• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.229-262
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• 2021

The debate on the treatment of animals has accelerated as a social issue in the West since the 1970s. In 1975, Peter Singers argued in his book, Animal Liberation, that speciesism should be banned. This led to an explosion in research on animal welfare in the philosophical and social sciences. Following Singer, Tom Regan suggested considering the animal rights as being on the same level as human rights. Their arguments were that animals should be imbued with some intrinsic weight sufficient enough to remind humans of their social responsibility to animals at least to a certain degree. In this regard, social responsibility for animal welfare as well as animal rights has formed an axis that organizes human morality in modern society. Such arguments regarding animal welfare can be perceived as an active and creative effort which accords with the free will of human beings who in Daesoon Thought are understood as facing the era of human nobility. This argumentation also aligns with the doctrine of grievance-resolution for mutual beneficence as a practical creed due to the way in which modern bioethics implies that animal welfare could become a practical communal morality integrated into legal systems prior to adoption as a system of individual morality. From within this context, this study discusses the nature and limits of modern animal welfare and animal rights from the perspective of the grievance-resolution which Kang Jeungsan promised to animals.

• (The)Study of the Eastern Classic
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• no.50
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• pp.89-120
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• 2013

The concept of virtue seems to be one of the rare cases where the European and the Chinese traditions coincide. The meaning of the Latin word virtus and of Greek $aret{\acute{e}}$ seems to be similar to the Chinese $d{\acute{e}}$德. Most striking in virtue is that it is a capacity for self-realisation through action which is unique to man. On the other hand, there is something physical about it. It is the strength to do something. This strength overcomes the resistance of what is naturally given, it transforms the world, turns the natural world into a human one. In the Chinese tradition, $d{\acute{e}}$ 德, i.e. virtue, is therefore always connected with $da{\grave{o}}$ 道, the totality of natural forces. In the Chinese tradition, as opposed to the European one, virtue is itself considered to be a natural force that is present in man. This force sustains man's connectedness, unity and harmony with the surrounding world. Things exist through the unity of principle理 and ether氣. But the knowledge of this unity is due to principle. Moral and legal norms are shifted totally to the sphere of principle. Therefore their have found the final dissolution from a heroic models. Above all the classical Confucians, but also the other schools, would reply to this that there is nothing more precise than a concrete successful action. Its result fits the world perfectly. The difference is due to the differing interest of ethical thought. In the case of the Confucians the path is more direct. The actor establishes a precise pattern for other actions. Education therefore lies in detailed knowledge about forms of behaviour, not so much in conceptual differentiation. It is quite possible that generalisation may be a methodical prerequisite for success in this endeavour. That problem, too, is discussed. But the success of conceptualisation lies in the successful performance of individual actions, not in shaping actions in accordance with normative concepts.

• The Journal of the Korea Contents Association
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• v.12 no.9
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• pp.126-135
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• 2012

This study is the subsequent full-scale research of a TV drama writer who has been out of scholarly pursuits as it explores Su-Hyeon Kim's underlying consciousness with focusing on her heroines, the and . The author Su-Hyeon Kim clearly distinguishes a TV melodrama from a TV home-drama by her own self-control, which is a rare case in TV drama genres, therefore, her consciousness lights up at her melodrama. This study applies Lacanian theory to the author's melodramas for examining the author's under-lying thought. For Lacan the subject is an 'alienated', 'privative', 'fractured' 'being' as an imperfect language, the symbolic order, forms the subject through its signification. The subject desires the other's desire, and wants to become an object for the other's desire. The desire constantly demands an integral world, a perfect love, the wholly harmonious imaginary order. And it lasts up as it refuses the symbolic order's imperfection while it works its unconscious fantasy. Lacan states that only the 'traversing the fantasy', 'separation' would give birth to the real, liberated subject. Despite a 20-years of rift within two works, the and have an identical conflict core, that is a subject's constitutive, fundamental privation and desire of a human being. Su-Hyeon Kim's underlying consciousness complies with her continued theses of an inquiry into the subject's real liberation and freedom when desire of the rings produces the subject's alienation, privation, and the pursuit of a impossible perfect love.

