• 연구윤리
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• 제2권1호
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• pp.7-12
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• 2021

Purpose: The current study suggests that any errors and other inaccuracies noted in the research process should be appropriately communicated to the editorial offices. This will try to eliminate the mistakes that may undermine the value of the publication. The present research thus focuses on the ethical issues and concerns in the publication. Research design, data and methodology: A content analysis applied for this study is suitable because there exists enormous textual data in the realm of ethical concerns and issues in the publication process. The current study investigated manifest and critical themes regarding ethical concerns and issues for research publication. Results: Researchers should consider ethical principles based on suggestions of this study when carrying out a publication for the work to be acceptable in diverse regions and the journal should be made in account of completeness and ensure that all the relevant factors are considered to promote the research's accuracy. Conclusions: Ethical issues denote considerations and moral elements that should be considered by the authors while making a publication. They include Beneficence, which literacy means, do no harm, respect for confidentiality, and anonymity, which is about respecting the rights and dignity of subjects identified based on personal responsibility.

• Acta Via Serica
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• 제6권1호
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• pp.91-118
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• 2021

China's Belt and Road Initiative (BRI) is China's contribution to the need for the world to collectively address deficits of peace, development, governance, and problems relating to climate, the environment and human health. The rise of China and the BRI do challenge the current 'rules-based global order' and the economic dominance and moral, political, economic, and cultural leadership of the United States and its allies. However, China's goal is not hegemony but a multipolar world in which common values coexist with principles of peaceful coexistence (including non-interference in the internal affairs of sovereign states). The evolution of the BRI is outlined, and the ways in which it reflects Chinese interests are summarized, including its roles in addressing natural resource dependence and excess capacity, a transition from investment promotion and factor-intensive growth to going out and industrial upgrading, going West, and the effective deployment of China's foreign exchange assets. Although China does therefore potentially gain, the BRI is designed so that partners also gain in a quest for win-win co-operation and mutual benefit. The values that underlie this approach and the call for a community with a shared future are compared with competing western values, whose roots lie in Enlightenment thought and are associated with a record of colonialism and imperialism. In this light, the article concludes with a consideration of the global implications of the BRI, the challenges it confronts and the likelihood that the unipolar moment will give way to a multipolar global development path.

• 시큐리티연구
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• 제7호
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• pp.233-285
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• 2004

‘Defined legally as a violation of law' (Sutherland, E. H. Principles of Criminology, Lippincott, Chicago, 1939) Crime within the group is essentially and primarily antisocial in that the criminal who is welfare of his group acts instead against it and breaks the principles of social solidarity not merely by not doing what these principles prescribe, but by doing something exactly opposites. Any program set up to attack crime and delinquent behavior at their sources. A program of his nature needs the constant and comprehensive collaboration of psychiatrists, social works, educations, lawmakers, and public officials, since crime is a social problem and it should be treated as such. Some crime preventives which should be mentioned are as follows, (1) The insurance that every child will be decently born and that his home life be socially and economically adequate; without socially mature parents the chid is handicapped at the start; thus parental education, integrated with the public school system, should be developed now. (2) A more meaningful educational program which would emphasize ideals of citizenship, moral integrity, and respect for the law and the police. (3) A periodic check made for potential delinquents throughout the public schools and treatment provided if possible; and if not, proper segregation in institutions. (4) Careful attention paid to press, movies, and radio so that crime may no longer appear to be glamorous. This can be done by women's clubs, civic bodies, and other educational groups exerting pressure on the movie syndicates and broadcasting companies to free their productions of the tawdry and lurid characteristics of crime and criminals. Aggression associated with the phallic stage of development, The child ordinarily comprehends sexual intercourse as an aggressive and sadistic act on the part of the male, and specifically on the part of the penis. Evidence that the penis is phantasied as a weapon of violence and destruction come from unconscious productions of normal adults. Limerick, for instance, often refer to the penis as square, or too large, etc., so that intercourse is dangerous and painful for the partner, This may wall be a projection of the male's own fear of coitus. A certain portion of the death-instinct always remains within the person; it is called 'primal sadism' and according to Freud is identical with masochism. 'After the chief part of it(the death instinct) has been directed outwards towards objects, there remains as a residuum within the organism the true erotogenic masochism, which on the one hand becomes a component of the libido and on the other still has the subject itself for a object.' Criminalism, compulsive-neurotic frequent repetition of criminal acts in a compulsive manner. Like most symptoms of the compulsive-neurotic, such antisocial act are closely rated to feelings of hostility and aggression, often against the father. Because these acts are symptomatic, they afford only temporary relief and are therefore repeated. One patient with compulsive-neurotic criminalism was apprehended after breaking into hardware store and stealing money. He later confessed to many similar incidents over the preceding two years. At the same time it was apparent that he stole only for the sake of stealing. He did not need the money he thus obtained and had no special plans for using it.

