• Electronics and Telecommunications Trends
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• v.29 no.2
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• pp.1-15
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• 2014

기술혁신이고용에 미치는 영향에 대한 논쟁은 산업혁명 시기부터 시작된 오래된 경제학적 이슈다. 개별 기술혁신의 영역과 성격, 산업 특성에 따라 상이한 양상으로 나타나는 고용변화를 한마디로 단정하기는 쉽지 않고 기술혁신에 따른 고용 보상효과를 실증적으로 검증하는 것 또한 어렵다. 하지만 기존의 기술혁신이 대체해온 인간의 능력이 주로 육체적인 것이었던 점에 비해 빠르게 진화 중인 스마트기술은 인간의 지적능력의 상당부분을 모사할 것으로 보여 주의가 요구된다. 인간 고유능력인 지능을 확장하고 나아가서는 자체적으로 인간 지능을 기술 자체에 내재화해 나가고 있는 스마트기술의 발전은 제조업뿐만 아니라 의료, 법률, 금융, 교육 등 복잡한 전문 지식과 상호작용이 필요한 영역의 업무환경과 고용에 영향을 미칠 것으로 전망된다. 한편 스마트기술에 의한 고용 대체가능성에 대한 경고에만 집중하는 것은 새로운 산업창출과 경제성장동력을 간과할 수 있다. 균형잡힌 미래 전망과 정책적 대비가 필요하다.

• Journal of the Korean Institute of Landscape Architecture
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• v.15 no.1
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• pp.1-8
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• 1987

최근 인문사회과학은 지역적 특수성과 문화적 배경(context)를 무시하고 법측과 체계(system)을 추구하는 자연과학의 개념을 인간사회에 적용하려는 여러 이론들이 인간의 근본적인 문제를 해결하는데 한계가 있음을 지적하고 있다. 이러한 법치주의에 의한 법인간적인 해석보다는 지역적이고 문화적 상황하에서 인간사회의 문제를 이해하려는 경향이 지금까지 행태(behavior)나 사회구조(social structure system)의 이해를 통해 인간사회를 분석하고 있다. 그 방법론으로는 전체의 맥락(context)이나 주변의 연관관계를 통해 의미를 이해하는 책(text)의 해석(interpretation)의 비유를 그 틀(paradigm)로 하고 있다. 이러한 경향은 예술과 미의 문제도 같은 체계(system)속에서 이해하여 현대의 전통, 문화와 대중으로부터 분리된 예술과 미로부터 전통, 문화, 개인과 생활이 공명할 수 있는 본래의 예술과 미를 찾으려 한다. 본 연구는 이러한 사회문화 이론의 개념을 분석하고 그 원리와 이론의 축면에서 경관(landscape)을 해석하고 경관의 의미(미를 포함한)체계(meaning system)을 분석하여 설계언어(design language)를 찾아내며 이를 설계에 응용할 수 있게 하는 기본적 틀(paradigm)을 제시하고자 한다.

• Proceedings of the ESK Conference
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• 1993.04a
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• pp.146-154
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• 1993

의복은 인간 생활의 기본적인 의.식.주의 하나로서 인간의 신체적, 사회적, 심리적 욕구를 만족시키 는 필수적인 부분을 차지한다. 이러한 의복은 정상인이나 장애인 모두에게 중요한 것인데, 장애인의 의복은 장애부위 및 그 정도와 밀접하게 관련된 특수한 요구사항이 추가된다는 점이 달라, 표준화된 대량생산체제를 지니고 있는 현대의 의복생산에 비추어 볼 때, 장애인들의 특수한 요구를 충족시켜 주는 의복을 제공해 준다는 것은 매우 어려운 일임을 알 수 있다. 또한 우리의 현 실정을 살펴보면 장애인을 위한 기성복은 물론 맞춤복도 별로 없고, 기존의 논문들의 대부분이 몇몇 지체장애인에게 국한된 의복형태를 제시하고 있어서 많은 장애인들 에게 동시에 적용되는 패턴의 연구가 절실함을 알 수 있다. 게다가 이러한 패턴 연구에 기본이 되는 장애인의 체형특성 연구는 거의 찾아보기 힘듬을 알 수 있다. 따라서 본 연구의 목적은 이러한 장애인들에게 보편적으로 적용될 수 있는 패턴의 제작에 기본이 되는, 의복구성시에 필요한 칫수를 계측하고, 그것을 동일한 연령층의 일반인과 비교하여 어떠한 차이가 있는가를 구명함으로써 장애인에게 보다 신체적합성이 높은 의복 패턴제작에 도움을 주는데 있다.

