• Vending industry
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• v.2 no.5 s.6
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• pp.56-62
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• 2002

담배자판기의 신규설치를 금지하고 기존 설치된 자판기마저 전면철거하도록 하는 보건복지부의 초강력 규제안이 마침내 철회가 되게 되었다. 보건복지부는 올 들어 확대되는 금연정책에 편승, 기존 흡연 구역 내 담배자판기 신규설치를 금지하고, 기존 설치된 제품들마저 전면철거하는 규제를 담은 국민건강증진법 시행령 개정안을 지난 4월 공고하며 그 입법추진을 진행한 바 있다. 이 공고안은 그간 국무총리실 산하 규제개혁위원회 분과위원회에 상정되어 1,2차 심의를 진행해 오다 지난 9월 27일 본회의를 통해 '보건복지부의 흡연구역 내 담배자판기 신규설치 금지 및 기존 자판기 철거는 명백히 영업활동 자유 및 재산권 침해에 해당된다.'는 이유로 이를 철회토록 하는 결정을 진행했다. 이 결정을 담은 국민건강증진법 개정안은 조만간 법제처 심사 및 차관회의 등을 거쳐 최종 확정 되게 된다. 이같은 규제개혁위원회의 결정은 협회를 중심으로 한 산업의 적극적인 대응이 있었기에 가능했다. 성인인증장치 도입을 통해 청소년 흡연문제를 완전, 해결하겠다는 산업계의 적극적인 자율대책에도 불구하고 아예 담배자판기를 뿌리 채 뽑겠다는 보건복지부의 행정만능주의적인 발상은 도저히 수용하지 못할 부당한 처사라는 데 관련업계가 인식을 같이 했다. 따라서 이를 반대하는 산업계 입장을 분명히 하며 분명히 하며 적극적인 저지 대응을 최근까지 진행해 왔다. 협회에서는 1차적으로 보건복지부 건강증진과에 담배자판기 전면철거에 대한 산업계 반대 입장을 피력하는 소견서 제출하고 적극적인 산업계의 반대의지를 피력하는 작업을 진행했다. 또한 청소년보호위원회를 통해 청소년 흡연감소를 위한 성인인증 담배자판기 설치 활용방안 건의하며 담배자판기의 긍정적인 활용측면을 집중 부각시키기도 했다. 재정경제부를 통해서는 담배사업법 관련 담배자판기 설치기준에 대한 질의를 통해 현행 관련법 내에서의 설치기준을 명확히 하기도 했다. 이같은 대응에 있어서의 핵심 설득 논리는 담배자판기가 이제는 성인인증장치 부착을 통해 청소년 및 사회적 위해 요인을 극소화 할 수 있다는 점에 있었다. 과거와는 달리 담배자판기가 오히려 청소년의 담배 구입루트 차단이라는 긍정적 역할을 할 수 있는 시점에 있어 이를 전면규제하기보다는 합법적인 설치 환경을 확보하여 사회적으로 떳떳하게 존재가치를 평가받을 수 있게 해달라는게 산업계의 초지일관의 주장이었던 것. 협회는 이같은 주장이 결코 산업계의 이기만이 아니라 세계적인 추세라는 점, 또 담배자판기를 전면철거까지 하면서 과당규제를 할 명분이 부족하다는 점을 반대논리로 적극 내세웠다. 규제개혁위원회가 이번 공공 이용시설 중 흡연구역으로 지정된 장소 내에 담배자판기는 설치 금지 및 철거규제에 철회권고를 내리게 된 것은 이러한 산업계의 주장을 적극 수용함에 힘입은 바 크다. 규제개혁위원회는 이번 결정의 주된 이유로 우선 기설치된 자판기에 대한 철거는 재산권 침해로 위헌 소지가 있음을 들고 있다. 또한 흡연자를 위한 흡연구역내에서마저 자판기 설치를 금지하는 등의 규제는 과도하며 흡연자의 권익보호 역시도 필요함을 인정하고 있다. 따라서 전면적인 규제보다는 청소년 이용통제 가능한 흡연구역에 한하여 담배자판기를 설치토록한 현행규정의 실질적 관리를 강화하며, 전체적으로 흡연구역을 축소 제한하는 방향으로 추진함이 바람직하다는 의견을 제시했다. 규제개혁위원회의 이번 결정으로 흡연구역 내 담배자판기의 설치는 현행법의 적용을 받게 되며, 산업계의 자율대책대로 성인인증 장치를 부착한 담배자판기의 설치 확대가 크게 촉발될 수 있을 것으로 기대된다. 담배자판기가 적극적이고 능동적인 사회적 역할을 할 수 있을 때 자연 이를 반대할 수 있는 명분도 약해질 수 밖에 없다. 산업계는 보다 신뢰성 있게 청소년 이용을 차단할 수 있는 담배자판기 관련 기술 수준을 향상시켜야 할 것이며, 협회에서는 담배자판기의 공공성과 역할에 대한 지속적인 계몽 홍보를 통해 소비자 인식을 고양시켜 나갈 수 있게 해야 할 것이다. 비록 전면 규제 완화가 어렵고 힘든 길이기는 하지만 소비자에게 신뢰성을 부여하고 청소년의 담배 구입 루트 차단에 혁혁한 역할을 다할 수 있게 된다면 그 입지기반을 재평가 받을 수 있게 될 것이다. 담배자판기의 내일은 이제 암울함이 아닌 서서히 희망을 비치는 쪽으로 급선회되고 있다.

