• Journal of Korean Philosophical Society
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• v.105
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• pp.373-400
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• 2008

This essay is an analysis on Daoist deconstructivism and Confucian constructivism about music and language. (1) Daoist criticizes that the Confucian constructive music and language fail to describe original sounds and original facts of doing nothing (wuwei, 無爲). According to Daoist, music and language can be an instrument to describe true facts in the world. So Daoists try to attain a state of 'seeing things as things themselves (yiwuguanwu, 以物觀物)' by 'forgetting oneself (wangwo, 忘我).' (2) However Confucian music and language is a part of one's life. Confucians try to get truth, goodness, and beauty by exercising one's music and language. Confucian music is associated with political and moral development in society. The Confucian genres of poetry (shi, 詩), appealing letter (shu, 疏), declaring writing (biao, 表), record (ji, 記), and written words (ci, 詞) are processes of developing one's life. Further, Confucian rhetoric of 'Xing (興)' in writing poem shows that one's language can be developed in contexts of one's life. (3) Although music and language is associated with human subjective narratives as if Confucians say, diverse narratives of different subjectivity cannot appear in one's lives if all kinds of narrative is absorbed in Confucian absolute ideological slogan to devide things into good and bad. Accordingly, the Confucian view of music and language can develop diverse narratives when it does not show an inclination toward moral dichotomy preunderstood by Confucian ideology.

• Journal of Korean Philosophical Society
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• v.137
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• pp.277-321
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• 2016

Friedrich Nietzsche's philosophy embraces characteristics of existential philosophy and philosophical anthropology. In his book "Thus Spoke Zarathustra", Nietzsche defined human beings as an existence with innate possibility for change, beings that stand at the borderline between "the last man" and "the ${\ddot{u}}bermensch$", raising a question over the meaning of human being's existential healthiness. The anthropological symptoms that Nietzsche's philosophy deals with trigger existential problems, and healing these anthropological symptoms is a precedent to healing an existence. In Nietzsche's philosophy, the ${\ddot{u}}bermensch$ is presented as a prototype of practical man with a healthy existence, born from endeavors to heal the last man prototype of a decadence that was prevalent throughout Europe at the time. Nietzsche found the root cause of nihilism found in Europe in philosophy, religion, metaphysics, and Christianity, and attempted a genealogical investigation on this aspect. In so doing, a philosophical problem surfaced whereby only one truth was used to force diverse existential styles into a uniform style. Nietzsche intensively criticized philosophy and philosophers that only studied truths from metaphysical-Christian-moral perspectives, as they overlooked the foundation of true existence and presented human beings of a feeble mind and will as a result. Nietzsche emphasized the practical role of philosophy that can contribute to the human being's ascent and growth based on realistic conditions of human existence described as the earth, that philosophy that can serve as a basis for existential transformation of human beings and their lives. The task of philosophers is to lay the groundwork for the possibility of changes for all human beings and their realization. This existential practical foundation of philosophy can be called the ${\ddot{u}}bermensch$, as it is healthy man, the "greatest reality" as Nietzsche desired.

• Journal of Korean Theatre Studies Association
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• no.52
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• pp.271-317
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• 2014

