• Korea journal of population studies
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• v.25 no.1
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• pp.33-50
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• 2002

This study examines cross-national patterns of asymmetry of marriage tables with respect to educational level and tries to measure the degree of gender inequality across nations. A Primary assumption of the study is that gender inequality inhibits symmetric marriage between men and women. As men and women differ more in status, the rate of symmetric marriage between them declines thus producing asymmetric marriage with respect to social status. More specifically, the main object of the study is to develop statistical models and index with which to assess the patterns and degree of asymmetric marriage. Additionally, it is intended to assess the appropriateness of several theoretical perspectives for explaining these variations identified by the statistical models. Two most important such perspectives are industrialism and theory of politics and culture. To answer these questions, this study relies on twenty-seven marriage tables with respect to educational level, some from published tables, and some extracted from other sources. The main findings of the study are: (1) compared to less industrialized countries, more industrialized countries have lower degrees of asymmetric marriage(gender inequality) with respect to educational level, and (2) other things being equal, differences in politics and culture seem to have the some impact on marriage pattern; for instance, social democracy and state socialism reduce the degree of asymmetric marriage while the high emphasis on gender-based hierarchy in Asian countries seems to increase it In short, these results suggest a weaker or modified version of industrialists That is, while with economic growth most nations show a decline in the degrees of asymmetric marriage with respect to social status, for some nations the degrees of asymmetric marriage are affected by their specific politics or cultures.

• Korean Journal of Labor Studies
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• v.24 no.1
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• pp.65-105
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• 2018

This study examines the employment relations of TNC subsidiaries in Central and Eastern Europe(CEE). Specifically, this study analyzes the employment relations of Volkswagen subsidiaries, which has led the restructuring the CEE's automobile industry since the collapse of socialist regimes, and Hyundai subsidiaries, which has sought to cast employment relations through Greenfield Investment as a latecomer. After the collapse of socialism, with the massive inflow of foreign direct investment and the social legacy of weak labor unions, CEE has been included in the global production network as low-wage production base. Both VW and Hyundai have entered the CEE with their own characteristics and global strategies that have been developed in their home countries and have developed the local production. In the process, both have formed local employment relations, combining low-wage, unstable employment, and weak labor unions of CEE under their own strategy. In recent years, however, it has been doubtful of the sustainability of employment relations based on the advantages of low-wage production bases, as the pools of low-wage workforce decline and new union movements occur in CEE. These changes in CEE are an indication of the inherent contradiction of low-wage production base strategies.

• The Journal of Korean Philosophical History
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• no.30
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• pp.311-344
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• 2010

Over 100 years in Mainland China, the 'traditional' thought and culture have been transformed from 'the past must be sublated' to 'the heritage must be preserved.' Today, China hopes to deal with the negative effects of industrial development such as the gap between rich and poor, and the absence of common values etc. through the reconstruction of traditional thought and culture, especially that of Confucianism. The Chinese government superficially accepts Confucianism for the purpose of the social stabilization and ongoing economic development while they keep the Socialism as the nation's ideological system. In the private sectors, there is endeavoring move to make the Chinese traditional thought and culture global paralleled to their economic growth. There are also scholars who find the cultural unification and the spiritual comfort from the restoration of the traditional thought and culture. They, so called 'the critical successionists' or 'the cultural conservativists,' believe that the traditional thought and culture could play a role in the Chinese modernization, and the new understanding and interpretation of their tradition could provide an alternative for their future. In my view, we need a careful survey on the view of the critical successionists or the cultural conservativists who regard tradition and culture as a power (力量). With this, we are required to investigate our own problems through the new understanding of our traditional thought and culture.

• The Journal of Korean Philosophical History
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• no.23
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• pp.349-392
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• 2008