• Cross-Cultural Studies
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• v.50
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• pp.371-394
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• 2018

La estrella de Sevilla, is a representative masterpiece of the Golden Age of Spain, and is a tragic work of Lope de Vega, who was a representative drama writer living in the 17th century. However, regardless of its great literary value, there are insufficient researches on this drama even in Spain, due to several controversies surrounding the truth about Lope's creation. Here, this research concretely investigated the tragic characteristic of this drama, by largely dividing it into the viewpoint of Aristotle and Shakespeare. Thanks to the noble social status of the characters and proper dialogue of the hero Sancho Ortiz in trouble, there seems to be no problem in performing the cathartic function that Aristotle mentioned regarding the work in his review. However, there are a few problems in the aspect of the 'hero's free will to resist the absolute fate,' which is fundamentally the essence of the associated Aristotelian tragedy. Because, there's no Hamartia in this drama, the core mechanism that forms the absolute fate, makes the statement that accordingly, no absolute fate or irresistible force of destiny is established. Rather, the tragic characteristic of this drama can be more properly investigated from the viewpoint of Shakespeare. As noted differently from Aristotle, Shakespeare considered that the tragic characteristic came from the hero's characteristic. According to him, tragedy starts from the hero's value view and personality, instead of the external factors such as an absolute fate. Actually, Busto's death and separation between Sancho Ortiz and Estrella, two tragic affairs of La estrella de Sevilla, were caused by the crooked selfishness of King Sancho IV, who abused his authority, and Sancho Ortiz' excessively blind loyalty to the King, rather than the irresistible event. In conclusion, in light of a lethargic and hopeless situation, with no eventual choice of options before the injustice of absolute power, is must have been a significant tragedy for the audience, witnessing the play's tragic ending.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.257-286
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• 2019

This study aims to explain theodicy in Daesoon Jinrihoe using established theodicies. Theodicy in Daesoon Jinrihoe can be described as follows: within the worldview of Daesoon Jinrihoe, the problems of evil and suffering are better addressed by analyzing the problem of mutual contention. Accordingly, theodicy in Daesoon Jinrihoe is a matter which should be discussed only in regards to the time period known as the Former World and the transition period after the Reordering Works that leads up to the Later World. The Later World does not operate under patterns of mutual contention. Consequently, there will be no suffering. Therefore, issues of theodicy are irrelevant in the Later World. Theodicy should be dealt differently as it pertains to the Former World and the previously mentioned transition period. Daesoon Thought posits that there is an underlying principle presides over the cosmos, and the divine beings act in accordance with it and perform specific duties in their own subdivisions. The cosmic principle is able to contain cycles of both Sanggeuk ('mutual destruction' in general usage, but 'mutual contention' in Daesoon Thought related to the Former World) and sangsaeng ('mutual generation' in general usage and 'mutual beneficence' in Daesoon Thought related to the Later World). Suffering came into being due to mutual contention. However, mutual contention was not set into motion maliciously, but was arranged instead to facilitate the realization of greater values such as growth and development. In other words, mutual contention are not products of a moral value the nature of which is bad or wrong. Yet, since the world has operated under mutual contention from time immemorial, a nearly incalculably vast multitude of grievances have accumulated. In addition, the divine beings who had operated under mutual contention often made mistakes and spread confusion. This extreme situation resulted in tremendous disasters breaking out all over the world. Perhaps this particular theodicy could be named "Dualistic Sanggeuk Theology (Dualistic Theodicy of Mutual Contention)." After the divine beings reported to the Supreme God that the world had fallen into a serious crisis, the Supreme God penetratingly examined the circumstances of the world and then descended to Earth as a human being named Jeungsan. As Jeungsan practiced the Reordering Works of Heaven and Earth, the Great Opening was preordained by Him. As a result, the transition period started, and from that point onward, theodicy should be described differently. It is presumed that all creatures will be judged at the time of the Great Opening. This will result in the annihilation of all wicked beings including both divine beings and humans. There will also be the establishment of an earthly paradise as well as grievance resolution for all beings prior the Great Opening. This can also be called "The Eschatological Theodicy of the Resolution of Grievances." Theodicy in Daesoon Jinrihoe adopts the two theodicies mentioned above. In addition to that, various theodicies from other traditions such as Irenaean ("soul-making") Theodicy, Free Will Theodicy, Recompense Theodicy, Afterlife Theodicy, Karma Samsara Theodicy, theodicy of participation, and Communion Theodicy can all potentially be applied on a case by case basis.

