• Journal of the Daesoon Academy of Sciences
• /
• v.33
• /
• pp.147-177
• /
• 2019

This article attempts to examine the fundamental perceptions and attitudes of human beings towards others utilizing the concept of 'precariat,' a new word recently created to designate people affected by the inequality and instability brought about by neoliberal globalization. Especially, the precariats within South Korean society noted in this article will be North Korean migrants. When leaving North Korea, they have entered into South Korean society with hurting bodies and minds as they made their way through China or third party countries. After arriving in South Korea, they face difficulties such as inadequate jobs and low-level welfare benefits. Also, considering the social discrimination, exclusion, and indifference towards North Korean migrants which are commonplace, they come to live their lives as precariats. Given their situation, I would like to seek wisdom for North Korean migrants to apply as they escape from insecure lives, and perhaps Sangsaeng (mutual beneficence) would allow them to do that within South Korean society. In this light, I think that the concept of hospitality and Haewon Sangsaeng (the resolution of grievances for mutual beneficence), a code of practical ethics within the Daesoon Thought, as a basis for discussion with other philosophies that are practical in enabling North Korean migrants and South Korean citizens to coexist within modern day South Korean society. This can be achieved because 'Haewon (grievance-resolution)' lowers the boundary between self and others through sharing, and consequently, daily mutual interactions can unfold as 'Sangsaeng', which stands as a new ethical and practical system of values available to all modern individuals. In fact, contrary to the religious implications of Daesoon Thought, the philosophical and existential significance of Daesoon Thought has not received much attention. However, if we pay attention to the question of why human subjects should be hospitable to others, we can grasp how Daesoon Thought presents values that are existential in nature and also consider the specific context that accompanies the religious aspects of this system of thought.

• Journal of Ethics
• /
• no.82
• /
• pp.53-72
• /
• 2011

The North Korea have supported their own political ideological education system to maintain their basic framework of society. The north korean political education contents become from now on it be done harder. That answer is up to the government of the North Korea, and the general public in North Korea would be going after it. However, when we review this closely, both positions of the North Korean government and the general public would be different each other as before. I would figure out whether the political ideological education system in North Korea would be going on with making realistic changes or just maintaining their old system. The political and ideological education might make settled flexibility. On the other hand, we can expect that it could be reinforced by the North Korean government. For this content, this research is going to try to understand the characteristics of North Korea's ideological education policy considering both position of the North Korean government and the general public thoroughly.

• The Journal of Korean Philosophical History
• /
• no.29
• /
• pp.179-202
• /
• 2010

In addition to the emphasis on filial piety ethics in everyday life, filial piety obtained a further significance in Confucianism which had the strong sense of ancestor worship. This paper focuses on filial piety as a mechanism of continuity within Confucianism and points out that it owed its development to its connection to agricultural culture. The sedentary life with less mobility forged a relative intimacy among people and filial piety was the actual expression of that kind of intimate affection. Yet, filial piety in Confucianism created a unique culture in terms that it not only stipulated material and emotional support for parents but also expected one's piety to the further ancestors through a memorial service and made its connection to the infinite posterity through sons. From the perspective of Confucianism that established filial piety at the turning point from life to death, the self existing in present was not an isolated self anymore. Yet, one can see another characteristic of Confucianism from that filial piety, based on blood bonds, could move beyond paternalism to broaden itself. It could be expanded to the care for strangers. The aged experience and wisdom through agricultural life begot the insight that the nature made its infinite connections with everything through circulation. As a stone thrown in a pond would enlarge its boundary by drawing larger and larger concentric circles, this thought enabled people to enlarge their affection to their parents to universal humanity. In this enlarged network, though it was natural to make distinctions between the closer and the farther, Confucianism sought to overcome it by establishing oneself upright. Confucianism emphasized the moral cultivation with its filial piety concept that contained the diachronic thought penetrating life and death and the broadened perspective relating everything around. In Confucianism, filial piety provided an important medium in forming a moral subject that penetrated life and death and related self and others. Inherent in it is the Confucius thought of continuity that searched for a paragon of a moral human being regardless of time and space.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.14 no.2
• /
• pp.17-26
• /
• 1986

Landscape around a settlement is not only a natural object, but also a matters of the man in the co-relation with his environment. Man perceives the landscape rational or sensible. Then it changes into the substance for him and influences him: as we see often in the folklore, that is of importance in the mind. Man reacts against his surroundings deceidedly, selfassurd or commonly, and uses sometimes the landscape to the elements for realization, physical or symbolical. Out of one character of korean villages, adaption to the circumstances, we can notice also its inner image, the reflection of the mind. Seeing and perceiving the environment emotional or reasonable and, reflecting and descreibing the inner self on the space. Here, the landscape and the nature are matter of the man, a scale for his ethical estimation or a mailer of the realization his mind. It is difficult, but important, such a immanent picture in(or of) the landscape to find. This is a preliminary study in such a way.

