• Journal of Service Research and Studies
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• v.13 no.2
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• pp.24-40
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• 2023

As the aversion to advertising grows, native advertising has gained significant attention as a means to counteract this rejection. Native advertising is designed to seamlessly blend with other content on the page where they are displayed. They mimic the overall design and presentation of the platform, providing a natural exposure to consumers. Many companies utilize native advertising, but there is not much academic research on this topic. Therefore this study aims to examine the effectiveness of native advertising for social issues. The study looked at two types of native advertising: ads created by a company and ads sponsored by a company. Results suggested that consumers showed more positive attitudes towards a company's ads if they were sponsored by the company rather than created by the company. This study argued that this effect would be more pronounced for consumers who tended to buy ethically. To verify these hypotheses an online experiment was conducted revealing that on average consumers displayed the same attitude toward a company whether the native advertising was created or sponsored by a company. However, it was also discovered that consumers with a tendency for ethical consumerism formed more positive attitudes toward companies when the company sponsored native advertising as opposed to having created it. In practice, this study suggests how companies can improve the effectiveness of native advertising, such as implementing native advertising as a sponsor and being transparent about their advertising to appeal to consumers with high ethical consumption tendencies. This study expands the scope of research in areas related to native adverting and corporate social responsibilities.

• Journal of Popular Narrative
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• v.26 no.4
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• pp.117-144
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• 2020

The film Burning (Lee Chang-dong, 2018) is one of the most noted Korean films in recent years as a work that unfolds an elaborate narrative in a delicate visualization. This film is a multi-vocal text in which different types of characters appear and scattered objective facts and ambiguous subjective desires are intertwined, so it is a text that has room for diverse interpretations. This article attempts to read Burning as an ethical discourse centered on the protagonist Jong-su, noting that the film raises universal and significant ethical issues that transcend the specific social and historical conditions of a contemporary Korean youth. I would like to examine the situation in which Jong-su is facing and his reaction to it, above all, from the perspective of Jong-su's ethical awakening and leap forward. Jong-su, a young South Korean non-regular man living in the present, encounters and connects with Hae-mi and Ben and attempts to understand the mysteries of the world. His trajectory, which the film shows closely, inevitably intersects the social and historical dimension of confusion and frustration of a young man graduated from the Department of Creative Writing, the reality of family dissolution and the individual psychological dimension of the sudden disappearance of his lover Hae-mi. Burning is a magistrate film that depicts Jong-su as an ethical subject oriented toward 'communal togetherness' while confronting the world and exploring its mysteries despite all his unfavorable conditions, such as his social position of the precariat youth and the epistemological uncertainty of reality perception. It is read as a story of his painful growth, in which Jong-su is becoming a 'writer', who once was a helpless non-regular delivery worker.

• The Journal of Korean Philosophical History
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• no.28
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• pp.61-85
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• 2010

This is about studying on the environmental ethics of Taoism mainly based on Taoism's Bioautonomous. Taoism is the most comprehensive thought in the traditional thoughts of East Asia. According to Taoism, every individual bio has its own intrinsic value having nothing to do with the value estimated by human beings since it has Daoxing. Human beings, however, have their own bioautonomous which is different from other individual bio. In Taoism human beings are independent for their lives. They do not depend on nature, but they can control themselves. That is to say, their lives depend not on god but on their own wills. The human beings' bioautonomous includes two different meanings: one is that human beings can use other individual bio as a tool for their eternal youth, and the other is that human beings are the main character of realizing the intrinsic value of universal bio and bringing harmony into each individual bio. In Taoism the harmony of universal bio is considered as the top value. Realizing the value of human beings is based on keeping harmonious order of universal bio and realizing the value of other individual bio. the environmental ethics of Taoism is not Biocentrism. Biocentrism argues that each individual bio has teleological center of life, which pursues its own good in its own way, and possesses equal members of Earth's community. As a result, human beings role and responsibility was reduced. But Taoism insists on human beings' bioautonomous. And human beings should be responsible for universal bio's harmony. Therefore the environmental ethics of Taoism is not Biocentrism but Bioautonomous. Bioautonomous environmental ethics of Taoism insists on human beings should be responsible being in relation with other living beings. Because of this point, it can be a theory of biorecovery.

