• Journal of Digital Convergence
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• v.16 no.12
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• pp.41-50
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• 2018

In our society, recently, the concept of social economy stands out as an alternative to the mainstream economy in the market. It is noteworthy that although the social economy has the nature of practical field of civil society, the government has a willingness to actively support the social economy as a means of getting visible result of job creation. The social economy in Korea is being fostered by the government and understood within the framework of a very limited policy goal of providing jobs for the vulnerable. The problem is that the social value and community implications of the social economy are disappearing while the social economic organizations have higher policy status and become more and more dependent on the government's financial support. This paper suggests that the discourse on the social economy should be reconstructed while holding the problem of this situation.

• Journal of the Korea Society of Computer and Information
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• v.26 no.4
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• pp.169-179
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• 2021

The purpose of this study is to examine types and characteristics of self-regulation which explain how individual diabetic patients determine their behavior in terms of diabetes management. Based on the results, we proposed the management method of the diabetic patients. As a method of analyzing the subjectivity of each item, a Q method study was used. There were 38 subjects who were treated with oral drugs or insulin injections, but not currently hospitalized. And 40 statements in Q samples were classified in the form of a normal distribution using a 9-point scale. Research results regarding self-regulation in diabetic patients, type 1 is evidence-based compliance, type 2 is crisis responding denial reaction, type 3 is information-based orientation to relationship, type 4 is independent practice, and type 5 is willingness deficit impulse reaction. Therefore, for effective management of diabetic patients, it is necessary to understand the characteristics of each type of self-regulation and develop a program that reflects motivation for diabetes management, improvement of confidence, and countermeasures for negative emotions related to disease.

• Journal of Korean Home Economics Education Association
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• v.22 no.4
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• pp.139-154
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• 2010

The purpose of this study was to put forth of a future vision from examining of social contribution, future direction, and theoretical framework of home economics education and its cases of practice in educational setting. This study was carried with literature review, and results of study were as follows: First, home economics education should contribute to society through (1) educating individuals suffering from family tiredness to maintain autonomous lives free from distorted family ideology by being critically conscious of them in individual dimension, (2) educating individuals to develop a competence as a citizen to be critical of family ego-centric ideas and to participate and support communal life in family-social dimension, and (3) educating female and male students gender sensitivity and management of family life to be critical of gender discrimination ideology in gender dimension. Second, future home economics education should reinforce all round character education which let students develop their creativity and problem solving ability and foster students' wisdom of life with honesty and morality rather than merely acquiring knowledge in individual dimension. Third, this study employed Brown and Paolucci's conceptual scheme as a theoretical framework which focuses on the role of home economics education leading individuals and families as a changing agent. This framework let individuals and families to critically examine the social character and ideas provided by existing social, economical, and political systems, and to transform social character and ideas to build an ideal societal condition when there are any problems in them. Fourth, this study examined sample classroom instruction of Japan and FCCLA of United States of America to see how they educate students to become a changing agent. In conclusion, future vision of home economics education is to accomplish family revolution to sustain happy family relation and their family lives in which they feel pampered from achievement and free from distorted family ideology. For home economics to accomplish family revolution, it should strengthen education for empowerment, enlightenment, and autonomy. This study calls for immediate paradigm shift not as an occupational but as a practical-critical praxis subject matter for family revolution through home economics education.

• 대한공업교육학회지
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• v.39 no.1
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• pp.189-208
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• 2014

The purpose of this research was to investigate the critical issues and practical strategies that Korean technology teachers perceived. To accomplish the purpose of this study, a qualitative study was conducted to identify critical issues and practical strategies of Korean technology education targeted on Korean technology teachers. A purposeful sampling for choosing technology teachers was used for this study with three selection conditions: 1) 'Excellent Korean technology teacher' award winning teachers, or 2) technology teachers actively involved in both on-line and off-line teachers' association, and 3) leaders in local technology teachers' association. This study conducted exploratory in-depth interviews with selective 15 technology teachers regarding critical issues and practical strategies of Korean technology teachers. The interpretation of the interview content was conducted by two researchers using the thematic analysis which analyzed the frequency of concepts, words, and meanings held from collected data. In the conclusion, critical issues researchers identified were 1) curriculum problems, 2) education environment and facilities problems, 3) teachers' problems, 4) students' problems, 5) related research institution and college problems, 6) social problems. Secondly, Korean technology teachers agreed with following practical strategies 1) separating technology education from home economic education, 2) sharing practices on managing and improving educational environment and laboratory for technology education, 3) actively involving in technology teachers' group, 4) motivating students using hands-on activity 5) improving the quality and the quantity on technology teachers preparatory institution, 6) advertising the values of technology education to the public. Lastly, the positive factors to succeed technology education were 1) technology education satisfying social needs and 2) technology teachers' will or passion toward improving their technology classrooms. The negative factors to hinder technology education were 1) low self-respect of Korean technology teachers and 2) rejection or retarded acceptance toward social transition. Several recommendations based the conclusion were suggested as 1) implementing supplementary study toward selected critical issues and 2) conducting exemplary case studies regarding concrete practical strategies for improving challenges of Korean technology education.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.283-317
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• 2016