Modern Neo-Confucianism was formed as a school by solving the modern problems in China through accepting western philosophies with Chinese basic philosophies since New Cultural Movement. Marxism, Liberalism, and Modern Neo-Confucianism are called three representatives of Chinese modern philosophies. Since the People's Republic of China was founded in 1949, Modern Neo-Confucianists have tried to keep their philosophy and cultural conservatism in Hong Kong and Taiwan. Modern Neo-Confucianism which had been prohibited before 1978 was brought again to people's attention in the middle of 1980s by their active lectures and writings. Furthermore, the study on Modern Neo-Confucianism was supported by the Chinese government in 1987. China was trying to find the way to enhance Chinese tradition and to develop China to a modern society at the same time through the study on Modern Neo-Confucianism. The purpose of Modern Neo-Confucianism is to keep Chinese tradition which was broken off, to develop China to a modern society, to control the problems caused by capitalism socially, and ultimately to strengthen socialism in China in the political aspect. The study on Modern Neo-Confucianism in the 1980s focused on introducing, organizing, and understanding Modern Neo-Confucianism as its early stage. This study was led by Marxists with their methods and viewpoints. Even though the acceptance and understanding of Modern Neo-Confucianism was limited in a short period, the study on Modern Neo-Confucianism in the 1980s propagated Modern Neo-Confucianism. Modern Neo-Confucianism also played an important role to grow the argument about the critical succession of Chinese tradition and to reconsider the fact that modernization does not mean only westernization.

• Journal of East Asia Management
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• v.2 no.1
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• pp.93-103
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• 2021

Struggle refers to the process of overcoming various difficulties for a goal. The spirit of struggle is a positive attitude and reaction reflected in the process of struggle. Cultivating the spirit of struggle of college students is the call of the new era. In essence, the cultivation of the spirit of struggle is a process of learning, which is in line with Bandura's Observation Learning Theory(Bandura, 1977):Attention, Maintenance, Reproduction and Motivation. The cultivation of College Students' spirit of struggle in the new era is also a learning process of enriched experience. It is necessary to cultivate the spirit of struggle into the soul of college students and make it become a habit of students. Moreover, it is crucial to carry out adaptive transformation of Bandura's observation learning theory. By studying the mechanism of the spirit of struggle of college students, taking innovation and entrepreneurship education as a means, and aiming at cultivating the connotation of President Xi's thought on socialism with Chinese characteristics for a new era, this paper constructs the AIST model for cultivating the spirit of struggle of college students in the new era. This model includes online learning acceptance platform(Acceptance), classroom experience stimulation platform(Inspiration), iterative training solidified platform (Solidification), and competition practice transfer platform(Transfer). The purpose of this model is to provide a practical way for universities to fulfill the fundamental task of moral education and cultivate qualified socialist builders and successors. The number of students using the online learning acceptance platform ranked the first among that of the similar courses in China; The classroom experience stimulation platform and the iterative training solidified platform support each other, with an effective rate of 97%; The competition practice transfer platform has realized the continuous growth of the number of awards won in competitions for three years. The direction of future efforts is to establish the external mechanism of the spirit of struggle, to ensure the effectiveness of classroom experience and iterative training, to cultivate teachers with coaching skills, and to accurately measure the transformation point of external and endogenous motivation.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.16 no.6
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• pp.107-117
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• 2021

The purpose of this study is to examine the causal relationship of related variables in order to promote entrepreneurship, which is one way to support the economic independence and stable settlement of North Korean defectors. This study is firstly to examine the influence of individualism and collectivism on entrepreneurial intentions, and secondly, to examine the mediating effect of social adaptability in the relationship between socialist value system and entrepreneurial intention. To this end, a survey was conducted on North Korean defectors, and the empirical analysis target was 223 North Korean defectors. For the verification of the causal relationship between personal disposition and entrepreneurial intention, and the causal relationship between value system and entrepreneurial intention PLS was used. And PROCESS for SPSS Macro was used to verify the mediating effect of social adaptation in the relationship between the value system and entrepreneurial intention. Looking at the results of the empirical analysis, the extraversion factor was found to have a positive effect on the entrepreneurial intention level of North Korean defectors, and the self-fulfillment desire factor was found to have a positive effect on the entrepreneurial intention. It was also found that individualist values have a positive effect on the entrepreneurial intentions of North Korean defectors, and collectivist values do not have a significant effect on the entrepreneurial intentions. As a result of examining the mediating effect of social adaptability between individualism/collectivism and entrepreneurial intention in this study, it was found that individualist value has a direct impact on entrepreneurial intention without engaging social adaptability.

