• Science of Emotion and Sensibility
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• v.18 no.4
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• pp.35-46
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• 2015

Prior research suggested that people generally show stronger intentions to help in-group members because people experience higher levels of empathy for those who are similar to themselves. The present research demonstrated that one's levels of cosmopolitanism would moderate the mediating role of empathy on the relationship between cultural similarities and helping intentions. In particular, it was examined how the mediator (empathy) affected the relation between cultural similarity and helping intention for participants with low to high levels of cosmopolitanism. Results indicated that participants with lower levels of cosmopolitanism showed stronger empathy as targets are more culturally similar to participants' own culture. Participants with higher levels of cosmopolitanism, however, reported the same levels of empathy regardless of targets' cultural similarity. The implications and limitations of the results were discussed.

• Journal of Korean Philosophical Society
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• v.146
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• pp.193-217
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• 2018

Following the lead of Isaiah Berlin, many liberals favor a negative conception of liberty because it limits the amount of interference and coercion that the state has in individual's lives. Such moves leave individuals to place value on their life choices or step back and revise them if desired. It is one thing, however, to argue that modern republicanism characterized by liberty as non-domination contains an alternative conception of liberty.

• The Journal of the Korea Contents Association
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• v.17 no.9
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• pp.225-234
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• 2017

Scholars suggests global citizenship education(GCE) as an important direction for the future education. Although many academic discussions have been internationally going on, the studies in Korea are still on the beginning stage. Thus, it is asserted that studies for GCE should be proceeded more actively and widely, especially for a theoretical background because it might give a concrete direction for GCE. In the international trend, studies suggest that GCE should be discussed among post-modernism, post-colonialism, and critical theory as theoretical framework. So, this study purports to find a theoretical framework which represents those three. It is critical pedagogy (CP) which also includes educational values for GCE. The reason is because CP tries to achieve emancipation in terms of consciousness, reason and rationality through educational praxis and it should be a background for GCE in terns of current situation in the world. Therefore, this study asserts and tries to prove that CP is currently at the center of theoretical backgrounds for GCE.

• Journal of Ethics
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• no.82
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• pp.193-212
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• 2011

Republic of Korea had undergone a meaningful transformation from aid recipient country to aid donor country and it was the only case among OECD countries. It became the 24th member of DAC in November, 2009. Therefore, it is required that we have to expand assistance which comes up to current economic power of Republic of Korea. However there are weak theoretical consideration about the obligation and justification of foreign aid fundamentally. These researches are almost about communitarianistic, liberalistic perspectives of view but with these, it is hard to enlarge current foreign aid into international level and it also takes a passive approach in obligation to provide. With these contexts in mind, this study proposes cosmotolitanism as an new alternative of foreign aid. This paper seeks to discuss that why we should give assistance to poverty-stricken counties and checking whether we have a obligation of foreign aid or not and the way or the extent to deal with if there is a obligation to help. Cosmotolitanism suggests that whole world is obliged with helping each other to enjoy equal rights and meet the obligation for others because people of the third world countries also have their own lives on the Earth like us and they are sharing all-global plan and future together. The existing discussion took a negative, restrictive attitude but it could mention that there is great relevance to discuss about Cosmotolitanism since it connotes the obligation for the third countries and their people itself.

• Journal of the Korean Geographical Society
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• v.51 no.3
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• pp.455-472
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• 2016

This paper aims to theoretically discuss the re-conceptualization of the school geography curriculum towards global citizenship education. To achieve this goal, post-structural global citizenship is introduced as an alternative notion of global citizenship by revealing some limits of the existing postcolonial global citizenship studies for global justice. Based upon Carr's(1996) idea of curriculum typology, three major curriculum perspectives are theoretically evaluated to see if they implicitly or explicitly undermine the citizenship of global 'others' ethically and politically. Post-structuralist ideas are then suggested as an alternative approach. With reference to this standpoint, this paper concludes by providing practical implications for a more just school geography curriculum towards global citizenship.

