• Cross-Cultural Studies
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• v.46
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• pp.227-251
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• 2017

This article is designed to study the conceptualization process of one of the ancient Chinese classical literature heritages, the so-called, the Triple Virtue(三達尊). By showing the principle meanings and the newly embodied symbolism of this Triple Virtue, this article is prepared to encourage revitalization of the moral virtues and self-identical pride among the elderly and to promote the young people's social consciousness of respecting the elderly. The author identifies the philosophical origins of the Triple Virtue, implying that the virtuous trinity is composed of morality, position and age, by analyzing poems in "Daya(大雅)", "Xiaoya(小雅)" of the Book of Odes and archives in "Zhoushu(周書)" of the Book of Documents(尙書). The author especially emphasizes that the concept of Triple Virtue was created by governing classes for meeting the political needs in the Zhou Dynasty. Moreover, by regarding King Wen of the Zhou Dynasty as the symbolic representation in the beginning era of the Western Zhou Dynasty and Shao BoHu as the embodiness representation in the end of the Western Zhou Dynasty, the author performs an in-depth study related to the above two great men. Finally, the author sheds lights on how symbolic and embodiness representations had played significant roles in formulating a typical model of the Triple Virtue in the following generations.

• The Journal of The Korea Institute of Intelligent Transport Systems
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• v.18 no.2
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• pp.58-76
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• 2019

As the number of reported injuries has tended to increase over time, large hospitalization expenditure from excessive medical treatments and hospitalization, and insurance frauds associated with moral hazard in minor collisions have caused a global societal problem. Many occupants of rear-ended vehicles involved in rear-end collisions complain of whiplash injury, which is also known as neck injury, without any anatomical and radiological evidence. With only clinical symptoms, stating that a whiplash injury is a type of injury defined by the Abbreviated Injury Scale would be difficult. Therefore, this study focuses on minor rear-end collisions, where the rear-ender vehicle collides with the rear-ended vehicle at rest. The mathematics dynamic model is employed to simulate a total of 100 rear-end collision scenarios based on various weights and collision speeds and identify how the weights and speeds of both vehicles influence the risk of whiplash injury in occupants involved in minor rear-end collisions. The possibility of an injury is very high when the same-weight vehicles are involved in accidents at collision speeds of 15 km/h or higher. The possibilities are 36% and 84% with collision speeds of 15 km/h and 20 km/h, respectively, if weights are disregarded.

• The Journal of the Korea Contents Association
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• v.19 no.4
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• pp.423-431
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• 2019

This study examines the effect of the liability limitation provision (LLP) adoption on firm's cost behavior. In April 2011, Korea introduced the LLP with the purpose of improving the management efficiency by mitigating the risks caused by the manager's failure to make decisions related to business operation. However, there are concerns that the adoption of LLP may lead the manager's moral hazard, so the need for empirical research to verify the effect of the LLP adoption is emphasized. In this study, we analyze the effect of the LLP adoption empirically, focusing on the cost behavior that is affected by the manager's decision making. From the empirical result, we find that LLP adopted companies have strengthened the cost stickiness of selling, general, and administrative costs rather than non-adopted companies. This suggests that the manager of LLP adopted company makes a more active decision to consider adjusting costs in order to prepare for future recovery in sales when sales is reduced. This study presents empirical evidence to prove the policy validity of the adoption of LLP, and we expect that our results can contribute to the capital market and academia.

• Journal of Korean Philosophical Society
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• v.137
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• pp.277-321
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• 2016