This essay studied the acting theories of Diderot, Delsarte, Meyerhold, and Artaud to know the historical formation of 'sign acting' and its theoretical and aesthetic appropriateness. The sign acting so far discussed shows the repetitive patterns of idea as follows. The sign acting (1) emphasizes the physical expression such as gesture and movement, (2) assumes that the physical expression functions as a sign evoking special emotion and thought, (3) thus recommends the imitation of the outer sign, (4) uses a tableau for the effective reception of outer sign, (5) aims for the spectator oriented aesthetics as it stresses the result of outer sign rather than the creative process of a role, (6) assumes that the emotional reaction or the intellectual understanding springs from the physical experience, (7) thus emphasizes the physical language rather than speech, (8) can attain the appropriateness of physical language by the recent theories of cognitive science. Besides having such commonness, the sign acting also reveals the individual differences. For instance, the intended sign for Diderot and Delsarte was the sign of emotion, for Meyerhold the stylized sign of circus and acrobatics, and for Artaud the spiritual sign. If Diderot and Meyerhold demands the cool consciousness for the correct sign acting, Artaud's sign acting tends to pursue the state of trance. And if Diderot, Delsarte, and Meyerhold think the sign acting on the level of sensory appeal, Artaud insists that the sign acting should dismantle the spectator's sense. As such the discussion of sign acting shows both recurrent ideas and new visions, forming an unity out of diversity. Perhaps the sign acting is a matter of practice before we consider it as a theory. It is not only supposed to have been existed practically since ancient theatre, but also used by actors consciously and unconsciously in expressing certain emotion and thought. We need to study the sign acting more academically, considering its long history and aesthetic potentials. In fact the sign acting has been an essential element of acting, in spite of bad reputation judging it as a banal and worn-out style. It is true that the sign acting, in the worst case, could produce a stereotypical expression. It was this aspect of sign acting that caused a fierce negative reaction of the realists who sought the natural expression based upon psychological truth. Of course the sign acting has a serious problem when it stays banal and artificial. But we need to see this issue from a different perspective. What is the natural expression of emotion? How is it free from the learned way of expression? In some respect, we use, in reality, a learned expression of emotion that could be accepted socially. For instance, when we attend a funeral, we use the outer sign of mourning gestures learned socially. If a semiotic expression pervades various aspects of our life, the acting, being the representation of life, seems not to be free from codified expression. The sign acting could be used consciously and unconsciously in all kinds of acting.

• The Journal of Korean Philosophical History
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• no.32
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• pp.113-159
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• 2011

The self-segmentation of Seoin(西人) School and the appearance of Soron(少論) School in the 17th century Joseon society has an important meaning in the political history. Soron School(少論學派) had quite different line in their thought and public position from the Noron(老論) School represented by Song Shi-yeol. With such thought and position, Soron School added a vitality to the barren climate of Joseon intellectual society and soon became an important school of it. Especially, the senior leaders of early Soron School shared the culture of discussion and dialogue which was represented by the phrase, "the forest of debate and the hill of argument". Accordingly, Soron School could form an unique academic tradition which was different from other schools. For instance, Park Se-dang(朴世堂), Nam Gu-man(南九萬), Yoon Jeung(尹拯) and Park Se-chae(朴世采) had relatively flexible Conception of Heresy; which was in the same context with the academic position of Soron School that allowed diverse approaches to truth each as the path of justice. Furthermore, the leaders of Soron School continued dialogue and discussion on the wide range of current issues. They deeply sympathized with the Tangpyeong-ron(蕩平論), which was to appoint important government positions equally from multiple schools. They thought that the Tangpyeong-ron(蕩平論) was to avoid the harmful influence of conflicts between schools, the Bungdang(朋黨), and tried to tune and compromise the different opinions of different schools. In fact, the "Hwanggeuk Tangpyeong-ron" (皇極蕩平論) submitted by Park Se-chae was the summarization of the discussions shared by the Soron School leaders. Consequently, the seniors of Soron School practiced their philosophy that "the true academic practice is the communication" by keeping the dialogue with other schools while respecting the difference of each other, rather than staying comfortably in the closed academic fence of uniformity. Such communicative academic practice adopting discussion and dialogue had been succeeded to the second generation of Soron School and it remained as an unique academic tradition of Soron School.

• The Journal of the Convergence on Culture Technology
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• v.7 no.1
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• pp.461-468
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• 2021

The Chinese classic 'The Great Learning' presents a guideline in which direction we should go for the character education and the realization of a just society. It conveys the message, 'Everyone must remain at the level of goodness for our community based on training our own mind and body.' Goodness is a generic concept that means universal truth in the right direction. This study aims to present the direction of communication education for how everyone should stay in goodness. Communication education about goodness could be conducted as follows. Based on the theory of interpersonal communication and persuasive communication, first the abstract concept of goodness is understood, brainstorming and schema activity for the good are performed for true communication, and then the teaching and learning method combining debate, flipped learning, and writing could be utilized. It is difficult to provide communication education with the message of goodness with students who have grown up on the basis of comparatively cramming education. However, through communication using discussion, a paradigm shift in education will take place, and it will not only help form human relationships, but also recognize the importance of the meaning of the community in the society in which we live, and ultimately it will help foster character.

