• Journal of Korean Philosophical Society
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• no.120
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• pp.217-250
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• 2018

Subjekt oder $Selbstbewu{\ss}tsein$ ist ein grundlegendes Prinzip neuzeitlicher Philosophie. Das $Selbstbewu{\ss}tsein$ ist bei Kant $Selbstbewu{\ss}tsein$(analytische Einheit der Apperzeption als klare Selbstbeziehung) in Objekts $bewu{\ss}tsein$(synthetischer Einheit der Apperzeptuion). Dabei zeigt er ein Reflexionsmodell des $Selbstbewu{\ss}tseins$. Aber er $erkl{\ddot{a}}rt$ nicht systematisch ein $Verh{\ddot{a}}ltnis$ zwischen synthetischer Einheit und analytischer Einheit der Apperzeption, und auch $l{\ddot{o}}st$ er nicht theorienimmanente und formale Schwierigkeiten von Zirkelargument bzw. unendlicher Iteration in der Reflxionsstruktur des $Selbstbewu{\ss}tseins$. Aufgrund der Voraussetzungen seiner eigenen Fundamentalontologie kritisiert der $fr{\ddot{u}}he$ Heidegger, $da{\ss}$ Kants $traditionsabh{\ddot{a}}ngige$ $Subjektivit{\ddot{a}}tstheorie$ Symptome der Seins vergessenheit zeigt, transformiert Kants $Selbstbewu{\ss}tseinstheorie$, interpretiert Kants transformierte Theorie als $subjektivit{\ddot{a}}tstheoretische$ $Begr{\ddot{u}}ndung$ der traditionellen Ontologie von Vorhandenheit, und versteht sie als ersten Schritt und erstes phlosophisches Modell seiner Fundamentalontologie. Durch kritische Interpretation von Kants Lehre von Selbstaffektion und $Selbstbewu{\ss}tsein$ deutet er ein Modell des $Selbstbewu{\ss}tseins$ als des $ph{\ddot{a}}nomenologischen$ $Horizontsbewu{\ss}tseins$ an. In diesem Modell der vorreflexiven und unmittelbaren Selbstbeziehung entstehen Schwierigkeiten von Zirkelargument bzw. unendlicher Iteration nicht. Apel kritisiert Kants $selbstbewu{\ss}te$ Apperzeptionstheorie in dem Sinne, $da{\ss}$ sie solipsistisch sei, und in seiner Transzendentalpragmatik $vervollst{\ddot{a}}ndigt$ er Kants transzendentalphilosophische $G{\ddot{u}}ltigkeit$ in der Dimension von $Intersubjektivit{\ddot{a}}t$ diskurierender Menschen. Hierbei ersetzt die Kommunikationsgemeinschaft Kants Apperzeption oder $Bewu{\ss}tsein$ ${\ddot{u}}berhaupt$. In der transzendentalpragmatischen Sicht, die auf den sprachlichen Bezug des Denkens und Erkennens und die Kommunikationsgemeinschaft geht, beruht das $Selbstbewu{\ss}tsein$ oder die Reflexion des Subjekts wesentlich auf seinem sprachlich vermittelten sozialen Bezug. Also geht es nicht um Zirkelargument und unendliche Iteration in denkender Selbstbeziehung des Subjekts. Ebeling hebt Heideggers Daseinsanalytik auf das Niveau von Apels Transzendentalpragmatik an und entwickelt Fundamatalpragmatik ${\ddot{u}}ber$ $Widerstandsbewu{\ss}tsein$ gegen allgemeinen Tod. Dieser $Widerstandsbewu{\ss}tsein$ ist fundamentalpragmatische Transformation von Kants $Selbstbewu{\ss}tsein$. Der $Widerstandsbewu{\ss}tsein$ der Vernunft bleibt in der solipsistischen Dimension nicht und ist ein $Bewu{\ss}tsein$, das in der Widerstandsgemeinschaft durch Argumentation universalisiert werden kann. Hierbei geht es nicht um Zirkelargument und unendliche Iteration.