• (The) Research of the performance art and culture
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• no.43
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• pp.173-202
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• 2021

During the Korean War, China dispatched 'the Anti-US and Pro-Joseon Comfort' group to North Korea 3 times. The purpose of the comfort group was to comfort the Chinese People's Supporting Soldiers and Joseon People's Army fighting the US imperial forces and at the same time, inform them of China's situation to booster their morale. Another purpose was to promote the socialism construction projects in the new China. Namely, China wanted to propagate various heroic achievements of the Chinese soldiers and accuse the US imperialist soldiers and thereby, inspire Chinese people's international sense and patriotism for the new China to mobilize the people for the war and promote the construction of the new China effectively. The comfort group consisted of diverse classes (laborers, farmers, intellectuals, women, students, soldiers, etc.) in various areas such as politics, military, ethnic, society, culture, education, etc. Their activities were conducted in various forms such as consolation, legwork, meeting and performances. Their activities were full of anger and compassion, sacrifice and emotion, battle and romance, impression and comfort. Such emotion was delivered intact to the Chinese people through the comfort group's propaganda activities back home in China. The Anti-US and Pro-Joseon Comfort' group revealed their identity of socialists New China in terms of their organization and their specific performances. Their identity claimed for democracy and equality, internationalism empathizing world peace and solidarity of the proletariats, and patriotism supporting the communists regime. The comfort group played a role in propagating such identity of new China effectively by crossing the border. It was a political and cultural performance that stipulated the political meaning of the Anti-US and Pro-Joseon Chosun Comfort' group

• Journal of the Korean Institute of Landscape Architecture
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• v.39 no.3
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• pp.26-38
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• 2011

The purpose of this study was to analyze the commemoration culture of Vietnam War Memorials (VWM) in Vietnam. Through site survey, the researcher selected 23 VWM in Vietnam and analyzed 5 categories: memorial type, design concept and narratives, location and spatial form, landscape elements, and content expressed in landscape details. The results are as follows: 1. Because of the long, drawn out Vietnam War, which lasted from 1955 to 1975, VWM were divided into 10 types mainly as soldier cemeteries based on a traditional memorial style, battlefields and places of tragedies considering sense of place, war museums representing victory and atrocity in war, and peace parks promoting reconciliation and peacemaking. 2. The analysis revealed that the main concepts and narratives of VWM were to value the victims of the Vietnam War, remember soldiers' contributions, highlight the victory in war and resistance to the United States, and express a sense of place. Peacemaking applied only to My Lai Peace Park and Han-Viet Hoa Binh Cong Vien, built by international cooperation. 3. Cemeteries and appreciation memorials were designed to follow a traditional memorial space form that highly regard both axis and symmetry. The design concept at battlefields and places where tragedies occurred depended mainly upon a sense of place and used symbolic landscape elements to compensate for the undefined concept. 4. Sculptures and towers were mainly used to highlight war victory and resistance as the representative style of a Socialist country, weapons and pictures exhibited in war museums and battlefield showed the reality and strain of war. Symbolic elements of Buddhism and Confucianism were often introduced as a way to venerate the memory of deceased persons. 5. The state and heroic actions in the Vietnam War were realistically depicted on sculptures and walls. Also, the symbolic phrase, 'TO-QUOC-GUI-CONG' meaning 'our country remember your achievement', were written on the memorial tower and 'Quagmiire' was used to metaphorically represent the difficulties faced by the U.S. military on battlefields during the war and the uncertainly that pervaded U.S. society in those days. 6. In VWM, ideologies like nationalism, patriotism, socialism, capitalism were mixed and traditional cultures like Buddhism, Confucianism, Taoism were inherent. Differing from their Confucianism culture, war heroes, particularly including women, were often described by sculpture, monument, and pictures and the conflict in and outside the country regarding the Vietnam War was shown. Further study will be required to analyze design characteristics of VWM in the u.s. and to understand the difference in commemoration cultures between Vietnam and the U.S.

• The Journal of Art Theory & Practice
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• no.4
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• pp.145-180
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• 2006

