• Journal of Korean Philosophical Society
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• v.119
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• pp.323-345
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• 2011

Die Arbeit zielt darauf, die Positionen von Hegel und Habermas hinsichtlich der Religion ans Licht zu bringen. Hegels Denken richtet auf die Säkularisierung in dem Sinne, dass er die Religion als eine kulturelle Erscheinung und Gott als einen Gegenstand der Erkenntnis (nicht des Glaubens) ansieht. Im Gegensatz dazu laesst sich Habermas' Philosophie in der Hinsicht der Post-Säkularisierung lesen in dem Sinne, dass er der in dem Vorgang der Säkularisierung unterdrückten Religion eine bestimmte Rolle gibt, um z. B. das Problem des Sinnverlusts zu vermeiden, das mit der Säkularisierung hervorgerufen worden ist.

• The Journal of the Korea Contents Association
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• v.20 no.2
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• pp.607-625
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• 2020

This research tries to examine the possibility of non-regular workers' electronic panopticon experience and the possibility of secularization, and get which meaning of life through that. Seven participants were selected for this Ethnography Research; Five young workers and two self-employees. The research is as follows. First, the media system and medium such as the smartphone and social media operate as the electronics panopticon device which constantly being watched. Second, this kind of electronics panopticon experience tries to observe the discipline of itself and experiencing de-extermination which lost its diversity by intended to internalize the actions demanded by the employer. Finally, the participants performed secularization by resisting power devices through smart devices and media and seeking workers' rights and interests through the community. Therefore, this research confirms the media could function as electronic panopticons device and as a device for the possibility of secularization.

• (The)Study of the Eastern Classic
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• no.70
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• pp.467-493
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• 2018

This Study looks into increase of Match-ending type of 'Ureonggaksi' folktale and its secularization focusing on Match-ending types of 71 materials from "The Comprehensive Collection of Korean Folklore"(1979-1985) and 'The Revision And Enlargement project' (2008-2018). This study classifies 'Ureonggaksi' folktale into ones of 1910-70s, 80s, and 2000s. Match-ending types increase in "The Comprehensive Collection of Korean Folklore" and 'The Revision And Enlargement project'. Match-ending types constitute 60% of Ureonggaksi' folktale materials from "The Comprehensive Collection of Korean Folklore" and 'The Revision And Enlargement project', which is twice more than 34% of Parting-ending types. Firstly, taboo motif in Match-ending types is inclined to disappear. Even if taboo motif appears, materials with keeping its taboo are more than breaking one. It means that the function of taboo weakens, since the meaning of sacred wedding is emphasized when it is broken. Desacralization of Ureonggaksi figure is inclined to make the match of hero and heroin recognized as a common one. Increase of match type without taboo motif, and a new Ureonggaksi type in 'The Revision And Enlargement project', Underground monster-defeating type, with a character of Romantic matching narrative, mean Discoloration of Ureonggaksi folktale. Interest and recognition on sacred existence disappears, and there is found the conciousness to pursue happiness in real world through connection between man and woman by realistic world-view. This study contains 37 Ureonggaksi folktales recorded in 'The Revision And Enlargement project' (2008-2018) as material. Furthermore, there are found new Ureonggaksi types in 'The Revision And Enlargement project': Underground monster-defeating type, which is transformed from groom with bird-feather clothes type(a kind of matching-ending type of Ureonggaksi folktale), and the subjugated's resistance awareness weakens and shows a character of Romantic matching narrative.

• Cross-Cultural Studies
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• v.49
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• pp.59-93
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• 2017

This paper provides an in-depth examination of the relationship between cinema and Giorgio Agamben's aesthetics and philosophy. Intersecting Agamben's key concepts including gesture, mediality, biopolitics, historicity, and profanation with historical and aesthetic dimensions of cinema, I argue for his ambivalent view on cinema and visual media. On the one hand, Agamben linked cinema and visual media to his discussion on biopolitics and spectacle as he considered them as apparatus for capturing and controlling gestures. On the other hand, he also argued that cinema could restore the image with capacity to preserve and recuperate gestures based on his consideration of montage as cinema's key aesthetic and technical component (an operation of profanation) and his Benjaminian thought on the ways in which montage suspended linear flow of images and activated an alternative memory of them. Drawing on history of cinema and optical devices in the 19th and early 20th centuries as well as examples of found footages of filmmaking predicated upon stoppage and repetition of images, I argue that Agamben's concept of potentialities can be extended into his thought on cinema and visual media apparatuses in general.

