• 유학연구
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• v.43
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• pp.141-164
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• 2018

The Purpose of this paper is to explore the meaning of Quandao(權道) in Cheng Yichuan(程伊川)'s thought. Especially, through these discussions, we will look at how Confucian philosophy explains the changes of the times and the logic of adaptation to them. As we know, the concepts of Jing(經) and Quan(權) are important subjects from the philosophy of Confucius and Mencius. In general, the former means principle and the latter means flexibility. Cheng Yichuan did a very systematic and logical analysis of these concepts in his philosophy. I have divided the meaning of 'Quan' into three parts as follows. First, the concept refers to the ability to judge which is right in the context of a moral dilemma. Second, the concept means the ability to make the right choices at the right time. This ability includes to select traditional heritage and to choose to move forward and back in a political situation in which an individual is present. Third, the concept of 'Quan' refers to the flexibility and creativity of the Sage who adapt and respond to the transition of the civilization paradigm and the development of technology. Through the third dimension, we can not only see a new aspect of Cheng's concept of 'Quandao' but also understand Confucian scholar's strategy for adapting to the times.

• Korean Journal of Culture and Social Issue
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• v.21 no.1
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• pp.67-96
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• 2015

Do cultural differences affect moral decisions? Two studies were conducted to investigate whether attitudes of individualism vs. collectivism have an impact on ethical decision making. Study 1 (N=92) showed that utilitarianism was preferred in a situation, in which an intervention resulted in the best outcome (i.e., saving more people's lives), while deontology was preferred in a situation, in which the focus was on negative consequences of the intervention (i.e. personal sacrifices). Additionally, there were differences between the idiocentrics and the allocentrics groups regarding morality aspects. In the idiocentrics group, harm and fairness were regarded as more important than other moral aspects, while in the allocentrics group, not only harm and fairness, but also ingroup and authority were perceived as critical moral aspects. In Study 2 (N=30), after lexical decision tasks were conducted for culture priming, the mouse tracking method was used to explore response dynamics of moral decision processes, while judging appropriateness of interventions in moral dilemmas. In Study 2, in a condition, in which the small number of victims were focused upon, there were more maximal deviations and higher X_flips in the individualism priming group than in the collectivism priming group, which showed that the participants in the individualism condition had more deliberative processes before choosing their answers between utilitarianism and deontology. In addition, the participants in the individualism priming condition showed more maximal deviations in the mouse trajectories regarding ingroup related interventions in moral dilemmas than those in the collectivism priming condition. These results implicated the possibilities that the automatic emotional process and the controlled deliberative process in moral decision making might interact with cultural dispositions of the individuals and the focus of situations.

• Korean Journal of Cognitive Science
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• v.26 no.1
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• pp.97-123
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• 2015

This paper theoretically examines the mediations of media on disaster and the structure of the politics of compassion, from the cultural politics approaches. The media has treated for a long time many different forms of disaster and sentimental reactions that were bound to the human life. In the present paper we shall take a different approach from traditional ones that focus on how the media represents these subjects and how it arouses cognitive, affective, behavioral reactions of the audience. We will instead focus on how these subjects of disaster and compassion constitute new social meanings through the mediation of media. And we will investigate that the experiences of social sufferings mediated by media are related to the ethical potentiality vital to the construction of global public sphere and global civil society that need to be reshaped in the $21^{st}$ century media environment. This paper attempts to understand new cultural-politics meanings of the media as a major factor conducting the audience's new public actions through mediating sufferings of the others.

• (The)Korea Educational Review
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• v.23 no.4
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• pp.53-77
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• 2017

This paper suggests that the meaning and the direction of character education should be understood and approached from a point of view which human formation is regarded as the essence of education. The best way of approach to the character education with this point of view could start from the teachers' character, because teachers are key actors for character formation of students. This study therefore places strong emphasis on the importance of teachers' character and suggesting liberal education, as a key solution, its aim is raising and developing the whole human being. The purpose of this study is to explore the possibility of liberal teacher education. With this purpose of study, the author argues the moral dimension of teaching and the importance of the teachers' role as a character builder in ch.II. In ch.III, the present state of teachers' character education is examined and is argued the necessity of liberal perspective for teacher education to stress the character formation of teachers. The liberal teacher education means that the teacher education is integrated into the quality of liberal education which emphasizes the whole human formation, transformation of personality and critical reflection for human formation. The ch. IV contains exploration of the possibility of liberal teacher education by discussing the compatibility between liberal education and vocational education. Furthermore, it covers how teacher education can reflect the quality of liberal education on the aim of teaching, contents and methods of teacher education concretely.