In Korea, nation and nationalism are undeniable justice, absolute virtue and moreover system of desire. From the late Chosun Dynasty when the Korean Peninsula had to survive from the critical situation of being the arena of competition, and through the colonial period under Japanese imperialism, nationalism became stronger as a logic of survival. The policy of seclusion under closed and exclusive nationalism that didn't recognize the world situation well enough, eventually gave more pain to the nation. Nationalism in colonial Korea which was as reformed nationalism and on the other hand, as intransigent, resisting nationalism. Since the purpose of this writing is not for clarifying the argument raised on Korean nationalism, there is no use mentioning how it went with the change of time. But we have to focus on the fact that the word 'nation' which appeared under the influence of popular revolution and capitalism meaning 'a group of people', was translated and understood as a racial concept for strengthening the unity of 'single-race nation with five thousand years' history. First of all, there is nationalism used to fortify the system. 'The Charter of National Education' and 'The Pledge of Allegiance' were ornaments to intensify the ruling ideology and dictatorship to militarize entire South Korea for 'settling Korean democracy' professed nationalism. Also, another ruling ideology armed with 'self-reliance' put North Korea into the state of hypnosis called nationalism. Nationalism, claiming 'nation' outwardly, but in reality, being an illuminating, instructing ideology isolating each other was indeed a body with two faces. This made 'nation' in Korea mysterious and objective through work such as. The statue commemorating patriotic forefathers' and picture of national records' in South Korea art. Nationalism used to strengthening the system encountered the magical 'single-race' and made 'ghost' being an extreme exclusion to other nations. We can find pedigreed pureness not allowing any mixed breeds from the attitude accepting western art -via Japan or directly- and making it vague by using the word Korean and Asia. There's nationalism as a resistant ideology to solidify the system on the other side. It came out as a way of survival among the Great Power and grew with the task of national liberation to became as a powerful force facing against the dictatorship dominating South Korea after the liberation. This discussion of nationalism as a resistance ideology was active in 1980s. In 1980, democracy movement against the dictatorship of 5th Republic originated from military power which came out suppressing the democratic movement in Gwangju, spread out from the intellects and the students to the labors, farmers and the civilians. It is well known that the 'Nation-People(Minjoong)'s Art Movement could come out under this social condition. Our attitude toward nationalism is still dual in this opening part of 21st century. On one hand, they are opposing to the ultra-nationalism but are not able to separate it from nationalism, and on the other, they have much confusion using it. In fact, in a single-race nation like Korea, the situation of being nationalism and jus sanguinis together can cause dual nationalism. Though nationalism is included in the globalization order, it is evidence that it's effective in Korea where there are still modern fetters like division and separation. In particular, in the world where Japan makes East Asia Coalition but exposed in front of nationalism, and China not being free from Sinocentrism, and American nationalism taking the world order, and Russia fortifying nationalism suppressing the minority race after the dissolution of socialism, Korean nationalism is at the point to find an alternative plan superior to the ruling and resisting ideology.

• Journal of Korea Port Economic Association
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• v.31 no.1
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• pp.147-169
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• 2015

Our society has been changed so rapidly and we have achieved industrialization and democratization swiftly. On our Economic growth and democratization, it is appraised that Christian Thought and western Capitalism thoughts have been one of the important factors. John Calvin, well known Reformer and thinker of Protestant, as M. Weber assessed, contributed greatly to the progress of Capitalism. He was a Religion Reformer as M. Luther and especially a thinker and man of deed, who affected large areas of human life such as Religion, Economy, Society and Politics. Calvin understood Economy is the main issue of theology and Economic activities can be a position which may restore the correct relationship of God and Man. This Paper aimed to survey, synthesize and systemize the Economy and Management thought of J. Calvin. On these changing current society, it surveyed if His thoughts that has long history, can be applicable or not and Where and How it may. Calvin's Thought not only on his age caused important changes and Reformation but now suggests critical milestones. His Thoughts of Love, Justice, and Fairness based on the Bible have been evaluated as the universal truth and important criteria. Until nowadays his Philosophy has composed critical Principles of decision making rules of Economy and Management and National policies. Especially today, when economy has been more emphasized as a center of our lives, His Thought suggests momentous directions on various Human Life such as Justice and Fairness, deepening of gap between poor and rich, expansion of conflicts among social classes, employment and wages, freedom of markets and its balance, and public good of land use. Reviewing Calvin's Economy and Management thoughts as meaningful basis on the our and world Economy which became worse caused by world monetary crisis and Europe financial crisis that aroused by world Economy globalization and expansion of neo-liberalism, this Paper suggested some future directions. And for the practical sectors, Distribution and Logistics, it proposed some issues and Directions, considering the impacts of His thoughts on the Industries. Nevertheless it can deliver some contributions, as a literature research, it reveals some limitations that it may contain lacking of practical investigations and cases on economy and management fields. In the future, more detailed and deeper research on the practical and situations of economy and management shall be needed.