• Cross-Cultural Studies
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• v.48
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• pp.361-389
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• 2017

This essay examines 'precarity politics' by Judith Butler, a well-known gender theorist and queer philosopher, in Notes Towards a Performative Theory of Assembly (2015) focused on concepts as unchosen cohabitation of Hannah Arendt and unwilled proximity of Emmanuel Levinas. Butler's precarity politics is the condition of our dispossessed political beings with fundamental vulnerability and interdependency that cannot choose with whom we will live on this Earth. Butler's political ethics is twofold: on one hand, she examines significance of 'action'' the most significant vita activa in the public area, and 'plurality'' the condition-not only the necessary condition but the possible condition-for a political life suggested by Hannah Arendt in Human Condition; on the other hand, Butler reflects upon global precarity based on a diasporic precarious life in the social world towards freedom and equality. Unchosen cohabitation of plural humans on Earth, and global pervasion of precarity, that indicates "politically induced condition in which certain populations suffer from failing social and economic networks of support and become differentially exposed to injury, violence, and death," so called "differential distribution of precariousness," are practical possibilities of ethical and equal cohabitation of different ethnic groups in the social world. Ethical obligations or ethical demand to respond to others' suffering in distance and proximity originated from precarity politics, mentioned in Precarious Life, Parting Ways, and Frames of War, could be non-foundational joint of plural people living together globally. We should presume the 'reversibility' of distance and proximity in others' suffering, based on responsiveness and responsibility of others, if we want to stay attuned to the pain of others we never chose to live together. That is the significance of Butler's 'precarity politics' with 'ethical obligation' to accept 'unchosen plurality' of living population on Earth, and 'reversibility between of distance and proximity,' in her 'new plural and embodied body politics' or 'new corporeal ontology', through human primary vulnerability, fundamental interdependency, being exposed and responsive to suffering of others.

• (The)Study of the Eastern Classic
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• no.48
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• pp.253-287
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• 2012

This research aimed to discuss the necessity of education and evil through perspective of Sunja and Hannah Arendt. In case of Sunja, it was reviewed by his opinion about Sunja as the central figure. As for Arendt, it was researched with "Eichmann in Jerusalem" as the central figure which she wrote participating in the trial process of Eichmann who was a war criminal of Nazi. Sunja thought evil as the nature of people and understood that they all are originally selfish, envious, and seeking desire. Therefore, Sunja thought it is important to properly seek human desire. He claimed Haw Seong Gi Wi(化性起僞, changing evil human nature into goodness through manner) which changes human nature from evil to goodness. A teacher who leads evil into goodness is surely needed in the process of Haw Seong Gi Wi. At the same time, in the dimension of educational content it put stress on the role of Ye(禮, manner) which lets them realize discernment so that they properly seek human desire and Ak(樂, harmony) which harmoniously controls human emotion, and key point on education regarding Ye and Ak. As for Arendt, however, she recognized evil as normal one. Even though he thought that conforming the order of superior authority was the best value and then took evil of killing many Jews in thoughtlessness, Eichmann maintained that he did not take evil but only conformed the order. This way, people could take evil in thoughtlessness in totalitarianism, and it makes circumstance that they could not take goodness. Therefore they could take evil in thoughtlessness and experience the radical evil and the banality of evil. Accordingly, political praxis which guarantees people's plurality as the words and praxis is needed. It is named natality because the truth that they are born in this world is a starting point, and makes the essence of education. In this process, teachers have to be a representative of this generation for children as new social members, and be able to keep children's newness. Sunja and Arendt have the same equality and difference in that they referred to the necessity of education to overcome human evil. It is the same quality that goodness could recover the function of community and the practice of education is considered important in the goal of education and the dimension of directivity. It is different in methodical characteristic of education that Arendt, however, suggests praxis as the way that they express themselves in totalitarianism while Sunja thought that continuous practice piling up virtue for goodness is important.

• Journal of Christian Education in Korea
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• v.71
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• pp.155-179
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• 2022

This study aims to apply Hannah Arendt's concept of 'collective responsibility' to the Christian education on environmental issues around the world, focusing on climate change. This study prepares the concept of 'collective responsibility' and the concept of 'collective guilt' and emphasizes the fact that the current climate change problem should be seen as a political task rather than a task of personal ethics. According to Arendt's theory, Christian education activities applying 'collective responsibility' for climate change can become action. This study has four suggestions for Christian learning to understand and recognize climate change. First, presenting and justifying the anxiety and anger toward climate change in the classroom. Second, transcending self-interest (egocentrism) through "Common Sense (enlarged mentality)" in Kantian terms. Third, building education communities through 'citizen participatory education,' running communication, and conversation. Fourth, encouraging experience and practice in every education community with "faith expressing itself through love (Gal 5:6)." Then, to be sure, this refers to not only love of neighbor in Christianity but also political friendship (philia politikē). The academic significance of this study is that it is the first interdisciplinary research paper in Korea which dealt with Arendt's political theory in relation to Christian education. Although it claims to be a theoretical work that applies Arendt's political theory from a systematic theological perspective to Christian education, the author is proud that it is accompanied by practical elements that can be actualized in the education field.