• Journal of Korean Philosophical Society
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• v.123
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• pp.441-465
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• 2012

In der Kritik der reinen Vernunft entfaltet sich die Lehre des $Selbstbewu{\ss}tseins$, die in sich die verschiedene Auffassungen ${\ddot{u}}ber$ das transzendentale Ich $enth{\ddot{a}}lt$. $Demgem{\ddot{a}}{\ss}$ ist das transzendentale Ich einerseits das Ich als reine $Selbstt{\ddot{a}}tigkeit$. Die Vorstellung des Ich $dr{\ddot{u}}ckt$ insofern als die intellektuelle Vorstellung ${\ddot{u}}ber$ die spontane Handlung des denkenden Ich die numerische Einheit oder die Einfachheit der verschiedenen Handlungen desselben aus. Aber andererseits ist das transzendentale Ich im $Selbstbewu{\ss}tsein$ das Ich als den Gegenstand ${\ddot{u}}berhaupt$. Das Ich als Gegenstand ${\ddot{u}}berhaupt$ ist gerade das Ich als Gegenstand des inneren Sinnes oder das empirische Ich ${\ddot{u}}berhaupt$. In diesem Sinne $dr{\ddot{u}}ckt$ das $Selbstbewu{\ss}tsein$ die unbestimmte Wahrnehmung ${\ddot{u}}berhaupt$, oder apprehensio simplex aus. Auf diese Weise $enth{\ddot{a}}lt$ das transzendentale Ich im Selbstbewusstsein in sich die doppelseitigen Momente. Das Ich im $Selbstbewu{\ss}tsein$ ist einerseits das Ich als das denkende Subjekt, $n{\ddot{a}}mlich$ das logische Ich, aber andererseits zugleich das Ich als das wharnehmende Subjekt, das psychologische Ich ${\ddot{u}}berhaupt$. Und diese doppelseitigen Momente des Ichs unterscheiden sich voneinander, aber zugleich auch $dr{\ddot{u}}cken$ in sich ein und dasselbe Ich aus. Dennoch ist das Problem der Einheit und Entzweiung des Ich im Selbstbewusstsein bleibt in der Kritik der reinen Vernunft als ein $unerkl{\ddot{a}}rbares$, $unaufl{\ddot{o}}sbares$ $R{\ddot{a}}tzel$. Eben mit diesem Problem setzt Kant sich im Opus potumum ernsthaft auseinander und $l{\ddot{o}}st$ dieses Problem durch eine neue Lehre des $Selbstbewu{\ss}tseins$ oder die Lehre der Selbstsezung auf.

• Journal of Music and Human Behavior
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• v.4 no.2
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• pp.66-83
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• 2007

The purpose of this study is to learn both effects of the vocal psychotherapy on the self-consciousness and the variety of the self-consciousness on the vocal psychotherapy in return. The research for this study was performed to three subjects who were students of E university, Seoul, ten times for sixty minutes. The subjects were all volunteers for the advertisement on a music-therapy program searching for them on the web site of E university. The vocal psychotherapy program consists of four steps and each of them consists of two to four short terms again. Both before and after the experiment, examinations on self-consciousness were done to recognize the change of the subjects' self-consciousness which would be caused by the vocal psychotherapy activity. After every short term, the subjects were asked to write reports to closely analyze the change of self-consciousness according to the terms and the variety of the subjects. The effect of the vocal psychotherapy activity on the changes of scores in the self-consciousness examination is the first thing to point out on this study. There appeared some personal varieties on the total scores of the examination and scores of some sub-categories. Especially, there were different scores on the private self-consciousness, the public self-consciousness, and the social anxiety between before and after performing the vocal psychotherapy program. Subject A, who had got the best score of all on the scope of the private self-consciousness, showed the steepest decrease on the very scope. On the contrary, the subject showed decrease of scores of the public self-consciousness and the social anxiety in the relatively little rate. Subject B, who had got the highest score of the three on the public self-consciousness, showed the steepest decrease on that of all scopes and showed no difference on the social anxiety scope. In the case of the last one, subject C, who had relatively low scores on the private and public self-consciousness than the others, the private self-consciousness score increased but the public self-consciousness and the social anxiety scores decreased. The changes of the scores of each questions were examined in order to see possible other changes that had not been exposed on the changes of the total and sub-categories scores. As a result of that, of all twenty-eight questions, there were changes about one to two points. Subject A showed the difference with thirteen questions, subject B with sixteen and subject C with nineteen questions. The rate of change of subject C was relatively small but more questions changed and the change of score was wider than the others. Considering all those results, It can be possibly said that the vocal psychotherapy affects the changes of the scores of sub-categories in self-consciousness examination. The next thing to point out on this study is the change of recognition that was exposed on the subjects' report after every short term of the program. As a result of the close analyzing, according to the short terms and variety of self-consciousness, recognizing the way express subjects themselves by voice and recognizing their own voices appeared to be different. How much they cared about others and why they did so were also different. According to the self reports, subject A cared much about her inner thought and emotion and tended to concentrate herself as a social object. There appeared some positive emotional experiments such as emotional abundance and art curiosities on her reports but at the same time some negative emotions such as state-trait anxiety and neuroticism also appeared. Subject B, who showed high scores on the private and public self-consciousness like subject A, had a similar tendency that concentrates on herself as a social object but she showed more social anxiety than subject A. Subject C got relatively lower points in self-consciousness examination, tended to care about herself, and had less negative emotions such as state-trait anxiety than other subjects. Also, with terms going on, she showed changes in the way of caring about her own voice and others. This study has some unique significances in helping people who have problems caused by self-estimation activated with self-consciousness, using voices closely related to one's own self, performing the vocal skills discipline to solve the technical problems. Also, this study has a potentiality that the vocal psychotherapy activity can be effectively used as a way affects the mental health and developing personality.

