• Journal of Korean Philosophical Society
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• v.145
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• pp.167-194
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• 2018

According to the result of 2017 youth statistics, the first rank of the death cause of Korean youth is suicide for nine years. The recent study on factors affecting juvenile suicide presents: family factors; character and psychological factors; mental disease factors; suicide-triggering factors; school factors; and protection factors; and so on. What is required to the youth who are vulnerable to the confusion of identity and the adjustment of emotion or impulse is not only drug treatment or mental therapy but also the support of family or society where adolescents are encouraged to be introspective and form their identity in a healthy approach in the diverse humanistic philosophical dimension. This study is going to pay attention to the aesthetic existence of Kierkegaard who provided the foundation of human existential identity centered on three stages of existence. For this purpose, we attempt to search for the philosophical basis for the understanding of juvenile identity centered on the analysis of Kierkegaard's Either / Or Volume I (Entweder - Oder Teil I). Especially, we are going to attempt the understanding of aesthetics of youth through the analysis of three stages of desire (Begierde) suggested in Chapter 2 of this book. Herewith he suggests aesthetic existence through 'desire', and aesthetic existence as the desire again through three stages of 'dreaming ($tr{\ddot{a}}umend$)' desire, 'searching (suchend)' desire, and 'desiring (begehrend)' desire. Based on this analysis of three stages, we plan to graft the roots of sociological factors presented as the cause of youth's suicide onto the analysis of existential philosophy. Through this, we attempt to grope for the diagnostic and healing discourse which Kierkegaard's existential analysis can present in the formation and recognition of youth identity and disclose a factor of the emotion or the disorder of impulse adjustment as well as depression suggested as the main contributing factor of youth's suicide and search for philosophical discourse for the prevention of juvenile suicide.

• Journal of Korean Philosophical Society
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• v.123
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• pp.347-377
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• 2012

We have numerous terms representing mind. We can understand them largely as the relationship of 'Discernible Mind' and 'Indiscernible Mind.' Because, our understanding mind is formed by linguistic discernment. When any discernment arise from our mind, we recognize the mind shown by discernment[Discernible Mind]. At the same time, we can think orignal mind[Indiscernible Mind] outside that discernment. Buddhism, generally, has understood mind in the relation with everything. That is to say, they have understood it from the perspective of dependent co-arising. In the early Buddhism and the abhidharma Buddhism, approaches to mind were mainly made by the discerning method. They explained arising and vanishing of 'Discernible Mind' by the law of dependent arising. Co-arisen 'Discernible Mind' is impermanent and temporary. But they never be denied on 'Discernible Mind' as an vainness. In $Mah{\bar{a}}y{\bar{a}}na$ Buddhism, $N{\bar{a}}garjuna$ understood the essence of dependent arising as the ${\acute{s}}{\bar{u}}nyata$ (emptiness) and the law of dependent arising as simultaneous dependence, not gradual dependences. $N{\bar{a}}garjuna$ criticized on vainness of Discernible Mind through ${\acute{s}}{\bar{u}}nyata$, and made possible to directly perceive Indiscernible Mind, before Discernment. Undiscriminating Mind can not be explained for being stayed beyond the state linguistic discernment(false discrimination), however, had been approached from various other names to potential consciousness or original nature. While ${\acute{s}}{\bar{u}}nata$ thought focused on criticizing vainness of discernment, Hwaeum thought suggested aspect of Indiscernible mind from the aspect of $ekay{\bar{a}}na$ dependant co-arising that everything has been co-arisen, the truth of discrimination. Furthermore, it opened the path to affirm the both indiscernible mind and discernible mind by illuminating that everything is manifestation of original nature itself, i.e. nature-arising. Hwaeum thought focused on perfect understanding by explicating the relation both indiscernible mind and discernible mind from the view point of non-abiding, rather than clarifying 'Discernible Mind' and 'Indiscernible Mind', itself. That is to say, from the aspect of dependant co-arising, Hwaeum thought plays a role that enters the indiscernible world from discernible world, and also, another role, from the aspect of nature-arising that is manifesting discernible world from indiscernible world. These aspects are important for righteous understanding on mind, and also simultaneously, very effective for healing disease of obsession, a kind of metal disease.