This research is an attempt to detail the multi-layered ethical characteristics of 'mutual beneficence', shown in the principle of 'guarding against self-deception' in Daesoon Thought while focusing on its major differences as well as the similarities with Kantian and Utilitarian ethical views. In these Western ethical perspectives, the concept of self-deception has received a considerable amount of attention, centering on the context of natural rights and contract theory. Meanwhile, in Daesoon Thought, 'guarding against self-deception' is presented as one of the principal objectives as well as the method or deontological ground for practice. It further encompasses the features of virtue ethics oriented toward the perfection of Dao. Here, the deontological aspect is interlinked with the concept of cultivation and the pursuit of ethics and morals. Hence this makes it a necessary condition for achieving the perfection of Dao, and likewise renders the practice of 'guarding against self-deception' more active through facilitating mutual relations based on the expansion model wherein human nature is characterized as possessing innate goodness. With regard to the tenet of 'resolution of grievances for mutual beneficence,' this concept is presented as a positive ground for practicing virtues toward others without forming grudges. Furthermore, as long as it reveals the great principle of humanity built on conscience, it will come to harmonize practitioners with others and spirits in an expression of beneficence. Moreover, originating in the Dao of Deities, guarding against self-deception is expressed as a form of life ethics and can be suggested as a new alternative for the model of virtue ethics proposed by Nussbaum. All in all, there is a natural causal relationship by which 'guarding against self-deception' in accord one's own conscience and the principle of humanity as a pursuit of perfect virtues in Dao result in the fulfillment of mutual beneficence. This readily akin to how gravity causes water to flow from high ground to low ground. Consequently, these relational features of mutual beneficence can serve an effective alternative to the Western ethical views which also address the need to overcome the egoistic mind which is liable to self-interest and alienation.

• Journal of Nutrition and Health
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• v.44 no.6
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• pp.537-550
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• 2011

This study was conducted to identify behavioral characteristics of salty food intake according to saline sensitivity of adults living in a rural area. Anthropometry and blood pressure were measured and salt intake-related dietary behavior was surveyed by questionnaires through interviews with 402 subjects aged ${\geq}$ 40 years in Chungcheongbuk-Do, Korea. The percentages of overweight and obese among the subjects were 37.8% and 3.8% respectively. Mean blood pressure of the subjects was in the normal range, but the distribution of subjects who were normotensive, high normal, and hypertensive was 48.7%, 17.7%, and 33.6% respectively. Approximately 27% of all subjects habitually consumed salty food, which was the smallest group, followed by 38.1% normal and 35.1% not-salty food. However, 34.6% of the eldest group of ${\geq}$ 65 years consumed salty food. The saline insensitive group showed a higher percentage of irregular meals, overeating, speed-eating, an unbalanced diet, a preference for fried food, and habitual intake of salty foods. These subjects recognized the risk for eating salty food, but they lacked the will to reduce their salty food intake. Compared to spouses and family members, experts such as doctors, nurses, and dieticians were the most influential for reducing the salty food intake of subjects. Saline sensitive group had relatively better control over salty food intake at every meal, eating out, and even when eating salty food that the spouse preferred. The saline sensitive group ate more frequently vegetables and fruits, whereas the saline insensitive group ate more frequently hot spicy foods. In conclusion, the results suggest that it is necessary to establish a social atmosphere toward reducing salt intake at the level of the government and food industry and to set action plans to be available for nutrition education programs to reduce salt intake nationwide.

• Journal for History of Mathematics
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• v.22 no.3
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• pp.1-30
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• 2009

Frege's logicism has been frequently regarded as a development in number theory which succeeded to the so called arithmetization of analysis in the late 19th century. But it is not easy for us to accept this opinion if we carefully examine his actual works on real analysis. So it has been often argued that his logicism was just a philosophical program which had not contact with any contemporary mathematical practices. In this paper I will show that these two opinions are all ill-founded ones which are due to the misunderstanding of the theoretical place of Frege's logicism in the context of contemporary mathematical practices. Firstly, I will carefully examine Cantorian definition of real numbers and Frege's critiques of it. On the basis of this, I will show that Frege's aim was to produce the purely logical definition of ratios of quantities. Secondly, I will consider the mathematical background of Frege's logicism. On the basis of this, I will show that his standpoint in real analysis was much subtler than what we used to expect. On the one hand, unlike Weierstrass and Cantor, Frege wanted to get such real analysis that could be universally applicable. On the other hand, unlike most mathematicians who insisted on the traditional conceptions, he would not depend upon any geometrical considerations in establishing real analysis. Thirdly, I will argue that Frege regarded these two aspects - the independence from geometry and the universal applicability - as those which characterized logic itself and, by logicism, arithmetic itself. And I will show that his conception of real numbers as ratios of quantities stemmed from his methodological maxim according to which the nature of numbers should be explained by the common roles they played in various contexts to which they applied, and that he thought that the universal applicability of numbers could not be adequately explicated without such an explanation.