• Journal of the Korean Society of Costume
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• v.59 no.7
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• pp.34-49
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• 2009

Carnival is an allowed chance to express ordinarily suppressed and overlooked emotions. Especially with strong meaning of daily overthrow masks, masquerades, and mask-costumes are essential for expressing methods and festival personality reasons. Carnival in modern society without losing a significant portion religion in a format suitable for the era of secularization and the transformation has been created of nothing, that is not a reflection of society is also a cultural phenomenon of its own internal social and external conditions through a variety of means can analogy cultural phenomenon is a stage. The purpose of this research comes from the carnival festivities, religious background, but the daily routine of life to know who joined his escape with the conduction of the role, going to enjoy the satire and humor, using the Dress to the eruption, which means that the form of the festival variety of analysis and with the victory of the expression of cultural phenomena and features on the festival and the dress for you should you wish to study.

• SUVANNABHUMI
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• v.3 no.2
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• pp.31-77
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• 2011

식민지하 동남아 천년왕국 운동에 대한 오늘날의 해석들은 그 주체인 농민들을 식민주의를 개념화하고 저항하는 동기와 조건 그리고 상징을 제공하는 토착 지식의 전수자로 간주한다. 종말론과 저항에 대한 관심의 대부분은 농민연구나 지역연구 학자들로부터 유래하며, 이들은 봉기에 대한 과거의 묘사들이 토착의 정신세계를 간과했거나 국가이념을 저항세력들의 결집원리로 과대 포장한 것에 주의를 기울인다. 천년왕국 봉기에 관한 글들에서 제공하는 해석들은 동남아 신념 체계에 관한 독립적인 관점을 제공할 뿐만 아니라, 인식론적 측면에서 식민지국가들을 이와 같은 전통에서 단절시키고 있다. 영국 식민지하에서 최대의 농민반란인 서야쌍 봉기(1930-1932)는 오늘날 이와 같은 천년왕국 운동의 정수를 보여주는 사례로 간주된다. 학자들은 수천 명의 농민들로 하여금 버마인의 권위를 되찾고, 불교를 회복시키며, 식민통치로 인해 낳은 사회-경제적 부조리를 일소시킬 그들의 왕으로 믿게 만든 한 농부의 흥미로운 이야기를 묘사하고 있다. 일련의 반란이 미신에 의해 추동되었다고 간주한 식민지 관찰자들과는 달리 이후의 역사가들은 그 반란이 불교를 재건하고 태평성대로 인도할 미래부처인 미륵불의 현신에 대한 믿음의 표현이라고 해석했다. 이러한 학자들에게 서야쌍 봉기는 어떻게 동남아 사람들의 감수성이 식민지의 사회-경제적 압력 속에서도 지속되었으며, 상좌불교의 예언이 토착의 문화적 토양에 얼마나 깊이 내재해 있는지를 말해주는 사례였다. 경험적 관점에서 본 글은 서야쌍 봉기의 근원을 재해석함으로써 천년왕국 봉기에 관한 글들이 대부분 식민지적 문서화 작업과 종교를 과장되고 세속화된 화술로 믿게 하려고 지역연구자들의 산물임을 밝히고 있다. 개념적 관점에서 본고는 버마에서 일어난 천년왕국 운동의 역사적 구성에 대한 식민주의의 역할을 보다 면밀히 관찰하였다. 또한 식민지법, 학문, 그리고 식민지하 버마 농촌에서 발생한 종교적 저항에 대한 우리들의 이해를 상호 연결하는 인식론적 관계를 탐구했다. 그리하여 본고는 천년왕국 해석이 이 시기에 공존했던 다른 유형의 불교정치적 형태를 어떻게 왜곡했는가를 밝히고 있다.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.11 no.4
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• pp.71-78
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• 2016

Religion can affect on every day lives of individuals in society. Also, religion can affect on personal networks and the formation of a social culture that may lead to influence individual decision makers. Religion can influence values and ethics of people in society. However, according to the secularization hypothesis, as an economy becomes more efficient and the members of a society becomes more educated, the influence and control of religion over people tend to become diminished more. How is religion related with entrepreneurship? There are not so many empirical studies that examine relationship between religion and entrepreneurship. The purpose of this article is that we empirically examine how religious commitment, in addition to individual traits such as need for achievement, perceived creativity, problem solving ability and entrepreneurial parents or friends. Our study is based on survey sample of 229 college students in Korea. The results we found are as follows. First, religious commitment does not have effect on entrepreneurial intention. Also, religion commitment has no relationship with need for achievement, perceived creativity, problem solving ability, and entrepreneurial parents or friends. Second, consistent with previous studies, need for achievement and entrepreneurial parents or friends have meaningful effect on entrepreneurial intention. Third, perceived creativity is a full mediation variable between need for achievement and entrepreneurial intention.