• (The)Study of the Eastern Classic
• /
• no.68
• /
• pp.283-317
• /
• 2017

Issues over morality and profit usually address relations between moral principles and material gains. In the history of traditional Oriental philosophy, discussions about them were called "Yi-Li zhi bian." The ideas of Confucius and Mencius also contain various discussions about Yi-Li. Both Confucius and Mencius defined Yi as a value concept to represent "natural," "appropriate" or "just" and regarded Yi as an external moral principle on the one hand and an internal moral emotion on the other hand. They had, at the same time, differences, as well. While Confucius placed importance on the external and acquired nature of Yi as a goal of morality, Mencius argued for the internal and innate nature of Yi as the nature of morality partially while recognizing its externality overall. Such Yi is a general term for subjective moral emotions and objective moral principles. Li was a concept of fact to represent "gain," "profit" or "profit-making." Both of them were against private interest and emphasized public interest. As for their differences, Confucius was positive about Li to some degree by saying "One should think of Yi when making profit," whereas Mencius was almost negative about Li and perceived it to be for Yi by saying "One should give up even his own life for Yi." He meant Li's dependence on Yi and also Yi's absoluteness for Ri. Both of them found a mix of opposite features in Yi such as internality and externality, subjectivity and objectivity, specificity and generality, and uniqueness and universality and also in Li such as individuality and specialty and public and private interest. Those features have both disadvantages including theoretical irrationality and logical contradiction and advantages including ideological diversity and conceptual polysemy. If efforts are made to avoid their disadvantages and highlight their advantages, they will provide some elements to consult in the creation of new global ethics required today when East and West are becoming one. In the modern society, the Yi-Li issues can be divided into the issues of morality and economy, personal and social profit, and moral ideal and material gain. If these modern Yi-Li issues are combined with the traditional Yi-Li issues, two paths will emerge over the order of Yi-Li. Of the many perceptions of Yi-Li issues of Confucius and Mencius, the idea of "Yi First, Li Later" can be very useful for creating a new ethics theory to represent "humanism" that we all need today when everyone considers their own pursuit of profit and satisfaction of needs as the best values. Sound Yi-Li relations will be possible only through Yi's orientation toward externality based on internality and Li's pursuit of private interest on the premise of public interest according to the spirit of "Yi First, Li Later."

• Journal of Korea Port Economic Association
• /
• v.39 no.2
• /
• pp.15-23
• /
• 2023

In a situation where the necessity and importance of ESG management is increasing recently, it is judged that selecting important ESG-related variables for container terminals, which are the bases of export and import logistics, among various variables of ESG evaluation agencies will help to establish ESG management strategies for container terminals which led us to proceed with this study. The results of word network analysis are summarized as follows. The weighed degree, that is, the AWD of Environmental management(E) variables, is obtained in the order of Environmental Protection Investment(54), Environmental Awareness Education(45), Work Team Structure(31), Environmental certification(32). Page Ranks, the order of centrality and connectivity index is Environmental Awareness Education(0.0765), Employee Engagement(0.0765), Environmental Protection Investment(0.0761), Work Team Composition(0.0761), and Environmental certification(0.0761). The AWD(Average Weighed Degree) of the Social Responsibility Management(S) variables, followed by Protecting workers' human rights and contributing to local communities(68), Safety Education(63), Safety certification(59), and Responding to infectious diseases(40). Orders by Page Ranks, centrality and connectivity Index, are Protecting workers' human rights and contributing to local communities(0.165), Safety Education(0.153), Safety Certification(0.144) and Responding to infectious diseases(0.102). The AWD of Governance and Ethical management(G) variables, followed by Anti-corruption(27), Transparent management(24), Mutual cooperation between stakeholders(19), and Sustainability reporting(9). Page Ranks, the order of centrality and connectivity index is the Anti Corruption(0.241), Transparent management(0.216), Mutual cooperation between stakeholders(0.174), Directors' roles and responsibilities(0.105), Shareholder protection(0.097) and Sustainability Report(0.096).

