmentation, economic polarization, expansion of cognitive and emotion labour, boom of hedonistic consumerism, economic-cultural celebration of creativity and self-entrepreneurship, technological saturation of digital media, subjective/collective affects around excitement and ambition but also of anxiety and fear. The ambivalence and complexity of the young free labour is converged at the emergence of homo-economicus (Michel Foucault) through the subjectivation of the social (con)fusion of post-capitalist crisis and neoliberal governmentality of selfhood.

  • PDF

Das Problem der philosophischen Letztbegründung und des Fallibilismus (철학적 최종근거지음과 오류주의의 문제)

  • Yi, Sae-seong
    • Journal of Korean Philosophical Society
    • /
    • v.116
    • /
    • pp.281-312
    • /
    • 2010
  • Der vorliegende Beitrag problematisiert die Zeichen einer Zeit, in der nach der 'Wende des Sprachparadigmas' alle Prozesse einer Posttranszendenz, die in der heutigen philosophischen Problemsituation versucht werden, $bel{\ddot{a}}chelt$ werden, der Relativismus, Partikularismus und Skeptizismus $verst{\ddot{a}}rkt$ wird, und als Resultat die Kritik, Ablehnung und das Desinteresse an der Ideologie der Vernunft und Wahrheit sich verbreitet. Ich werde daher umgekehrt gerade an diesem Punkt ansetzen und ${\ddot{u}}ber$ die Notwendigkeit und Dringlichkeit der Rehabilitierung der "$Realit{\ddot{a}}t$ einer moralischen Vernunft" nachdenken. Zweck dieses Beitrags ist es, in Zusammenhang mit der Rehabilitierung der $Realit{\ddot{a}}t$ einer moralischen Vernunft, aufzuzeigen, welche theoretische Erkenntnis bzw.moralische Erkenntnis wahr ist, d.h., dass ein 'bewiesenes', da 'objektiv gerechtfertigtes' Argument existiert. $Daf{\ddot{u}}r$ werde ich als erstes auf das Problem der Relativistischen und Skeptizistischen Anhaltspunkte philosophisch eingehen(2), zur ${\ddot{U}}berwindung$ dieser Anhaltspunkte eine Rechtfertigung der rationelen und moralischen $Begr{\ddot{u}}ndung$ versuchen(3). In Folge soll betrachtet werden, dass die Rechtfertigung der rational moralischen $Begr{\ddot{u}}ndung$ mit dem Problem der $Letztbegr{\ddot{u}}ndung$ in enger Verbindung steht(4), und nachdem darauf hingewiesen wird, dass dies durch eine Konfrontation mit der Fallibilismus These zu erkenntnistheoretisch objektiver $G{\ddot{u}}ltigkeit$ gelangt(5), werde ich den Beitrag $abschlie{\ss}en$(6).

Study of the Electoral TV-Public Space: Paradox of the Mythical Structure Manipulated by the Technical Institutionalization (TV 선거 공론장 구조 연구: 기계적 제도화의 역설(Paradox))

  • Park, Tae-Soun
    • Korean journal of communication and information
    • /
    • v.36
    • /
    • pp.198-230
    • /
    • 2006
  • The aim of the this study is to observer paradoxal phenomenon in media election. The media, especially Television, was traditionally a journalistic operation representing political events on the outside of political camp. But recently, it intervenes to 'the political camp' as the most important method for election campaign. A centripetal of electronic medias making the dominant political space offer an alternative plan which get over the modern crisis of representative democracy. Even though, to the production of the political symbol and the operation of symbol which constitute substantial system of political action, the human being subject is excluded and the technical system of communication make up a govern structure. So it makes the contradictory situation. TV broadcast for election campaigning show well this paradoxal situation. The institutionalization of electoral broadcasting oriented by the State strengthens an immensification, an economical and political efficiency and a transparency of electoral campaign. But the means which controls the mind of public is also strengthened. It relates the production and circulation of the political symbol and the symbolic image restricted by dominator. In conclusion, this study argues that the media election is institutionalized by the instrumental reason(procedural rationality of politics and technological rationality of broadcasting), therefore the candidate take a fragment roles for the production of transcendental political symbol and the voters accommodate to the symbolic images which are foreseen and they judge.