• Korean Journal of Culture and Social Issue
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• v.11 no.2
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• pp.73-108
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• 2005

This study examines the failure experience and aspirations for future among Korean adolescents and their parents using indigenous psychological analysis. The first part of this paper reviews the achievement literature that has used indigenous psychological analysis. The second part of this paper provides an empirical analysis of 482 students (primary=117, middle school=88, high school=72, and university=205) and 507 parents of the adolescents (fathers= 236, mothers=271). The open-ended questionnaire developed by Park and Kim (1999) was adopted for the study that asked the respondents to list the most painful experience, the person that was the most responsible for the failure, and the most important reason for the failure. The section on aspirations for the future asked the respondents to list the achievement that they would most likely to succeed, the person that they need assistance from, the type of support they need from the person, and the most important factor that would lead to them to success. The results indicate that for students the most painful failure was related to academic failure and for adults, it was related to family life. The person that was most responsible for the failure was reported by both samples be themselves. As for the most important factor that influenced their failure was a lack of self-regulation, such as a lack of effort and persistence. For the aspiration for future, students listed academic and occupational success and for adults listed harmonious family life as the most important. For social support, the adolescents listed their parents and adults listed their spouse as the person that they need assistance from. As for type of support, they listed emotional support to be the most important. As for the most important factor that would contribute to their success, majority of students and adults listed self-regulation. Based on these results and previous indigenous studies indicate, the following four conclusions could be drawn: (1) the emphasis of self-regulation as the most important reason for their past achievement, the future success and the lack of self-regulation for their failure; (2) the importance of receiving emotional support from family members; (3) the importance of educational aspiration and achievement for providing the basis of economic development; and 4) the importance goal of achieving harmonious family life.

• Journal of the Korean Geographical Society
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• v.38 no.2
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• pp.312-323
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• 2003