• Journal of Legislation Research
• /
• no.44
• /
• pp.387-433
• /
• 2013

Understanding the concepts of health and medical practice are significant because they are the basis of health and medical policy and law. How legislators, policy makers, and the public perceive those concepts defines the direction of legislation and policy making. This study aims to show the changes of the concepts by reviewing the history of major Statutes relating to health and medicine. Alongside medicalization of human conditions and daily activities, the concepts of health and medical practice also expanded. On the other hand, as technologies of health and medicine have specialized and segmented, the large portion of public services of the past is now provided by the private sector. We argue that the actual laws and decisions by the judiciary should be responsive to social and scientific changes, which may cause the changes of the perceptions of health and medical practice. By doing so, they not only can have actual legal force but also even initiate a movement for establishing new medical policy or law.

• The Korean Journal of Archival Studies
• /
• no.18
• /
• pp.281-315
• /
• 2008

This paper reviews recent records issues surrounding former president Roh Moo-Hyun's private possession of the copies of the presidential records in Korea. While the former president transferred his records to the National Archives of Korea, he copied his electronic presidential records and kept them in his house after the term. His retention of the "records copies" arouse critical records issues and criminal charges. In this paper, I examined the definition of presidential records and legal status of records copies, authenticity of electronic copies of public records in public and private records systems, nature and scope of presidential privilege of access to his records, and most importantly, political neutrality of national archives. I examined these issues comparing with foreign experience, especially that of the United States which has the Presidential Records Act like Korea. All issues are examined in the professional spirit of archives principles and archives ethics. Legal status of the electronic copies of presidential records is not firmly established and the criminal charge seems groundless. However, it is against public archives principles and ethics that private former president privately possesses and manages private information and national security information held in the electronic copies of the presidential records. Presidential Records Act of Korea provides an effective tool to protect the presidential records for 15 years and it should be respected. It is time to consolidate the public records management institutions in Korea, not to disintegrate them.

• Korean Journal of Labor Studies
• /
• v.24 no.1
• /
• pp.157-196
• /
• 2018

This study analyzes non-standard workers' attitudes and behaviors towards standard workers' strikes using the case of a joint strike held by journalists at KBS and MBC in 2012. Tracing the process since 2008 by which a conservative government has tried to control the press and regular journalists have collectively resisted against it, we put our analytical focus on two major groups of freelance broadcast professionals: independent producers and writers in current affairs. Specifically, we examine 1) how they perceived and responded to a series of regular journalists' struggle to protect journalistic value, 2) how such perception of and response to regular journalists could be developed, and 3) how (de)solidarity could form and then deepened between freelance and regular journalists in the 2012 Media Strike. Our findings show that the ways in which regular journalists had controlled freelance journalists at work affected the relationship between class-based and occupation-based rationality freelance journalists held in their minds. Independent producers, who had developed a strong class-based rationality in response to the coercive input-output control, showed cynicism about regular journalists' strike pointing out their hypocrisy and contradiction. In contrast, freelance writers accommodated and joined the strike by regular workers in the spirit of solidarity based on occupational rationality which had developed from normative, process control. Our paper ends with theoretical and practical implications.

• (The)Study of the Eastern Classic
• /
• no.41
• /
• pp.91-120
• /
• 2010

In this paper, I tried to analyze the image of bamboo from Chang Hyun-kwang's poetry. Especially I focused on defining the symbolic meaning of bamboo as a poetic material. To achieve this, I inspected his view of world and politic life. He considered his contemporary period as 'ethically corrupted' world. During his life time, he served for three kings and also suffered from the fires of war four times. That means, he had to undergo the political unrest and national crisis during his life time. Due to the chaotic state of affairs, all the people were busy pursuing their own interests. It made Chang had no choice but retiring from active life. While Chang revealed his attitude to life through writing poetry, he used the image of bamboo as a completion of one's mature character. And the image of bamboo what he used was somewhat different from general one. Chang used the image of bamboo in two ways. The one is seeking live in retirement, and the other is chasing completion of his own mature character in academic way.