• 한국사회정책
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• v.25 no.2
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• pp.367-402
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• 2018

This study analyzed the relationship between the act on the guarantee of rights of and support for persons with developmental disabilities(Act for PWDD) and the similar ordinance of the local governments based on this law and focused on the correspondence(the rate of reflection) and the autonomy(differentiation). As of October 2017, 63 local government regulations and Act for PWDD were analyzed in this study. The results of the analysis are as follows: First, the rate of reflection in the ordinance of Act for PWDD was different according to the clause. In the aspect of emphasizing welfare support, the agreement between local ordinance and rate was high. While the Act for PWDD emphasized the rights of persons with developmental disabilities, there was little information about their right in the ordinance of local governments. This is evidence that current ordinance is based on the protective point of view for people with developmental disabilities. In the future, policy measures will be needed to ensure that respect for decision-making by persons with developmental disabilities and rights guarantees are included in the bylaws. Second, there is a provision that the rate of ordinance reflection is 0%, which may be guaranteed by other laws in the area, so it does not mean the absence of related system in the region, but there is possibility of institutional blind spot. In the future, consideration should be given to the complementarity of other legal systems in the area with developmental disabilities, so that persons with developmental disabilities should not be placed in institutional blind spots. Third, the autonomy(differentiation) of local ordinance was examined from the contents aspect and the administrative aspect to help practical implementation. The differentiation between the ordinances vary. Emphasizing the responsibilities of the head of the organization, emphasizing the fact-finding survey, setting up the welfare committee, or adding local needs were included to the ordinance. Local governments considering the enactment of ordinances in the future should refer to these cases and establish enactable local ordinances that take advantage of the characteristics of local autonomy.

• 기호학연구
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• no.56
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• pp.45-70
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• 2018

Criticism of the postmodern philosophy of the system of representation, which has continued since the Renaissance, is based on a critique of the dichotomy that separates the subjects and objects and the environment from the human being. Interactivity, highlighted in a series of works emerging as postmodern trends in the 1960s, was transmitted to an interactive aspect of digital art in the late 1990s. The key feature of digital art is the possibility of infinite variations reflecting unpredictable changes based on public participation on the spot. In this process, the importance of computer programs is highlighted. Instead of using the existing program as it is, more and more artists are creating and programming their own algorithms or creating unique algorithms through collaborations with programmers. We live in an era of paradigm shift in which programming itself must be considered as a creative act. Simulation technology and VR technology draw attention as a technique to represent the meaning of reality. Simulation technology helps artists create experimental works. In fact, Baudrillard's concept of Simulation defines the other reality that has nothing to do with our reality, rather than a reality that is extremely representative of our reality. His book Simulacra and Simulation refers to the existence of a reality entirely different from the traditional concept of reality. His argument does not concern the problems of right and wrong. There is no metaphysical meaning. Applying the concept of simulation to algorithmic art, the artist models the complex attributes of reality in the digital system. And it aims to build and integrate internal laws that structure and activate the world (specific or individual), that is to say, simulate the world. If the images of the traditional order correspond to the reproduction of the real world, the synthesized images of algorithmic art and simulated space-time are the forms of art that facilitate the experience. The moment of seeing and listening to the work of Ian Cheng presented in this article is a moment of personal experience and the perception is made at that time. It is not a complete and closed process, but a continuous and changing process. It is this active and situational awareness that is required to the audience for the comprehension of post-representation's forms.