• Korean Journal of Forensic Psychology
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• v.12 no.3
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• pp.279-300
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• 2021

The study explored the association between narcissism and sexual dating violence, and how ambivalent sexism affects the relation. Additionally, this study investigated if there exists gender difference in the relations between factors of narcissism and sexual dating violence, and the mediating effects of ambivalent sexism. Based on 200 participants(100 males and 100 females), the mediation effect of ambivalent sexism on the relation between narcissism and sexual dating violence was examined. For male participants, the mediation effect of hostile sexism on the relation between narcissism and sexual dating violence was significant, whereas for female participants the mediation effect of benevolent sexism on the relation between narcissism and sexual dating violence was significant. Different patterns were evident regarding the associations between factors of narcissism and sexual dating violence. For males, the more with exhibitionism and entitlement, the more with hostile sexism, and the more with sexual dating violence. For females, the more with exhibitionism, entitlement, and self-sufficiency, the more with benevolent sexism, and the more with sexual dating violence. The study revealed that the mediation effect of ambivalent sexism between narcissism and sexual dating violence differed by gender and by factors of narcissism. Finally, preventions measures for sexual dating violence were discussed.

• Proceedings of the Korean Institute of Navigation and Port Research Conference
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• 2018.05a
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• pp.138-140
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• 2018

이 연구는 선원 개인이 지각하는 직업의식 수준이 자기 효능감과 조직몰입도 및 직무만족도에 미치는 영향과 선박 조직 단위로 승선하고 있는 선원의 직업의식 수준이 선박조직의 집단 응집성과 구성원의 조직몰입도와 직무만족도에 미치는 영향을 실증 연구하였다.

• Korean Journal of Social Welfare Studies
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• v.44 no.1
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• pp.33-60
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• 2013

This study aims to examine the extent to which a social enterprise academy program influences social entrepreneurship. This study also examined changes in self-concept, civic consciousness, and welfare attitudes as key covariates of social entrepreneurship. This paper used a case study of a social enterprise academy program which was held for two months in S social enterprise academy in 2012. Survey questionnaire with socio-economic characteristics of participants, social entrepreneurship, self-concept, civic consciousness, and welfare attitudes was developed and implemented at the first and last weeks of the program. In total, 55 respondents participated in the two surveys. Key findings suggest that program participants have no positive changes in social entrepreneurship, self-concept, civic consciousness, and welfare attitudes. In particular, interests in new market as a measure of social entrepreneurship have decreased significantly during the study period. In addition, welfare attitudes have been changed in a negative way. This paper concludes by discussing future directions of social enterprise academy program.

• The Journal of the Korea Contents Association
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• v.16 no.12
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• pp.267-280
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• 2016

The purpose of this study was to examine the effects of adolescent victimization on human rights consciousness and the mediating effects of depression and evaluation on their own human rights among adolescents. A total of 3,662 middle school student data from '2014 Korean Children and Youth Human Rights Survey' were used for the study. This study analysed a hypothesized research model using structural equation modeling. The main findings on structural model are as follows: First, victimization did not have a direct influence on human rights consciousness but had an indirect effect through a mediating role of evaluation on their own human rights. Secondly, victimization were related to human rights consciousness through double mediating paths of depression and evaluation on their own human right. Finally, human rights education, a control variable, had an indirect effect on human rights consciousness through self-evaluation on human rights. The results of this study suggest some implications for practical intervention and further research on the relation between adolescent victimization and human rights consciousness.

