• Korean Journal of Legislative Studies
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• v.23 no.2
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• pp.5-36
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• 2017

"The Candle Revolution" impeached the Park government and elected the Moon government. The candlelight protesters demonstrated public anger associated with accumulated corruption and deep-rooted irregularities. Complete political reform is required to perform deep fundamental reform. It aims to transform democracy in a way that is more inclusive. Inclusive democracy contributes to making welfare state stronger. Inclusive democracy is made possible by proportional representation that allows progressive parties more seats and leverages. Proportional representation systems are characterized by higher degrees of redistribution and larger welfare state. Constitutional reform has to be focused on introducing parliamentary government. "Imperialistic" presidential system in Korea has no mechanism of checks and balances which are key characteristics of presidential systems. It has failed to attend the poverty and social inequality arising from globalization and neoliberal change since 2000s. Parliamentary government is supposed to deliver social policy when parties are more disciplined than in presidential system where political parties remain weak.

• Journal of Christian Education in Korea
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• v.62
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• pp.285-311
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• 2020

Many people are suffering from the economic crisis and poverty that are deepening due to the recent spread of the COVID-19 epidemic. In this situation, this study focuses on the biblical Jubilee in order to seek how "Jubilee justice" can be realized in the modern context. The Law of Jubilee consists of four contents: the liberation of slaves, debt remission, land return and fallow. Ultimately it aims to prevent human slavery and preserve equality. Nevertheless, the thought of Jubilee has been distorted theologically and situationally, and as a result, it has been overlooked in the field of Christian education, and there is a limit in Christian practice for social justice. The thought of Jubilee, however, can be an alternative to overcome various problems of modern society such as the issue of the privatization of Christianity or the deepening of polarization caused by neoliberal globalization and can contribute positively to the practice of social justice. In other words, the thought of Jubilee can act as a biblical initiative in reforming wrong laws and establishing institutions for the poor on the institutional level; on the personal level, it can be a great motive in terms of the change of perception and the practice of the sharing economy. Jubilee education, which aims for Jubilee justice, helps to break the misconceptions and change the existing meaning perspectives on the basis of various interdisciplinary knowledge and supports social behavior for transforming social structure through activation of public opinion and fund raising at the practical level. Therefore, the learners of Christian education can play a public role in transforming the unjust society.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.147-177
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• 2019

This article attempts to examine the fundamental perceptions and attitudes of human beings towards others utilizing the concept of 'precariat,' a new word recently created to designate people affected by the inequality and instability brought about by neoliberal globalization. Especially, the precariats within South Korean society noted in this article will be North Korean migrants. When leaving North Korea, they have entered into South Korean society with hurting bodies and minds as they made their way through China or third party countries. After arriving in South Korea, they face difficulties such as inadequate jobs and low-level welfare benefits. Also, considering the social discrimination, exclusion, and indifference towards North Korean migrants which are commonplace, they come to live their lives as precariats. Given their situation, I would like to seek wisdom for North Korean migrants to apply as they escape from insecure lives, and perhaps Sangsaeng (mutual beneficence) would allow them to do that within South Korean society. In this light, I think that the concept of hospitality and Haewon Sangsaeng (the resolution of grievances for mutual beneficence), a code of practical ethics within the Daesoon Thought, as a basis for discussion with other philosophies that are practical in enabling North Korean migrants and South Korean citizens to coexist within modern day South Korean society. This can be achieved because 'Haewon (grievance-resolution)' lowers the boundary between self and others through sharing, and consequently, daily mutual interactions can unfold as 'Sangsaeng', which stands as a new ethical and practical system of values available to all modern individuals. In fact, contrary to the religious implications of Daesoon Thought, the philosophical and existential significance of Daesoon Thought has not received much attention. However, if we pay attention to the question of why human subjects should be hospitable to others, we can grasp how Daesoon Thought presents values that are existential in nature and also consider the specific context that accompanies the religious aspects of this system of thought.

• Journal of Christian Education in Korea
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• v.72
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• pp.367-392
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• 2022

The purpose of this study present directions and a model of Christian ecological spirituality education in the post-corona era, and to expand Christian education beyond the private to the public. There are various problems in today's modern society. The 4th Industrial Revolution and COVID-19 has changed daily life and standards over the past few years As a result, the post-corona discourse is becoming more active. In this context, this study conducted a study on what educational alternatives should be prepared in terms of Christian education for the post-corona era. Especially, one of the urgent problems that modern society needs to solve today is the problem of the ecological environment, and I tried to prepare an alternative in perspective of Christian spiritual education. To this end, the causes of today's ecological environmental problems were examined in three perspectives: global, social, and personal. It could be summarized as the problems of neoliberal globalization, anthropocentrism, and ecological ignorance, respectively. To solve this, the direction of Christian ecological spirituality education was presented as the spirituality of participatory responsibility, the spirituality of ecocentrism, and the spirituality of ecological conversion. The specific model of Christian ecological spirituality education was established by presenting educational purposes and goals, educational methods and contents, educational environment and evaluation.