• Journal of Korean Philosophical Society
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• v.117
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• pp.327-354
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• 2011

This study has a key assumption that 'characteristics of discouse can be found in not its inside, but its outside'. The prism through which we can see those characteristics was provided by Foucault and Bakhtin who were introduced in the study. As an effort co probe the outside of discourse, the study is briefed 'the three attributes of discourse' that were suggested by Foucault First, discourse has the principle of selection and exclusion, which is based on power relations. Second, discourse is not transparent at all since it is always offensive towards other discourses and defensive against selected ones Third, discourse which is naturally accepted because of its dailiness had a deep structure secretly hidden in it. Based on the above attributes, Foucault and Bakhtin paid their attention to the outside of discourse. Specifically, they considered discourse fundamentally and went beyond it, and reflected the procedures of discourse. This study focused on 'Socrates', something common in the two scholars' works with discourse. In dealing with discourse, Bakhtin started with 'Socratic dialogue' that is based on the dialogic nature of human thoughts which purse the truth. For Foucault, it was Socrates who had the 'courage to cell the truth' and practiced 'self-consideration'. According to Foucault, the ethics of self-practice originated from the philosopher. The ethics is neither the precise representation of individual life that is withdrawn towards the inner self, nor the skills of happiness. It is just relational and cross-sectional. For a better understanding, this study pointed out that Kafka created a variety of 'dialogic voices' focusing on the outside of discourse. Dialogues found in his writings are 'interminable dialogues' that truly 'communicate with different times and different spaces'. For example, his novel, 'Der Prozess' opens the possibility of discussing in various ways the court which is look beyond conventions and extraordinary. Kafka's novels have a structure that their starting point found at the introduction reappears at the termination, presenting multi-vocal dialogues.

• Journal of Korean Philosophical Society
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• no.116
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• pp.251-281
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• 2017

The Parmenidean tradition of logos which previous researches fail to fully appreciate has three dimensions of reality-knowledge-discourse. Parmenides is not just an ontologist, as the traditional view emphasizes, but also an epistemologist, as the revisionist view begins to emphasize, and, at the same time, a meta-discourser, as those two established views fail to embrace. In order to reach the third view which fully grasps such a dynamic and integrated feature of Parmenides, we should closely pay attention to the organic interconnectedness of three discourse parts of truth-doxa-proem, especially the significance of proem and meta-discourse. In the Eleatic tradition of discourse, the figure who clearly appreciated and further developed such an authentic feature of Parmenides' discourse is not, as one might easily expect, one of the second-generation Eleatics, but Gorgias who has commonly been positioned at the opposite side of Eleatism. This paper investigates how he actually both innovated and succeeded the Parmenidean tradition of logos; especially, it characterizes his discourse as an antilogy(antilogia) from within the tradition: as a 'devil' advocate' who complemented and completed Parmenidean persuasion by positing the Parmenidean tradition of logos as an arena of a huge intellectual discipline and cultivation, offering himself as a sparring partner to it, and bringing up an antilogy. In the process of this antilogy he performed in his rhetorical speeches such as the Encomium of Helen and the Defense of Palamedes he experimented and examined a possibility of persuasion operating independently from truth, which, however, is not merely sacrificing truth in favor of persuasiveness and probability (to eikos) as Plato criticized mainly focussing on his 'philosophical' writing On not-being. Rather, it was an 'opposition for opposition's sake' and serious play which purported to provide balance and flexibility to contemporary intellectual society which had too much inclined towards truth and knowledge and become stiff and to put weight on the opposite side of mainstream. It is wholly our eranos (i.e. our share of contribution) to summon and examine such sophistic tradition for the sake of the task of our times, not for the sake of Plato's task, that we should build up a healthy culture of discourse where we can share serious play.

• Journal of Korean Theatre Studies Association
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• no.40
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• pp.239-275
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• 2010