• The Journal of the Institute of Internet, Broadcasting and Communication
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• v.16 no.4
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• pp.1-6
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• 2016

A.I. has being developed from the technology for Big data analysis to the technology like a human being. The sensing technology of IOT will make A.I. have the more delicate sense than human's five senses. The computer resource is going to be able to support A.I. by clouding networking technology wherever and whenever. Like this A.I. is getting developed as a golden boy of the latest technologies At the same time, many experts have the anxiety and bleak outlook about A.I. Most of dystopian images of the future come out when the contemplative view is lost or it is not possible to view the phenomena objectively. Or it is because of the absence of confidence and ability to convert from the visions of technology development to the subject visions of human will. This study is not about the mass dismissal, unemployment or the end of mankind by machinery according to the development of A.I. technology and service, but more about the occurrent issue like the personal information invasion in daily life. Also the ethical and institutional models are considered to develop A.I. industry protecting the personal information.

• 유학연구
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• v.46
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• pp.25-51
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• 2019

The purpose of this paper is to analyze the theoretical changes and to explore practical methods by comparing the early and latterly theories of Yulgok Ii (1536-1584). The theory of the Yulgok can be grasped twice. The first is the "Letter to Seonghowan" (1572, 37 years old), and the second is "Painting and theory of the Human mind and Moral mind" (1582, 47 years old). The "mind can be turned each other" idea, as mentioned in the early theory, contains the way of Yulgok's thinking that mind's foundation is only one. For Yulgok, Human mind and Moral mind were in a state of mutual change. In this point of view, they are both value neutral as according to the process. At the Latterly thesis, Human mind and Moral mind can be exchanged for what people are aiming for. This has led to an absolute good value in the moral mind and a good neutral value in the human minds. In this theory, 'the controlled human mind' have a good values like the moral mind, but that does not mean exactly same as "Moral mind." In the Yulgok's Latterly theoty, definition of "human desire" became clear due to the concreteization of its contents. and the structure of mind was changed to three groups called 'Moral mind', 'controlled Human mind', and 'uncontrolled Human mind'. This suggests that there was definitely an advanced discussion on the Latterly theory.

• (The)Study of the Eastern Classic
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• no.63
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• pp.115-140
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• 2016

This Articles intend to articulate The Tao(道) and Te(德) in Confucian analects("論語") Tao & Te is key concepts in Confucian analects. Tao is the Way of human life. Te is the incarnation of the Way. Jen(仁) is the universal Virtue of Human beings. Therefore, Confucius said, "If Human beingsa bo the Virtue proper to Humanity, what has to do with the Rites of propriety and Music?". Confucian's Human relationship is altruism(恕). Chu-Hsi and Dasan uphold and reestablished Tao & Te and Jen as maim concept of Confucius Analects. Jen is a practical methodology of Tao and Te. Confucius said, 'Let the will be seat on the path of duty.' 'Let every attainment in what is good be firmly grasped.' 'Let perfect Virtue be accord with. Tao(道), Te(德) and Jen(仁) is Trinity in Confucian Analects. Dasan redefined Tao and Te as his Commentary of Confucian analects("論語古今註"). Dasan interpreted that Te is achieved only by Human beings's behavior. But Chu-Hsi' Te is substance of Mind(心之體). He interpreted Te as an innate idea.

• The Journal of the Korea Contents Association
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• v.21 no.5
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• pp.70-83
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• 2021

The issue of predicting the relationship between humans and AI robots is a 'strong AI' problem. Many experts predict the tragic ending which is a strong AI with superior thinking ability than humans will conquer humans. Due to the expectations of AI robots are projected onto media, the 'morally good AI' that meets human expectations is an important issue. However, the demand for good AI and the realization of perfect technology is not limited to machines. Rather, it appears as a result of putting all responsibility on humans, driving humans into immoral beings and turning them into human and human problems, which is resulting in more alienation and discrimination. As such, the result of technology interacts with the human being used and its properties are determined and developed according to the reaction. This again affects humans. Therefore, AI technology that considers human emotions in consideration of interaction is also important. Therefore, this study will clarify the process that the demand for 'Good AI' in the relationship of AI to humans with Randall Collins' Interaction Ritual Chain. Emotional energy in Interaction Ritual Chain has explained the formation of human bonds. Also, the methodology is a type of thinking experiment and explained through Janet and surrounding characters in the TV show .

