• Journal of Korean Medical classics
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• v.17 no.4
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• pp.145-154
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• 2004

Zhang-nan(樟南) did not regarded the human's life phenomena as a simple physical change in his medical theory. He thought medicine in the light of the establishment of moralism and partly used it for the practical Confucianism as well. In view of the Chijunghwa(致中和), Zhang-nan(樟南) succeeded the tradition of the Simseongnon(心性論, Emotional naturalism) in Neo-Confucianism(性理學) in the point of essential and principal Junghwa(中和). Therefore, Zhang-nan(樟南)'s medical theory is very suggestive not only in Medicine but also in Liberal art which pursue the moral Seongmyeong(性命).

• Journal of Technology Innovation
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• v.31 no.3
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• pp.75-110
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• 2023

This paper aims at discussing the evolution of innovation theory from the beginning of the last century to present. Innovation theory has begun by Joseph Schumpeter in the beginning of the last century and his theory had not attained much attention compared to the mainstream economic theory. In the 1960s, some neo-classical economists analyzed the effect of technological change on economic growth and emphasized the role of demand in innovation process. However, in the beginning of the 1970s, Schumpeter's innovation theory, which emphasized the role of innovation and entrepreneurship in economic and social development, attained enormous attention by many liberal economists. They were called neo-Schumpeterians as they followed the theories and ideas of Schumpeter. In the middle of the 1980s, neo-Schumpeterians identified the concept of national innovation system(NIS), which is the total mobilization system of innovation resources for generating, appropriating and diffusing technological innovations. Soon this theory diffused very quickly at regional and sectoral level. As a result, there have been very active empirical studies on innovation systems in the world. Since the beginning of the 2000s the transition study have been actively carried out mainly in European countries. This study emphasizes the transition of existing innovation systems into more sustainable ones. In Korea we need to activate transition study, because there have been only few studies in this new theory.

• Journal of Technology Innovation
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• v.24 no.3
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• pp.107-137
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• 2016

By analyzing a nationwide survey on Korean publics, this study examines the social determinants of public support for three types of scientific research-basic research aimed at pure knowledge, applied research toward industrial application, and research for social problem-solving which aims to enhance ordinary citizens' quality of life. The present study finds the differential effects of social- and political value orientations on the level of public support for respective types of research. As ones have more progressive in their subjective political orientations, they are more likely to support research for social problem-solving than other types of research, while conservatives tend to support basic research and those with neo-liberal ideology tend to support applied research. The Korean public also tends to perceive research for social problem-solving as a counter to basic research while it has been developed against the conventional emphasis on applied research in Korea. Also, the level of support for research for social problem-solving increases with the higher level of trust in scientific authority and expertise, while it has been developed against expertism and included public engagement in science as an important element. Finally, those who have lower income tend to support for research for social problem-solving than other types of research. The implications of these findings are discussed.

• The Journal of Korean Philosophical History
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• no.28
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• pp.447-476
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• 2010

In the 1990s the intellectuals in China were transferred into global capitalism, and faced with the changes of society deepened by capitalism, and were forced to sign on it. The New-left proposed a question to the society of modern China being accelerated in the capitalism. The controversy with the Neo-liberal became the top issue of the 1990s' world of thought. According to the New-left, 'reform' should be attained not by capitalism of laissez-faire bringing up for wealth concentration, but by extending the democracy of political affairs and economy along with fairness guarantee of social distribution and avoiding widening the gap between rich and poor. Additionally, 'opening' should be reevaluated as a problem of considering difference and polyphyletic matter. Opening is not the meaning of accepting capitalism unconditionally and transferring into global capitalism. Based on these beliefs, the New-left criticize the socialism after reform and opening. In addition, the New-left discuss how enlightenment and modernity were understood and how they should be understood. The New-left reflect that the enlightenment in China was considered as the same as one in the western societies and emphasize the efforts of having been overcoming the contradiction of modernity through the Chinese history. As a result, the New-left seek out a new perspective and an alternative proposal beyond the dichotomy between capitalism and socialism, western countries and China, and tradition and modern.