• Journal of Korean Philosophical Society
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• v.130
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• pp.47-77
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• 2014

The purpose of this paper is to justify the following four points. 1) Both communitarianism maintaining perfectionism and liberalism maintaining state neutralism are wrong. Communitarian liberalism is right. 2) If we accept a standpoint of communitarian liberalism, every state must make its own moral textbook for the achievement of common good. Of course, it dose not mean that a government must be an author of moral textbook. 3) The subjects of unification education and democratic citizenship education must be included in moral textbook. The crucial difference between moral education and civic education lies not in the educational subject but in the educational method. In order to internalize communal values and virtue, moral education prefer reflective internalization to indoctrination. But civic education prefer indoctrination to reflective internalization. 4) An desirable Korean who shares Korean values and virtue, provisional moral truth of Korea is a citizen of two isms, namely nationalism and cosmopolitanism.

• Korean Journal of Social Welfare Studies
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• v.44 no.1
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• pp.217-237
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• 2013

It seems that it is hard to find the idea of social welfare from Confucianism if we consider it as feudalism. However, there is plentiful source of philosophical anthropology and social philosophy in Confucianism. It is the matter of how we understand Confucianism. This paper tries to look over the misunderstandings of Confucianism, and find out its essence from the view of philosophical anthropology and social philosophy. We could elicit the philosophy of social welfare from the series of work. Confucianism contains the idea of communalism on a view of human being. It means that he is born to be communal, not individual. Therefore it regards individualism as a vice. This let us conjecture the fact that Confucianism has different philosophy of welfare from the western culture which is based on the individualism. It will make us reflect upon the problems caused by individualism nowadays. Confucianism concentrates on the spiritual welfare no less than material welfare. If we state the word "welfare" differently into "happiness", Confucianism regards that the real happiness comes from the spirit, not matter. The spirit aims to realize moral value such as love, righteousness, and courtesy. Therefore Confucianism's philosophy of welfare ideally aimed the society that morally harmonized among people. The ideal of family-minded society was what it tried to realize.

• Korean Journal of Social Welfare
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• v.66 no.1
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• pp.139-162
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• 2014

This paper critically examines the existing discourses about 'relationship', a key element of social work practice and questingly examines Lao-tzu's work of Tao Te Ching, the book of way and virtue, as an alternative theoretical framework for social work relationship. Compared to current discourses of relationship beleaguered by either modernism or postmodernism, both of which are in the deadlock of binary perspective, the insights and vision in Tao Te Ching are successfully able to overcome the limits of them and provide new and profound way of thinking about human, society and their relationship. Especially core cannons crystallized by natural humanistic concepts for cosmos coupled with innate critical power against artificial manipulations of world can extend the horizon of understanding concerning the relationship between client and social workers and therefore provide a new and attractive roles in professional relationship. Moreover, opposed to usual images of Lao-tzu's ideas such as nihilism and passivity, alternative relationship of social work can play an important role of caring the disordered reality where Dao disappered and criticise the selfish desires of individuals and comport the broken-hearted minds in modern society. In addition, results of this paper implies that more extended study articulating ideas of Tao Te Ching with the social work practice would have lots of potentials to promote later researches in quest of 'Korean' social work practice.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.243-265
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• 2017

In this research, I define 'conscience' in Daesoon thought as the 'Restorative capability of returning to one's roots.' The notion of conscience forms a structure of separation and return, and it is connected to the ascetic aim of realizing human perfection. The conscience opens up potential possibilities and leads realization of potential possibilities by returning to the the point of origin. In the middle of separation and return, the conscience acts as the power of subjectivity possessed by human beings which is known as 'In jon (Human Nobility)' in Daesoon thought. The concept of conscience in Daesoon thought is connected with the subjectivity of In jon and free will as well as the character of subjectivity. This shares commonalities with critical thinking, modern characteristics, and the subjectivity of Heidegger's existentialism. Heidegger describes human fate from an existentialist vantage point using terms such as dasein, Geworfenheit, and Entwurf, and establishes human existence as an act of self-recovery from within in a lonely existential establishment. Daesoon thought implies that humanity is the root of ultimate reality, and this description is in sharp contrast with the thrownness (Geworfenheit) of Heidegger's subjectivity. Therefore, Daesoon thought can be seen as unique in its characterization of humanity as being connected to the root of ultimate reality, autonomy, and independent existence.

