• International Journal of Computer Science & Network Security
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• v.22 no.8
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• pp.67-74
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• 2022

This study is a theoretical account of HRs requirements in educational institutions in light of the growing influence of digital technology on human rights. It intends to reveal prominent human and civilizational values encapsulated in modern human rights regulations. It dwells on educational and societal requirements for educational inclusion in the school and university curricula in light of changes that have taken place in HRs in the digital age. Relying on the descriptive documentary research design, the study concluded that HRs are inherently moral duties and fixed values. They include the importance of tolerance, freedom, peace, justice, science, work, and equality. Because education is arguably based on human and civilized values, educational foundations require intake of awareness, systematic integration and responsibility from all academic and community institutions, including family and media institutions. The article closes on a note of how technology has impacted human rights in the digital age. It provides implications and recommendations to pedagogies accordingly.

• Journal of Arbitration Studies
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• v.18 no.1
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• pp.31-47
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• 2008

An arbitrator's duty shall be independence and impartiality such as a judge who has procedurally absolute position. Independence is the freedom from others, impartiality is the status of having no-partial condition. Although these show relevance between independence and impartiality, in actuality, it is not easy to prove them. Therefore, arbitrator has to prove his or her position by opening the public of reality and by having an obligation of notification. Each country which applies Arbitration rules or Arbitration act stays the same as Korean Commercial Arbitration Board does. Hence, each country has the moral principles in order to establish a standard of judgement for essential factors and requests preferentially the impartiality and the publicity. In reality, court of justice in England excludes arbitrator who has the close relation to a person concerned. Justice in France cancelled an authorization of arbitrator because of having the economic interest to the person concerned. And also, In United States, Federal Court reverses an arbitration judgment without giving any partiality to a person concerned because of not opening a public about the relationship between arbitrator and a person concerned. Therefore, decision basis of the independence and the impartiality is standardized by the economic interest of a person concerned, professional relation, society connection, relationship between arbitrator and arbitration representative in the same case while in process of arbitration, arbitrator's nationality If arbitrator does not keep the independence and the impartiality by a position of judge, he or she has to make responsible. this duty is divided by two things: civil case and crime case. and if arbitrator does break this responsibility, he or she will get the cancellation of judge and compensation of damage. However, Korea is placed in the real circumstance without judge precedent and moral principles including the independence and impartiality. In order to getting the good reputation of international arbitration institution, this country will have to enact principles of the independence and impartiality for arbitrator.

• Journal of the Korean Home Economics Association
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• v.35 no.6
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• pp.1-13
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• 1997

Hipp8ie style was introduced in 1960s when young generation's movement against industrial society and mass culture was spread. Its value was to go back to "Real and Pure Nature". Hippie originated from "Human Be-in" which was on-violent revolution held in sanfrancisco. American Hippie style was represented through freedom and love based on drug and psychedelic culture which were created by the young generation who were against traditional esthetic value as well as the moral and material value. However, Hippie style was represented differently in France. The privilege classes such as artists who were interested in surrealism, art negro and primitive culture, the intelligentsia like Montparnass in Paris, accepted Hippie style faster than ordinary people did. therefor, Hippie style in france was represented as an esthetic mode not a symbol of anti-culture and anti-policy. The general public imitated the style of the privileged classes and coordinated their style according to their personality without any standard such as blue jeans, ethnic, psychedelic, mini, mods, beatnik, etc. Yves Saint Laurent who was influenced by hippies led the mode of Paris to introduce "Africa", "Saharienne", "Pathwork". therefore, in 1960's fashion in Paris, everything was possible because of too many changes in fashion and refusal of accepting vogue.

