• Journal of Korean Neurosurgical Society
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• v.61 no.3
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• pp.363-375
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• 2018

Intraoperative monitoring (IOM) utilizes electrophysiological techniques as a surrogate test and evaluation of nervous function while a patient is under general anesthesia. They are increasingly used for procedures, both surgical and endovascular, to avoid injury during an operation, examine neurological tissue to guide the surgery, or to test electrophysiological function to allow for more complete resection or corrections. The application of IOM during pediatric brain tumor resections encompasses a unique set of technical issues. First, obtaining stable and reliable responses in children of different ages requires detailed understanding of normal age-adjusted brain-spine development. Neurophysiology, anatomy, and anthropometry of children are different from those of adults. Second, monitoring of the brain may include risk to eloquent functions and cranial nerve functions that are difficult with the usual neurophysiological techniques. Third, interpretation of signal change requires unique sets of normative values specific for children of that age. Fourth, tumor resection involves multiple considerations including defining tumor type, size, location, pathophysiology that might require maximal removal of lesion or minimal intervention. IOM techniques can be divided into monitoring and mapping. Mapping involves identification of specific neural structures to avoid or minimize injury. Monitoring is continuous acquisition of neural signals to determine the integrity of the full longitudinal path of the neural system of interest. Motor evoked potentials and somatosensory evoked potentials are representative methodologies for monitoring. Free-running electromyography is also used to monitor irritation or damage to the motor nerves in the lower motor neuron level : cranial nerves, roots, and peripheral nerves. For the surgery of infratentorial tumors, in addition to free-running electromyography of the bulbar muscles, brainstem auditory evoked potentials or corticobulbar motor evoked potentials could be combined to prevent injury of the cranial nerves or nucleus. IOM for cerebral tumors can adopt direct cortical stimulation or direct subcortical stimulation to map the corticospinal pathways in the vicinity of lesion. IOM is a diagnostic as well as interventional tool for neurosurgery. To prove clinical evidence of it is not simple. Randomized controlled prospective studies may not be possible due to ethical reasons. However, prospective longitudinal studies confirming prognostic value of IOM are available. Furthermore, oncological outcome has also been shown to be superior in some brain tumors, with IOM. New methodologies of IOM are being developed and clinically applied. This review establishes a composite view of techniques used today, noting differences between adult and pediatric monitoring.

• The Journal of the Korea Contents Association
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• v.17 no.10
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• pp.526-537
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• 2017

This study investigates the perception among college students on business ethics using Q methodology. The respondents are 34 business-major students attending a national university or a private university. The students are asked to choose words that, they think, would best represent business ethics. Results are as follows. First, we divide words related to business ethics into four types. and the explanatory power of type I, type II, type III and type IV are 25.72%, 10.87%, 6.49%, and 5.14% respectively, or 48.21% collectively. Type-I words are related to 'corporate social responsibility', type-II ones to 'sustainable management', type-III ones to 'integral management', and type-IV ones to 'responsible management', respectively. Results show that there is no significant difference in business ethics perceptions between the respondents from two different schools. Few of the sample students have ever taken a business ethics class before. The students perceive 'management philosophy and values', 'rules and regulations', and 'voluntary involvement of market participants in management,' as important factors to create a management environment for business ethics. In the $21^{st}$ century firms will be more sustainable by implementing business ethics. Therefore ethical management is not only a management philosophy but also a business strategy for a firm to survive.

• The Journal of Art Theory & Practice
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• no.7
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• pp.125-163
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• 2009

The artworks of Socialist Realism of the former Soviet Union, with the beginning of the 21st century, are gaining a new attention from art collectors. One reason for this might consist in the fact that relevant art pieces exemplify the ways in which they visualize ideas on the basis of their high-profile art tradition and also in which they integrate their utopian ideals with mysticism. These aspects of the Soviet art goes far beyond the wide-spread assumption that their art, as a means of propaganda, principally represents a political allegiance to the system. With Stalin coming into power in the 1930s, the artistic trend of Socialist Realism obtained a nationwide sympathy and support from people, giving birth to a new art which essentially corresponded to the demands of the political power. An official art current of the USSR over the period from the 1930s to 1950s, Socialist Realism was in tandem with the Communist commitment to the party and popularity, symbolizing a loyalty to the cause. It was thus characterized by plainness and lucidity so that ordinary people could gain easy access to art. Its salient feature, over an entire range of art, was an optimistic pursuit of a utopian dream. Therefore, it tallied with the popular sentiment for a Communist paradise, giving form to their beliefs in human agency working at the materialist world and also to such abstract concepts as force, fitness, and beauty by adding even mythical ideals. Its main subject matter includes harvest feasts of collective farms, imaginary socialist cities, grand marches of heroic laborers and in this way it served as a propaganda for a sacred utopia of socialist totalitarianism. On the other end of the spectrum, however, rose the second camp of art, which put an emphasis on bona-fide artistic activities of plastic art and on an artist's personal expression and freedom, as opposed to the surface optimism of Socialist Realism. Central to the Russian Avant Garde art, which prized the above-mentioned values, were Malevich's Geometric Abstraction and A. Rodchenko's Constructivism. Furthermore, in the transitional era of the late 20th century and the 21st century it was recognized that film art or electronic media art, rather than traditional genre of paintings, would function as a more efficient way of propaganda. These new genres were made possible by ridiculing the stereotypes of the Russian lifestyle and also by ignoring ethical or professional dimensions of artworks. That is, they reinvented themselves into a sort of field art, seemingly degrading the quality of artworks and transforming them into artifacts or simulacres in the very sense of post-modernism. The advent of the new era brought about the formation and occupation of pop culture of the younger generations, calling into question the idea of art as the class-determined. It also increased the attention to field art, which extensively found way to modern art centers, galleries, and exhibition projects. It can be stated that this was a natural outcome of human nature.