• Journal of Korean Philosophical Society
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• v.142
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• pp.165-192
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• 2017

The purpose of this thesis is to explain the difference between Heidegger's hermeneutical philosophy and Gadamer's philosophical hermeneutics. The difference is to say that Heidegger's philosophy begins with Aristotle's theory of category and transcendental philosophy. On the other hand, the beginning of Gadamer's philosophical research is Plato's dialog, philosophy and Hegels dialectic. 2. Heidegger regards humanism as a variant of the modern ideal of human beings. On the contrary, Gadamer understands humanism as a place where romantism leads to the ideals of human education. 3. Heidegger says that the hermeneutical circle is still a logical and existential structure of the circle. On the contrary, Gadamer understands the circle as a circle between the whole and the part. This circle is the law of traditional hermeneutics derived from the tradition of rhetoric. 4. Heidegger says Plato's philosophy is the first beginning of the substance metaphysic, Hegel's philosophy the end of the subject metaphysic. On the contrary, Gadamer says the hermeneutical understanding and the hermeneutical interpretation is endless. 5. Heidegger's ontology is as Sein zum Tode a future oriented and eschatological. On the contrary, Gadamer's hermeneutic is as Sein zum Text always the way to a past, the infinite openness.

• The Journal of the Convergence on Culture Technology
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• v.10 no.1
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• pp.501-506
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• 2024

Humans have been shown to engage in multitasking behavior when searching for information on two or more topics or searching an information system at the same time. When processing multiple information tasks, priorities must be established as there are cognitive and physical limitations in processing multiple information tasks at once. The level of cognitive attention involved in multitasking behavior can vary depending on the complexity and importance of the information task. The objectives of this study are to understand: (a) the relationship between attention and information task prioritization behavior when people interact with information retrieval systems to find information for multiple tasks; (b) The effect of the degree of attention on information task prioritization behavior when people interact with an IR system to find information for multiple tasks. A review of the relevant literature shows that when people interact with information retrieval systems to find information for multiple tasks, their level of attention affects how they prioritize multiple information tasks. It should be noticed that people pay more attention to things they find interesting or important. Human-centered system design based on a conceptual understanding of multitasking is discussed.

• Journal of Service Research and Studies
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• v.12 no.1
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• pp.1-24
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• 2022

This study was conducted to derive a new model for popular democracy in the modern society. The problem is exacerbated as the original model of democracy, isonomia, has faded and modern democracy is operated as a democracy in which the masses rule. Democracy is exposing a bigger problem due to the economic inequality caused by the majority rule and the capitalist economic system. Popular democracy, in which all the masses are equally qualified as sovereigns, is a structure in which cunning politicians can easily seize power if the voters are not wise. Isonomia is a system in which free people who solve economic problems on their own and have honesty, courage, dedication, sacrifice and sincerity set laws with the same qualifications, and keep the laws themselves, is a system that depends heavily on the conscience and virtue of free people. Modern popular democracy embodies the absolute equality of the sovereign regardless of economic power, but without the spirit of sacrifice and dedication to the community, those who can win popularity by wrapping themselves up as if they are sacrificial and capable people may seize power. This study presents a service-oriented democracy as a system that can maintain the merits of modern popular democracy while embodying the essence of isonomia. The system was implemented focusing on the qualifications for virtue, such as honesty, courage, sacrifice, integrity, etc., fair to all regardless of wealth. Human imperfections have been supplemented by the use of artificial intelligence. The assumption about the nature of the sovereign and public officials' agents was newly established, and the winner-take-allism problem was solved. This study proved that both the philosophy of Isonomia and the merits of Democracy can be realized through service-oriented democracy based on the common principle of humanity and the philosophy of service. Service-oriented democracy can be called revision democracy.