• The Journal of the Korea Contents Association
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• v.18 no.1
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• pp.395-402
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• 2018

This study aims to analyze the film "Never Let Me" by human value which is to be realized in the social structure suppressed by the power of life and the power of discipline in Foucault 's power theory. After 18century having changed monarch power holding the power of life-and-death that enforced corporal punishment, bio-power that corrected body and granted ability suitable discipline to people makes people worked like machine. In control of the bio-power, human achieved safe desire that cure disease and prolong life-span and worked as producer goods. School controls body and make people internalized rule using discipline for working bio-power efficiently. There is differentiation between this movie and the other about human clone. The clones adapt role as organ donator without resistance and there is no conflict between original and copy. Instead of preexistence novel and movie that is set in future, it is a form of past retrospect from the 1970s to 1990s. having emotions, They find independence ego and realize value of life in finite living by depending relation or undergoing loss.

• The Journal of the Korea Contents Association
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• v.18 no.9
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• pp.69-80
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• 2018

D. J. Haraway's cyber-feminism and Kim Seon Hee's eco-feminism are so different in the perspective of the modern scientific technology. While cyber-feminism thinks the outcome of the modern scientific technology positively, eco-feminism criticizes the totalitarianism and the human negation which the modern scientific technology gives rise to. Cyber-feminism gives us an image of the future female, but exposes an easygoing way of thinking of the modern scientific technology. On the other hand eco-feminism takes notice of the risk, that the modern scientific technology can be abused by the power of the minority, but fails in overcoming of the traditional view of female.

• 한국과학기술학회:학술대회논문집
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• 2015.12a
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• pp.247-278
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• 2015

Recently, as DNR prevails more and more in Korea, discussions regarding meaningless medical life-sustaining-treatment (LST) intensified. Some of the Supreme Court decisions are even discussed in mass media, causing public debates. These cases tell us that, as life-sustaining medical technologies are highly developed, more sociological and policy-related analyses are needed on them. Firstly, this study will review 40 previous studies that analyze recent discussions in Korea about LST. Secondly, this study also shows that in bioethical and policy-related perspectives, governance about LST calls for a new implications regarding thanatoethics and thanatopolitics. In this new theoretical framework, death with dignity (DwD) can be understood as a process of giving back the thanatopower to the subject who chooses his way of ending based on his sound and free will. Thirdly, some of the new LST or resuscitation technologies such as automated external defibrillators (AED) are developed in RRI framework. However, if subjects themselves choose not to apply those technologies on them, as in the case of DNR (do not resuscitate) vows, meaning of developing such technologies are to be questioned. But currently such questions regarding the limitations of RRI are seldom asked. I argue that in order to properly apply RRI framework on existing technology, we also need to consider these points.

• Journal of Popular Narrative
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• v.26 no.1
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• pp.103-132
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• 2020

By analyzing the characteristics and meaning of dystopia in Korean juvenile science fiction, this study aims to search for the principles of juvenile literature responding to the contradictions of scientific technologism in collusion with state capitalism, and to consider its limitations and significance. This study focuses on the juvenile science fiction in which children or teenagers fight against system dystopia functioning as a setting of the story. System dystopia consists of 'fake utopia' and 'concentration camps' holding those excluded from this 'fake utopia'. Young people whose right to life are violated under the system dystopia escape from concentration camps and fight against political power. We don't have many novels that have focused on environmental dystopia, but a nomadic subject is found in works set on Earth after environmental pollution or nuclear explosion. In short, juvenile dystopia science fiction deepens the contradictions of the hierarchical society based on scientific technologism, criticizing the repressive, material-oriented and differential educational realities of our society. They hope that children or teenagers will act as a resistance that sees through the deception and hypocrisy of the social system. These works are significant in that they expose the biopolitics strategy of political power in collusion with industrial capitalism and induce us to reflect on it. However, it seems to be the limit of humanism to equate human life with nature and to warn of dangers of technology, machinery, and material civilization as the counterpart. This paper has the significance of taking a general survey of juvenile dystopia science fiction since the 2000s, and revealing the writers' perception of scientific technologism and its limitations.

• The Journal of the Institute of Internet, Broadcasting and Communication
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• v.18 no.4
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• pp.205-210
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• 2018

This paper examines the wearable technology in two aspects. First, it is the desire that permeates the clothes that smart technology is embroidered. Second, it is a reflection on the gaze that looks at the user wearing clothes. This article is a study on clothes that will be newly appeared with wearable technology. But this is not just a technical issue. Rather, it is a system design that takes human instinct into clothes. Therefore, this study encompasses social scientific boundaries. This article does not refer to data collected from wearables as simple sensing based data. Rather, wearable technology reveals human life activities and emotions. This paper is an attempt to combine or combine humanities and technology.

