• 한국벤처창업학회:학술대회논문집
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• 2024.04a
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• pp.27-34
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• 2024

사회적 기업가정신은 기업가정신 분야의 연구에서 많은 학자와 산업계의 관심을 받고 있는 주제이다. 특히 사회적 기업을 창업하거나 사회적 기업에서 일하고자 하는 사람들은 일반 사람들과 다른 어떤 특성을 가지고 있는지에 대해 선행 연구들은 공감, 도덕적 판단, 지각된 사회적 규범 등의 요소들로 설명하고 있다. 이는 전통적인 기업의 창업자와 비교되며, 사회적 기업가정신에 중요한 선행요소라고 말하고 있다. 그러나 공감능력이 뛰어나고, 공동체에서 사람들과 잘 어울리며, 남을 돕기 좋아하는 사람들이 반드시 사회적 기업가적 의도가 높은 것은 아니며, 이런 특성을 가진 모든 사람들이 사회적 기업에서 일하고자 하는 것은 아니다. 사회적 기업가적 동기에 관한 선행 연구 중에 동기와 행동을 연결하는 복잡한 매커니즘에 대해 설명한 연구는 거의 없는 상황이며, 대부분 공감(Empathy), 사회적 자기 효능감(Social Entrepreneurial Self-Efficacy), 도덕적 의무감 등의 요소를 규명하는데 집중되어 왔다는 한계가 있다. 본 연구는 지금까지 거의 연구되지 않았던 사회적 기업적 의도를 설명하는 타인 지향적 동기(other-oriented motives)와 사회적 기업 직업정체성에 관한 연구이다. 이를 통해 사회적 기업에 참여하려는 개인의 성향을 촉진시키는 요인은 무엇인지를 규명하고자 하였다. 전국 일반고, 특수목적고 및 특성화고등학교와 대안학교 학생 444명을 대상으로 설문조사를 실시하여 타인 지향적 동기요소인 친사회성 동기, 사회적 존재감과 사회적 기업 직업정체성의 관계 분석에 활용하였다. SPSS 26 버전을 활용하여 다중 회귀분석을 실시한 결과 사회적 기업에 대한 직업정체성에 친사회적 동기와 사회적 존재감은 긍정적인 영향을 미치고, 특히 사회적 존재감은 친사회적 동기와 직업정체성과의 관계에 부분 매개효과를 보였다. 결과적으로 역지사지 성향을 가지는 학생일수록 사회적 기업에서 일을 할 의도가 높아지고, 남을 돕고자 하는 의지가 높은 학생, 공동체 의식이 높은 학생일수록 사회적 기업에서 일을 하고자 하는 의지가 높다는 것을 알 수 있었다. 또한 사회적 존재감은 이 과정에서 간접적으로 유의미하게 긍정적인 영향을 미치는 것을 알 수 있었다. 본 연구는 사회적 기업에 대한 직업정체성에 영향을 미치는 선행요인을 규명하고 사회적 기업에 참여하려는 개인의 성향을 촉진하는 요인이 무엇인지 규명했다는 데 의의가 있다. 그리고 이 요인들이 교육을 통해 강화할 수 있으므로 사회적 기업 창업가 육성에 대한 새로운 방향을 제시한다.

• The Korean Journal of Financial Management
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• v.8 no.2
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• pp.47-72
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• 1991

자율화와 경쟁여건의 조성을 통해 금융효율성제고(金融效率性提高)를 추구할 때 금융제도의 안전성과 예금자 보호를 위 한 제도적 장치로서 예금보험제도(預金保險制度)에 대한 고려가 병행되어야 한다. 그러나 은행의 위험에 대한 예금보험제공자와 은행사이에 정보(情報)의 비대칭성(非對稱性)이 존재하기 때문에 공정한 변동보험료제도의 실시가 불가능할 때에는 도덕적 위험문제를 피하기 어렵다는 부작용이 발생한다. 예금보험제도의 유용성을 인정하고 동제도의 목적을 충실히 수행하기 위해서는 도덕적(道德的) 위험(危險)의 억제가 중요하며 그 수단으로 은행규제(銀行規制)가 경제적 타당성을 갖게 된다. 기본적인 규제의 형태로는 적정자본금(適正資本金) 규정(規定), 업무영역(業務領域)의 제한(制限), 탄력적(彈力的)인 수신금리규제(受信金利規制)가 되어야 한다. 현재의 자율화 과정을 고려할 때 규제의 효율성면에서는 위험분담사고에 기초하는 적정자본금 규정이 주된 규제수단이 되어야 할 것으로 고려된다.