• Korean Journal of Social Welfare
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• v.46
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• pp.37-59
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• 2001

This paper investigates the long-term social changes and the emerging issues in social insurance that such changes will entail, It does not attempt to resolve the conflict between neo-liberal reforms and neo-corporalist reforms. Nor does it confine itself to proposing the options to secure the financial stability of social insurance schemes. The aim of this paper lies in anticipating various problems that result from social development, analyzing the impacts of these problems on social insurance schemes, and delineating the solutions to these problems. This paper is comprised of three parts. First, it describes the expected long-term changes in society and the ensuing problems. Second, it asks whether these problems can be solved with increased public expenditures. For this purpose, an analysis of the trend in the expenditures by welfare states is attempted. Third, it summarizes the issues in social insurance and presents the possible solutions to the problems. In the chapter that deals with social changes and social problems, various aspects are reviewed, including the globalization process, the development of It industries, the uncertainty in the classification of incomes, the widening gap in earnings due to the bio-economy, and the relation between social insurance schemes and the tax system. It is concluded that there are limits to the role that increased public expenditures can play to solve the social problems. This paper argues for a structural change in the social insurance system. In every social insurance scheme, the state should foe-us its effect on the provision of basic protection against social risks for the whole population. At the same time, the state should improve the financial stability of the scheme and avoid large-scale deficits.

• Korean Journal of Cognitive Science
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• v.22 no.2
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• pp.79-101
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• 2011

This paper analyzes the central tenet of 'embodied cognition' approaches to the mind which emphasize the essential roles that the body and the environment play in cognitive processes. Those approaches can be best understood through the comparison with the neo-Cartesian conception of the mind, which views the mental and cognitive processes as the same with, or as being realized by the brain processes. However, we can also observe potential tensions among the 'embodied cognition' approaches. This paper highlights a tension between Shapiro's view of embodied cognition and Clark's view of extended cognition by reconsidering them against Block's dilemma of functionalism. Shapiro's view may be regarded as a chauvinistic form of functionalism, whereas Clark's view is a very liberal form of functionalism.

• Journal of Family Resource Management and Policy Review
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• v.10 no.4
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• pp.179-193
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• 2006

Gender equality has been expected to realize fully in the process of globalization. According to neo-liberal, which views globalization as a rational development, irrational discrimination by culture will disappear. But some feminists criticize globalization as a patriarchal phenomenon. So in this paper, the extent to which women in Korea have achieved equality with men in the workforce is assessed through an examination of the gender gap during 1993-2003. As the result, it was found that women had still lower status than men in spite of laws established to promote gender equality. Then to explore the direction for eliminating the patriarchal gaps, women in traditional Korea were reviewed. Traditionally women were oppressed by the practice of Naeoe differentiating between women and men. But on the other hand it made women to have equal status with men by maintaining their own productive area. So it was suggested that differentiation should be considered as a source of power to be adopted into women's activitism such as NGOs or international women' movement to achieve full equality in inequitable globalization.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.1
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• pp.36-47
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• 2017

In this research, sematic comparative study on formative idea and landscape elements composition was made between Soswaewon which was a remote villa garden in Joseon Dynasty and Canglang Pavilion which was built at a time when Neo-confucianism had been created in Song dynasty. From which the summary was resulted as below: Firstly, Soswaewon was fully devoted to Neo-confucianism among Korean remote villa gardens, Canglang-Pavilion was deeply affiliated with Neo-confucianism the deep-rooted thought. Adding a comment, as a richly historied Chinese private garden it was the best preserved even now and the farmost point from now and approximately 500 years advanced than Soswaewon, moreover Sosunheum the builder belonged to gentry society in Song dynasty. Secondly, Both Soswaewon and Canglang-Pavilion were remarkable thank to nature friendly concept which was deeply rooted in the eremitic thought(隱逸思想). Most of all, it might be interpreted the location of Soswaewon lay down in a mountain, as to be swallow hidden(小隱) but that of Canglang-Pavilion lay down in a city, as to be middle hidden(中隱). Thirdly, approaching with comparative study to gardens' factors implicated in symbolization when naming both Soswaewon and Canglang-Pavilion, neo-confucianism in Song dynasty in which diverse thoughts ranging Confucianism and Buddhism and Taoism had formed ensemble and developed was deeply built in Soswaewon, as to be in consistency to nature and to be a basis for comprehending diverse symbolization factors found in Canglang-Pavilion. Fourthly, given that forms or factors of gardens was tangibly came up with thoughts' variation we surely underwent to comparative study. Through which we could know Soswaewon was made by maximizing use of nature but minimizing addition of artificial things. In other words, it was trial of expressing semantic feature of the site in a way blending natural circumstance and liberal one. One of the representatives, Daebongdae in Soswaewon was a site where the owner's idea came up with. Scenary was recreated and nature was represented in interspace of Canglang-Pavilion with the high wall around the border, for which it renounced the world. To the end, it was understood there was the location characteristic of Canglang-Pavilion which let us look down from mountain and take some time for introspection. It might be said that the cultural root was in common between Korea and China, however it was found there were lots of differences in forms and features of gardens. We were able to interpret that social and cultural background were led to gardens' formation in which individual characteristic of two nations were blended, from which difference was resulted.