• Proceedings of the Costume Culture Conference
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• 2003.09a
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• pp.63-64
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• 2003

세계화의 물결은 자본운동의 자유를 극대화시키려는 ‘신자유주의’의 영향을 받아 탈규제화, 유연화, 개방화, 자유화의 특징을 보이고 있다. 신자유주의는 현 시기의 세계자본주의 체제의 가장 중요한 이데올로기적, 정치적 조류를 가리키는 개념으로써 시장적(市場的) 가치만을 절대시 한다. 이는 곧 ‘시민사회 가 활성화되는 속에서 시민사회가 실질적으로 소멸하는 현상’이 생겨남으로써 시민 사회적 전체주의에 이르게 만드는 신자유주의적 파시즘 체제를 일컫는다. (중략)

• Journal of Korean Philosophical Society
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• v.130
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• pp.47-77
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• 2014

The purpose of this paper is to justify the following four points. 1) Both communitarianism maintaining perfectionism and liberalism maintaining state neutralism are wrong. Communitarian liberalism is right. 2) If we accept a standpoint of communitarian liberalism, every state must make its own moral textbook for the achievement of common good. Of course, it dose not mean that a government must be an author of moral textbook. 3) The subjects of unification education and democratic citizenship education must be included in moral textbook. The crucial difference between moral education and civic education lies not in the educational subject but in the educational method. In order to internalize communal values and virtue, moral education prefer reflective internalization to indoctrination. But civic education prefer indoctrination to reflective internalization. 4) An desirable Korean who shares Korean values and virtue, provisional moral truth of Korea is a citizen of two isms, namely nationalism and cosmopolitanism.

• Journal of Science and Technology Studies
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• v.15 no.2
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• pp.1-31
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• 2015

World Wide Views on Climate and Energy held on 6 June 2015 was a structured citizens' deliberative consultation forum involving 10,000 citizens in 77 countries, and South Korea was one of the participating countries. Citizen participants, selected to reflect the demographic diversity in their countries or regions, were given information beforehand and deliberated for a full day with other citizens and voted on an identical set of questions, designed to reflect policy controversies at the UN COP negotiations to be held in Paris on December 2015. This study, firstly, analyzes the backgrounds and purposes of World Wide Views on Climate and Energy and reports the WWViews event held in Seoul, Korea before examining the theoretical implication of it. And then, this study discusses about the features and opportunities of World Wide Views on Climate and Energy as a way of forming a global deliberative governance by focusing on deliberative democracy, citizen participatory governance, and global citizenship.

• Journal of the Korean association of regional geographers
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• v.17 no.2
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• pp.181-203
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• 2011

Transformation towards multicultural society requires discussion on new concepts of citizenship which would overcome some limits of national citizenship developed on the basis of the nation-state. Citizenship can be defined as a relationship between individuals and their community, and conceptualized in a relation with identity. Citizenship also includes its spatial elements such as site and movement, place and public/private space, boundary and territory, flow and network, level and scale, etc. and in particular implies a multi-scalability of local, national, and global level. A new discussion on citizenship has emerged in Japan in shift to multicultural society, especially focusing on activities of local governments and grassroots social movements to support and ensure welfare services to and human rights of foreign immigrants in local communities, hence develops a concept of local citizenship. This concept seems to be highly significant for both foreign immigrants and Japanese dwellers for multicultural coexistence, but raises serious problems of separating local citizenship from formal national citizenship and from universal global citizenship. In order to resolve these problems, a new multiscalar concept of glocal citizenship which links interrelationally local, national and global citizenship. The concept of glocal citizenship is suggested to lead academically a new version of cosmopolitanism which embraces the universal and the particular in a dialectic manner, and to give strategically an alternative to multicultural coexistence policy and discourse and local citizenship discussion in Japan.

• Journal of International Area Studies (JIAS)
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• v.14 no.2
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• pp.187-214
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• 2010

This article is aimed at understanding the goals of the citizenship educations and changes of political cultures in the Sukarno, Suharto, and the post-Suharto periods in Indonesia. Sukarno's and Suharto's regimes adopted Pancasila, Indonesia's state ideology, as the philosophical basis of education. The citizenship education based on Pancasila was nothing but a political education, which aimed at suppressing the masses and justifying authoritarian rules of the regimes. After the collapse of the Suharto regime, a democratic citizenship education has launched, which emphasized the expanded civic rights and obligations as world citizens and the masses' active participation in politics. However, in this new curriculum, Pancasila is still emphasized as the supporting philosophical pillar of education. The reason is because, through the values of communitarianism represented in the discourse of Pancasila, the state needs to control the possible irresponsible and undemocratic behaviors of local powers and global economy when liberalism is not effectively controlled.