• Journal of the Korean Society of Costume
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• v.22
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• pp.297-312
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• 1994

Today though the word ginyoe(gisaeng) was remained as a historic relic but they were firmly existed about 40 years ago and ginyoe's number was about three million in Chosun it's almost near 0.5% of the total population of Chosun. To think that point the ginyoe's so-ciety was considered a special one in the his-tory of Korean woman. The ginyoe as a special social class were specialize in technical art such as dancing and prostitute. Although they were low class they were luxurious slaves whoses clothing was almost equal to that of royal family. They were the leaders of fashion in woman clothing that's because their role was entertainer, This study can be summarized as follows. First ginyoe and public woman's clothing codes were nearly same in koryo but tatally separated in chosun. I could find that was came from those day's moral sprit. Second ginyoe's clothing was not only have luxuriance like royal family but also have unique clothing codes for them. Though they are low class ginyoe could use upper class's clothing codes. But upper class women could'nt use ginyoe's clothing codes are vary various and have their own clothing codes. Third I analyzed ginyoe's clothing codes and then derived 6 ginyoe's clothing messages. They were symbol of wealth symbol of power symbol of occupational function symbol of sexual attraction symbol of social position symbol of freedom.

• Journal of Korean Philosophical Society
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• no.123
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• pp.61-89
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• 2018

The purpose of this paper is to characterize the reception of Cynicism by Julian, the emperor and Neoplatonist of the late Roman Empire. Julian attempts to restore true Cynicism, while chiding decadent contemporary Cynics. To this end, he idealizes Diogenes as an example of the true Cynic. The main attention is paid to the way in which Julian idealizes Diogenes. First, we introduce the basic features of Cynicism with a focus on the figure of Diogenes. Although Diogenes inherited the ethics of happiness from Socrates and presented the Cynic practices encapsulating - freedom from social customs, self-sufficiency as opposed to vanity and greed, and asceticism - as a shortcut to happiness, he was called a 'Socrates gone mad', owing to his unconventional and shameless words and deeds. Compared to this Diogenes, we try to discern the characteristics of the true Cynic described by Julian. The true Cynic for Julian is a rigorous ascetic like Diogenes, but a Diogenes knowing shame (aidos). He is an intelligent examiner of the opinion of the people like Socrates. However, he is a free man not enslaved to a particular state, but a pious philosopher who defends the divine moral law of the cosmopolis. In the end, it is shown that Julian embraces Cynicism in so far as it can be integrated into Socrates' rationalist moral tradition. We conclude with a brief reflection on the significance of Julian's reception of Cynicism from the perspective of his attempt to unify ancient philosophical traditions in order to protect Hellenism against Christianity.

• The Journal of Korean Philosophical History
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• no.32
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• pp.277-308
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• 2011

The purpose of this study is to show that there are textual similarities between philosophy of Zhuangzi(莊子) and what Jacques Derrida' concepts such as 'differance', 'trace', and 'play', etc. Through our comparative study, we have established a philosophical affinity between Taoist thinking of Zhuangzi and Derridian deconstructive thinking. Zhuangzi and Derrida deconstruct all kinds of traditional and metaphysical thoughts. Zhuangzi's saying of "There is Tao(道) for Thievery(盜)". I call this philosophical tendency 'the logic of cohabitation and coexistence' of the Taoist philosophy. Derrida and Zhuangzi suggest that the logic of cohabitation and coexistence recognizes and affirms differences between opposites. In these thoughts of double affirmation, there is no violence of dichotomous thinking. In other words, their ways of thinking challenge the value system that suggests a single truth, and propose that all human values necessarily carry half-values. They give us to create an enjoyable play-space for human beings in this world. Zhuangzi's suggestions for moral theory provide us with a chance for making question as what is the better life with the others, with a fresh and new perspectives to understand differently the human beings along the category of universe in the 21st century.

• Fashion & Textile Research Journal
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• v.8 no.5
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• pp.537-544
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• 2006

The purpose of this study is as well as Body decoration is a means to identify self-expression from the original nature of an individual freedom and originality, so there remains a race has not a cloth on, but there is no race does not pierce, it has been done with the beginning of a mankind. Subjects for this study were 202 persons, who experienced body piercing with twenties as the central figure. Statistical analysis was done by using SPSS 10.0 version and included AVOVA, Cronbach ${\alpha}$ realbility, Multiple Regression Analysis, Duncan's multiple range test, and Cross tabulation analysis. The result are as follow, The difference of self-conception classified by body piercer's sex distinction did not show significantly. Of the body piercer's feeling of depression to a sex role, neuter gender's feeling of depression showed highly in case of the physical self and the moral self and in case of the social self neuter's feeling and feminine gender's feeling to a sex role showed high. For the reason why he/she did body piercing, neuter gender's feeling showed high in case of influenced by the fashion and masculine gender's and feminine gender's feeling showed high in case of influenced by the curiosity. The body decoration classified by self-conception of body piercer did not show a significant difference.