• Korean Journal of Cognitive Science
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• v.7 no.3
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• pp.81-113
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• 1996

This paper examines the relation between memory and consciousness,especially the independence between memory and memory consciousness. First,the phenomena of memory performance without memory consciousness, next the phenomena of memory consciousness without memory representation are dealt with. They are examined both in special cases(e,g.,brain damaged patients,under hypnosis,etc.) and in normal cases.In both case, we can find that memory and memory consciousness are independent each other and that memory representation is neither necessary nor sufficient conditions for memory consciousness. Lastly, the roles of memory consciousness in our daily information processing are dealt with. Especially, the importance of memory consciousness in normal social life and the problem of self consciousness are discussed.

• Journal of Industrial Convergence
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• v.21 no.3
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• pp.149-157
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• 2023

The purpose of this study was to verify the mediating effect of self-efficacy in the effect of social workers' ethical consciousness on job satisfaction. Based on the ratio of the statistical yearbook of Korean social workers in 2020, the subjects of the study conducted an online survey on 512 social workers working at social welfare facilities in Seoul. The study was conducted with IRB approval. The analysis and statistics of this study used SPSS & AMOS 25.0. Bootstrapping was used to verify the mediating effect of self-efficacy in the effect of social workers' ethical consciousness on job satisfaction. As a result of the study, the positive effect on self-efficacy and job satisfaction of social workers was verified. In addition, the positive mediating effect of self-efficacy was verified between the ethical consciousness of social workers on job satisfaction. The results of the study suggest the importance of systems and practices to support capacity building and promote self-efficacy for ethical awareness to improve job satisfaction of social workers.

• Journal of Korean Philosophical Society
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• no.99
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• pp.69-100
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• 2012

Die Gegenwart steht den Tatsachen der Gewalt gegenüber. Wesentlich destruktive Techniken können den kollektiven Tod des Menschen als Gattung produzieren. Die Destruktivität dieser Techniken ist durch Skeptizismus geistesgeschichtlich gerechtfertigt. Ebelings Fundamentalpragmatik ist Reflexionstheorie der widerstandsfähigen Vernunft, welche einer Sozialisierung derjenigen Gewalt widersteht, die in einer gegenwärtigen Aussicht auf universale Selbstdestruktion des Menschen Tod produziert. Selbstbewußtsein (Apperzeption) ist bei Kant Selbstbewußtsein in Gegenstandsbewußtsein. Mit kritischer Auslegung von Kant zeigt Heidegger endlich, daß der Tod der Selbstbeziehung des konkreten Daseins als des In-der-Welt-seins gehört. Aber seine existenziale Analytik berücksichtigt nur individuelles Dasein zum Tode und vernachlässigt die Allgemeinheit des menschlichen Todes bzw. die dem allgemeinen Untergang widerstehende Vernunft. Apel kritisiert ein solipsistisches Erbe von Kants Bewußtseinsphilosophie und präsentiert ein Argument der Letztbegründung zur Überwindung des Skeptizismus. Aber seine Transzendentalpragmatik vernachlässigt die Endlichkeit des menschen und zeigt ein Defizit der fundamentalpragmatischen Vereinigung der Vernunft und des Todes. Aufgrund des gegenwärtigen Todesbewußtseins, das Heideggers Todesdeutung transformiert, rekonstruiert Ebelings Existentialpragmatik Heideggers Dasein zu Existenzsubjekt. Seine Fundamentalpragmatik vollzieht diejenige Erstbegründung, die zwischen der existentialpragmatischen Endbegründung des Todes und der transzendentalpragmatischen Letztbegründung vermittelt, und damit bestimmt sie Vernunft als Widerstandsbewußtsein (das bewußte Sein) gegen den Tod. Also ist sie neue transzendentalphilosophische Bewußtseinsphilosophie, die mit der neuen Selbstbestimmung der Vernunft entwickelt wird.