• Journal of Korean Philosophical Society
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• v.123
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• pp.379-407
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• 2012

The main purpose of this paper is to make a case for the availability of pragmatist ethics by showing the differences between utilitarianism and pragmatism. In this paper, drawing on Dewey's view, I show that Bentham and Mill were doomed to failure because they both regarded moral conduct not as a process but as a fixed act, the remarkable differences between their views notwithstanding. Besides, I also show that pragmatism distinguishes itself from utilitarianism by its focus on the aspect of the amendment of a conduct rather than its attainment. Pragmatist ethics works on the assumption that moral conduct arises only in conscious experience. What pragmatists mean by consciousness is not an ability just given to haman, but a function emerging from the human interaction with his environment. Therefore, morality is extended from and restricted by experience, because it is grounded in concrete experience, but not in the transcendental nor a priori realm. Since pragmatism suggests the possibility of "ethics without principles" in that it works through the way which successfully rejects the traditional absolutist ethics, while avoiding the downslide to a nihilistic form of skepticism. Thus, it may serve as a third view that overcomes a seriously divergent situation of the current ethical arguments. In other words, starting from the very nature of experience, pragmatist ethics offers a 'bottom-up' ethics, instead of a 'top-down' one. This reconstructive reading of pragmatism away from utilitarianism is expected to offer a more comprehensive account of our moral experience in the pluralistic world of diverged values.

• 한국노년학
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• v.36 no.3
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• pp.785-808
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• 2016

This study portraits the way of self-preparation for death among the elderly and examines the meaning and values attached to the elderly-care by their family and friends through the analysis of Kyung-ran Jo's novels. First, the author describes the difficulties and inner conflict of women who provide care for the elderly, especially those facing death in the near future. She also describes how the acceptance of death and self-discovery among the caregivers can be developed from the experience of long term care. These are consistent with the arguments by Ecofemnist on positive sides of providing caregiving in an aging society. In her novels, caregiving from young women is not described as the consequences of internalized gender norms of traditional Confucian culture. Rather, it is depicted as attitude toward a life in a commune where the meaning of life and death of elderly is shared between generations. In addition, struggles of the elderly figures against diseases and the process of their death provide an opportunity for young caregivers to overcome the trauma of other's death witnessed in their childhood. They lead the young caregivers to reflect themselves by raising ontologistic questions on life and death. The author shows the communication between generations presenting the self-preparation of death from the old generation undergoing irreversible aging and caregiving activities of significant others from the young generation. In doing so, the author points out the ethical grounds for diseases and death in old age given the condition of personalization of death in the modern society.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.175-214
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• 2021

In the Joseon Dynasty, Confucian literati sacralized their daily lives through ritual practices across the three dimensions of time, place, and humanity. 1) In the dimension of time, they cultivated in their personal lives by accepting and thoroughly practicing the ethical principles of the Elementary Learning (『小學』). These practices of self-cultivation developed into ritualized practices of daily routine from the perspective of neo-Confucianism. 2) In the spatial dimension, local public schools (鄕校), local private academies (書院), and village private schools (書塾) were constructed as the symbolic places for disseminating Confucian norms through intensive seminar activities and collective learning sessions (講會). These places were also used for the pious recitations of selected Confucian proverbs that had been ritualized by Confucian literati. 3) In the dimension of humanity, pious consciousness, reinforced by the ritualized practice of periodic sacrifices or intensive reading, was subconsciously deepened and projected onto dreams individuals reported of their deceased fathers or teachers. According to the Confucian ritualization process, people were seen as being able to sanctify their daily lives by thoroughly internalizing and effectively realizing Confucian values.

• Journal of Popular Narrative
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• v.26 no.2
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• pp.191-219
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• 2020

This paper aims to identify the key features of the novel writing of Korean American immigrants and their meaning as one aspect of movement and contact occuring in the early modern period. The late return of the novels written by Nakcheong THUN in the 1930s is significant in that it restored ideas on the diversity of early modern mobility and confronted the history and culture of immigrants who were excluded from records and memories. Not only are these novels a product of the phenomenon of immigration, but they have also created a crack in the dichotomous perceptions of domination and subordination, center and periphery by envisioning it as a space that creates new history, culture, institutions and values. These novels treat the free love of intellectual, emotional, and ethical figures as a central event, demystifying Western free love, and at the same time, a society divided by various identities including class, race, and gender. The novels by Nakchung THUN visualize the active exchange between the immigrant and the indigenous community through the character of Jack, and imagines the heterotopia as a place where not for the immigrants' utopia, but for everyone's coexists. These novels have declared a kind of memory war on the subordinate and marginalized contact zones. The contact zones of the immigration area had been a place for experiencing extreme conflicts and discords, and at the same time, it has served as a place where various groups and communities are connected. The contact zones were common areas of solidarity and creation before being subject to division and occupation. The contact zones are far from the border or borderlands, so it is not a fixed and immutable deadlock. As a world free from central domination the contact zones have been a space that preoccupied history and culture through various encounters, and have been a community.

