• The Journal of Korean Philosophical History
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• no.43
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• pp.107-139
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• 2014

Tasan Chong Yak-yong has criticized Zhu Xi's metaphysical viewpoints of human being. Therefore he revealed his viewpoint of human being and the theory of moral practice through his thoughts about the Lord of Heaven and human nature with spiritual inclination toward goodness. He has drawn the Lord of Heaven into Confucianism again. Heaven as the Lord endows human being with a nature that enjoys virtues and detests vices. It watches human being's good and evil. Here we can say Heaven is a outer efficient cause of moral behavior. According to Tasan, human being has its own 'self directed weight'自主之權 so that he can make a judgment and decision about what to do. Therefore we have to do manifest this moral inclination which is a inner efficient cause of moral behavior. That is to say, we must follow the order of daoxin道心 inside our mind. If we did go against it, our mind would be uncomfortable. Now through the method of so-called shu恕 we need to put filial piety孝 fraternal respect弟 compassion慈 into practice. These three moral practices represent the spirit of reciprocity in Confucianism. These lead us to make an achievement of ren仁, representative virtue in the theory of moral practice. Our moral practice means the fulfillment of humanity. This is the way to serve Heaven. Tasan insists that theses are the core thoughts of Confucius and Mencius.

• The Journal of Korean Philosophical History
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• no.59
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• pp.287-312
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• 2018

Confucianism which pursues the right relationship between person and person, depicts the ideal that moral individuals contribute to community development. In the 16th century, Toegye Yi Hwang, the authority of Korean Confucianism, reflected his educational intentions and interests and made the whole of the body of Confucianism and the whole process of the study into a series of 10 paintings 'Ten Diagrams of Sage Learning'. The purpose of the education which is claimed in the 'Ten Diagrams of Sage Learning' is to become a saint, and it ultimately coincides with the purpose of moral education which is to be introspective and practical moral man. The whole theme of 'Ten Diagrams of Sage Learning' is related to revealing the principles of humanity and morality in order to restore human nature on the basis of piety. Piety(敬) is also a purpose and a method of self-discipline, and is the main content. The method of education for traditional confucianism is aiming for the organic integration of purpose, content and method of education and reveals the consistency of the combination of knowledge and behavior in content and method. Exploring the universal value of traditional culture and re-raising moral culture that is important in traditional education is to discuss that what is valid for the present and the future is derived from the past tradition. That may be useful in solving today's educational problems. Especially, it is very meaningful to adopt a reflective approach to cultivate talented people who can 'realize oneself' and 'care for the community' which is the ultimate goal of education through analyzing the essence of moral education pursued by traditional education.

• Journal of Korean Library and Information Science Society
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• v.54 no.4
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• pp.359-392
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• 2023

Digital citizenship includes an evolving set of knowledge and skills related to effectively and ethically using technology, especially when interacting with other people, information, and media in the online context. As public libraries have long provided access to and training with a variety of technologies, this study explores how digital citizenship has been covered in public library programming to identify potential trends and best practices. A purposive sampling of public library recipients of the American Library Association (ALA) and Information Today Inc.'s Library of the Future Award over the past 11 years (2013-2023) identified 7 case libraries to review. The titles and descriptions of 337 relevant library programs for audiences of school-aged children (5 years old and up) to seniors were collected for a 2-month period from each library's website and analyzed using Ribble & Parks (2019) 9 elements of digital citizenship. The findings suggest that programming related to digital citizenship most often addresses themes connected to digital access and digital fluency through coverage of topics related to computer and technology use. Based on themes and examples from the findings, public libraries are encouraged to expand upon existing programs to integrate all elements of digital citizenship, strive for inclusive and accessible digital citizenship education for all ages, and leverage resources and expertise from relevant stakeholders and community partnerships.