This writer absolutely agrees with the government that regional disequilibrium is severe enough to consider moving the administrative capital. Pursuing this course solely to establish a balanced development, however, is not a convincing enough reason. The capital city is directly related to not only the social and economic situation but, much more importantly, to the domestic political situation as well. In the mid-1970s, the proposal by the Third Republic to move the capital city temporarily was based completely on security reasons. At e time, the then opposition leader Kim, Dae-jung said that establishing a safe distance from the demilitarized zone(DMZ) reflected a typically military decision. His view was that retaining the capital city close to the DMZ would show more consideration for the will of the people to defend their own country. In fact, independent Pakistan moved its capital city from Karachi to Islamabad, situated dose to Kashmir the subject of hot territorial dispute with India. It is regrettable that no consideration has been given to the urgent political situation in the Korean peninsula, which is presently enveloped in a dense nuclear fog. As a person requires health to pursue his/her dream, a country must have security to implement a balanced territorial development. According to current urban theories, the fate of a country depends on its major cities. A negligently guarded capital city runs the risk of becoming hostage and bringing ruin to the whole country. In this vein, North Koreas undoubted main target of attack in the armed communist reunification of Korea is Seoul. For the preservation of our state, therefore, it is only right that Seoul must be shielded to prevent becoming hostage to North Korea. The location of the US Armed Forces to the north of the capital city is based on the judgment that defense of Seoul is of absolute importance. At the same time, regardless of their different standpoints, South and North Korea agree that division of the Korean people into two separate countries is abnormal. Reunification, which so far has defied all predictions, may be realized earlier than anyone expects. The day of reunification seems to be the best day for the relocation of the capital city. Building a proper capital city would take at least twenty years, and a capital city cannot be dragged from one place to another. On the day of a free and democratic reunification, a national agreement will be reached naturally to find a nationally symbolic city as in Brazil or Australia. Even if security does not pose a problem, the governments way of thinking would not greatly contribute to the balanced development of the country. The Chungcheon region, which is earmarked as the new location of the capital city, has been the greatest beneficiary of its proximity to the capital region. Not being a disadvantaged region, locating the capital city there would not help alleviate regional disparity. If it is absolutely necessary to find a candidate region at present, considering security, balanced regional development and post-reunification scenario of the future, Cheolwon area located in the middle of the Korean peninsula may be a plausible choice. Even if the transfer of capital is delayed in consideration of the present political conflict between the South and the North Koreas, there is a definite shortcut to realizing a balanced regional development. It can be found not in the geographical dispersal of the central government, but in the decentralization of power to the provinces. If the government has surplus money to build a new symbolic capital city, it is only right that it should improve, for instance, the quality of drinking water which now everyone eschews, and to help the regional subway authority whose chronic deficit state resoled in a recent disastrous accident. And it is proper to time the transfer of capital city to coincide with that of the reunification of Korea whenever Providence intends.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.36-66
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• 2011

The goal of this article is to examine the connection between creativity of unconscious and religion. Jung criticized how Freud's approach in studying the unconscious as a scientific inquiry focuses on the unconscious as reflecting only those which is repressed by the ego. Jung conceived of the unconscious as encompassing not only the repressed but also the variety of other psychic materials that have not reached the threshold of the consciousness in its range. Moreover, since human psyche is as individualistic as is a collective phenomenon, the collective psyche is thought to be pervasive at the bottom of the psychic functioning and the conscious and the personal unconscious comprising the upper level of the psychic functioning. Through clinical and personal experience, Jung had come to a realization that the unconscious has the self-regulatory function. The unconscious can make "demands" and also can retract its demands. Jung saw this as the autonomous function of the unconscious. And this autonomous unconscious creates, through dreams and fantasies, images that include an abundance of ideas and feelings. These creative images the unconscious produces assist and lead the "individuation process" which leads to the discovery of the Self. Because this unconscious process compensates the conscious ego, it has the necessary ingredients for self-regulation and can function in a creative and autonomous fashion. Jung saw religion as a special attitude of human psyche, which can be explained by careful and diligent observation about a dynamic being or action, which Rudolph Otto called the Numinosum. This kind of being or action does not get elicited by artificial or willful action. On the contrary, it takes a hold and dominates the human subject. Jung distinguished between religion and religious sector or denomination. He explained religious sector as reflecting the contents of sanctified and indoctrinated religious experiences. It is fixated in the complex organization of ritualized thoughts. And this ritualization gives rise to a system that is fixated. There is a clear goal in the religious sector to replace intellectual experiences with firmly established dogma and rituals. Religion as Jung experienced is the attitude of contemplation about Numinosum, which is formed by the images of the collective unconscious that is propelled by the creativity and autonomy of the unconscious. Religious sector is a religious community that is formed by these images that are ritualized. Jung saw religion as the relationship with the best or the uttermost value. And this relationship has a duality of being involuntary and reflecting free will. Therefore people can be influenced by one value, overcome with the unconscious being charged with psychic energy, or could accept it on a conscious level. Jung saw God as the dominating psychic element among humans or that psychic reality itself. Although Jung grew up in the atmosphere of the traditional Swiss reformed church, it does not seem that he considered himself to be a devoted Christian. To Jung, Christianity is a habitual, ritualized institution, which lacked vitality because it did not have the intellectual honesty or spiritual energy. However, Jung's encounter with the dramatic religious experience at age 12 through hallucination led him to perceive the existence of living god in his unconscious. This is why the theological questions and religious problems in everyday life became Jung's life-long interest. To this author, the reason why Jung delved into problems with religion has to do with his personal interest and love for the revival of the Christian church which had lost its spiritual vitality and depth and had become heavily ritualized.