• Journal of Ethics
• /
• no.82
• /
• pp.193-212
• /
• 2011

Republic of Korea had undergone a meaningful transformation from aid recipient country to aid donor country and it was the only case among OECD countries. It became the 24th member of DAC in November, 2009. Therefore, it is required that we have to expand assistance which comes up to current economic power of Republic of Korea. However there are weak theoretical consideration about the obligation and justification of foreign aid fundamentally. These researches are almost about communitarianistic, liberalistic perspectives of view but with these, it is hard to enlarge current foreign aid into international level and it also takes a passive approach in obligation to provide. With these contexts in mind, this study proposes cosmotolitanism as an new alternative of foreign aid. This paper seeks to discuss that why we should give assistance to poverty-stricken counties and checking whether we have a obligation of foreign aid or not and the way or the extent to deal with if there is a obligation to help. Cosmotolitanism suggests that whole world is obliged with helping each other to enjoy equal rights and meet the obligation for others because people of the third world countries also have their own lives on the Earth like us and they are sharing all-global plan and future together. The existing discussion took a negative, restrictive attitude but it could mention that there is great relevance to discuss about Cosmotolitanism since it connotes the obligation for the third countries and their people itself.

• Journal of Science and Technology Studies
• /
• v.6 no.2 s.12
• /
• pp.131-183
• /
• 2006

The Korean genetics and genomics reveal a firm willingness to participate in and contribute to the production of creative scientific knowledge at a world level at present, though they have short past histories of introduction from the Western counterparts and those of education for the next generations. But the Korean genetics and genomics have been developed in a fragmented and biased manner. By reconfiguring the various research projects of genomics into the Genome Project of Korea, which reflect a worldly trend in life science, but have been established in a scattered fashion in Korea, and incorporating some neglected areas of genetics, such as human genetics and theoretical and population genetics which can be reconstructed in a new way, a genetics-genomics research system can be formulated on the multi-tiered perspective of concept, knowledge, and institution, while the system being a subsystem of the national research system of life science in Korea. Innovation can be pursued in the systematic practice through a culturalist strategy. The culturalist strategy with the practice based on the research system consists of 1) intensification of fundamentalness of genetics and genomics, 2) advancement of communitarianism in geneticist-genomicist community, 3) research on the cultural bio-species along with the promotion of scientific arts and culture, and 4)formation of the Korean science studies of genetics-genomics and the diffusion of the knowledge produced. The first two strategy components are the ones that intends to bring out changes in the structural aspect of the scientist community in Korea. The third is the one that attempts to magnify the interface between the scientist community and the Korean society at large and increase its connectivity between both, while the fourth is the one that has an intentionality toward the Korean society outside of the scientist community. This culturalist strategy is intended to increase the cultural constructivity of the genetics-genomics research system in Korea.

• Journal of Korean Philosophical Society
• /
• v.123
• /
• pp.57-86
• /
• 2012

Many contemporary philosophers argue that modern philosophy is only the philosophy being imprisoned in subject and consciousness without communicating other subjects with language. They criticize that it is solipsistic. Today, those who are taking part in the communication theory, hermeneutics, and de-constructivism are trying to overcome this problem. The practical philosophers, especially those who advocate communintarianism criticize that modern libertarianism is not free from the isolated autonomy and breaks the solidarity of the traditional community with treating formally others. They criticize Kant's philosophy in the same way. But it is unreasonable. Because Kant was not the philosopher who pursued the same philosophy of subjectivity and liberalism as the earlier modern philosophers pursued. He tried to criticize its limits and overcome them. Especially he did not remain within the modern subjectivity, but rather tried to come up with the inter-subjectivity communicating between subjects. He showed this side through the 'sensus communis'. He thought of a judgement of taste as an effect resulting from the free play between imagination and understanding, and postulated the 'sensus communis' as a ground of the universal validity of this judgement. Therefore this 'sensus communis' is the subjective principle of a judgement of taste. Furthermore, he did not treat this 'sensus communis' merely as a self-relation of a subject, but rather developed it into an communicative relation among subjects. This position of Kant enables us to seek the harmony between the aesthetic sphere and social-moral sphere, and to overcome the conflicts between the autonomy of the liberalism and the solidarity of the communitarianism. Especially, his 'sensus communis' can be developed into the 'critical hermeneutics' and the 'relational autonomy'. Therefore his 'sensus communis' has the possibility to overcome the negative points of the traditional community and the modern community, and to overcome the conflicts among the isolated selves occurring in today's society. Hence Kant's 'sensus communis' has still the important values in the contemporary philosophy, especially in the practical philosophy being now discussed over the relation between autonomy and solidarity.