Friedrich Nietzsche's philosophy embraces characteristics of existential philosophy and philosophical anthropology. In his book "Thus Spoke Zarathustra", Nietzsche defined human beings as an existence with innate possibility for change, beings that stand at the borderline between "the last man" and "the ${\ddot{u}}bermensch$", raising a question over the meaning of human being's existential healthiness. The anthropological symptoms that Nietzsche's philosophy deals with trigger existential problems, and healing these anthropological symptoms is a precedent to healing an existence. In Nietzsche's philosophy, the ${\ddot{u}}bermensch$ is presented as a prototype of practical man with a healthy existence, born from endeavors to heal the last man prototype of a decadence that was prevalent throughout Europe at the time. Nietzsche found the root cause of nihilism found in Europe in philosophy, religion, metaphysics, and Christianity, and attempted a genealogical investigation on this aspect. In so doing, a philosophical problem surfaced whereby only one truth was used to force diverse existential styles into a uniform style. Nietzsche intensively criticized philosophy and philosophers that only studied truths from metaphysical-Christian-moral perspectives, as they overlooked the foundation of true existence and presented human beings of a feeble mind and will as a result. Nietzsche emphasized the practical role of philosophy that can contribute to the human being's ascent and growth based on realistic conditions of human existence described as the earth, that philosophy that can serve as a basis for existential transformation of human beings and their lives. The task of philosophers is to lay the groundwork for the possibility of changes for all human beings and their realization. This existential practical foundation of philosophy can be called the ${\ddot{u}}bermensch$, as it is healthy man, the "greatest reality" as Nietzsche desired.

• Science of Emotion and Sensibility
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• v.22 no.2
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• pp.69-82
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• 2019

Do animals have a mind? Our understanding about whether animals have minds depends on our relationship with animals, as we cannot determine animals' actual minds. These two studies presented here thus examined the meat paradox, that is, an inconsistency between love for animals and the act of enjoying eating meat in the context of mind perception. Study 1 examined whether mind perceptions toward various animals are classified on the basis of experience-related capacities, such as feeling pain, and agency-related capacities, such as having self-control. In Study 2, mind perceptions toward cows and sexually objectified women were classified on the basis of food condition and non-food condition. In the food condition (experimental condition), cows were portrayed as products for meat consumption, whereas in the control condition, they were described as animals living on a farm, eating grass. The results of Study 2 demonstrated revealed that mind perception was positively associated with how morally incorrect it was to eat animals. Study 2 thus demonstrated that the scores of mind perception toward cows and sexually objectified women in the experimental condition were significantly lower than those in the control condition. These reduced mind attribution in the experimental condition implied that people may be motivated to reduce cognitive dissonance between their attitudes toward animals, such as loving them, and their behaviors, such as, eating meat. In addition, these results suggest that objectification toward animals may impact the objectification and mind perception toward human beings as well. These findings highlight the role of dissonance reduction in the meat paradox and objectification theory so as to understand basic psychological processes involved while making moral choices in everyday life.

• The Korean Journal of Archival Studies
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• no.53
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• pp.5-43
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• 2017

This article adapts the democratic approach to the National Archives System. We must now search for a new archival landscape. Authors are agreeing that democracy is a basic principle for the new national archives model. This research looks into the direction of reform of the national record organizations in terms of individuality, integrity, and professionalism. It is, the fact that there are discussions rising on the need to reform the national records organization in the recent perspective of democracy. Democracy is a system that takes responsibility of even the results. This article describes all the discussions on what the best model for national archives system could be. In this social regulation, the archives carry out a noble mission of accountability. The discussion that suggests a clear perspective of democracy must be taken in to notice. Authors try to represent the voices of records managers. They also argue that records managers are the common wealth for our society. The national archives system is now the signature for the moral identity of national ruling powers. We argue that the new archives model should be derived from the point of the Candle Revolution.

• The Journal of the Korea Contents Association
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• v.19 no.5
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• pp.138-146
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• 2019

The purpose of this study is to investigate the characteristics of usage motivation of SNS emoticons in Northeast Asian culture regions, with the strong influence of normative society and to interpret these characteristics based on traditional humanistic thought. Since the mainstream SNS of each country is different, this study focused on China's WeChat. For the research, we found 38 motivations for the use of emoticons through literature research and interviews with 21 users, and we surveyed 209 participants for usage motivation. The results were as follows: First, six factors were derived from the motivation for use of emoticons, these factors were named emotional expressions, aesthetics, usability, impression management, entertainment, and sense of collectivism. Second, we explained how the ideas of 'Hwa(和)' and 'Ye(禮)' appeared in the use of emoticons, focusing on 'Impression management' and 'Sense of collectivism' among the motives of using emoticons. Hwa(和) is interpreted as a factor of 'sense of collectivism' which intends to strengthen the feeling of belonging in the chat room using emoticons and actively emphasize oneself and to be well integrated in the communication process. Ye (禮) is interpreted as a factor of 'impression management' which forms and maintains a better relationship with the moral code of ethics.