• Journal of Christian Education in Korea
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• v.61
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• pp.9-35
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• 2020

In the second half of the previous century the composition of the teacher population - and the composition of the pupil and parent population - in the Netherlands gives rise to the name change 'age of secularisation' to 'age of pluralisation'. In previous centuries the (religious or secular) worldview identity of the parents and the educational philosophy of the school were attuned to each other, and merged into a mono-cultural perspective on the identity development of pupils. The basis for both - the upbringing by the parents and the socialisation in the family on the one hand, and the teachers' efforts to enculturate the students at the school on the other - was a similar life orientation. The school choice of the parents was predetermined by their commitment to a particular (religious) worldview, very often inspired by Christianity. The religious identity of their children developed in a clear-cut context. However, in contemporary society plurality dominates, at home and at the school, both in case of the parents and the teachers. A direct relationship with a community of like-minded believers is no longer decisive for parents with varying cultural and religious backgrounds. Instead, a good feeling upon entering the schoolyard or the school building is a convincing argument in the process of school choice. The professional identity development of teachers and the religious identity development of children takes place in a plural context. Our question is: what does this mean for the normative professionalism of the teacher? To answer this research question we make use of the resources of the Dialogical Self Theory (DST) with its core concepts of 'voice' and 'positioning'. After presenting the Dutch dual education system (with public and denominational schools) we provide a lively description of a Dutch classroom situation occurring in a public school, as viewed from the perspective of the teacher. The focus in this description is on performative dialogue as a 'disruptive moment' and on its potential for the hyphenated religious identity development of teachers, which makes up a part of their normative professionalism.

• Korean Journal of Comparative Education
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• v.28 no.3
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• pp.161-183
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• 2018

The purpose of this thesis is to study the Korea's Education Foundation Act and Japan's Education Foundation Act in a comparative way. The frame of comparison consists of three dimension: syntax analysis, way of legal conceptualization, and the educational climate and institutionalization. Major findings are as following: 1. Legal subjectives are clear in Korea but not clear in Japan 2. Civil relationship rules Korean education while public legal order rules Japanese education. 3. Partnership rules Korean education while administrative initiative rules Japanese education. 4. Curricular mandate is given to teachers in Korean education while to administrative hierarchy in Japanese education. 5. Public nature of schools means public credential in Korean education while public monopoly in Japanese education. 6. Professionalism is adopted for Korean teachers while missionary perspective adopted for Japanese teachers. 7. Korean education is expected to be secular while Japanese education is expected to reconcile with the traditional religious belief in Japan 8. Develop education still strongly orients the Korean education while education for sustainable development the Japanese education In summary, civil law frame is adopted in Korean education while in Japan public law frame is adopted in legalizing their Education Foundation Act. National climate influenced the education legislation in the two countries. Japan has strong missionary climate while Korea has secular perspective to education. Thess differences colored the way of literary expression in the legal text of the Education Foundation Act in the two countries.

• Journal of Korean Philosophical Society
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• v.126
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• pp.345-376
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• 2013

Der vorliegende Beitrag zielt darauf ab, Nietzsches Einstellung zum Christentum zu $er{\ddot{o}}rtern$. Nietzsche gilt als einer der eindeutigsten Kritiker des Christentums in der $abendl{\ddot{a}}ndischen$ Geistesgeschichte. $F{\ddot{u}}r$ Nietzsche ist das Christentum nicht nur eine Religion, sondern auch eine Wertvorstellung, an der sich die $europ{\ddot{a}}ische$ Kultur orientiert hat. Nietzsche setzt sich die $vollst{\ddot{a}}ndig$ ${\ddot{U}}berwindung$ des Christentums zum Ziel, weil es der entscheidende Grund des Untergangs der $europ{\ddot{a}}ische$ Kultur ist. Ist Nietzsche Antichrist? Die Antwort auf die Frage ist sehr umstritten, denn Nietzsches Einstellung zum Christentum ist ambivalent. Freilich fokussiert Nietzsche seine Kritik nicht auf den Religionsstifter selbst, sondern auf den Apostel Paulus. In den verschiedenen Phasen seines Werkes erscheint Jesus in unterschiedlicher Weise. Er lehnt die Person Jesus nicht $grunds{\ddot{a}}tzlich$ ab, negiert aber den 'Typus' Jesus, z. B. als 'Idiot' und 'decadent'. Paulus ist der entscheidende Antipode $f{\ddot{u}}r$ Nietzsche. Der Apostel Paulus ist der wahre $Begr{\ddot{u}}nder$ des Christentums und der Sklavenmoral der Christen. Der vorliegende Aufsatz gibt Antworten auf die Fragen: Erstens, was das Christentum $f{\ddot{u}}r$ Nietzsche ist. Zweitens, wie Karl Jaspers Nietzsches $Verh{\ddot{a}}ltnis$ zu Jesus und Paulus besonders in Nietzsche und das Christentum beurteilt. Drittens, welches Problem die Interpretation von Jaspers besonders in Bezug auf seinen Begriff des 'Umgreifenden' hat.