Cette ${\acute{e}}tude$ a pour but de proposer une $m{\acute{e}}thodologie$ de critique avec la $s{\acute{e}}miotique$ ouverte. La critique de $th{\acute{e}}{\hat{a}}tre$ commence ${\grave{a}}$ lire le $th{\acute{e}}{\hat{a}}tre$, l'analyse et juge son valeur. Il arrive souvent qu'on juge avec intutition. On dit que c'est une critique d'impressionnisme. Cette critique est subjective, mais pas objective. La $s{\acute{e}}miotique$ de Saussure offre la $m{\acute{e}}thodologie$ scientifique ${\grave{a}}$ la critique. A $c{\hat{o}}t{\acute{e}}$ de la critique d'impressionnisme qui est subjective, la $s{\acute{e}}miotique$ peut expliciter la raison objective. On ${\acute{e}}tait$ admiratif devant sa scientisme, pourtant $apr{\grave{e}}s$ quoi on critique sa non-$subjectivit{\acute{e}}$ et sa non-$historicit{\acute{e}}$. Dans l'opposition de $l^{\prime}objectivit{\acute{e}}$ et de la $subjectivit{\acute{e}}$, on tente de rechercher un model $int{\acute{e}}gr{\acute{e}}$ dialectiquement entre l'impressionisme(subjective) et la scientisme(objective). Pour cela, on doit aux Ecrits de linguistique $g{\acute{e}}n{\acute{e}}rale$ ($publi{\acute{e}}$ en 2002 chez Gallimard). Ces Ecrits nous aident ${\grave{a}}$ amener la $s{\acute{e}}miotique$ $ferm{\acute{e}}e$ sur la $s{\acute{e}}miotique$ ouverte et ${\grave{a}}$ $red{\acute{e}}couvrir$ la $pens{\acute{e}}e$ de Saussure. Ils nous font ouvrir un nouveau champ de recherche pour la $s{\acute{e}}miotique$ ouverte. L'essentiel de la $th{\acute{e}}orie$ saussurienne du signe $d{\acute{e}}pend$ de l'arbitraire et du circulaire du signe. On $red{\acute{e}}couvre$ la notion ${\acute{e}}largie$ du signe, dans Ecrits de linguistique $g{\acute{e}}n{\acute{e}}rale$, contre le courant majeur de linguistique et de structuralisme. Cette notion s'y focalise, ${\grave{a}}$ la valeur, ${\grave{a}}$ la $relativit{\acute{e}}$, ${\grave{a}}$ la $diff{\acute{e}}rence$ et au $syst{\grave{e}}me$. Avec elle, on tente d'adopter la $s{\acute{e}}miotique$ ouverte pour rechercher une $m{\acute{e}}thodologie$ de critique qui se veut objective et ${\grave{a}}$ la fois subjective. Il s'agit d'une difficile combinaison de l'impressionisme et de la scienticisme. Pour cela, la $m{\acute{e}}thodologie$ se $d{\acute{e}}veloppera$ en trois ${\acute{e}}tapes$. $1{\grave{e}}re$ ${\acute{e}}tape$: c'est lire le $th{\acute{e}}{\hat{a}}tre$ comme un signe total pour 1er jugement d'impressionnisme. $2{\grave{e}}me$ ${\acute{e}}tape$: c'est retrouver sa structure invisible dans la $relativit{\acute{e}}$ des signes. $3{\grave{e}}me$ ${\acute{e}}tape$: c'est juger, dans leur $relativit{\acute{e}}$, comment les $d{\acute{e}}tails$ de signes se fonctionnent. C'est lire les $d{\acute{e}}tails$ de signes et puis $r{\acute{e}}affirmer$ le jugement en $1{\grave{e}}re$ ${\acute{e}}tape$. Selon les $derni{\grave{e}}res$ deux ${\acute{e}}tapes$, on pourra comparer le premier jugement (impressif) et le dernier jugement (objectif), et enfin s'assumer comme critique. Selon la $m{\acute{e}}thodologie$ $propos{\acute{e}}e$, on pratique la critique sur ${\acute{e}}crit$ par Jean Genet, et mise en $sc{\grave{e}}ne$ par Lee Youn-Taek et par Park Jung-Hee. Pour la critique intertextuelle, on la fera en comparant les deux spectacles avec la $pi{\grave{e}}ce$ de Jean Genet. $D^{\prime}apr{\grave{e}}s$ la comparaison, Lee Youn-Taek met en $sc{\grave{e}}ne$ avec $fid{\acute{e}}lit{\acute{e}}$ la structre et les signes de $d{\acute{e}}tail$ de l'auteur, Park Jung-Hee change sa structre et ses signes pour mettre en $sc{\grave{e}}ne$ la $pi{\grave{e}}ce$ de Genet. Ils se $diff{\grave{e}}rent$ l'un et l'autre: Lee incite le discours de la classe sociale dans le spectacle, et Park y incite le discours du $d{\acute{e}}sir$. La $diff{\acute{e}}rence$ des signes dans la $relativit{\acute{e}}$ apporte la $diff{\acute{e}}rence$ de la signification de discours $th{\acute{e}}{\hat{a}}tral$, et enfin se font changer les significations de deux spectacles.

