• Journal of Korea Entertainment Industry Association
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• v.15 no.3
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• pp.183-192
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• 2021

This study was purposed to explore the learning culture through the related literature and research review in Jewish Havruta which has interaction, critical reflection, and the driving force creating a better world. The prior researches on Havruta mainly tend to as ways to increase learners' interest in learning and studies as curriculum or teaching methods such as creativity, understanding, and problem-solving skills. However, Havruta is not just method to study subjects, but rather a process of developing thinking through dialogue and discussion. Therefore, Havruta's essential meaning as a lifelong learning should be explored. Studies showed that Jews embody the thinking process from interpreting, analyzing, setting up logic, questioning, discussing, and debating Talmud with others anytime, anywhere, and anyone throughout their learning culture. It develops basic skills for life, forms an integrated personality in relationships with others, and continuously conducts lifelong learning to shape one's own beings. Therefore, lifelong learning culture would be sharing information that one has in the process of discussion through dialogue between two or more people, and supporting and encouraging the other's failure or fear rather than attacking them. The embodiment of thinking process in which people teach and learn eachother, accept the difference, and expand thought would be significant foundation to create lifelong learning culture.

• Journal of Korea Trade
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• v.26 no.1
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• pp.81-98
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• 2022

Purpose - This study aims to compare the requirements under the United Nations Convention on Contract for the International Sales of Goods (CISG) and the Korean Civil Act (KCA) regarding the buyer's right to require the delivery of substitute goods. The buyer's right to demand substitute delivery not only protect them from the seller's breach of contract but also preserves the contractual bond between the parties by providing an opportunity for sellers to protect their goodwill and circumvent the extreme remedy of avoidance. However, as substitute delivery entails additional efforts and costs for return and re-shipment, this right should not be allowed in every case of defect. Additionally, unlike the CISG, the KCA contains no specific provision related to the requirements for claiming substitute delivery. Therefore, it would be meaningful to examine and compare what requirements should be fulfilled before the buyer exercises the right in relation to non-conforming goods under the CISG and the KCA. Design/methodology - We conducted a comparative study of the requirements under the CISG and the KCA regarding the buyer's right to require delivery of substitute goods given a seller's delivery of non-conforming goods. Additionally, we referred to the opinions from the CISG Advisory Council, the draft of the KCA amendment, and related precedents, mainly focusing on the existence and severity of defects, reasonableness, and timely notice and requests as the major requirements for substitute delivery. Findings - The results of this study can be summarized as follows: First, the CISG provides more detailed requirements about the right to require delivery of substitute goods; by contrast, the KCA does not stipulate any such requirement. Thus, specific requirements for substitute delivery should be included when amending the KCA. Second, the CISG attempts to minimize overlapping and conflict with other remedies by specifying detailed requirements for the delivery of substitutes. Third, both the CISG and KCA require reasonableness for substitute delivery. Originality/value - Although there are no explicit legal requirements for substitute delivery under the KCA, there has been relatively little discussion of this issue to date. Therefore, the findings of our study can guide future revisions of the KCA to fill this loophole. Moreover, the recently released CISG Advisory Council opinion that clarifies the continuing confusion and debate, can help distinguish which remedy is suitable for a particular case. It may provide practical advice for businesspeople in international trade as well as legal implications for the future development of the KCA.

• Journal of Korean Philosophical Society
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• no.126
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• pp.85-115
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• 2019

With the dramatic development of science and technology since the twentieth century, attempts to overcome human's natural and physical limitations through technology have actually reached a peak. Transhumanism is a movement that strongly affirms these human technological attempts. However, this optimistic belief of transhumanism in technology meets the strong resistance of opponents contending that transhumanism might destroy human nature and severely undermine human values and rights. The focus of the transhumanism debate lies in what technology means to humans. However, in order to exactly grasp the essence of transhumanism, we should first consider our 'life-world', where technology and humans are closely intertwined. The word 'life-world(Lebenswelt)' which originally comes from Husserl, is an open and universal world as a horizon that is the basis of all human practical activities and at the same time encompasses its products in itself. According to Husserl, the process of incorporating human products into the life-world is a kind of 'familiarization' process through which specific theories and techniques are harmonized with our lives in the life-world. Such harmonization and familiarization of technology could be also considered a humanization of technology. It is a process in which technology is assimilated and corresponds to the finiteness of human and the life-world. In this sense, we could say that the transhumanistic attempts are just a natural expression of human desire to be perfect in the life-world and that they should not be overly concerned or overestimated.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.177-213
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• 2015