• (The)Study of the Eastern Classic
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• no.35
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• pp.161-188
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• 2009

Confucianism's concept of Ye is ruled by the absolute principle of the universe on one hand, and by "the rules of Ye(節文)" and "the rules of ceremony(儀則)", the principle of relative articulation on the other hand. The realizations of the absolute principle of Ye is depending on its usage in everyday life which is fundamentally conditioned by time and space. Thus, Ye's usage can be maximized when the fundamental principle and the condition of its usage make a mutual harmony. Of course, Ye and Ak(樂) are doing complementary roles for each other, since Ye is a principle of a division and Ak is a principle of combining features. However, the essence of Ye can be figured out as the characteristics of mutual reciprocity among things of hierarchy between the classes. Not only in Modern one But also in the medieval society, Ye was not a one-sided force. The essence of Ye does not retain the interests of an individual and the power of a group. If so, the formal aspects of Ye had been distorted. Confucianism demands a strict morality and ethics of a normal person as well as of the ruler. The characteristics of Ye is democratic and open to the condition of time and space. Yegyo should be rooted in everyday lives and realized as a usualness. Therefore, Shirak was an inevitable feature of Yegyo. During the 16th and the 17th century, Ye insinuated into everyday lives of the public in the Korean society. Yulgok Yiyi(李珥)'s Haejuhyangyak(海州鄕約) was estimated as the exemplary feature of Shirak.

• 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 Ethics
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• no.75
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• pp.63-98
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• 2009

The Social Conflict Index in Korea is considerably high. In the situation where both parties' interests conflict each other, Korean society has shown immature democracy, which couldn't peacefully resolve the conflict because of the lack of tolerance against the counterparty's position. In terms of upbringing educated citizens, who could democratically communicate with others and approach problems, communication skill training is very important, reducing social costs by extreme conflict. Thus, this paper studied the necessity of communication skills training and its sociopolitical implication through case studies about "Communication and Negotiation" class, which is proceeded under university liberal education. Under current university curriculums, increased liberal education programs, related with speaking, focus on cultivating logical and critical thinking in the main. Based on these thinking skills, "Communication and Negotiation" has important implication in terms of cultivating mindset which resolves conflicts and considers other's position by collaborative and emotional perspectives. In terms of cultivating practical communication skills, this "Communication and Negotiation" class requires the change of teaching skills with various training programs, under students' active participation and feedback in the class exercise for resolving problems. Ultimately, through "Communication and Negotiation" class, and as members of society, students could learn matured citizenship and sense of responsibility by respecting others' position and reasonably resolving conflicts.

• Journal of Korea Entertainment Industry Association
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• v.13 no.8
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• pp.117-130
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• 2019

After Marx, the issues regarding human labour have been the alienation towards production means and the distributive justice. Fourth industrial revolution and development of AI(Artificial Intelligence) opened the possibility of a independent production and economy system absolutely excluding against human nature and labour. Using robots and AI will deepen demarcation between living things and one not having life, separating the intelligence from the consciousness. At present, so called pre-stage of post human, seeking interests for life, new social relationship and new community will be increased as well. We can understand that interests for small community, self-sufficiency, dailiness, food and body in this context is increasing too. Representative trend towards this cultural phenomena is called as the 'Kinfolk culture.' Work-life balance, 'Aucalme', 'Hygge', 'So-Hwak-Haeng'(a small but reliable happiness) are the similar culture trends as. Vital capitalism, presented by O-Yong Lee, seeks focusing onto living things principles, e.g. 'topophilia', 'neophilia', and 'biophilia' as the dynamics looking for the history substructure, not class struggle and conflicts. He also argues the 'Vital Capitalism' be regarded as a new methodology to anticipate a social system after post human era. G. Deleuze said "arts is another expression method for existential philosophy. It gives a vitality onto philosophy and gives a role to letting abstract concept into definite image." We can find a lot cases arts' imagination overcomes critical point of scientific prediction power in the future prediction. This paper reviews ideas and issues of 'vital capitalism' in detail and explorers imaginating initial ideas of vital capitalism in the film 'Little Forest.'