• Journal of Korean Philosophical Society
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• v.129
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• pp.141-166
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• 2014

Xìng $sh{\grave{a}}n$(性善) theory of Mencius combined xìng(性) that means physical characteristic of human together $sh{\grave{a}}n$(善) that means moral value or moral behavior. Therefore in other to verify the meaning of xìng $sh{\grave{a}}n$(性善) we need to analysis human nature in Psychology and moral norm in Ethics simultaneously. And that necessity justified Moral Psychological approach to xìng $sh{\grave{a}}n$(性善). Mencius combined a priori morality and a priori moral norm and asserted xìng $sh{\grave{a}}n$(性善). And than he presented an example for a basis or a clue of mora norm and explained grounds of moral behavior. But various theory Moral Psychology considered morality as an attachment or derivation of human nature. So another new Moral Psychology is needed to investigate Mencius Xìng $sh{\grave{a}}n$(性善) theory in a viewpoint of Moral Psychology. And than that must managed morality and moral norm as essential problems firstly. That because Mencius considered human as a moral subjectivity and seek the clue or basis morality and moral norm in human nature. And secondly that must managed moral intelligence as a emotional intelligence, because of $li{\acute{a}}ng$ $n{\acute{e}}ng$(良能) $li{\acute{a}}ng$ zhī(良知) of Mencius meaned moral intelligence which was derived from blood tied and moral emotion.

• The Journal of Korean Philosophical History
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• no.50
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• pp.363-389
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• 2016

Any moral ideas get integrity upon their practices. Because in human society systems, morality have capability among human interactions, for it gives moral standards(good or bad/ right or wrong) to them. And when the society system is Korean, Koreans surely have developed unique styles of moral practice and moral education in their traditional ages. So reinterpretating and categorizing the moral tradition for taking advantage of it in contemporary context, make sense. In this study, Korean moral tradition is focused in its scope, as 'Confucian moral tradition in semi-modern era'. For convenience of study and the potentials of effective revision, Korean tradition have been resized. In Confucian moral tradition, semi-modern Korean moral ideas could be presented as ren(仁) and yi(義). Furthermore, ren and yi could be practiced with several moral virtues, like xiao(孝), di(弟), ci(慈), zhi(直) qin(勤) gian(儉). When compared with contemporary moral education idea systems, the traditional system can have affinity with the systems in moral ideas division('with-self morality', 'with-others morality', 'with-universe and transcendence morality'). And several fusion-style, integration-based education practices can be developed and applied at contemporary school moral education.

• Journal of Korean Philosophical Society
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• v.144
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• pp.51-82
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• 2017

In Meditation II, Descartes questions "sed quid igitur sum" ("But what then am I?"). To this question to rule our essence, A. Clark insists that "We are soft selves". The idea by Clark is a spontaneous conclusion of the extended mind theory stating that cognitive process, cognitive state, and self may be extended over biological organisms. However, it seems that it is difficult for the extended self to have the qualifications as a moral agent. There have been disputes about expandability of cognitive process and cognitive state, but there have not been many disputes about the possibility of accountability of behavior by the extended self. First of all, in this thesis, it will be revealed that the extended self through the analysis of metaphorical theories and the ontological essence of agent and behavior by G. Lakoff and M. Johnson is just metaphorical rhetoric, which is not suitable for rational comprehension of ontological essence of agent and behavior. Moreover, the analysis of problem about artificial moral agent (AMA) proposes the "Strong First-person Viewpoint" as a requirement of the agent. Finally, the concept of extended self will be shown to be unsuitable for theoretical explanation of us, and the concept of human person will be proposed as an alternative solution.

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.2
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• pp.105-113
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• 2015

The theory of landscape architecture applies environmental ethics in order to secure an ecological status. However, environmental ethics that focus on nature conservation excludes landscape architecture as artifacts. In the process, it is hard to identify what landscape architecture insists on as the middle position between humans and nature. Rather, landscape architecture pretends to be an 'agent of nature' and pushes the traditional moral values 'for people.' Therefore, the purpose of this study is to reestablish the anthropocentrism moral position of landscape architecture through critical analysis. Hargrove's weak anthropocentrism' of several environmental ethics branches accepts natural aesthetics(such as landscape architecture) as an ethical virtue. But environmental ethics makes landscape architecture a critical target. For that reason, this study looked into critical contents and objects that in a position to moral, aesthetic and landscape architecture. Critical details are as follows: First, nature is an absolute as an aesthetic and moral value, but landscape architecture is an imitation and takes a relaxed attitude about nature. Second, nature is full of aesthetic substance because it is self-creative, but landscape architecture is designed nature covered human flaws through imagination. Third, environmental management granting techniques in nature generate a moral nihilism. As an argument, environmental ethics overlooked the moral practices of landscape architecture beyond nature another moral aspect of creation and the imagination-and moral aspects of environmental management as 'care' because they rule out 'moral autonomy' and simplify what is considered 'good.' As a result, conservation cannot be the only virtue why the problem of nature in reality cannot be separated from human life. The moral position of landscape architecture based on a 'good life' is more appropriate under anthropocentrism than as a middle position.

