• Journal of Contemporary Eastern Asia
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• v.12 no.1
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• pp.5-20
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• 2013

Social media holds the potential to facilitate vertical political communication by giving citizens the opportunity to interact directly with their representatives. However, skeptics claim that even when politicians use "interactive media," they avoid direct engagement with constituents, using technology to present a façade of interactivity instead of a genuine dialogue. This study explores how elected officials in three regions of the world are using Twitter to interact with the public. Using the Twitter activity of 15 officials over a period of six months, we show that in addition to the structural features of Twitter that are designed to promote interaction, officials rely on language to foster or to avoid engagement. We also provide evidence that the existence of interactive features does not guarantee interactivity.

• Journal of the Korean earth science society
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• v.24 no.2
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• pp.61-73
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• 2003

This is a descriptive study to identify patterns of teacher questioning discourse. Transcripts from Korean secondary science classrooms were examined while extensive review of literature on classroom discourse was carried out. When it is assumed that teacher questioning discourse can be categorized into different patterns by considering together the apparent exchange structures and pedagogical functions, various patterns of teacher questioning discourse were revealed. Although most patterns found illustrate the centrality of the teacher, a few of them are considered alternatives to the typical IRE discourse. A framework for classifying teacher questioning discourse is suggested and its implications for science teacher education and future research discussed.

• Analyses & Alternatives
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• v.4 no.1
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• pp.39-61
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• 2020

The Chinese Communist Party's 'with-Chinese-characteristics' discourse proclaims its superiority in reflecting people's genuine needs without poisonous partisan politics, as in Western democracies. The Party's Consultative Democracy is key to this superiority. To evaluate Consultative Democracy in Contemporary China from a perspective of popular sovereignty, which is the essential purpose of every kinds of democracy, this research looks into Consultative Democracy from two dimensions: theoretical dimension and institutional dimension. Theoretically, CCP's Consultative Democracy seeks its theoretical sources from their traditional thought as well as from Marxism, and especially emphasizes CCP's leadership to fulfill the consultation results. And through the analysis of various field investigations, we find that there are some prominent problems in grass-roots society's institutional mechanism for Consultative Democracy, such as insufficient connection between institutional innovation and existing legal system, inefficient consultation, insufficient representation of consultative subjects and weak motive force for sustainable development. By legitimizing certain groups or individuals as representatives in their consultative process, CCP can be de-legitimize by containing, dividing or denouncing others so that critics can be co-opted, neutralized or isolated. The CCP's consultative and representational processes are different from taking policy inputs as dialogue or negotiation as in democracies, it is a dynamic, largely one-way process of enforcement and direction with a clear political agenda: maintaining Party hegemony.

• Journal of Korean Philosophical Society
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• no.115
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• pp.1-29
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• 2016

I will critically argue the Mencian idea of sharing pleasure with the people in the light of happiness as emotion. Happiness as a subjective mental state can make troubles with good life in being at odds with real lives. Thus, what pursues genuine happiness goes back to a classical question of how one ought to live for good life over the subjective mental state. For this, I will focus on concepts of 'pleasure alone (tongnak)' and 'sharing pleasure with the people(yeomin-dongnak)', which can be seen in the dialogue between Mencius and King Xuan of Qi. I will show that king Xuan's pleasure as subjective happiness has discord with his good life because of the hierarchy of his desire. I will explain how to unify good life with pleasant one by the idea of sharing pleasure with the people provided by Mencius and examine certain dynamics of sympathy and mutual understanding under solidarity. Moreover, I will investigate how such power of sympathy as compassion can be connected with sharing pleasure with the people. Compassion and yeomin-dongnak can be captured by the golden rule of a measure to gauge others(shu). I will delve into how to differ from one another and summarize Confucian idea of yeomin-dongnak as happiness in terms of the theoretical frame related to good life(welfare). I briefly conclude how subjective happiness can contribute to making our lives better.