  • PDF

Basic Income models and its Effect on Income Redistribution. (기본소득 모델들의 소득재분배 효과 비교분석)

  • Baek, Seung ho
    • Korean Journal of Social Welfare Studies
    • /
    • v.41 no.3
    • /
    • pp.185-212
    • /
    • 2010
  • This study simulates the effects of basic income on income redistribution in Korea, and compares the redistribution effects of basic income models with the effect of the current welfare system. Using the Korea Welfare Panel Study(2008), absolute/relative poverty rate, poverty gap ratio, gini coefficients are measured. As a result of simulation, the basic income models reduced poverty more effectively than the current system. And among the three basic income models, the basic income model combined with flat-rate tax reduced poverty more effectively. And the basic income model combined with progressive tax reduced inequality more effectively. The results of the study reported in this paper confirm the paradox of redistribution which suggest that the effect of universal welfare program on redistribution is the most noticeable.

Cho Gwang-jo's Pure Conscience and Grief (조광조 도학의 이념적 순정성과 감성의 문제)

  • Lee, Sang Seong
    • The Journal of Korean Philosophical History
    • /
    • no.30
    • /
    • pp.7-36
    • /
    • 2010
  • Cho Gwang-jo(趙光祖, 1482-1519) was the moralist who had the purest conscience and aimed the devoted politics among many fellow Confucianists of Chosun Dynasty. He even criticized his teacher who was in his late forty years for not being able to control his emotions when he was just a teenager. That is to say, he was the one who have kept his cold reasons for entire life. Nevertheless, as mentioned before, Cho Gwang-jo was very faithful to his emotions and also very honest. We find that he was definitely emotional. He demanded to change the relationship between the king and the courtier to the one between the father and the son with humane communication. He expressed his mind and emotion he had used to have at the moment of his death: he loved his king just as he loved his father. However, the king, Joongjong, was indifferent at the human's emotion as if he was a senseless figure. That was the saddest frustration and grief he had. However, his grief did not remained just as the mere grief but again survived as the hope for the survivors and descendants with the big echo. In this respect, his gried did not just end as the grief but it can be said that it even revived itself as the strength and courage. Then, Cho Gwang-jo's life as a human being was never a failure. Moreover, his grief and agony did not just remained as the vain emotion and sadness.

The Necessity of Education and Understanding about Evil: with thought of Sunja and Hannah Arendt as the central figure (악(惡)에 대한 이해와 교육의 필요성 - 순자와 한나 아렌트의 사유를 중심으로 -)

  • Jeon, Sun Suk;Kim, Young Hoon;Shin, Chang Ho
    • (The)Study of the Eastern Classic
    • /
    • no.48
    • /
    • pp.253-287
    • /
    • 2012
  • This research aimed to discuss the necessity of education and evil through perspective of Sunja and Hannah Arendt. In case of Sunja, it was reviewed by his opinion about Sunja as the central figure. As for Arendt, it was researched with "Eichmann in Jerusalem" as the central figure which she wrote participating in the trial process of Eichmann who was a war criminal of Nazi. Sunja thought evil as the nature of people and understood that they all are originally selfish, envious, and seeking desire. Therefore, Sunja thought it is important to properly seek human desire. He claimed Haw Seong Gi Wi(化性起僞, changing evil human nature into goodness through manner) which changes human nature from evil to goodness. A teacher who leads evil into goodness is surely needed in the process of Haw Seong Gi Wi. At the same time, in the dimension of educational content it put stress on the role of Ye(禮, manner) which lets them realize discernment so that they properly seek human desire and Ak(樂, harmony) which harmoniously controls human emotion, and key point on education regarding Ye and Ak. As for Arendt, however, she recognized evil as normal one. Even though he thought that conforming the order of superior authority was the best value and then took evil of killing many Jews in thoughtlessness, Eichmann maintained that he did not take evil but only conformed the order. This way, people could take evil in thoughtlessness in totalitarianism, and it makes circumstance that they could not take goodness. Therefore they could take evil in thoughtlessness and experience the radical evil and the banality of evil. Accordingly, political praxis which guarantees people's plurality as the words and praxis is needed. It is named natality because the truth that they are born in this world is a starting point, and makes the essence of education. In this process, teachers have to be a representative of this generation for children as new social members, and be able to keep children's newness. Sunja and Arendt have the same equality and difference in that they referred to the necessity of education to overcome human evil. It is the same quality that goodness could recover the function of community and the practice of education is considered important in the goal of education and the dimension of directivity. It is different in methodical characteristic of education that Arendt, however, suggests praxis as the way that they express themselves in totalitarianism while Sunja thought that continuous practice piling up virtue for goodness is important.