• Journal of Navigation and Port Research
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• v.33 no.10
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• pp.743-756
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• 2009

This paper tries to analyze how the governance institutions of the Port Authority of New York and New Jersey overcome agent problems in public agencies based on the Principal-Agent Theory, and find the implications that will be helpful to the governance of port authorities in Korea. The Port Authority's governance is characterized by decentralization of personnel rights, open meetings policy, freedom of information policy, public hearings, and fiscally self-supporting system. Those characteristics are helpful in overcoming the agent problems of public agency, such as adverse selection, moral hazard, and complicated external structure, through reinforcing of monitoring agent by principal, easing of information asymmetry between principal and agent, and clarification of organizational ownership structure. Those characteristics may give many implications for the design of governance structures of port authorities in Korea.

• Cross-Cultural Studies
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• v.33
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• pp.241-262
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• 2013

Nietzsche in the early 20th century, many Western thought came to China pushed the time, who want to reform the Chinese young intellectuals was a great welcome. Around 5.4 times writers representing China Journalism Guo Mo ruo Mao Dun and social needs of the times according to the spirit, according to their ideology, no tubes and four optional understand Nietzsche. Was acceptable, in the process, Nietzsche was transformed hem into various forms. In this paper, two Guo Mo ruo Mao Dun accept Nietzsche as Nietzsche socreated their own awards and also looked at these similarities and difference. Nietzsche Guo Mo ruo the remnants of the old feudal ideas and traditions were to break down and accept only select perspective. Nietzsche's self-discovery and individual liberty, and against the reality and accept the terms of loan 5.4 seconds, an ideal Nietzsche award was created. However Guo Mo ruo particular aspect of the acceptance of Nietzsche, whereas Nietzsche regarded as an extreme pessimist history, and his extreme caution and idealistic form of individualism was often criticized. Mao Dun the core ideas of Nietzsche 'Superman' and 'will power' noted. 5.4 All time view of life, a new morality must re-evaluate the need for a practical, based on the old tradition of Nietzsche completely against the spirit of rebellion was to have especially appreciated. But this was different Mao Dun Nietzsche and moral beliefs. What is the old morality Nietzsche corrupt, bourgeois morality and ethics, and was negative for democracy and freedom, Mao Dun dark realities facing the old Chinese feudal and traditional idea ofrevolution as a democrat were negative for. Guo Mo ruo Mao Dun optional for Nietzsche's acceptance was 5.4 times that contemporary needs can be met.

• Journal of Korean Society of Archives and Records Management
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• v.17 no.1
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• pp.193-216
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• 2017

The purpose of this study is to understand issues related to the Personal Information Act recently emerging in the field of oral history, and to prepare countermeasures for oral history academics and archives. The Personal Information Act is intended to protect the confidentiality and freedom of the constitutional privacy, and to assure the right to self-determination of information, thereby realizing the dignity and value of the individual. Oral history is intended for living persons; therefore, strict ethical standards are needed to protect the morality of the person behind the sound recordings and appears as the subject of oral history. However, if the uniform application of the Personal Information Act is made, it is a requirement to make the process of consenting and notifying excessively complex and almost impossible to realize, making collection and service of oral history resource improbable. The mechanical and strict application of the Personal Information Act does not come into being because it has the aspect of undermining the inherent intrinsic value of oral history resources and making it difficult to maintain the authenticity of the records. To solve these problems, it is necessary to revise Article 58 (4) of the Personal Information Act of Korea. In addition, it is necessary to establish a guideline for the establishment of independent ethical standards of oral history itself, especially for the protection of the moral rights of third parties.