• KIPS Transactions on Software and Data Engineering
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• v.10 no.12
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• pp.569-578
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• 2021

Thanks to web development today, we can easily access online news via various media. As much as it is easy to access online news, we often face fake news pretending to be true. As fake news items have become a global problem, fact-checking services are provided domestically, too. However, these are based on expert-based manual detection, and research to provide technologies that automate the detection of fake news is being actively conducted. As for the existing research, detection is made available based on contextual characteristics of an article and the comparison of a title and the main article. However, there is a limit to such an attempt making detection difficult when manipulation precision has become high. Therefore, this study suggests using a verifying article to decide whether a news item is genuine or not to be affected by article manipulation. Also, to improve the precision of fake news detection, the study added a process to summarize a subject article and a verifying article through the summarization model. In order to verify the suggested algorithm, this study conducted verification for summarization method of documents, verification for search method of verification articles, and verification for the precision of fake news detection in the finally suggested algorithm. The algorithm suggested in this study can be helpful to identify the truth of an article before it is applied to media sources and made available online via various media sources.

• The Journal of Korean Philosophical History
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• no.27
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• pp.85-118
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• 2009

Kim Hang(金恒: Il-Boo 1826-1898) presented that in the end of 19 century The Book of Correct Changes(正易) alternated I-Ching(周易) in Korea. He predicted that the New world would be realized soon. In other words, the Former-Heaven(先天) would be changed in to the After-Heaven(後天). The New world means the highest well-being society and harmonized world. He named the New world as the Yuli world(琉璃世上). The Book of Correct Changes contained the idea of reformation of society with great cosmic changes and taught us to cultivate and train our mind for transformation of human beings. The New world will be come true, and there the struggling will be ceased. The New world will be accompanied by the transformation of human beings. Each person has to persevere changing him(her)-Selfin his(her) efforts to be a holy man. All people will achieve the high spirit. Kim Hang taught us to renew ourself and made the new world where every person will live with Truth and have an equal right and treat others without discrimination.

• Korean Journal of Forensic Psychology
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• v.12 no.2
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• pp.121-149
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• 2021

Statement Validity Analysis (SVA) is utilized in criminal investigations and the court to assess the credibility of given statements. During this procedure, the criteria for Criteria-Based Content Analysis (CBCA) are used to evaluate whether statements include the characteristics reflecting actual experiences about the event in question. Various studies had been conducted on the efficacy (classification rates) of CBCA criteria, yet the consistency of the findings was not investigated. In the current study, a meta-analysis was conducted with Korean CBCA studies reported from 2004 to 2020 (a total of fourteen studies). As a result, the total score of CBCA was found to successfully discriminate truth and fabrication. A significant positive (+) effect size was found with four criteria (3, 4, 10, and 12), all of which are classified as cognitive criteria. However, contrary to the underlying assumption for CBCA, criterion 18, classified as one of the motivational criteria, showed a significant negative (-) effect size. Meanwhile, moderator analyses were possible for eleven criteria (2~9, 12, 13, 15) and the results showed the significant effects of potential moderator variables such as the gender and status of the participants, study types and designs, number of raters, and publication status. The current results suggests that more careful attention is required to each criterion-especially the cognitive criteria-rather than the total CBCA score as well as the possible moderator effects in order to assess truthfulness of the statements. The implication, limitations, and suggestions for future studies were discussed.