• 대순사상논총
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• 제24_2집
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• 복식문화연구
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• 제8권5호
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• pp.648-659
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• 2000

Through this study I would like to examine the meaning system of the symbolized codes related with real costume figures of the abstract concept of the style of the mourning ceremonial dress in Chosun Dynasty as a variable cause of communication through non-language method by the structural analysis of coding of the ceremonial dress style and the meaning system of the codes centering on the traditional book of funeral etiquette dealing with hueneral cereony in the period. To achieve this purpose, I have used the symbolic theory of constructive concept by F. de Saussure, cultural notation theory of Roland Barthes & Umberto Eco, and structural style of costumes by Myung-Sook Han. The result of the study is as follows. 1. As Chosun Dynasty was a society in which people considered courtesy so much important and practiced the basic Confucian ideas of the three bonds and five moral disciplines in human relations, the characteristic of funeral rites in Chosun Dynasty consists in expression of the thoughts of moral ethics & relative systems and systems of clan rules, etc which was a langue determining the symbols of mourning ceremony dress because the mourning ceremony dress in the period should have the feature of a langue. The mourning ceremonial dresses in the period had five grades of the consume and the grades were determined to be classified into five levels according to the clan system of the chief mourner with sang, ha bang. And the method of the association of the mourning ceremonial dress codes had the six principles of Chinchin, Jonjon, Myoungboon, Chulip, Changyu, and Jongbok. 2. Regarding the mourning ceremonial costumes in Korean society, the meaning of funeral ceremony was expressed by the signifier and materials of the mourning costumes in the society. During the process of the funeral, the intangible feeling of condolence was the expression of mourning and the tangible mourning ceremonial dress was the signal with the lamentation meaning. Especially, characters and patterns were removed from the mourning ceremonial dresses in spite of their function of symbols and the styles of costumes were emphasized. Especially the meaning of condolences was symbolized by attachment of some small pieces of cloth on the upper garments. Hemp was mainly emphasized to be the material of the costumes and some different meanings showed according to the quality of the material hemp. The mourning ceremonial dresses were distinguished from ordinary dresses, which were emphasized because they gad some symbolic meaning of the mourning. 3. Considering the association of the synthetic relations of the costumes from the viewpoint that the mourning ceremonial dresses would be classified according to a system, the symbolization of them were avaliable by sex according to how to combine them and there were no distinction between social classes in the society.

• 한국엔터테인먼트산업학회논문지
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• 제13권1호
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• pp.11-24
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• 2019

본 논문은 남북한 공연프로그램 교류·협력에 있어서 향후 예상되는 문제점을 북한저작권법상 공연 관련 조항을 중심으로 살펴보았다. 북한의 저작권법은 국제사회의 보편적인 규정과는 상당한 차이가 있거나 미비된 것이 많았다. 즉, 북한 저작권법의 기조와 원칙의 문제, 체제에 반하는 저작물의 불인정 문제, 남한저작물의 저작권리에 대한 호혜평등의 문제, 저작 인접권 및 재산권의 문제, 저작인격권의 무기한 보호문제, 온라인 저작물에 대한 권리보호의 불비문제 등이다. 한편, 단기적으로 상호 교류협력이 가능한 공연프로그램은 민족가극, 연극 및 뮤지컬, 축제이벤트 등이다. 그러나 지속적인 교류·협력 활성화하기 위해서는 남북한 상이한 저작권 규정 내용에 대한 법적·제도적 개선방안이 필요하다. 대외적으로는, 남북한이 각종 국제저작권 사용계약을 공동 체결하는 등 국제저작권 무대에서 공조할 필요성도 있으며, 이를 통해서 쌍방이 신뢰를 구축하고 민족정서를 담은 공연프로그램의 해외 진출까지도 염두해야 할 것이다.

