• 한국노년학
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• v.39 no.3
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• pp.429-449
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• 2019

The purpose of this research is both to analyse the dynamics of welfare pluralism in the personal social service policy for elderly British people and to provide policy implications based on analysis of the post World War II time era up until the end of the New Labour Government. Content analysis of government and parliament reports, minutes, scripts for party conferences, legislations, declassified government documents, and institutes' reports of the Conservative, Labour, and New Labour Governments from 1945 to 2010 shows that the governments played only assistive roles in welfare pluralism at any given point in time. The negative experiences of elderly British can be attributed to the unbalanced structure of roles held by public and private institutions for personal social services. They ultimately have important policy implications for the foundation of welfare pluralism in elderly Korean community care by the Moon Jae-in government.

• The Journal of Korean Philosophical History
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• no.23
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• pp.349-392
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• 2008

Modern Neo-Confucianism was formed as a school by solving the modern problems in China through accepting western philosophies with Chinese basic philosophies since New Cultural Movement. Marxism, Liberalism, and Modern Neo-Confucianism are called three representatives of Chinese modern philosophies. Since the People's Republic of China was founded in 1949, Modern Neo-Confucianists have tried to keep their philosophy and cultural conservatism in Hong Kong and Taiwan. Modern Neo-Confucianism which had been prohibited before 1978 was brought again to people's attention in the middle of 1980s by their active lectures and writings. Furthermore, the study on Modern Neo-Confucianism was supported by the Chinese government in 1987. China was trying to find the way to enhance Chinese tradition and to develop China to a modern society at the same time through the study on Modern Neo-Confucianism. The purpose of Modern Neo-Confucianism is to keep Chinese tradition which was broken off, to develop China to a modern society, to control the problems caused by capitalism socially, and ultimately to strengthen socialism in China in the political aspect. The study on Modern Neo-Confucianism in the 1980s focused on introducing, organizing, and understanding Modern Neo-Confucianism as its early stage. This study was led by Marxists with their methods and viewpoints. Even though the acceptance and understanding of Modern Neo-Confucianism was limited in a short period, the study on Modern Neo-Confucianism in the 1980s propagated Modern Neo-Confucianism. Modern Neo-Confucianism also played an important role to grow the argument about the critical succession of Chinese tradition and to reconsider the fact that modernization does not mean only westernization.

• 발명특허
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• v.5 no.11 s.57
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• pp.18-20
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• 1980

코페르니쿠스의 보수적요소를 거부하고 근본적으로 태양중심체계를 바꾸어 놓은 것은 케플러 (Gohannes Kepler, 1571-1630)였다. 그는 튀빙엔에서 신학을 공부했으나 천문학으로 관심을 돌렸다. 그에게 천문학을 가르친 매스틀린(Mastlin)은 지구중심우주체계를 강의했지만 사석에서는 코페르니쿠스가 맞는다고 했다. 그래서 케플러는 이미 학생시절에 열렬한 코페르니쿠스주의자가 되어 있었다. 케플러는 루터파 신교도로서 우주에서 삼위일체를 보았다. 즉 태양은 성교, 별들은 성자, 중간의 공간은 성신이었다. 그는 우주가 살아 있으며 행성들과 지구는 영혼을 가지고 있다고 믿었다. 이것은 아마도 당시에 크게 유행한 루터파 신비주의의 영향인 듯하다. 케플러는 철저한 피타고라스${\cdot}$플라톤주의자였다. 그는 우주가 수학적 조화를 이루고 있고, 신은 위대한 기하학자이며, 인간은 신의 이미지를 따서 만들어졌다고 보았다. 따라서 인간은 수학을 통해 우주를 이해할 수 있다는 생각이었다.

• The Journal of Korean Philosophical History
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• no.23
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• pp.393-421
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• 2008

This thesis has an intention to reorganize the topic of Ontology that has not unnoticed, investigating the symbolic signs of Zhuxi. The symbols in Ontology visualize in an anthropomorphic form or a form of animals that we can usually find in the nature. The visible symbols have characteristics of the dynamic rather than the stillness. The symbols of human and a horse have developed as different interpretations depending on the relative importance. The movement of stream symbolize the Movement of Daoti that manifests thorough all things in the Dao and have a structure of 'Ti-Xiang-Yong'. The Substance of Metaphysics embodies an action thorough 'Metaphysics' or 'with Metaphysics'. Accordingly, 'a stream' symbolizes 'the Movement of Daoti' in that it manifests the form of Daoti makes body. A kite and a fish symbolize the form of a kite flies up into the sky and the shape of a fish plays in the pond. These not only represent an outlook on the world, but also symbolize the stage of the Movement of Daoti. 'Human', 'a stream', 'a kite' and 'a fish' include activeness, domination, dynamics, manifestation, visibility, naturalness.