We live in two giant pendulum in called 'science' and 'religion'. But science and religion are contained in disparate information with each other, Those two is not easy to achieve convergence. But if you accept the ontological scheme of Great Chain of Being(存在의 大連鎖) in the Perennial philosophy(永遠의 哲學), Debate between religion and science is meaningless 'Great Nest of Being(存在의 대둥지, Great Chain of Being)' is similar to the multiple concentric circles, there are different dimension that the each top level to subsume surrounding the lower level. For example, upper zone 'Mysticism(神秘主義)' includes but transcends(or transcends but includes.) the sub-region theology, psychology, biology and physics. The Perennial philosophy is the great spiritual teachers of the world, philosophers and thinkers have adopted a common worldview, a religious views. Philosophers of the perennial philosophy seem to match the cross-cultural almost unanimous about the general level of the 'Great Nest of Being' for the past 3,000 years. The perennial philosophy made the conclusion that God exists in the world. Several types of view of God existing religions in the world have 'Monotheism(一神論)', 'Pantheism(汎神論)' and 'Panentheism (汎在神論)'. Although traditionally the God of the philosophers is the classical Theism, theological trends of today it is moving in the direction of Panentheism. Panentheism see that god is immanent and transcendent. also Daesoon Thoughts is the position of the Panentheism. so this paper points out the fact that the view of God of the perennial philosophy is precisely consistent with the view of God of Daesoon Thoughts. Wilber says 'envelopment [transcend and include]'. The word translates as 'powol(包越)' in Korean. 'Powol(包越)' means that all the developmental evolution is to surround the sub-region developed into the higher realms. View of the God in the perennial philosophy is 'powol theism(包越的 有神論)'. but 'powol immanent God(包越的 內在神論)' rather than building regulations as 'powol theism(包越的 有神論)'. It would have to be a more accurate representation of it. Because in the existing 'theism(有神論)' the god and humans are thought to exist apart. However, Daesoon Thoughts are deemed to also recognize another universal laws. also Sangje(上帝, the Supreme God) is recognized as a cosmic existence that transcends the laws. This point, as the characteristics of the Daesoon Thoughts, In other religions can not be found. Therefore, More specifically represent(More accurately represent), Sangje of the Daesoon Thoughts can be described as 'powol theism' or 'transcendental and included deism(包越的 理神論)'. Importantly, The idea of God can be captured directly by the discipline. In this sense, In terms of the other religions have no discipline law, the practice [discipline] of the Daesoon Thoughts required in the present age. It has the absoluteness.

• Korean Journal of Forensic Psychology
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• v.12 no.1
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• pp.35-51
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• 2021

People's belief in free will is important in determining the causes and responsibilities of human behavior. Over the past decades, there has been debate about belief in free will in the fields of neuroscience, philosophy, ethics, and criminal law. The Free Will and Determinism Scale (FAD-Plus; Paulhus & Carey, 2011) is a test tool that measures the components related to the belief in an individual's free will. This study conducted a confirmatory factor analysis of 1,000 ordinary people of various age groups and socio-economic backgrounds based on previous studies that conducted an exploratory factor analysis (Study 1). The author has secured the reliability and validity of a number of measures. Furthermore, it was examined how the sub-item of the FAD-Plus scale, 'belief in free will,' was related to correspondence bias and locus of control (Study 2). As a result of analyzing a total of 83 subjects, high belief in free will had a positive correlation with punishment judgment for negative behavior and internal attribution, but there was no significant relationship in reward judgment for positive behavior. Based on the study results, it was proven that the FAD-Plus is valid for the general public as well, and the relationship between belief in free will, attribution bias, locus of control and behavior judgment was examined. The limitations of this study, policy implications, and research directions are discussed.