• Korean Educational Research Journal
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• v.42 no.1
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• pp.1-34
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• 2021

The thesis tries to compare The Structure of World History with Anti-Oedipus in the textual context, and to re-compare in the educational context. I mean by the education an event which contrasts starkly with an essence. It adopts 5W1H, a general reporting form of an accident or event, as the distinctive features at twice comparisons. The purpose of the thesis is not evaluative but interpretive comparison. In the textual context, the thesis discusses, 1) as WHAT, the use of Marx from Kant vs. Nietzsche's point of view, 2) as WHO, the actual subjects of the exchanging human vs. the productive machine, 3) as WHEN/WHERE, the society of the modes of exchange vs. the modes of inscription, 4) as HOW, the revolutionay means of the simultaneous revolution of the world vs. the schizophrenic process, 5) as WHY, the ideal subjects of the associative human vs. the non-human of liberation of desire. In the educational context, the thesis discusses, 1) in the WHAT as educational way, autonomous morality vs. active power, 2) in the WHO as the affirmity of actual subjects, that of the ideal idea vs. that of real power, 3) in the WHEN/WHERE, as the in-between time-space of education, the incommensurable communicative situation of humans vs. the conflictive of machines, 4) in the HOW, as the educational method of achieving the ideal, the involuntary restoration of the already-had ideal vs. the now-have completion and break-through of the schizophrenic process, 5) in the WHY, as the aim of education, cosmopolitan vs. overman.

• Journal of Science and Technology Studies
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• v.19 no.1
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• pp.91-135
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• 2019

As we live a life increasingly mediated by computers, we often outsource our critical judgments to artificial intelligence(AI)-based algorithms. Most of us have become quite dependent upon algorithms: computers are now recommending what we see, what we buy, and who we befriend with. What happens to our lives and identities when we use statistical models, algorithms, AI, to make a decision for us? This paper is a preliminary attempt to chronicle a historical trajectory of judging people's economic and moral worth, namely the history of credit-rating within the context of the history of capitalism. More importantly this paper will critically review the history of credit-rating from its earlier conception to the age of big data and algorithmic evaluation, in order to ask questions about what the political implications of outsourcing our judgments to computer models and artificial intelligence would be. Some of the questions I would like to ask in this paper are: by whom and for what purposes is the computer and artificial intelligence encroached into the area of judging people's economic and moral worth? In what ways does the evolution of capitalism constitute a new mode of judging people's financial and personal identity, namely the rated self? What happens in our self-conception and identity when we are increasingly classified, evaluated, and judged by computer models and artificial intelligence? This paper ends with a brief discussion on the political implications of the outsourcing of human judgment to artificial intelligence, and some of the analytic frameworks for further political actions.

• Journal of Convergence for Information Technology
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• v.8 no.2
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• pp.149-155
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• 2018

The purpose of this study is to create a program that will revitalize as an autonomous person through dialogue training that integrates reason and emotion when the personality formed as a child does not help life and growth of reality. The research method is to analyze the current personality as five ego states and find a way to correct or complement the result. Study results found a way to complement the external ego states shown in the state to self-activation techniques, The inner part is to achieve autonomy through the change of Trinity, the ultimate goal of change of Transactional Analysis(TA) namely, the change of three abilities: self-awareness, spontaneity, and intimacy. This is the ability to use all the resources of an individual to solve problems, or to make recovery look real.

