• The Journal of Korean Philosophical History
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• no.53
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• pp.131-163
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• 2017

We were already thrown into the modern by the Japanese before reflecting the relevance of modernization and acceptance, and the value of the modern was postponed. The late period of Chosun, people sank into a state of torpor and traditional culture and ideology has caused people to have a negative perception of modern times.Modern times, however, are defined in the relative concept of tradition and modernity in the history of modern times. In order to understand the modern era and its origin, it is necessary to look squarely at the face of modernity. Failure of modern times is a failure of traditional succession.So, if we analyze the causes of the failure of the traditional heritage, why can't we see some of the reasons why we perceive it as a failure? In this thesis, it seeks to understand the diverse views of the traditional elites of the journal and the newspaper, which are published in the traditional education of the journal, and are looking at a variety of views. Moreover, we should seek to explore the traditional elements of the new tradition by discussing the aspects of the educational problems caused by the cause of the accidental break and the educational problems caused by its results.

• The Journal of Korean Philosophical History
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• no.36
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• pp.259-291
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• 2013

This article is to study the purpose and significance of Chongyoulun of Peiwei, and it is composed of the two parts of philosophy and critical mind. The critical mind on Chongyoulun is as follows: first, it is mis-interpretative to define the main thought of Laozi as Xuwu. Next, the old philosophers did not criticize Xuwuism properly; as a result, they failed to stop spreading Xuwuism. Last, Guiwulun brought about the disorder of the way of life and the collapse of the public order. Based on this critical mind, Peiwei built up the following philosophy based on You as the fundamental principle of the existence and the movement of universal nature. First, Tao is the combined Wanyou, not abstract substance which is outside of Wanyou. Second, Wu is the state of being without You, and You only comes from You. Third, You can survive depending on external You because You is not the independent substance. Therefore, understanding the external You is the main factor of its existence. Fourth, Wanyou do not harm each other as they get together since Wanyous are interdependent. People are the being who can live through the mutual dependent relationships; hence, social system and morals (ethics) are key factors of the world in the oncological point of view. Wanyou had tried to rebuild the corrupted way of life and public order by recovering the justification of moral orders based on the mutual dependence of Wanyou which is the substance character.

• The Journal of Korean Philosophical History
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• no.42
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• pp.233-258
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• 2014

This article investigates the concept of the xing(性) used by Hu Hong. Hu Hong's philosophical system considered to top priority for xing is called xingbunlun(性本論), and he suggested the characteristics of xing as follows. First, Hu Hong regarded xing as the fundamental of whole world and related to the specific individual things, so he constructed the concept of xing in the perspective of ontology. Namely while xing is ti(體) the root of all the world, it is the realization of the uniqueness of the individual things. Also he considered xing which of the ontological aspect developed various psychological aspect contained xin (心), qing(情), yu(欲), etc. Seond, As Hu Hong regulated that wei fa(未發) is xing and yi fa(已發) is xin, he defined the ideal relation between xing and xin as xingtixinyong(性體心用). And he considered that the sage and the ordinary peoples are equal in the xing's aspect of wei fa, but they are not equal in ability of the xin in the aspect of wei fa. Hu Hong thought that the only sage realized the ideal relation between xing and xin in this world, because he keep his mind silent. So Hu Hong suggested the possibility of moral cultivation to the ordinary peoples, expressing that human nature realized the function of the mind(成性), in order that they realized ideal relation by following ren(仁). Third, unlike the traditional notion, Hu Hong understood the meaning of xing in the aspect of ontology. He interpreted the shan(善) of xingshan(性善) as the meaning of exclamation, which implied that "the innate goodness of human nature(性善)" meant "Human nature is good." Because Hu Hong thought that the meaning of xing transcended the relative concept of good and evil, and accepted the whole world affirmatively. In the opinion of Hu Hong, as the concept of xing had two ways of intentionality; likes and dislikes(好惡), things formed relationship with other in this world. Then the concept of good and evil of the ethical value judgement occurred.

• The Korean Society of Law and Medicine
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• v.22 no.3
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• pp.3-30
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• 2021

Reasons for disqualification to restrict a medical person's license should be considered in functional and moral terms. In this sense, the grounds for disqualification of medical personnel should be expanded to include all crimes that have been declared to be "imprisonment without labor or greater punishment" by a court. Because a sentence of "imprisonment without labor or greater punishment" means that it is highly reprehensible and undermines the trust of the state as well as the trust in medical personnel. Therefore, the expansion of the scope of license restrictions for medical personnel cannot be regarded as a violation of "the Less Restrictive Alternative" rule. However, it is necessary to reflect the specificity of medical services in the license restrictions of medical personnel. This is because not all diseases can be treated with current medical services. In addition, unpredictable situations can occur at any time during medical practice. Consequently, the negligence that occurs during medical practice should be carefully examined from a functional perspective of the medical personnel. And it should be treated differently from ordinary crimes. To this end, an independent license review organization should be established to establish expertise in license management.