• Journal of Fisheries and Marine Sciences Education
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• v.13 no.1
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• pp.117-131
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• 2001

The character of the educational tradition of Germany could be divided into two aspects. One is the humanistic liberal tendency and the other is vocational. From the beginning of the Twentieth Century, however, there has been an attempt to unify these two trends by the . Georg Kerschensteiner is the first of importance to make some comprehensive curriculum for this goal. In Kerschensteiner, the genuine education makes the individual assume his work and role in society, and to develop them by cultivating insight, will and power. His view is well expressed in the slogn "The vocational education is the beginning of the humanistic education." His goal is to make men of independence and autonomy through vocational education. The theory of Kerschensteiner's education is called 'general vocational education'. The reason why is that his vocational education concerns not just technical training for industry, but also general liberal arts. In this point, Kerschensteiner's point of view goes back to Wilhelm von Humboldt, neo-humanist afar in the first half of the Ninteenth Century, and to John Dewey, pragmatist in the contemporary age of Kerschensteiner. Kerschensteiner was much influenced by Humboldt's concepts of power and individuality. These concepts came to be embodied as a principle of vocational education in Kerschensteiner. Furthermore, Humboldt's concept of power could be associated with Dewey's theory of reflexive thinking. The power in Humboldt is to create spirit, which is connected with the world outside through language. The reflexive thinking of Dewey is a process that examines and selects some alternative thinking in the consciousness before acting. This process makes one find the method of problem-solving which results in behaviour. That is the experimental spirit or pragmatic behaviourism. These theories are reduced to the concept of 'work' in Kerschensteiner. And Kerschensteiner's theory of education that has both sides, humanistic and vocational, is similar to that of John Dewey. Dewey brings forward the idea that the vocational education is the best way to cultivate intelligence and emotion, as intelligence operates best in the life. The position of Dewey is in accord with that of Kerschensteiner who intends to cover experiences of various fields of society through practice-learning, and to have knowledge got from outside of school, refuting the misled trend of education isolated from real life. However, there is some difference between Kerschensteiner and Humbolt or Dewey. While the Neo-humanism of Humbolt and the pragmatic education of Dewey put emphasis rather on the liberal arts and culture of individuality, Kerschensteiner is concerned more with the work and life of the reality of society as a group. Kerschensteiner's concept of utility is related to education for the whole man and to the work of the individual and the nation as well as the will and power to practice it. The ideal man of utility of Kerschensteiner is to learn perfectly the value and behaviour of society through vocational life and to have right view of the state establishing a sound mutual relation between individual and state. Kerschensteiner is regarded as a devotee of 'the state of harmony' or 'the ideal of the state', as he makes the state as the criterion for defining the role of the individual. It can be said that Kerschensteiner is not a democrat of the American style as Dewey is, as he makes much of the value of the nation and state. However, he is a humanist and democrat in the point of vocational education. His purpose of education is to make whole men through work and vocational education.

• Cross-Cultural Studies
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• v.41
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• pp.199-227
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• 2015

In the twenty-first century, one of the most controversial issues concerns neoliberal policies and its results. In particular, since the mid-1980s, the United States and international financial institutions have imposed their programs on Latin American countries. The result is a deepening social inequality in Latin America that puts an emphasis on financial stability instead of social security. Consequently, social inequality is worsened and an imbalance in income distribution took place. Because of the flexibility of labor, the middle class is destroyed. For the poor person deprived of the opportunity to rise, violence is a common occurrence in daily life. Thus, in this context, Eduardo Galeano raises the necessity of a critique concerning the values that neoliberalism regards as important. Furthermore, Galeano is also wary of the "militarization of neoliberalism." This is because the neoliberal multinationals motivate a war without borders under the guise of peace. Neo-liberal policies also contribute to environmental pollution. However, environmental vandalism, which happens in partnership with large and international organizations, is not readily apparent to the public because those perpetrators wore a "green mask." Hence, Galeano assiduously endeavors to undercover the false consciousness hiding behind the green mask. Thus, in brief summary, Galeano represents in his works a depiction about Latin America where violence often happens in daily life.