• The Journal of the Korea Contents Association
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• v.21 no.7
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• pp.477-487
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• 2021

Alternative education in Korea has grown into an educational movement since the 1990s. The alternative education is affecting and growing the public education system such as innovative schools, free semester systems, and high school credit systems. In 2021, an institutional foundation was also established to be recognized and supported as an educational institution. As a result of reflecting on the alternative education movement for 20 years, it is understood as stagnant lost time in the second half of the decade. It is discussing reorganizing the meaning of future-oriented "alternatives" with the new "alternatives". The poverty of educational philosophy has also been highlighted as an issue, but no special discussions have been underway. Thus, the study discussed to propose an educational philosophy that could capture the ideologies of alternative education. Critical pedagogy aims to foster human beings who are subjective, autonomous, active and self-reliant through conscious emancipation. In recent years, critical pedagogy have discussed ecological environment and feminism. The educational philosophy of scholars such as Freire and Illich was the basis of the early alternative educational movement. Considering this, the study discusses that Korea's alternative education movement can be understood through critical education and is reasonable as an educational philosophy for new alternatives in the future.

• Journal of Korea Entertainment Industry Association
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• v.13 no.6
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• pp.113-122
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• 2019

In the 1970s, under the tyrannical regulation and censorship of the Yushin regime, realistic dramatization techniques were forced to reveal their limitations. Choosing the 'allegory' technique, a double-meaning narrative structure, Lee Kang-baek sets up virtual spaces or unrealistic figures, both of which lack 'realism'. Lee Kang-baek has allergic the illusion of detadiscourse, the diaspora character, and the universality of 'Political Unconsciousness'. So it's linked to the perception of history in the 1960s. This creates a semantic network of public and casual perception of history. This was a 'bypass' strategy which more clearly disclose the violent politics. Therefore Lee Kang-baek's play shows the desperate situation of the diaspora character being oppressed by detadiscourse, and the desire of the author who can never give up on freedom of expression, though under that oppression. Furthermore, it was an attempt to acquire a timeless universality and symbolism about human freedom and liberation through the Allegory play technique.

• The Journal of the Korea Contents Association
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• v.15 no.7
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• pp.643-654
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• 2015

The purpose of this study is to examine the implications of religious activities to longevity in a perspective of religious people in the ancient near east. The major sources of the study are the records of Adad-Guppi in the Neo-Babylonian Empire, prayers of Daniel in the Old Testament and records of Anna in the New Testament. The research method is a synchronic method based on final forms of the texts. Adad-Guppi lived for 104 years with temple-centered lives, fasting-like dedication, prayer and mission for the nation. Daniel fasted and prayed for the return of Jewish nation, and restoration of the city and the temple in Jerusalem, resulting in longevity of late eighties in the court of Babylon. Anna lived for more than 100 years old with her life mission for the messiah in spite of limitations of her times as an old widow. The implications of religious activities with temple-centered lives, fasting, prayer, and mission for the ages are understood to be beneficial to longevity in a perspective of the ancient near east.

• Sijohaknonchong
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• v.30
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• pp.9-20
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• 2009

The purpose of this study is to consider factors such as one's sight of viewing afar, expressional principles, and basic aesthetic category, which are treated importantly by the poets of the Joseon Dynasty era in appreciating nature. 'Afar' of the viewing afar is actual distance and aesthetic distance at the same time. Viewing afar is to find geographical features, depth, and details of a mountain, seeing the whole nature at a high place. Also, it can make possible escape from the external limitation of nature and get mental superiority and enhancement. Ultimately, viewing afar is to find out everlasting change of the nature and reason of natural creation. One's sight in viewing afar makes an appreciator's mind empty and calm, and it makes chance to harmonize human with nature. Viewing afar is to unite human nature to naturality beyond realistic value, idea, and artificiality. The mind from viewing afar has peacefulness and it is a state of serenity without any secular atmosphere. Viewing afar is an eye for beauty to leap toward an endless free state from narrow sight about objects. It rejects modification and technics in achieving an world of harmony. It means that objects should not be restrained by human's recognition. There are three expressions, which are high, horizontal, and transcendental viewing afar. The aesthetic category and beauty of peaceful mental state are realized by the expressions. The peaceful mental state makes peaceful mind from realistic conflicts and makes us experience a profound reason of nature.