• The Journal of Korean Philosophical History
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• no.38
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• pp.7-38
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• 2013

From the philosophy of Laozi, we can infer the two types of the individuals, such as Youwei individual and Wuwei individual. The Youwei individual characterizes its expandibility, which appears as an aggressive character, and the society where this has set in is a false society. The Wuwei individual discards a false power and authority, concentrates on its realities and life, and further restricts its rights in a voluntary way. Their behavioral pattern like this allows the other party to secure an autonomous space and ensures that he or she can live a full life in person. The society these Wuwei individuals have formed through their own relationships is Xuantong Society. The Xuantong Society proposed by Laozi restricts individual rights, but it rather guarantees individual's autonomy, life and happiness, and suggests an individual-community model in which common good is created endlessly even though it does not establish the common good. This is very different from the points of view which guarantees individual rights and at the same time attempt to realize the common good together.

• Cross-Cultural Studies
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• v.51
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• pp.193-212
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• 2018

This paper attempts to explore how Ang Lee depicts Asian and Western women in his films. We focus on two parts of his consciousness First, Ang Lee does not consider himself a feminist, he understands the world in terms of women who play societal roles. Second, Ang Lee's films reflect his identity in a juxtaposition model, in which he is a member of mainstream American society and also holds an onlooker's viewpoint at the same time. He depicts women, who are often marginalized or considered the minority, and their feminist ideals, as means that break down the authority of the father and the man, the traditional ideology, and the male dominant nationalism. Chinese women in movies divide apart traditional Chinese patriarchal ideology and male-dominated anti-Japanese sentiments. Also, the Western women in his films reveal the non-stereotypical appearance of Western society in the 1970s and 1980s, with daily tension, anxiety, abdominal pain and anger, silence and anxiety about homosexual husbands, and excessive obsession. The director's portrayal of women not only separates the male-centered and Western-centered discourse, but also reveals a self-division of internalized masculine patriarchal Asian thought consciousness.

• Journal of Popular Narrative
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• v.27 no.3
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• pp.95-124
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• 2021

As the symbolic images of girls besides its definition have varied according to the age and society, a posthuman girl character recently appears in the digital cinema. This study aims to analyze its cinematic representations and the social contexts in which they are created. For this purpose, the study focuses on what extent the society allows its imagined figurations as a future female body and the meanings revolving around the image of 'technologically body-enhanced female fighter'. Current digital visualization technology has developed to the extent any imaged future humans can be represented, but posthuman girls' representations have its limitation that only a human-like figuration can be allowed in accord with the traditionally idolized image of girls. It is because of the representation logic in which digital cinema is visualized based on perceptual realism that values audiences' experiences. Despite such less critical figuration which does not dare to cross the boundary between the image of human and inhuman, the posthuman girl characters create a new category of the 'dangerous girls' who are both void of sexual femininity and independent of motherhood and heterosexual romance narrative. Of course, they support the modern human-centered belief that humans can take entire control of technology with their moral behaviors and dispel the fear about the negative impact the nature of technology may have on society at large by showing their child-like figuration protecting ethical values. However, the new character of 'unruly girl' exerts her subversive act that seeks to fight against the human-centered liberal humanistic values and melancholic feeling and vulnerability that the neoliberalism and technocracy enforce. When posthuman girl characters are considered to be a marker through which we can see how different social forces are intervening and competing each other in the upcoming posthuman age, the limited figuration of the posthuman girl characters in South Korean movies illustrates the opinionated thoughts toward the instrumentalism in technology but their bloodshed struggles reveal how the corporate or state-governed techno-biopower has oppressively treated and appropriated the human body as the technology-object and also provide a meaningful opportunity to rethink its unethical violence.

• Fire Science and Engineering
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• v.23 no.5
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• pp.181-195
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• 2009

Modern constitution obtains its justice by protecting the people's basic legal rights. The constitutional rights can be more than a defensive measure against government power by modern viewpoints. The government has to create an atmosphere which the rights are not violated. The Constitution provides that the government has to make efforts to prevent disaster and protect the people from danger in Clause 34, Art. 6. The government has an obligation to protect the people's basic legal rights of life, health and property from fire damages, and those rights are gathering strength under a socialist state principle as fundamental ideology of modern societies. The present fire inspection system gains a point constitutionally but it still needs to be certified as the most suitable system. This article examines the solution to operate fire inspection system efficiently, given the reality of present system operation. It is necessary to improve the system by integrating the present fire inspection with the self fire inspection. Government needs to re-modification the Fire inspections system for prevent and promote (resolve) the problem which government officer (ex fire fighter) can make a irregularities and corruption as do it oneself.

• 한국노년학
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• v.36 no.4
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• pp.1157-1176
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• 2016

The purpose of this study was to understand meaning of a meal among Nursing home elderly and staff. The meaning of a mean was explained to participants through observation and in-depth interviews based on Ethnomethodologic method. The meaning of a meal expressed by the Elderly was applied as personal philosophy on diversity and Caregiver also had become a management work on convenient logic. Elderly has been recognized has as hope of health recovery in important elements such as the air life indispensable to life. In contrast, Caregiver was following their will to live formally without any sense of the meaning of life. they are just extending their life. Meaning of Nursing-home elderly was lighthearted. They eat salt with snack to have massive power and escape from the daily life. However, Caregivers have other control measure. From the above result, In the standard operation of the meal, the manual of the laws of the instructions regarding long-term care insurance for the Aged, must reflect the elderly continued proposed the need to have diversity for the education about understanding and acceptance of the elderly.