• The Journal of the Korea Contents Association
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• v.16 no.12
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• pp.233-243
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• 2016

The movie offers a chance to observe the social signifier and the sensitivity of audiences who feel sympathy with the tragic history of crown prince Sado. While watching the movie, the audience halts between ideas whether to go back to "primary ego", or to play the unconscious hypocrisy or the ingrained social behavior which is to resolve the internal conflicts while they face two contrary opinions; one is the obedient subject to obey fatherness, as a symbol of historic value and convention in a society, and the other is the resistant body to break the bond of convention. The audience may feel some ambivalent feelings of the moral values between the paternal authority and the existential philosophical value of 'self'. This study will observe the audience's response of Sado toward the moral norms of the society when they face the signifier of father in the movie with experience the conflict between their resistant ego and madness. Also the study will discuss that the social landscape such as norms, order, and legal system is ever-changing and open to be subverted by the future even though audience hope that the present moral value with which we are content ever-last.

• Journal of Korean Philosophical Society
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• v.137
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• pp.323-356
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• 2016

The present study examines Nietzsche's critique of Schopenhauer with regard to the problem of morality and the basis thereof. Schopenhauer's philosophy that each written life as objectification of the will, had an important impact on the early development of Nietzsche's philosophy. But nevertheless Nietzsche criticized Schopenhauer because he denies life in the value of earthly life. Schopenhauer asserts that life is a painful matter because the blind govern all life, and pushes. But unlike Nietzsche, Schopenhauer buoyed the meaning of life, which increases again with the will to power and carry out. Of course there is some resemblance between Schopenhauer and Nietzsche, namely equiprimordiality as both distance themselves from the traditional philosophy that characterizes the man as a rational being and understands. They both destruct the idea of philosophy as a science, and try together to build another philosophical horizon. But in terms of interpretations of life and morals, they have taken different paths. According to Schopenhauer, our life is ultimately sad and agonizing. To overcome this situation, we must deny the will to live and renounce it absolutely. He believes that the moral can eliminate the displacement of the blind will to live and overcome. But in comparison, Nietzsche claims that morality or any moral act is always driven out of resentment. But this resentment is nothing more than a revenge or retribution, which was invented by the weakness. But according to Nietzsche, the feeling of resentment clear will to live. The present paper examines whether Nietzsche's moral critique of Schopenhauer is possible and if so, such a moral critique of Nietzsche can be performed.

• The Journal of Korean Philosophical History
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• no.53
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• pp.255-281
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• 2017

This study examines the ways in which Confucianism developed in connection with other thoughts. Mythology especially had an great impact on the formation of Confucian thoughts. This study focuses on the concept of sage and examines how Confucianism and mythological thoughts influenced on formation and reformation of the concepts. In ancient religion, sages as a hierophantic figure, mediates human beings and gods, delivering the gods' messages to the human and the human's wishes to the gods. The fused role of shaman and ruler began to separate. A new type of leader without political power, but with a religious role with a moral authority is the Confucian concept of sage. A sage in Confucianism is an ideal person like Confucius, Mencius, and Xunzi, an ordinary person can attain with effort. Anyone can become a sage in Confucianism. The early Confucian sage was more like a hyper-human with unaccessible authority in mythology. Later, a sage in Confucianism began to be described as a model figure that any human being can become. The aspect of shamans and diviners (wushi 巫師) did not disappear, but merged into a kingly power and transformed into a sage-king with moral authority. The new images are reflected in Confucian ideology of statehood or its religiosity. This study has explored the ways in which Confucianism and mythological thoughts interacted and influenced to each other through a concept of sage as an ideal personhood.

• 대학교육
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• s.71
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• pp.66-71
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• 1994

요즈음 우리 사회에 유행하는 신세대론은 사회적 실체에 기반을 둔 분석적인 개념이라기보다는 상당 부분 매스컴이 만들어내는 가상현실에 기반하여 만들어진 것이라 할 수 있다. 어느 사회, 어느 시대에서나 존재하는 세대차이를 신세대라는 범주로 묶으려는 것은 바로 시장을 세대별로 세분화하여 상품의 영역을 확대함으로써 이윤을 극대화하려는 자본주의 시장논리이다. 이러한 맥락에서 신세대라는 개념이 등장하게 되었고 뒤이어 미시족, 체크족, 트윈 X세대 등 여러 용어로 범주화되는 유사 세대개념들이 등장하며 또 이 개념들이 매스컴의 스포트라이트를 받고 있는 것이다. 따라서 우리는 신세대론에 매몰되어 그들을 도덕적으로 판단하기보다는 변화되는 사회환경의 분석과 함께 그들의 문화를 이해하고 포용하여 눈높이를 맞추려는 노력을 기울일 필요가 있다.