• Korean journal of communication and information
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• v.52
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• pp.90-110
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• 2010

This study problematizes the youth‘s politico-cultural process of identification as becoming in the context of candle demonstration in Seoul, 2008. We examine their ethical subjectivity, communicative subjectivity and political subjectivity based on our analysis of depth interviews of teenage activists in the candle demonstrations. It is suggested that instead of naming the teens as the historical consequence of so-called 386 generation, or social product in the neo-liberal economic and educational conditions, we need to understand the complexities and dynamics of the youth’s practice of identity politics: subjective pain and anxiety in daily life, creation and sharing of pleasure and fun of peer group comunication are mixed into the pursuit of justice in their social activation of generation/gender politics.

• Journal of Popular Narrative
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• v.27 no.3
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• pp.53-94
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• 2021

This article pays attention to the gender representation of an abominable male abject that reveal class polarization in the movie Parasite. I seeks to read a new aspect of emotional politics in which a precariat man becomes a male patriarch while representing himself with an abhorrent position. Parasite shows a reversal of daughter and son responsible for parents, contrary to the existing family narrative. They teaches the parents' generation how to survive neoliberal that their place is created only when they take away others' place. However, after losing this prospect, Ki-woo confesses to his father that he is sorry first. Ki-taek also attempted to identify Dong-ik with the patriarch, but this male solidarity collapsed by class and committed murder in sudden anger. As a result, Gi-taek goes down to the hateful status of a stinking underground life, and Ki-woo receives a message of ethical reflection from his isolated father. The film gives the father and son the noble status of ethical fighter who fought against the structure of class polarization, especially the ending epilogue and narration emphasizing the ethical responsibility and mutual solidarity between father and son. In this process, the voices of female characters are gradually omitted, blurring gender screening for male characters. Parasite reveals the political reenactment strategy of precariat men in the age of neoliberalism, which is ethical subject by claiming to be a class abject himself. And representing the hate with gender-selecting, it is beautifying the responsible ethics of the patriarch.

• Journal of Korean Philosophical Society
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• v.129
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• pp.341-366
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• 2014

This Thesis analyzes the two forms of Confucian Golden Rule(Shu恕) that were proposed by Zhu Xi朱熹 and Dai Zhen戴震 each other, and researches their ethical significances. Zhu Xi don't regards Shu as universal ethics by itself, while Dai Zhen identify Shu as the ground of universal ethics, According to this thesis, Zhu Xi thought that Shu has a danger of immoral misusage in some situation because Shu is so simplistic form of identification. Because this, Zhu Xi, for the purpose of blocking arbitrary misusage of Shu and holding universality of ethics, suggests that moral sincerity(Zhong忠) of subject is necessary to practice of Shu. Dai Zhen, however, criticizes Zhu Xi's Ethical Structure. In Dai Zhen's view, Zhu xi's idea that the subject has to establish his own morality through Zhong before practice Shu cannot make him escape from subjectivity necessarily. In this point, Dai Zhen revive Shu. His Shu concept means the reciprocity of human desires to each other. But Dai Zhen's idea, as Zhu Xi worried, has a danger of immoral misusage in some situation. On this problem, this thesis elucidates that Dai Zhen' desire concept is not individual various desires but is common basic desires of existence, thereby attests that Dai Zhen's Shu is safe from immoral misusage. This thesis claim that even if Zhu Xi's and Dai Zhen's position is so different, the ethical aims of two scholars is same. They both attempted to overcome the evil of subjectivism and to procure universality of ethics, furthermore to accomplish social fairness. Consequently, this thesis claims that two scholars both walked in same way because both wanted to establish the universality of Shu and to pursue realization of social fairness.

• The Journal of the Korea Contents Association
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• v.22 no.3
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• pp.43-53
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• 2022

The purpose of this study was to derive ethical life skills in the era of the COVID-19 pandemic from the 'care of self' that Foucault highlighted in . Care of self extends to the relationship one has with oneself and one with others. care of self is a practical ethic that realigns relationships with others and changes society through self-transformation. This study tried to derive specific practices for a life of care of self that individuals can realize against another rule of neoliberalism. Its specific practice style is keeping one's distance from dominant thoughts, forming oneself through practice and writing of subjective thinking, practicing knowing in everyday life, and practicing 'looking down'. These modes of self-care include the other and the world into consciousness in self-examination and transformation. Therefore, through care of self, individuals in the pandemic era can be reborn as members of society who change their lives while building a self-centered life that is faithful to themselves.