• Proceedings of the Korea Society of Design Studies Conference
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• 2004.05a
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• pp.22-23
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• 2004

• Journal of Digital Convergence
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• v.17 no.7
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• pp.299-309
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• 2019

The purpose of this study was to look at the relationship between perpetrators and victims in Joshua Oppenheimer's Act of Killing. The theoretical tools used for this purpose were to study $Ren{\acute{e}}$ Girard's "Mimetic desire" and Hannah Arrent's "banality of evil" and to look at $Ren{\acute{e}}$ Girard's theory of "Le Bouc emissaire". The meaning of the study used the reproducible narrative of the film to challenge the reproducibility of past genocide and seek the combination of documentary and fiction as a way to show the truth. Also, the reconciliation between the assailant and the victim is meaningful in securing 'neutrality of fairness'.but they are still lacking, and more in-depth studies will need to be conducted in future further studies.

• Journal of Popular Narrative
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• v.27 no.2
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• pp.79-104
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• 2021

The content that is actively consumed in popular culture today is definitely the 'Zombie Narrative'. 'Zombie' is soon positioned as a unique character that reveals the times in which we live in conjunction with the uniqueness of Korean society. Zombies, however, are rarely narrated in traditional Korean modern novels though science-fiction novels constructively deal with them. This paper focuses on the existence of 'zombie', which seldom appears in modern novels. The paper also aims to illuminate the literary value of the 'zombie narrative' that is explosively consumed in modern society. In the main part, I talk about the horrors of 'ignorance' appearing in the existence of zombies in relation to those of the problem concerning "unknown". As one of the crucial characteristics of the zombies, moreover, the "absence" of the "thinking" was considered in terms of "ignorance" in relation to the concept of "Banality of evil" raised by Hannah Arendt. This paper also pays attention to the possibility of a new solidarity between zombies and humans depicted in novels. This possibility can be seen as a search for solidarity between humans and zombies, beyond the solidarity between humans who survived from zombies. The paper enlightens a new relationship between a captor and a captive that dichotomous scale impossibly explains and presents a possible new story. As discussed above, as this study searches for the existence of 'zombies' that seldom appear in contemporary Korean novels, it clearly signifies the literary value of 'zombies' and further possible narratives concerning 'zombies'. Furthermore, this study appreciates the extension of the existing 'zombie narrative' researches, which has been mainly focused on films.

• Korean journal of communication and information
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• v.70
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• pp.189-218
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• 2015

This article examines not the term "the public" or "publics"-which has various meanings-but its particular meaning, which is a group of citizens who engage in political discussion and debate with fellow citizens in order to form shared understandings and common judgments with regard to contemporary affairs and public issues. The goal of this article is to show the importance of this concept in critical studies of media and society and to analyze how this concept has been accepted in South Korean critical communication studies. In this article, critical communication studies refer to communication studies that aim to explore social meanings of communication phenomena. This article argues that little attention has been paid to the concept of the public as agreement-oriented discursive political participants in South Korean critical communication studies.

• Journal of the Korean association of regional geographers
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• v.14 no.5
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• pp.604-626
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• 2008

In recent years, the formation of identity has drawn much attention in urban development strategy. This has a dual implication for normative rehabilitation of lost traditional identity for ontological security of human being, and for strategic improvement of newly urban images in order to gain superiority in urban competitions. This duality is reflected on the debate between postmodern theorists, such as Lacan, Foucault and Deleuze, criticizing modem identity, and Arendt and Habermas, suggesting alternative formation of identity through public space. This paper considers some implications of identity for urban development policy, while criticizing urban development strategies which justify themselves with enhancing urban identity but which distort or erode it actually. In particular, this paper argues that the perspective of postmodern theorists is suitable for criticizing pseudo-identity in reality, while critical theoriests' suggestion of formation of authentic identity through and in public space can be understood as an ethical alternative to urban development policy.

• Korean Association of Arts Management
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• no.56
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• pp.329-348
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• 2020

Under quarantine policies related to the Coronavirus, museums have closed or started limited operations. Currently, museums are trying to adapt to the untact situation, while maintaining the museum's original function and communicating with visitors through online platforms. This paper first analyzes the operation status of domestic and foreign museums under untact situations and the operation status of online platforms. In order to reconsider the publicity of the museum, the definition of the museum by ICOM and Hannah Arendt's concept of publicity should be examined. Through this, the importance of the function of public art museums in forming democratic discourse and awakening community could be developed. To this end, first, public forum to discuss the quarantine policy of museums should be developed. Second, local and central governments should support museums financially. Finally, the online platforms of the museum should be more activated. Despite the untact situation of the museum, the publicity of art museums must be addressed in order to discuss the community's difficulties democratically.