• The Journal of Korean Philosophical History
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• no.59
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• pp.191-214
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• 2018

Mozi was a practitioner who suggested the most persuasive theory about the cruelty of war among Chinese thinkers, and was a theorist who applied his theories into reality. In order to do systematic and comprehensive analysis of Mozi's book,'Non-aggression'in which he suggested anti-war and peace theory, we tried to review his theory both theoretical and practical aspects. We examined the theoretical aspects in three different parts. First, the moral basis of Mozi's anti-war peace theory is "Mutual love" in which they love each other and share their mutual benefits. Second, according to Mozi it is clear that those who caused the war as well as those who steal other people's goods should be punish based on the retribution point of view. Third, Mozi demonstrates that war is not profitable from the economic aspects as well. These three aspects are at the core of anti-war peace theory of Mozi. Next, we looked at the case of Mozi's effort to protect the weak countries in reality. His theory of 'Anti-war and Peace' is presented to protect the weaker countries. Finally, we have looked at some of the Mozi's defensive tactics, which is called the best of all in ancient. Through these considerations, it can be guessed how much he tried to narrow the gap between theory and practice. The Mozi's theory of Anti-war and Peace, which has been struggle to establish a peace in reality, still has realistic significance today.

• The Journal of Korean Philosophical History
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• no.59
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• pp.65-88
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• 2018

Lee Hang Ro's Mind-theory(心說) is an important theory comparable to it of Gi Jeong Jin, Lee Jin Sang and Jeon Woo. In this paper, I examined the influence of the Western-school(西學) in the process of formation of Lee's theory. Since the Western-school had flowed in the beginning of the 17th century, in the 18th century it was subject to Confucian intellectuals along with social stability. However, listed in the 19th century, along with the turmoil of the East Asian international order, the Western-school was also rejected. The Western-school was a tool to analyze the cause of Western invasion(西勢東漸) in him. Lee saw The Western-school from the standpoint of Christianity mainly. Especially Christianity was recognized as a religion that emphasizes God rather than humans. In contrast, Confucianism was understood as a thought system that emphasizes human moral subjectivity rather than God. In this process mind was expanded to the subjectivity of human. However, Lee only emphasized the traditional Confucianism order and ignored the rationality of the Western-school. He could not accommodate western civilization actively and properly respond to the world order in that time. On the other hand, we are now in the era of a new civilization called the Fourth Industrial Revolution. To this the remarks of Lee's Mind-theory will be an important suggestion point for organizing the new civilization actively.

• The Journal of Korean Philosophical History
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• no.25
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• pp.167-196
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• 2009

Youlgok's thoughts on mind are represented both in his one-road theory of mind, nature, emotion and will and in his one-way theory of Li riding on a dynamic Ki. The one-road theory has two meanings. First, it means that mind, nature, emotion and will are not separate things, but those three things other than mind belong to mind, which only different phases of mind. Second, it means that human desire and moral will, inborn nature and dispositional nature, four clues and seven emotions are not sets of mind opposing each other forever, but sets of mind which can be sublated in the end. The one-way theory of Li riding on a dynamic Ki explains the relation of mind and nature in terms of Li and Ki. In Youlgok's theory, Ki(mind) is the subject of operating dynamics and Li(nature) is the content of operated results. Nature appeared through operating mind is emotion. Li riding on a dynamic Ki means both that Li superintends Ki(operates Ki's standard), and that it realizes itself through Ki. In a word, mind is the subject realizing nature, and mind operates under the control of nature. In this way, Youlgok pays attention on both Li's norm and Ki's dynamic.