• Korean Journal of Breeding Science
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• v.42 no.6
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• pp.632-637
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• 2010

'Hanseol' is a new very early-maturing, cold tolerant and high quality japonica rice variety developed from a cross of 'Jinbu24' and 'Jinbu25' by the rice breeding team of National Institute of Crop Science (NICS), Rural Development Administration (RDA) in 2009. The heading date of this variety is July 25, which is four days earlier than check variety, 'Jinbubyeo'. 'Hanseol' has 65 cm of culm length, 99 spikelets per panicle, 82.9% of ripened grain rate, and 21.5 g of 1,000 grain-weight of brown rice. This variety shows susceptibility to bacterial leaf blight and virus diseases, and insect pests. It is tolerant to cold stress in terms of less heading delay and high fertility in cold water irrigated cultivation. This variety shows delayed leaf senescence and considerable tolerance to viviparous germination at ripening stage. The milled rice of this variety exhibits translucent, clear non-glutinous endosperm and medium-short grain. 'Hanseol' showed low gelatinization temperature and 6.1% protein content, 19.1% amylose content and good palatability of cooked rice. The milled rice yield of this variety is about 5.43 MT/ha at ordinary culture in local adaptability test for three years. 'Hanseol' would be highly adaptable to mid-north and mid-mountainous areas, and mid-northern alpine area in Korea.

• Cross-Cultural Studies
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• v.51
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• pp.291-327
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• 2018

'Hyesung' and 'Jeilsun' are media that reveal the new searches of the Gaebyeoksa Publishing Company of the 1930s. However, studies in the past did not sufficiently analyze their significance. Furthermore, there are no analyses on how the critical minds of 'Hyesung' and 'Jeilsun' were linked to 'Gaebyeok', which continued publications in 1934. The 1930s when 'Hyesung' and 'Jeilsun' were published, was a time where the media of colonial Chosun was rapidly changing, and it was a time where literary magazines were increasing in quantity. In the 1930s, Gaebyeoksa attempted to actively respond to such changes reflected in the media. This was demonstrated through the publication of the new media 'Hyesung' and 'Jeilsun' and continuing publication of the 'Gaebyeok' magazine in 1935. This study analyzed the literary discourses shown in the magazines published by Gaebyeoksa in the 1930s based on 'Hyesung', 'Jeilsun', and the continued publication of 'Gaebyeok'. Through such analysis, this study examined how the magazines published by Gaebyeoksa perceived the culture and literature of colonial Chosun in the 1930s and in which direction it tried to reorganize this.

• Korean Journal of Breeding Science
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• v.41 no.4
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• pp.515-519
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• 2009

"Sangok", is a new japonica rice variety (Oryza sativa L.), which is a midium maturing ecotype developed by the rice breeding team of National Yeongnam Agricultural Experiment Station (NYAES) in 2003. This variety was derived from the cross of Milyang 101/YR8697Acp97 (in 1988/1989 winter) and selected by combination of the bulk and pedigree breeding. The pedigree of Sangokbyeo, designated as Milyang 182 in 2000, was YR12950-B-B-B-19-2-4-2-2. It has about 79cm stature in culm length and is medium maturing. This variety is resistant to bacterial blight ($K_1$, $K_2$, and $K_3$), stripe virus and moderately resistant to leaf blast disease. Milled rice kernels of "Sangok" is translucent, clear in chalkness and good at eating quality in the panel test. The yield potential of "Sangok" in milled rice is about 5.16MT/ha at ordinary fertilizer level of local adaptability test. This cultivar would be adaptable to the southern plain of Korea below the Chungnam province by latitude from ordinary transplanting to transplanting after barley harvest.