• Journal of the Korean Society of Costume
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• v.53 no.3
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• pp.13-31
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• 2003

The purpose of this study is to analyze the formative style and aesthetic value of contemporary subcultural style with the understanding of characteristics of subcultural style in the sociocultural context. As for the research methodology, literary survey has been performed to study the concept and the history of subcultural styles from 1940s to 1980s. In addition, demonstrative studies on aesthetic images have been carried out through the analysis of pictures and photographs in order to categorize the subcultural styles since 1990s. In this study, subcultural styles since 1990s have been illustrated through the socio-cultural grounds. which are diversity of street culture, diffusion of moss culture or bubble-up phenomenon, pursuit of anti-social ideology among intellectual heads, club Cultures in the form of kitsch and pastiche and communal thinking as collective harmony. With the socio-cultural context examined above, subcultural styles in the contemporary fashion are categorized and deduced following aesthetic values ; Drag and Club style as the tendency of surrealists or artificial hedonists, Urban military style and Cyberpunks as pursuit of Bionic being, Sports casual style based upon, the pursuit of comfort and freedom, Vintage style and Retro dressing represented by the spirit of DIY (no It Yourself), Ecology style of New conservatives, and Mysticism style as the fusion of technology and shamanism (Technoshamanism).

• International Journal of Highway Engineering
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• v.6 no.1 s.19
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• pp.25-36
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• 2004

The total length of paved roads in Korea is 67,265 Km, and among these roads, about 40% of the national highways and 98% of local roads are paved with asphalt concrete. The major distress to asphalt pavement is rutting and fatigue crack. The permanent deformation including rutting accounts for about 75% of this distress. UTW(Ultra-Thin Whitetopping), which is known for its high-quality performance in asphalt pavement with rutting and cracking, seems to reduce maintenance costs significantly if it is used as the maintenance/repair method for domestic asphalt pavement. In the research, static load test was conducted to establish a behavior of Whitetopping under traffic and environmental condition. It showed that the effect of the thickness of the concrete layer and the temperature change was significant. In addition, the tensile strain as the wheel load position was close to interior and edge of concrete slab were increased up to 75% of maximum tensile strain. It showed that joint spacing must be considered in UTW design procedure.

• Journal of KSNVE
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• v.10 no.2
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• pp.338-344
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• 2000

비선형 구조물에 대하여 미끄러짐 또는 기울어짐 해석을 수행할 때에는 수평 두 방향 입력을 동시에 고려하는 해석을 수행할 것을 추천한다. 그 이유는 단일 방향 입력만을 고려한 비선형 해석의 결과가 입력지진의 기준선 조정 여부에 아주 민감하고 자칫 과도하게 보수적이거나 또는 오히려 비보수적인 결과를 초래할 수 있기 때문이다. 특히, 오래 전에 작성되어 일차적 해석만 가능한 전산 프로그램을 사용하여 해석하는 경우 주의가 요구된다. 본 논문에서는 입력지진의 기준선조정에 의한 영향을 수평 단일방향 입력만을 고려하는 해석과 수평 두 방향 입력을 동시에 고려하는 해석에 대하여 살펴본다. 이를 위하여 자립형 계에 대한 예저 헤석을 수행한 결과, 단일방향 비선형 해석시 나타날 수 있는 이러한 불확실성을 피하기 위하여 두 방향 입력을 동시에 고려하는 해석이 필요하고 입력 지진의 기준선 조정과 연계된 표준화된 지침이 필요하다는 것을 알 수 있었다.

• 한국사회정책
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• v.19 no.3
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• pp.119-147
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• 2012

This paper aims to explore whether the trilemma of welfare states has been a valid argument about the recent change of welfare states. Based on fuzzy-set ideal type analysis of data from seventeen OECD countries, it examines that welfare states have achieved three core policy objectives -income equality, employment growth and fiscal discipline- in the service economy during the period between 1981 and 2010. The evidence presented in this paper does not support the trilemma of the service economy where only two goals can be pursued successfully at one time, at a cost of the other remained goal. The trilemma has been effective only to the countries in liberal welfare regime where employment growth and fiscal discipline has been achieved at a cost of higher levels of income equality. However, conservative welfare-state regimes have experienced the deterioration of income equality and fiscal restraint after the mid 1980s and it seems that they have diverged into various models. In the countries of the social democratic welfare regime, the goals of equality and employment have been achieved simultaneously together with fiscal discipline since the early 2000s. While they are classified as the perfect model in the research, Southern European welfare states including Greece and Italy, classified as 'the crisis model', have not performed well in all the three aspects. On the evidence presented in this paper, it can be said that the trilemma of welfare states in the service economy is not effective to explain the policy goals of welfare state as well as the result of redistributive politics in the service economy.