• The Journal of the Convergence on Culture Technology
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• v.7 no.1
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• pp.446-453
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• 2021

This paper deals with two methods regarding fact and value. One is the method of H. Putnam, which is to break the boundary between fact and value and to make a world where the two have an inherent connection. The other is the method of J. Habermas, which regards fact and value as the product of an intersubjective agreement based on argumentation. Putnam, through his position of internal realism, moves from realism to pragmatism, especially by combining the rationalist tradition of Kant and Dewey's pragmatic views. Habermas also stands in the tradition of rationalism and universalism in Kant, at the same time emphasizing the practicability of truth in Hegel's tradition of historical reason. The significance of the strategy of Putnam and Habermas is that they have attempted to revive the realm of value against the strict dichotomy of facts and values and the subsequent devaluation of rationality in the realm of value. The starting point of this attempt is that the practical foundation of rationality is laid on life and practice. This could provide the room for escaping from rationality, which prioritizes only truths that reveal facts, that is, instrument-reduced rationality, the room for the revival of practical rationality through reflection on what is the purpose of life, and, in turn, the room for resisting to pass the realm of values and norms to the logic of habitual routines or customs. However, despite such common goal, there are clear limitations to Putnam's approach due to the differences in the strategies taken on facts and values. Putnam's method can demolish the whole universal framework that is the foundation where pragmatic pluralism will be fostered, eliminating the difference between the specificity of values and the universality of norms and shaking up the status of universal ethics. Therefore, Habermas' ethical theory is proposed as an alternative to establish a basis for universal ethics by relying on communication rationality and to secure the coercion of norms and blossom cultural pluralism as a diverse lifestyle based on this coercion.

• Journal of Digital Convergence
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• v.19 no.5
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• pp.449-460
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• 2021

The purpose of this study explained the experience of volunteering activities and the relationship of subjective self-awareness in order to examine the social meaning of volunteer activities. For adults aged 20 or older, 312 volunteering experience and social support awareness were analyzed on the level of self-identity by allocation sampling method depending on gender and age. The analysis results of this study were as follows. First, it was found that those who have experienced volunteer activitiies have a relatively simple willingness to participate in professional volunteer activities and those who have experienced volunteer activities. Second, social support and self-identification were different depending on whether they have experienced volunteer activities. Third, age, volunteer participation, willingness to participated in volunteering, and social support were analyzed as explanatory factors predicting self-identification of research participants. Based on the research results, volunteer activities to positively promote self-awareness suggested the need to practice volunteer activities according to the life cycle so that social meaning can be given. As a policy suggestion, the need for volunteer activities was closely analyzed to enable healthy self-forming for well-aging from adulthood to old age to discussed the need for policies and systems to strengthen volunteer motivation as leisure activities.

• Journal of Korean Philosophical Society
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• v.142
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• pp.1-25
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• 2017

Kant's doctrine of virtue shows how an actor should behave morally in an individual situation with moral law defines the limits of human action. There is latitude for action in the course of formulating the maxims of action by an actor. And moral judgement, as Aristotle's Pronesis, is very important in the latitude for action. In the doctrine of virtue, Kant suggests two kinds of duty of virtue: one's own perfeciton as an obligatory end, and the happiness to others as an obligatory end-and raises the question of casuistics for each. However, this was the practice and training for the human moral life by application of the moral law. In particular, Kant saw that ethics does not give laws for action, but only give laws for the maxims of action, and further intended to realize the practice in a proper way of seeking truth through casuistical questions. Thus, Kant points out that the casuistic is related only to ethics in a fragmentary way and is added to ethics only as a comment on the system. According to Kant, virtue and judgment are inevitable to apply categorical imperative in the empirical and realistic world. In other words, virtue and judgment are necessary to enable people who are likely to act in accordance to inclination to live a moral life in accordance with the command of reason. Thus Kant saw that in order to take wide duty into narrow ones, human beings must not only have to cultivate virtues as a strong power of will, but also to exercise judgment. In addition, the distinction between duty of law(narrow obligation) and duty of virtue(wide obligation) is dependent on whether there is a latitude for action in the application of both duties. So the role of virtue and training of judgement is very important in the latitude for action that occurs in the process of formalizing actor's maxims. In detail, as the duty is wider, so man's obligation to action is more imperfect, but the closer to narrow duty(Law) he brings the maxim of observing this duty(in his attitude of will), so much the more perfect is his virtuous action. Thus, it was an effort to show how Kant's best moral principles, that is categorical imperative could be applied to the real world at the time of criticism. Of course, even if it is difficult to assess Kant's efforts as successful, criticizing Kant's ethics as 'formal', 'abstract', or 'monologous' is not persuasive because of critics did not understand his ethics as a whole.