• (The) Research of the performance art and culture
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• no.40
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• pp.37-69
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• 2020

This study was designed to investigate the characteristics, aesthetics, similarities and differences through the flow of Korean female movies. In order to carry out this study, four movies with representations of each age had to be selected. These four films are respectively Sweet Dream produced during the Japanese colonial period, Madame Freedom which prompted the debate on feminism in the 1950s, The Silver Stallion Will Never Come which combines the devastated lives of women in the 1990s with anti-malevolent views, and A Good Lawyer's Wife which presents a futuristic selection of Korean feminist films. Especially, these works are noteworthy in that they guarantee the typicality and representative of Korean films in each period. Based on this, two common motifs appearing in these works have been intensively studied. One is a 'cage' motif that symbolizes women's detention and the other is a 'mirror' motif that women need to be aware of their situation and check the current situation. Korean women's films have not only shared some of the motifs of 'Cage' and 'Mirror', but also have focused on conveying the author's message that ultimately aimed at linking these motifs.

• Journal of Popular Narrative
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• v.25 no.2
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• pp.217-245
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• 2019

Recently, the interest among Korean broadcasters in the 'observation entertainment' genre has intensified. This study aims to analyze the genre and storytelling of observation entertainment programming from a narratological perspective. The origin of the Korean observation entertainment program began with the 'reality-variety show'. There was a 'real-life' debate in these reality-variety shows, and as an alternative, the observation entertainment program appeared. Documentary filming, omnibus composition, and spatialization of 'everyday' life have led to the recognition of observation entertainment as a single genre. In particular, 'observers' have become a key factor in the observation entertainment program. The subject of the program is determined by who the observer is. The variability of the program format is the same. The observer looks at the observation target on behalf of the viewer. At the same time, he or she serves as a narrator of the program. The observer functions as the most influential factor in the storytelling of the observation entertainment program. In the observation entertainment program, 'observation' is only a form. It is the observer who creates a narrative within this same format to make the difference between each program. Also, voyeurism has been considered a problem in reality shows such as observation entertainment programs. However, the form communicated by observers is not a direct peek, so much of the problem of voyeurism is mitigated. Such observation entertainment programs analyzed through observers are meaningful in that they make people understand the cultural meaning of "reality" in TV and the storytelling of contemporary Korean TV entertainment.

• Analyses & Alternatives
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• v.2 no.1
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• pp.31-69
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• 2018

This study examines the role of science in resolving trade disputes. After the Great East Japan Earthquake of 11 March 2011 that not only jeopardized the people of Japan, but also put the safety of an entire region at risk, the Republic of Korea (Korea) has imposed import bans as well as increased testing and certification requirements for radioactive material on Japanese food products. Japan has challenged these restrictions at the World Trade Organizations Dispute Settlement Body (DSB). This study aims to explain how international trade agreements and previous DSB rulings have dealt with different scientific viewpoints provided by confronting parties. In doing so, it will contrast the viewpoints espoused by Korean and Japanese representatives, and then analyzes the most similar case studies previously ruled on by the DSB, including the case of beef hormones and the case of genetically modified crops including biotech corn, both between the United States and the European Communities (EC). This study finds that science is largely subordinate to national interests in the case of state decision-making within the dispute settlement processes, and science has largely been relegated to a supportive role. Due to the ambiguity and lack of truly decisive decisions in the Appellate Body in science-based trade disputes, this study concludes that the Appellate Body avoids taking a firm scientific position in cases where science is still inconclusive in any capacity. Due to the panel's unwillingness to establish expert review boards as it has the power to do, instead favoring an individual-based system so that all viewpoints can be heard, it has also developed a system with its own unique weaknesses. Similar to any court of law in which each opposing party defends its own interests, each side brings whatever scientific evidence it can to defend its position, incentivizing them to disregard scientific conclusions unfavorable to their position. With so many questions that can arise, combined with the problems of evolving science, questions of risk, and social concerns in democratic society, it is no wonder that the panel views scientific information provided by the experts as secondary to the legal and procedural issues. Despite being ruled against the EC on legal issues in two previous cases, the EC essentially won both times because the panel did not address whether its science was correct or not. This failure to conclusively resolve a debate over whose science is more scientific enabled the EC to simply fix the procedural issues, while continuing to enforce trade restrictions based on their scientific evidence. Based on the analysis of the two cases of disputes, Korea may also find itself guilty of imposing an unwarranted moratorium on Japan's fish exports, only to subsequently pass new restrictions on labelling and certification requirements because Japan may have much scientific evidence at its disposal. However, Korea might be able to create enough uncertainty in the panel to force them to rule exclusively on the legal issues of the case. This will then equip Korea, like the EC in the past, with a way of working around the ruling, by changing whatever legal procedure they need to while maintaining some, if not most, of its restrictions when the panel fails to address its case on scientific grounds.