• Proceedings of the Korean Society of Computer Information Conference
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• 2013.07a
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• pp.111-113
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• 2013

엘리베이터 내부에서는 흡연이나 음주 등 사회적으로 폐가되는 행동은 금지되어 있다. 승강기 내에서 흡연을 하는 것은 상도덕에 어긋나는 일이며 자라는 우리 아이들과 여성들에게 매우 치명적일 수 있다. 본 논문에서는 승강기 내에서 흡연을 하는 사람을 추출하여 포렌식 증거 자료로 제출하기 위해서이다. 방법은 흰색 막대를 입에 물거나, 연기를 내품는 사람을 추출하는 것이다. 방법은 장면 전환 검출에서 평균 명암 측정 방법으로 추출한다.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.77-108
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• 2019

The purpose of this paper is to clarify the characteristics of 'Podeok' in Daesoon Jinrihoe. The term Podeok can cause some misunderstanding as the same word Deok (德 virtue) has long been used in the Eastern Tradition. In other words, for most people who are used to traditional thought, Podeok may be conflated with the similar word 'Deok (virtue)' as used within Confucianism. People who are familiar with Confucian culture might thereby misunderstand the term Podeok as an aspect of Confucian moral ethics, or they could misconstrue Daesoon Jinrihoe as having appropriated and misused Confucian ideas. Furthermore, there are other problems that could arise if people compare Daesoon Jinrihoe's 'Podeok' with 'Deok (virtue)' as used by Laozi. While Deok in Laozi's usage represents the ability of an individual who can exercise his or her rationality with excellence, Deok in Daesoon Jinrihoe indicates the idea of actualizing Mutual Beneficence and the conditions that enable Mutual Beneficence. If one understands Deok as used by Laozi to contain the meaning of Mutual Beneficence, then it is possible to think that the two tradition share a similar meaning of Deok as Podeok in Daesoon Jinrihoe pursues Mutual Beneficence as its ultimate value. In order to preemptively correct these misunderstandings, I need to clarify how the idea of Deok was born out of traditional thought and what meanings it embodies. Additionally, it is necessary to examine how it became meaningful in Confucianism, and how it was criticized and ascribed new meanings in Laozi's thought. Through these clarification, it will become clear that Deok originally indicated a religious ritual that the king of the Zhou Dynasty performed after receiving the heavenly mandate and assuming rule over the nation. Later, this idea was transformed into a moral virtue and norm by Confucius. This moral virtue and norm was criticized by Laozi as an unnatural form of control as it was understood by Laozi as a teleological argument justifying whether or not lives were to be saved or sustained based on the perceived merits of each individual. On the contrary, Deok in Daesoon Jinrihoe and traditional thought stand on a totally different theological bases. Deok in Daesoon Jinrihoe is a means to practice and realize the truth of the earthly paradise of the Later World and the truth of Mutual Beneficence which were posited to the world through Kang Jeungsan's Works of Haewon (grievance resolution) that resolved the pattern of mutual conflict that characterized the Former World. Therefore, the idea of Podeok in Daesoon Jinrihoe gains completion only on the premises of Haewon Sangsaeng (resolution of grievances for mutual beneficence) and Boeun Sangsaeng (reciprocation of favors for mutual beneficence), and the way to practice Podeok is to practice Haewon Sangsaeng and Boeun Sangsaeng. In addition, the subordinate virtues such as loyalty, filial piety, and faithfulness that exist within Daesoon Jinrihoe's religious practice are not same as those of traditional thought. They are new concepts of virtues drawn from the cosmological laws of Daesoon Jinrihoe. To be specific, the virtues of Daesoon Jinrihoe are not rules that create discrimination and mutual conflict, but are instead ethical rules established upon the basis of Heaven and Earth having been newly organized, and thus, they will bring virtuous concordance, harmonious union, and mutual beneficence. The idea of 'Podeok' in Daesoon Jinrihoe can be understood as a religious practice that requires doctrinal understanding and tangible practice in daily life of followers. In other words, it is not the same Deok of earlier traditional thought in East Asia, but is instead a religious truth by which practitioners realize the truth of Sangje's Works of Haewon in human world as they practice Haewon Sangsaeng and Boeun Sangsaeng.