• Journal of Ethics
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• no.84
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• pp.217-242
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• 2012

This essay aims to explore the importance of ethics education in Korean multicultural society. In 2011, it is reported by the Ministry of Education, Science and Technology that the final goal of Korean multicultural ethics education is to establish the foundations of National identity and of moral values in general. It might be a ideological tool, however, that can suppress the minority in Korea. In that sense, an orientation of ethics education in Korean multicultural society is basically to consider all moral agents in ethics. To give any solution, therefore, an attention will be paid to the notions of emotion and the likeness of moral fibre. Most important is that we have certain emotions which are in society beyond individual feelings. It is the only ethical subject and existence who we can have them. In that point, having them enables us to make any decision on the ground of moral values. By the quality of the likeness of moral fibre, furthermore, we can recognize and exercise moral values together without any difference in multicultural society. This makes sense of an identity as a Korean. Therefore, having emotions is helpful in taking the moral foundations of Korean multicultural society and the self-recognition of a Korean in the sense of the likeness of moral fibre give an ethical direction to us, the Korean multicultural society of ethical culture in the future.

• Journal of Korean Philosophical Society
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• v.116
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• pp.437-464
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• 2010

The article, focusing on the theory of Zhong-He, sheds a new light on the philosophy of Daizhen. The theory of Zhong-He, according to the philosophical system of Zhuxi, serves as the theoretical foundation in erecting the apriori moral nature and guiding mental cultivation of subjects. Daizhen, on the contrary, criticizes the doctrine of Zhonghe in Zhuxi's philosophy as it produces negative side-effects of moral dogmatism. Zhuxi's doctrine, according to Daizhen, as it reduce the origin of morality to apriori condition of consciousness and delimit the range of cultivation to psychological realm of subjects, restricts moral subjects in the fortress of their own subjectivity. In this vein of his criticism, Daizhen attempts new interpretation on Zhonghe. The character Zhong (中), according to him, does not refer to apriori moral state or metaphysical moral substance as it does in the doctrine of Zhuxi. On the contrary, it denotes the state in which diverse existent beings are placed in their own position by their own dispositions. Similarly, the other character He (和) does not refer to the condition where an individual's consciousness is in equilibrium, but to the process of achieving the harmony of entire society in which diverse existent beings are communicating to each other. With his novel interpretation of the theory of Zhong-He, Daizhen could dissolve the tradition of Weifa (未發) and moral subjectivism in Zhuxi's philosophy and provide a way of establishing reciprocal communication and harmony between various individuals. It is in his ethics of rational mutual understanding where the significance of Daizhen's philosophy should be found.

• Journal of Popular Narrative
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• v.25 no.3
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• pp.181-209
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• 2019

The purpose of this article is to compare zombie narratives in relation to the Other. In previous research, the view of zombies as post-capitalist soulless consumers or workers has been frequently expressed. But in this article, I wanted to look at zombies as the main cause of the collapse of the world and a new future. First, zombies do not only mean the representation of the consumer in the late capitalist era. Rather, it is an awakening subject desiring the outside of the system. As you can see from the Uncanny's point of view, zombies are something that we should oppress as freaks and monsters that threatened the Other. To be a zombie in this way is to meet one's other self, the "Fundamentals of Humanity," and it is the moment when everything becomes the subject ex nihilo, the new beginning. Second, the concept of infection shows a new ethic. Zombie cannibalism is different from the selfish love of a vampire who sucks a worker's blood. Zombie cannibalism is an infection, which is a model of Christian love for one's neighbor. It is a moment of awakening and the beginning of solidarity. It is on the waiting for the solidarity that the zombie hangs in such a way, and the attack on the human being is an active illusion. Third, the situation of the end of a zombie narrative is another event for newness. The anger of a zombie serves not just to show monsters, but acts as a catalyst that accelerates the world's catastrophes. The anger of zombies is the messianic violence that stops the false world, and presents a new way. The emergence of zombies and the popular response to them embody a desire for the possibility of a new subject and world.