• Korean Security Journal
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• no.14
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• pp.485-516
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• 2007

Jeju Special Self-Government Province adopted an autonomous police system for the first time since 60 years in Korean police. The purpose of autonomous police system is to offer a police service to be suitable in regional conditions. But Jeju autonomous police system for nearly one year after adoption is criticized to be established on the ground of political reason but not local decentralization. Actually Jeju autonomous police has not a clear cut jurisdiction and operation scope because of the jurisdiction duplication between national and autonomous police. The original task is confined on environment and sightseeing so on given to administration police for local self-government. So criminal investigation authority on general crimes is not to Jeuju autonomous police on account of special judicial police. First, it is the structural rationalization of Jeju autonomous police system. It speaks that Jeju provincial police bureau and police station have to be as national police institution, on the other hand, patrol district station and police box have to be as autonomous police institution. Of course, functional division has to be followed. National police performs managing all the assembly and demonstration by the management law on assembly and demonstration including the suppression against any large scale demonstration and disturbance, also the investigation on serious crimes just as international crimes and broaden area crimes including all the felony. Together national police performs the duty concerned to all the foreign affairs and national securities in along with the investigation on traffic accidents. On the other hand, autonomous police performs the function for citizen's life safety as crime prevention and the enforcement on the violation against police operation law, together the traffic management and the regulation on traffic violations. and the investigation on minor crime as simple violence or petty larceny including the management on local big events. Second, the budgetary of autonomous police is rationalized by the share of budgeting between Korean government and Jeju special self-government province. Third, urgent arrest authority on general crime and the rights of claims for the summary trial on minor crimes are given to autonomous police. Of course, this problem is resolved naturally in case of giving the investigation rights to autonomous police on minor crimes.

• The Journal of Korean Philosophical History
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• no.52
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• pp.281-310
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• 2017

This paper is a reflective study of contemporary Korean scholars' claims that they criticize the explanation of Zhu Xi(朱熹, 1130-1200)'s psychology in which he explains that the 24th Hexagram of $F{\hat{u}}$[復卦] shows the state that the mind has not happened yet[未發]. Zhu Xi explains the 24th Hexagram of $F{\hat{u}}$[復卦] with the theory of no mind yet[未發說]. Several scholars in modern Korea, however, raise the question of whether "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" of the 24th Hexagram of $F{\hat{u}}$ is enough to explain the state of no mind yet. And they think that "thoughtless[思慮未萌]" is appropriate to explain the state in which the mind has not yet occurred, but it is not to "being not dark to perception". In this study, we would like to show that Zhu Xi's interpretation of the 24th Hexagram of $F{\hat{u}}$[復卦] fully explains the fact that "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" explain the theory of no mind yet[未發說]. Zhu Xi's 'the theory of no mind yet[未發說]' is divided into two periods, a period of 'old theory on $zh{\bar{o}}ngh{\acute{e}}$[中和舊說]' and a period of 'new theory on $zh{\bar{o}}ngh{\acute{e}}$[中和新說]'. He develops 'the theory of no mind yet[未發說]' on the basis of 'the theory that nature is body and mind is action[性體心用說]' during the period of old theory, and develops the theory[未發說] based on 'the theory that mind controls nature and feelings[心統性情說]' during the new theory. Between the two periods, the status of the mind changes from "the mind has already happened[已發]" to "through which the mind has not yet arisen and the mind has already risen[未發已發]". And its role also changes from 'what nature is happened' to 'presiding on nature and emotion.' This change affects the interpretation of the idea that the mind has not yet happened, that thoughts have not budged yet[思慮未萌], perception is not dark[知覺不昧].

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.263-295
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• 2021

Until recently, academic consensus held that Zhou Dunyi's Taijitu (Taiji Diagram) originated from Cantongqi. However, a new debate has arisen wherein some scholars question that theory and related theories. They criticize these previous theories because the books and charts used as evidence in those theories were published after the lifetime of Zhou Dunyi, and this disqualifies their influence on his thought. However, identifying certain authors as being of a slightly later period than Zhou Dunyi does not definitively answer whether or not Zhou Dunyi's diagram was based on Cantongqi. I approached this problem from a different perspective. Zhou Dunyi's Taijitu is based on the system of taiji (Taiyi), yin-yang, and the five movements. Consequently, the formation of this system should be traced back historically. In the process of tracing it back, I intended to explain that the main character of Cantongqi is closely related to the formation of the system of taiji (Taiyi), yin-yang, and the five movements. The system of taiji (Taiyi), yin-yang, and the five movements was first established as a religious theological system in the Han Dynasty. In this process, yin-yang and the five movements were combined by Dong Zhongshu, and the five movements were introduced by Han Dynasty scholars as a method of interpreting the I-ching. However, Han Dynasty scholars did not form this system. In the late Han Dynasty, Cantongqi adopted the theological system of yin-yang and the five movements to theoretically form the system of taiji (Taiyi), yin-yang, and the five movements. Cantongqi was able to form this system because of the logic that yin-yang is the essence of the I-ching. Cantongqi does not have the same schematic as Taijitu. However, the system of taiji (Taiyi), yin-yang, and the five movements appears and extracts the components that make up Taijitu. Therefore, I do not think we should hastily agree with the recent claims made by scholars.

• Korean small business review
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• v.42 no.2
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• pp.69-92
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• 2020

This study is aimed at the growth and development of family businesses that greatly contribute to Korea's economic development, but the specific research purpose is to firstly examine the research trends and current status of Korean family businesses and compare them with those of developed countries such as the United States. Second, I would like to look at the future research for revitalizing Korean family business research. In addition, we intend to contribute to increasing the interest in this field and the number of researchers involved. The research target of this paper is 212 papers published in professional academic journals for 13 years from 2006 to 2018 when family businesses began to be fully researched in Korea, 112 master's and doctoral dissertations (graduate schools), and 324 totals. As a result of empirical analysis, the number of published papers is increasing more than the initial ones, but it has been on the decline recently. In addition, 57.5% of the journals are papers that do not have specific definitions or simply list the claims of several scholars by analyzing content. Thesis was 33.9%. As for the type of research, qualitative research, which is a conceptual research, is a small number, and empirical research occupies most of the research topics. Research topics and academic dissertations also have a large proportion of management, management strategy, succession, financial accounting, and business performance. In other words, it can be said that the research on family business in Korea corresponds to the early childhood of the United States. First of all, in the future, we need to put more effort into increasing the qualitative research, starting with the definition of a family business, which is an essential problem, in addition to the theory building of family business. Second, as an analysis level of research, we should make family an important level of analysis for existing individuals, groups, and organizations. Third, the research subject and research area should be expanded. It is desperately necessary to study large companies including chaebols, mainly from small and medium-sized companies, which are the existing research areas of family business. In addition, it is considered that it is necessary to appropriately introduce various theories suitable for the interdisciplinary study, which is the characteristic of the family business, for example, theories of family science, psychology, and sociology. Fourth, it should build the research infrastructure.