• 대순사상논총
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• 제23권
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• pp.345-383
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• 2014

This article intends to examine the value of the world citizenship in the perspective from the root meaning that is stressed as the behavior style of Daesoon thoughts in relation with 'desirable attitude of life in education of morality. Traditional root meaning of Daesoon thoughts turned out to be proper moral behavior principle such as Yin Yang harmonious virtue, God Humane keeping unity, and conviviality with regrets settlement. Such three principles of Daesoon Thoughts show the characteristic of global code such as respect of life, solidarity unity, and tolerant trust. To revise the phenomenon of duality, and to realize the human awakening in radically changing reality, we need to cultivate world citizenship based on the root meaning of Daesoon thoughts. Daesoon thoughts covering the East and the West, especially the key features of religion, can cultivate the world view of citizenship in the era of plural society based on folk beliefs toward Gucheon Sangje faith as the essence of the multiplism. The world citizenship of human society is necessary to unite the world in the unified construction cooperative spirits. All beings need to be away from antagonistic confrontation with the practice of mutual conviviality. The diameter of acquired joining world citizenship can have the opportunity to realize of Gucheon Sangje's Heaven and earth construction. The root meaning of Daesoon thoughts can contribute to moral practicality with world citizenship by practice of heavenly truth and human truth. First, cultivating heavenly truth by means of insight can develope the profound world citizenship. Secondly, the solidarity of the public and private can cultivate public citizenship. Thirdly, in the crisis of the mankind, this awakening conviviality can be foundation for world citizenship of public communication. Fourthly, the spirit that would not deceive ownself can be contributed to cultivating the world citizenship by means of the process of internalizing Daesoon thoughts. Nowadays in the plural society demanding world citizenship, the public citizenship can deepen the spirit of respect of life, solidarity unity, and tolerant trust in the process of world citizenship cultivation. In the future, the world citizenship can be deepen the alternative of practice in the continuous cultivation of world citizenship. In this process, we can form the culture of coexistence which can contribute to human society as well as korean society by developing the value of living together happiness through the guide of this phonesis.

• 인지과학
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• 제26권2호
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• pp.167-207
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• 2015

본 연구는 외상후 스트레스 장애(Posttraumatic stress disorder, PTSD)가 등장한 이후 현대 사회에서 외상 및 고통을 인식하고 이에 대응하는 방법을 조명하였고, 한국 사회의 외상 인식과 대응 방식을 검토하면서 외상 회복을 위한 대안 패러다임의 원칙을 제시하였다. 외상은 기억을 매개로 만성적인 고통을 야기하는 외부 스트레스 사건으로서, 미국정신의학회는 1980년 정신장애 진단 및 통계 편람에서 외상후 스트레스 장애를 공식 인정하였다. 외상후 스트레스 장애 진단의 개발은 피해자에게 도덕적 정당성을 부여하였고, 성공적인 치료 개입의 길을 열었으며, 신경생리학과 인지신경과학 분야에서 연구 성과 축적에 기여하였다. 그러나 이와 동시에, 고통에 대한 인식이 협소해졌고, 기술 개입의 한계를 넘어서는 대응 방안의 중요성이 간과되고 있다. 특히 한국사회의 분리와 부인의 역사적 맥락, 의료 및 전문가 중심 관료주의 기저에는 외상을 개인의 문제로 치환하려는 전략이 발견된다. 따라서 사회적 고통으로서 외상을 인식하고 대안 패러다임을 모색할 필요가 있다. 이 글은 진실 규명과 정의 회복, 회복 주체로서 생존자와 공동체의 책임, 최신 생물-심리학적 성과의 생태학적 적용, 그리고 회복이란 무엇인가에 관한 지속적인 논의를 중시하는 대안 패러다임의 원칙을 제시하였다.