• The Journal of the Korea Contents Association
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• v.22 no.5
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• pp.56-66
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• 2022

Due to the recent increase in information encountered on social media, algorithm-based recommendation formats selectively provide information based on user information, which often causes a filter bubble effect by an Echo Chamber. Eco-chamber refers to a phenomenon in which beliefs are amplified or strengthened by communication only in an enclosed system, and filter bubbles refer to a phenomenon in which information providers provide customized information according to users' interests, and users encounter only filtered information. The purpose of this study is to propose a method of efficiently selecting information as a way to improve the filter bubble phenomenon by such an echo chamber. The research progress method analyzed recommended algorithms used on YouTube, Facebook and Amazon. In this study, humanities solutions such as training critical thinking skills of social media users and strengthening objective ethical standards according to self-preservation laws, and technical solutions of model-based cooperative filtering or cross-recommendation methods were presented. As a result, recommended algorithms should continue to supplement technology and develop new techniques, and humanities should make efforts to overcome cognitive dissonance and prevent users from falling into confirmation bias through critical thinking training and political communication education.

• (The)Study of the Eastern Classic
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• no.49
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• pp.39-71
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• 2012

This paper examines Jang Hyeongwang's cultural awareness and the way of practice by focusing on his spirit of humanities in relation to the understanding of territory and bibliographic materials. In fact, this starts from conflicting evaluations on Jang Hyeongwang's way of learning in the field of Korean history. Jang Hyeongwang emphasizes realization of humanity, which is considered as basic framework of culture. He claims the indivisibility of Dao(道) and culture(mun文) by arguing that almighty principle of Dao manifests itself through phenomena of culture. In other words, Dao is the root of culture and, at the same time, culture is the necessary element of making Dao valuable. Furthermore, he insists that realization of human culture is the gist of manifesting the pattern of nature. In this vein, the roles of human beings are so important in creating humanistic civilization. He considers all kinds of human affairs as the contents of humanistic culture, which are contained in six classics. Especially, He says that the moral is reality of human culture and that literature is a literal expression of humanistic spirit. Thus, he criticizes that there are literatures without moral practices. He pays a special attention to his indigenous culture. He links the cultural understanding of geography, which is the foundation of realizing humanistic spirit, to awareness of Korean territory and grasps the territory in the light of topography of geographic power. Thus, he defines it as "Central Field" which bears comparison with China (middle kingdom). With the positive understanding of his country, he insisted that Korean indigenous culture and custom are as much advanced as China and was so proud of the moral characters and norms that Korean people had formed so far. Moreover, Jang truly exhibited affection to Korean literature, which had formed through Korean history. Kim Hyu, one of his students, activates Jang's will to preservation of Korean culture. Over twenty years, Kim completed Collected Record of Korean Literatures(haedong munhon ch'ongnok 海東文獻總錄). Actually, he started the preparatory works for compiling them. We should keep in mind that this compilation was completed following Japanese Invasion of Korea in 1592. It means that he has cultural awareness of preserving Korean literal heritages. Hence, it can be evaluated as the results of the enhancement of national studies. We have seen that He truly highlights realization of humanistic spirit by insisting the practices of moral values. In fact, his mind is linked to genuine affection to Korean territory, culture and literatures. Such affection can be paraphrased as moral awareness of humanity and its practices. In conclusion, his humanistic spirit should be understood as strong belief on universality of human morality. His cultural awareness of homeland and the will to practices should be considered as cultural pride of Korean intellectual traditions rather than following Chinese culture blindly.

• Development and Reproduction
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• v.14 no.2
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• pp.143-154
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• 2010

This article analyzes two leading Korean cases which led to opposite conclusions: the Boramae Hospital Case (Korean Supreme Court 2002 Do 995) and the Shinchon Severance Hospital Case (Korean Supreme Court 2009 Da 17471). In doing so, it pays particular attention to the acceptance, modification, and rejection of paternalism, specifically 'physician paternalism' and 'familial paternalism', both of which have long and strongly influenced the Korean medical environment. In Boramae Hospital, the Court emphasized the obligation of the physician in terms of the life of the patient (eg: protecting and preserving the life and welfare of the patient). Its position seemed to be based on the traditional physician paternalism which presupposes the ability of physicians to identify right and wrong choices according to natural laws. However, the Court saw itself as the final arbiter of who identifies and determines the real world content and consequences of that natural law. In short, the Court elevated itself to the supreme guardian of the patient, and held that its decision cannot be overruled by that of the patient's family. So without specifically referring to the importance of the family and the role of familial decisions, both long-observed traditions in medical decision-making in Korea, the Court shifted away from familial paternalism. In Shinchon Severance Hospital, the Court explained the meaning of the patient's powers of self-rulemore concretely, explaining its scope and substance in greater detail. The Court held that one can exercise the right of self-rule, even over issues such as death, in the form of 'previous medical directions'. However, this case does not represent a wholesale acceptance of medical autonomy (ie: it does not accept self-rule unconditionally). Rather, the Court accepted the importance of the opinions and decision of physicians and of the Hospital Ethics Commission, and the Court still retained to itself the authority to review and make alterations to 'material' decision. The Court did not overlook the importance of the decision of the patient's family, but it also did not relinquish its status as supreme guardian, emphasizing the 'objective' nature of a decision from the court.