• The Southeast Asian review
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• v.28 no.2
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• pp.213-247
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• 2018

Thailand in 2017 the public sentiment has turned against the military government. The four pledges the military declared immediately after the 2014 coup, restoration of democracy, addressing of divisive politics, eradication of corruption, and stimulation of the economy have all failed. In the same year, however, Thai military junta began to recover it's diplomatic relationship with western countries including US and EU owing to promulgation of the new constitution endorsed by King Maha Vajiralongkorn and the lavish funeral of late King Bhumibol Adulyadej which was attended by huge number of condolence delegations from around the world including US Defense Secretary James Mattis. Since the 2014 coup, US has sanctioned the country under military junta led by General Prayuth Chan-o-cha for urging them back to the barracks. EU also joined this sanction measures. US signaled change in it's policy when General Prayuth got the chance to visit US and meet President Donal Trump in 2017. General Prayuth Chan-o-cha's military junta could start to restore it's reputation internationally. Domestically, he used absolute powers based on section 44 of the interim constitution, also guranteed in the new constitution. Oversea and national human rights groups have criticized that the interim constitution for permitting the NCPO, Thai military junta's official name, to carry out policies and actions without any effective oversight or accountability for human rights violations. On 1 December 2017, Thailand marked the one-year anniversary of King Maha Vajiralongkorn's accession to the throne as the country's new monarch, Rama X. In the first year of King Rama X's reign, arrests, prosecutions, and imprisonment under Article 112 of Thailand's Criminal Code (lese-majeste) have continued unabated in Thailand. NCPO has continued to abuse Article 112 to detain alleged violators and curb any form of discussion regarding the monarchy, particularly on social media. In this worsening human rights environment General Prayuth Chan-o-cha enforced continuously campaign like Thai-style democracy- an effort to promote largely autocratic 'Thainess' in such a way that freedom of expression is threatened. It is a resurgence of 'Sarit Model'. In the beginning of 2017 Thai military government raised the slogan of 'opportunity Thailand' in the context of 'Thailand 4.0' project which attempts to transform Thai economy based on industry-driven to innovation-driven for recovering robust growth. To consider freedom and liberty as a source of innovation, 'Thailand 4.0' led by 'Sarit Model' without democracy would be skeptical.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.69-97
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• 2021

'Déconstruction' is a system of thought that induces the emergent property that characterizes contemporary philosophy. The tradition of ancient Greek philosophy evolved over and over again, giving rise to the Renaissance and Enlightenment. It seemed to have reached its end under the historical perspective of modernity. However, contemporary philosophy wanted to see more possibilities through the deconstruction of modern philosophy. If modern philosophy dreams of a strange cohabitation between God and man with the humanistic completion of Plato's philosophy, modern philosophy rejects even that through deconstruction. Although Plato's classical metaphysics is a stable system centered around the absolute, it is ultimately based on God and religion. Under that system, human autonomy is only the autonomy bestowed by God. Contemporary philosophy is one of the results of efforts that try to begin philosophy from the original human voice through deconstruction. Instead of epistemology dependent on metaphysics, they wanted to establish epistemology from human existence and realize the best good that would set humans free through deconstruction. As such, it is no mistake to say that deconstruction is also an extension of the modern topic of human freedom. Deconstruction and human freedom act as one body in that the two cannot be separated from each other. Oddly enough, Daesoon Thought, which seems to have religious faith and traditional conservatism as main characteristics, has an emergent property that encompasses modern and contemporary times. The period of Korea, when Kang Jeungsan was active and founded Daesoon Thought, has an important meaning for those who have a keen view of history. Such individuals likely think that they have found a valuable treasure. This is because that period was a time when ideological activities were conducted due to an intense desire to discover the meaning of human freedom and envision a new world without copying the ways of the West. Instead they looked to face internal problems and raise people's awareness through subjectivity. In other words, the subtle ideas created by Korea's self-sustaining liberalism often take the form of what is commonly called new religions in modern times. Among these new religions, Daesoon Thought, as a Chamdonghak (true Eastern Learning), aims to spread a particular modern value beyond modern times through the concept of Haewon (the resolution of grievances) that was proclaimed by Jeungsan. The Haewon espoused in Daesoon Thought is in line with the disbandment of modern philosophy in that it contains modernity beyond modern times. First, Haewon means to resolve the fundamental resentment of human existence, which arose from Danju's grievance. Secondly, Haewon in Daesoon Thought encompasses the Haewon of the Three Realms of Heaven, Earth, and Humanity centers on a Haewon-esque style of existence called Injon (Human Nobility). Haewon in Daesoon Thought can be understood in the same context as Derrida's philosophy of Deconstruction. Modern deconstruction attempts to expose the invisible structures and bonds within human society and attempt to destroy them. In a similar way, Haewon endeavors to resolve the conflicts among the Three Realms by releasing the bonds of fundamental oppression that hinder the Three Realms of Heaven, Earth, and Humanity.