• Strategy21
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• s.34
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• pp.128-148
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• 2014

In south Korea, the so-called 'conservative-liberal' rivalry over the assessment of the government's North Korean policies is seen to be impeding the road to right policy choices. For example, the liberals accused former President Lee Myung-bak's hardline policy of provoking Pyongyang and leading to a deterioration of inter-Korean relations, while the conservatives appreciated it for helping nurture mutually beneficial inter-Korean relations in the longer term by compelling North Korea to observe international norms. However, such debate over the vices and virtues of Seoul's North Korea policies is hardly meaningful as the measuring sticks used by the liberals and the conservatives are entirely different matters. The two major goals South Korea must pursue with its North Korean policies should be 'peaceful management of division' and 'change in North Korea'. The former is related to maintaining stability within South Korea and promoting co-prosperity with North Korea. For this, the nation needs to engage, encompass and assist the Pyongyang regime. The second goal is also necessary since South Korea, as a divided nation, must seek a unified Korea under the system of democracy and market economies by bringing change in North Korea. For this, South Korea needs powerful leverages with which it can persuade and coerce the North. This means that the nation is destined to simultaneously chase the above-mentioned two goals, while also both recognizing and negating the legitimacy of the North Korean regime. This situation necessitates Seoul to apply flexibility in reconciling with Pyongyang while applying firm principles to sever the vicious circle involving the North's military provocations. The May 25 Measures, which banned trade and economic cooperation with the North except those related to humanitarian assistance, were taken as sanctions against Pyongyang for sinking the South Korean corvette Chonan in March 2010. The Measures were taken by the Seoul government immediately after a multinational investigation team discovered evidence confirming that the South Korean naval ship had been torpedoed by a midget North Korean submarine. Naturally, the May 24 Measures have since then become a major stumbling block in inter-Korean exchange, prompting opposition politicians and concerned entrepreneurs to demand Seoul to unilaterally lift the Measures. Given the significant damages the Measures have inflicted on inter-Korean economic relations, removing them remains as homework for both Koreas. However, the Measures pertains to the 'principles on national security' the Seoul government must adhere to under all circumstances. This is why North Korea's apology and promises not to repeat similar provocations must come first. For now, South Korea has no alternative but to let North Korea solve the problems it has created. South Korea's role is to help the North do so.

• Journal of Ethics
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• no.80
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• pp.1-30
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• 2011

Confucianism and Buddhism were compatible in the period of Goryeo Dynasty. And then, the rulers worshiped Confucianism and repressed the religious activity of the Buddhist monk in the early years of the Joseon Dynasty. But King Sejong planed to bring reconciliation between Confucianism and Buddhism. Especially on the ceremonies of mourning and sacrificial rituals, he always performed the two religious style. The reason of sticking to his amicable consciousness is as follows. Firstly, he thinks that both the theory of Confucianism and the religious spirit of Buddhism are very important for the building up the foundation of his Dynasty. Secondly, his mind has been of a same faith cure on the incurable disease. Therefor, when the Royal family is taken ill he must pray to Buddha for recovery from the first stage. Thirdly, he regards social conditions to be the most important and respect for man's life and dignity for the purpose of beneficent administration. But Joseon's government line was the anti-Buddhist policy. So, the policy came in the wake of a debate among King Sejong and Confucian government officials. However his harmonious mind was unchanged between Confucianism and Buddhism. After all, in the last phase of his life he was deeply religious on Buddhism. I think that King Sejong's amicable consciousness could make a contribution to overcome religious conflicts and to create a new political cultural form in the modern society