• The Journal of the Korea institute of electronic communication sciences
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• v.18 no.5
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• pp.953-964
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• 2023

Climate change is undeniably the most urgent challenge that humanity faces today. Despite this, the level of public awareness and understanding of climate change remains insufficient, indicating a need for more proactive education and the development of supportive content. In particular, it is crucial to intensify climate change education during elementary and secondary schooling when values and ethical consciousness begin to form. However, there is a significant lack of age-appropriate, experiential educational content. To address this, our study has developed an innovative 3D simulator, enabling learners to indirectly experience the effects of climate change, specifically sea-level rise. This simulator considers not only sea-level rise caused by climate change but also storm surges, which is a design based on the analysis of long-term wave observation big data. To make the simulator accessible and engaging for students, we utilized the 'Unity' game engine. We further propose using this simulator as a part of a comprehensive educational program on climate change.

• Journal of Christian Education in Korea
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• v.63
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• pp.221-253
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• 2020

The purpose of this study is to define the key competency as Christian(in another word: Christian key competency) and to interpret the six key competencies of the 2015 revised curriculum in a Christian educational way. Also as an alternative to the key competencies model of the 2015 revised curriculum, this study aims to materialize the formation of a Christian key competencies model based on Christian faith. This study derived 'faith' from the key competencies as Christian throughout preceding research analysis. The 'faith' of the key competencies as Christian means the ability to know oneself, and to know the world and God within the knowledge of the Bible (knowledge of God) in the personal relationship with God, and also it is the ability to think, judge, and act with biblical values, Christian world view, and Christian self-identity. The key competency 'faith' could be the basis (standard) of motivation, attitude and the value of all competencies in cultivation and exercise. The model of Christian key competencies has the structure in which each six key competencies become to be cultivated based on the Christian key competency called "faith." Based on the structure, the six key competencies of the 2015 revised curriculum were interpreted and explained from the perspective of Christian education. In the self-management competency, self-identity can be correctly formed in relations with transcendent God. In aesthetic emotional competency, the empathic understanding of human beings comes from the understanding of the image of God, the supreme beauty, the source of beauty. About the community competency, human community is the source of God who created the universe, human and all of things. It is because a Christian community is a community within the relationship of Trinity God, Nature and others. Therefore regions, countries, and the world become one community. Communication competency first stem from good attitudes toward yourself and others with respectful mind. It comes from an understanding of Christian human beings. Also, there is a need of having a common language for communications. The common language is the Bible that given to us for our communicative companionship. Through the language of the Bible, God made us to know about God, human being and the creative world, and also made us to continue to communicate with God, others and the world. For having the knowledge-information processing competency, a standard of value for the processing and utilization of knowledge and information is required. The standard should be the basis of moral and ethical values for human respect. About creative thinking competency, the source of creativity is God who created the world. Human beings who have the image of God own creative potential. As well as, creativity has different expression forms depending on individual preferences and interests, and different approaches will be made depending on each individual's importance and achievement. Individual creativity can be found through education, and it can be embodied by converging knowledge, skills and experience.

• The Journal of Korean Philosophical History
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• no.25
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• pp.223-249
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• 2009

This papers focuses on the Confucian classics for the correct orientation of education as a basic task of the Confucian classics will as a necessary whether the need for education, to identify the natural history study will attempt to have. In East Asia means that classics, the classicalization process of looking at Chinese culture, classicalization of review of the cultural meaning. And this papers focuses on the historical evolution of education, and education in China and Korea in the modern world the meaning of the Confucian classics education about and looked at two dilemmas. And outside the scope of Confucian five ethical thoughts as main moral to find new values and new interpretations about the legitimacy and philosophical thinking of the meaning of the Confucian classics Education. In addition, the development of educational content to the new Confucian classics on the subject of three applies to the existing approach and to propose a new type of comparison?Review. As primitive Confucian classics is not determined by a priori, the modern understanding of the Confucian classics also thorough review process of reflection and understanding the new system will have to be reconfigured. Furthermore, in the richness of modern society as the training methods as well as the development of relevant content for the modern society that values education's development is a very important issue. In this respect, should not be overlooked here is not about education, the effect of Confucian classics is concerned about the review. To this, first of all the Confucian classics need education about the content and strict screening operation. In addition, the ability to function in modern society, modern reinterpreted and the need to find a new educational element is. Because we did not give a realistic benefits and future view and any history or civilization, is always disappear in history. This series of problems will be a reason of require that philosophical thinking of Confucian classics education.