• Korean Journal of Agricultural and Forest Meteorology
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• v.17 no.4
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• pp.358-383
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• 2015

The concept of 'carbon footprint' has been developed as a means of quantifying the specific emissions of the greenhouse gases (GHGs) that cause global warming. Although there are still neither clear definitions of the term nor rules for units or the scope of its estimation, it is broadly accepted that the carbon footprint is the total amount of GHGs, expressed as $CO_2$ equivalents, emitted into the atmosphere directly or indirectly at all processes of the production by an individual or organization. According to the ISO/TS 14067, the carbon footprint of a product is calculated by multiplying the units of activity of processes that emit GHGs by emission factor of the processes, and by summing them up. Based on this, 'carbon labelling' system has been implemented in various ways over the world to provide consumers the opportunities of comparison and choice, and to encourage voluntary activities of producers to reduce GHG emissions. In the agricultural sector, as a judgment basis to help purchaser with ethical consumption, 'low-carbon agricultural and livestock products certification' system is expected to have more utilization value. In this process, the 'cradle to gate' approach (which excludes stages for usage and disposal) is mainly used to set the boundaries of the life cycle assessment for agricultural products. The estimation of carbon footprint for the entire agricultural and forestry sector should take both removals and emissions into account in the "National Greenhouse Gas Inventory Report". The carbon accumulation in the biomass of perennial trees in cropland should be considered also to reduce the total GHG emissions. In order to accomplish this, tower-based flux measurements can be used, which provide a direct quantification of $CO_2$ exchange during the entire life cycle. Carbon footprint information can be combined with other indicators to develop more holistic assessment indicators for sustainable agricultural and forestry ecosystems.

• Korean journal of communication and information
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• v.57
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• pp.33-48
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• 2012

Over the last decades, the issue of work or labor has played a critical role in prevailing discourses to represent the changed economic reality. Aesthetic labor, cultural work, network labor, team-work and alike, have played a dazzling role to represent the emerging economic order, employing the word of labor. Certainly, it is not less than a part of a wide range of shifts in order to make capital work with more effect by making up a workable and governable subject. In this article, I try to examine shifts around the media work which has contributed to expand the new discourse of 'labor.' I will say that it is quite crucial for accounting for the reality of media work to shed light on moves to represent media work, and, among others, one to transform the subjectivity involved in it among others. Furthermore, it would be necessary to take a close look at the subjectivity of media work and its modification to deal with and eliminate the precariousness of media work. Saying about media work without paying any attention to heterogenous and various practices to compose a media work, one is forced to regard media work as the matter of economic and legal interests. In addition, it would bring about that the cultural political concerns of media work will be detached from critical sight of the media cultural studies. Referring to major studies around media work in critical media studies, cultural studies and political economy of communication, this article will briefly look into the arrangement of contentions around subjectivity of media work in South Korea. And it will try to suggest what cultural-political strategy we need to investigate, fighting against the hegemonic power to generate and regulate media work and its workers in precarious conditions. It does not intend to search the media work and its complicated realities in detail in South Korea. I wish that it would make a preliminary step to propose and elaborate the critical analysis of media work and its form of subjectivities.

• Cartoon and Animation Studies
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• s.36
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• pp.281-302
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• 2014

Human beings have advanced to release instinctive desire. Among the human desires, sexual desire is classed as a basic desire with appetite and has been expressed in many ways from prehistoric times to present. Despite the social and ethical restriction, expression of sexual image has been evolved with change of time and medium's development. Thanks to inventing the photograph technique, Change of pornographic image has showed a dramatic aspect since early 20th century. The video which delivers message more directly than the picture boosted this change, and the animation has experimented the expression methods and techniques numerously exceeding the limit of realistic image which reappeared by the device. In this thesis, I want to discuss how human beings express sexual desire in animation based on society's sex culture, and analyzed Japanese pornographic animation as its obvious cases. Japanese pornographic animation should be interpreted as the result of culture and society system's history. Through Heian, Edo and early Meiji period, Japanese sex culture has been kept very openly and preposterously. Transformation, metamorphosis, pedophilia, tentacle sex and exposure of specific body parts that are frequently appear in Japanese animation can be interpreted by ancient Japanese open sex culture like Wakashu, polygamy, sleeping in mixed sex group and pederasty. These Japanese odd sex culture is hard to find elsewhere and settled as intrinsic sexual expression in Japanese animation. This situation was institutionally severed by European Modernization's force at the end of World War II in 20th century. However, it seems they have been keeping their influence in a proper form until now. In this study, I discussed that pornographic animation should be interpreted in a frame of cultural phenomenon by researching the series of procedure that ancient Japanese open sex culture has been changed by the system. Sexuality which is found in general Japanese animation was started from their history, and the dichotomous expression about women can be understood that it is bent by institutionally regulated sexual opinion. Japanese history and culture can be understood that it is transformed to the dichotomy that are simultaneously according freedom of eroticism to the pornographic animation, and the fear and irresistible temptation about the woman's body as the other.