• Journal of Korean Home Economics Education Association
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• v.31 no.4
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• pp.149-161
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• 2019

At present, we are at the point of change of the 4th industrial revolution era due to the development of artificial intelligence(AI) and rapid technological innovation that no one can predict until now. This study started from the question of 'What role should home economics education play in the era of the Fourth Industrial Revolution?'. The Fourth Industrial Revolution is characterized by AI, cloud computing, Internet of Things(IoT), big data, and Online to Offline(O2O). It will drastically change the social system, science and technology and the structure of the profession. Since the dehumanization of robots and artificial intelligence may occur, the 4th Industrial Revolution Education should be sought to foster future human resources with humanity and citizenship for the future community. In addition, the implication of education in the fourth industrial revolution, which will bring about a change to a super-intelligent and hyper-connected society, is that the role of education should be emphasized so that humans internalize their values as human beings. Character education should be established as a generalized and internalized consciousness with a concept established in the integration of the curriculum, and concrete practical strategies should be prepared. In conclusion, home economics education in the 4th industrial revolution era should play a leading role in the central role of character education, and intrinsic improvement of various human lives. The fourth industrial revolution will change not only what we do, or human mental and physical activities, but also who we are, or human identity. In the information society and digital society, it is important how quickly and accurately it is possible to acquire scattered knowledge. In the information society, it is required to learn how to use knowledge for human beings in rapid change. As such, the fourth industrial revolution seeks to lead the family, organization, and community positively by influencing the systems that shape our lives. Home economics education should take the lead in this role.

• The Korean Society of Law and Medicine
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• v.22 no.3
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• pp.3-30
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• 2021

Reasons for disqualification to restrict a medical person's license should be considered in functional and moral terms. In this sense, the grounds for disqualification of medical personnel should be expanded to include all crimes that have been declared to be "imprisonment without labor or greater punishment" by a court. Because a sentence of "imprisonment without labor or greater punishment" means that it is highly reprehensible and undermines the trust of the state as well as the trust in medical personnel. Therefore, the expansion of the scope of license restrictions for medical personnel cannot be regarded as a violation of "the Less Restrictive Alternative" rule. However, it is necessary to reflect the specificity of medical services in the license restrictions of medical personnel. This is because not all diseases can be treated with current medical services. In addition, unpredictable situations can occur at any time during medical practice. Consequently, the negligence that occurs during medical practice should be carefully examined from a functional perspective of the medical personnel. And it should be treated differently from ordinary crimes. To this end, an independent license review organization should be established to establish expertise in license management.

• The Journal of Korean Philosophical History
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• no.31
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• pp.241-262
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• 2011

In this paper we show how the perception of heavenly principle(天理) and definition of individual desires(私慾) in the five commentaries on Daodejing(道德經) was changed over time. The five commentaries on Daodejing(道德經) composed during $Chos{\breve{o}}n$ are 'Sooneon(醇言) by Lee, Yul-gock (李珥,1536~1584), 'SinJoo-DoDuckKyung (新註道德經) - or New Commentary on Daodejing(道德經) - by Park, Se-dang(朴世堂,1629~1703), 'Dodukjigi(道德指歸)' by Suh, Myoung-euing(徐命膺,1716~1787), 'Chowondamro (椒園談老)' by Lee, Chung-ik(李忠翊,1744~1816), and 'Jungro(訂老)' by Hong, Suk-joo (洪奭周,1774~1842). The course of history in understanding the book, "Daodejing(道德經)," demonstrated that by the late of $Chos{\breve{o}}n$ Dynasty in the 18th century, the notion of 'the moral law for the community' has changed. Neither Suh, Myoung-euing nor Lee, Chung-ik emphasized 'the necessity for the truth of the heavens.'Instead, they focused more on the 'individuals' who followed the moral law than the moral law itself. They did not see the individual desire as the object that had to be discarded. Within the context of this framework, the individual's role had changed from the person who had to be obedient to the law to the subject who judged the moral law all by him/herself. This process of breaking up 'the goodness of the community' led the $Chos{\breve{o}}n$ Dynasty of the 18th century in the transition period to the modern era. In other words, it was the time when the introspection of the 'moral law' prevailed in the $Chos{\breve{o}}n$ Dynasty occurred naturally and spontaneously among the Confucian scholars, which implied the reconceptualization of the 'self-awareness' or 'the point of view on the individual's self-desire' was occurred in the context of academic development during the late $Chos{\breve{o}}n$ Dynasty.