• Journal of Legislation Research
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• no.44
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• pp.611-653
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• 2013

An whistle-blowing is recognition of acts of misconduct or corruption by individuals(laborers) or party which belongs to a certain organization and it refers to the act of informing to the senior organization or to the outside public agency to avoid jeopardies that could be potentially lead against benefit of the public. These whistle-blowings can be a Ansatz that improve corporation's transparency and accountability by prevention of enterprise's misconduct as well, it has been recognized as an important role for the establishment of corporate ethics, moreover, social justice. What to be treated primarily as labor law problem is arousing some controversies of the possibility that the public announcement could be whether a disciplinary punishment or not because it brings some mischievous effects for the honor and the reputation to the company which conducted the illegal actions and the action of the contrary to the social value. And futhermore, recently, the matter of compensational responsibility according to the arrangement conversion, bullying followed by the informant has been brought up. The fundamental standpoint of precedent related with the judgement of justification for the punishment as reason of the whistle-blowing ought to do the sincere duty for the labor contract which is the employees are supposed to consider the employer's profits. For that reason, if the emploee release the inside fact to the public and give any damages to employer's secret or confidence or honor, it will be a causing reasong of the disciplinary punishment, but in specific cases, the relevant and level of punishment limitation can be judged by the contents of public announcement and the truth, the purpose of the acts and details and the way of announcement. Precisely, on the assumption that there are necessity of the characteristic profit or the freedom of expression for the informant, with overall consideration whether or the basis part of the informant is true or there is a fair reason which make the informant believe is true or the purpose of informant has the public profit or the contents of the whistle-blowing are important for relevant organization or the means and the way was suitable, if the whistle-blowing are approved to be resonable, the organization are not permitted the reprimand or dismiss Futhermore, to find the solution for the issues of the disciplinary punishment and the treatment of all sorts of disadvantages, for the reason of whistle-blowing, since the protection law for public declarer which was enacted in last 2011 have the position as the general law, the purport of the equal law has to be considered sytematically and also the judicial precedent which is related to the justification of whistle-blowing are needed to be considered as well.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.27-61
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• 2022

Documentation related to Mugeuk-do (Limitless Dao) is rare in comparison to other Korean new religions given that it has been open to the public and translated since the 1970s. Due to its rarity, the documentation has been used uncritically, without there being any comparative study or historical research. It is undeniable that distortions and fallacies are embedded in these documents, and this has resulted in quite a few problems in precisely understanding Mugeuk-do and Daesoon Jinrihoe (The Fellowship of Daesoon Truth), an order that has inherited the legacy of Mugeuk-do. In this regard, this study aims to critically define the characteristics and limitations of the major documents related to Mugeuk-do that were published by the colonial government in the 1920s~1930s and recorded by multiple orders in the 1970s-1980s through comparisons. An attempt to conduct this research allows for the discovery of a solution to the problem of uncritical usage of those materials. The documents produced by the colonial government that can be used as basic texts to study Mugeuk-do are The General Conditions of the Religion Mugeuk-do (無極大道敎槪況) and Unofficial Religions of the Korea (朝鮮の類似宗敎). These can be found through bibliography, comparison, and historical research. Chapters 6, 7, and 8 of The General Conditions of the Religion Mugeuk-do are a possible source on the order that reflects the circumstances of Mugeuk-do until 1925. In the case of Unofficial Religions of the Korea, if the descriptive perspective on unofficial religions is excluded, the articles written about the circumstances post 1925 have credibility. Another document that describes multiple orders and can be used as a basic text is chapter 2 of 'Progress of the Order' in Daesoon Jinrihoe's The Canonical Scripture. This is because its record precisely reflects the conditions of the era, with regard to the fact that it is the freest from distortions caused by changes in the belief system and it is less biased towards certain sects or denominations. Furthermore, the collection period of the articles is the earliest. Accordingly, as basic texts, Chapters 6, 7, and 8 of The General Conditions of the Religion Mugeuk-do and the articles from Unofficial Religions of the Korea after 1925, as well as chapter 2 of 'Progress of the Order' in The Canonical Scripture are appropriate for studying Mugeuk-do. In addition, Overview of Bocheonism, History of Jeungsan-gyo, and The True Scripture of the Great Ultimate can be utilized as references after removing distortions and fallacies through comparative study. Henceforth, relevant documents should be utilized to establish comprehensive data on Mugeuk-do through comparative and historical research.