• 미술이론과 현장
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• 제3호
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• pp.9-34
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• 2005

Contemporary Korean art in the 1960s and the 1970s reflects the social and political contexts in Korea from the 5 16 revolution through the Yoo Shin period. This paper investigates whether art has been free from power or not. It examines the power embedded in contemporary Korean art in the 1960s and the 1970s. This paper examines the historical moments of the Korean Art Exhibition, focusing on the complications between the abstract and figurative artworks of the 1960s. One of the significant art exhibitions since the 8 15 liberation of Korea, the Korean Art Exhibition witnessed conflict among Korean artists who wanted to have power in the art world of Korea. Institutional contradiction based on factionalism and conservatism prevailed in the Korean Art Exhibition was attacked by the avant-garde young artists in the 1960s. With the contact of Abstract Expressionism, young artists' generation participated in the The Wall Exhibition. This exhibition challenged and established moral principles and visualized individual expression and creation similar to the Informal movement in the West. In the world of the traditional painting of Korea, the Mook Lim Exhibition of 1960, organized by young artists of traditional painting, advocated the modernization of Soo Mook paintings. Additionally, abstract sculptures in metal engraving were the new trends in the Korean Art Exhibition. In the 1970s, the economic development and establishment of a dictatorial government made the society stiffen. Abstract expression died out and monochrome painting was the most influential in the 1970s. After the exhibition of Five Korean Artists, Five White Colors in the Tokyo Central Art Museum in 1976, monochrome paintings were formally discussed in Korea. 'Flatness' 'physicality of material' 'action' 'post-image' 'post-subjectivity' and 'oriental spirituality' were the critical terms in mentioning the monochrome paintings of the 1970s. 'Korean beauty' was discussed, focusing on the beauty of white which was addressed by not only Yanagi Muneyoshi but also the policy of national rehabilitation under the Yoo Shin government. At this time, the monochrome paintings of the 1970s in Korea, addressing art for art's sake, cutting of communication with the masses, and elitism, came to be authorized.

• 한국철학논집
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• 제39호
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• pp.29-52
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• 2013

남명의 경(敬) 의(義)철학은 사회의 변화를 이끌어 가는데 가장 먼저 실행되어야 할 것이 무엇인지 제시해 주고 있다. 이러한 점들은 유학에서 지향하는 자신에서부터 출발하여 세계를 바라보는 관점과 상통한다. 사회의 현실을 제대로 직시하는 것 또한 스스로를 먼저 바로 보는 것에서 출발하기 때문이다. 개인의 수양은 곧 사회 전체의 수양, 사회의 개혁으로 이루어질 수 있다는 맥락이 전제되는 것은, 유학에서 말하는 '수신(修身)'에서 출발해 '평천하(平天下)'로 가는 길, '수기(修己)'이후에 '안인(安人)'이 되고, '극기(克己)'이후에 '부례(復禮)'가 된다는 사실에서 알 수 있다. 개인과 사회를 분별하지 않고, 개개인의 모습이 모여 사회가 이루어지고, 개인이 바로 설 수 있을 때 사회도 바로 설 수 있음을 제시한 것이다. 이러한 유학의 사회체계의 원리는 상호적, 또는 층차적 분화와 통합의 원리로 이해할 수 있다. 사회를 개인 혹은 국가와 대립시키지 않으며, 같이 이루어나가는 도덕 공동체로 인식하는 것이다. 따라서 남명에 있어서 경(敬) 의(義)철학이 가지는 실천성은 그것이 적용되는 사회의 실천성으로 이해될 수 있을 것이다. 이러한 실천성이 남명의 경(敬) 의(義)철학에서 '행의(行義)'의 개념으로 나타난다. '행의(行義)'는 후에 그의 문도들이 국가적 위기에 보인 행동으로 입증된다. 이 점에서 그는 퇴계나 율곡과는 다른 또 하나의 조선조 성리학의 모습을 보여주는 것이다. 이러한 점은 행의(行義)의 사회적 구현이라는 측면에서 이해될 수 있다. 어느 성리학자나 실천성을 강조하지 않은 것은 아니지만, 남명은 특히 현실의 당면 문제에 구체적 대책을 제시하지 못하는 관념적, 내면 지향적 사유가 갖는 기만성을 경고한다. 결과적으로 남명의 경의(敬義)를 바탕으로 한 도덕적 수양과 단련은 사회 역사적 장과 상관없는 진공상태에서 평가될 수 있는 것이 아니라, 경세적 공효 내지는 사회적 실천의 맥락에서만 평가될 수 있다고 보는 것임을 알 수 있다. 이것은 남명의 경의(敬義)의 실천이 지금보다 더 나은 사회를 구현하고자 하는 지극히 현실적인 '사회 개혁론'의 출발점에 서 있다고 평가할 수 있을 것이다.