• Korean Security Journal
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• no.57
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• pp.177-203
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• 2018

Police Assigned to Special Guard Act was legislated in 1962 to solve issues regarding the protection of various staple industrial installations, and in 2001, the Security Services Industry Act was revised to establish an effective security system for important national facilities. Thereby the Special Guards System was instituted. The current law has two parts, with the Police Assigned to Special Guard System and Special Guards System, and many scholars have actively discussed the appropriateness of the integration of both systems to solve problems caused by a bimodal system. However, in spite of these discussions taking place in the academic world, the idea of unification lost its power when the guarantee of status regulation was established for the police assigned to special guard. Strictly speaking, police assigned to special guard is a self-guard, and a special guard is a contractual guard. So, both of them have pros and cons. Thus, it would be desirable to give a legal, constitutional guarantee for both systems by strengthening each of them and making up for the weakness of each of them rather than trying to unify police assigned to special guard and special guard. To begin this process, we need to revise unreasonable legal provisions of Security Services Industry Act and Police Assigned to Special Guard Act as below. First, since the actual responsibilities of special guards and police assigned to special guard duty are the same, we need to make the facilities which they use equal. Second, legal provisions need to be revised so that a special guard may perform the duties of a police officer, according to the Act on the Performance of Duties by Police Officers, within the facility that needs to be secured in order to prevent any vacancy in the guarding of an important national facility. Third, disqualifications for the special guards need to be revised to be the same as the disqualifications for the police assigned to special guard duty. Fourth, it is reasonable to unify the training institution for special guards and for police assigned to special guard duty, and it should be the training institution for police. On-the-job education for a security guard needs to be altered to more than 4 hours every month just like the one for police assigned to special guard duty. Fifth, for a special guard, it is not right to limit the conditions in their using weapons to 'use of weapon or explosives' only. If one possesses 'dangerous objects such as weapon, deadly weapon, and so on' and resists, a special guard should be able to use their weapon against that person. Thus, this legal provision should be revised. Sixth, penalty, range of fines, and so on for police assigned to special guard duty need to be revised to be the same as the ones for a special guard. If we revise these legal provisions, we can correct the unreasonable parts of Security Services Industry Act and Police Assigned to Special Guard Act without unifying them. Through these revisions, special guards and police assigned to special guard duty may develop the civilian guard industry wholesomely under the law, and the civilians would have a wider range of options to choose from to receive high quality security service.

• Journal of Korea Port Economic Association
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• v.32 no.3
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• pp.95-108
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• 2016

China has recently advocated a national strategy called "One Belt One Road" and transferred to execution to refine it into detailed action plans and has continued to fix the complement. However, the Korean Peninsula, including the North Korea remains could not be included at all in the Chinese development policy and framework in terms of the International Logistics. Currently it is raised between Korea-China rail ferry system again and that is when we need to make effective policy development on international multimodal transport system in Northeast Asia. This paper introduces the K-LB (Korea LandBridge) as its execution plan and conducted a feasibility study on this. K-LB consists of a Korea-Russian train ferry system based in Pohang Yeongil New Port(light-wing) and a Korea-China train ferry system based in Saemangeum New Port(left-wing). These two wings are linked to the existing rail system in Korea. This study is convinced that the K-LB is an effective international logistics system in the current terms and conditions and also demonstrated that it is feasible to introduce th K-LB on the peninsula. More strictly speaking, through a linear programming under objective function that minimize the transport cost quantified prior to demonstrate the feasibility, the available ranges and conditions for the transportation costs that are ensured the effectiveness of the K-LB are presented as results. According to the results, if the transport cost of K-LB is cheaper about 34.5% than that of sea transport such as container transport, the object goods may be transported by K-LB on this route. It means that the K-LB system has a competitive advantage due to more rapid customs clearance as well as omitted loading and unloading procedures over container transportation system. It also noted that the threshold level may not be large. Therefore, K-LB has competitive enough to prove its introduction in the Northeast Asian logistics system.

• Korea Science and Art Forum
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• v.37 no.1
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• pp.87-97
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• 2019

The study began in recent years with the aim of grasping the nation's medical status following the fast-growing trend of international medical tourism and attracting foreign patients, among other things, Busan, which ranks second in attracting foreign patients after the nation's capital, Seoul, has been highly active in the past eight years, with foreign patients rising by about 426 percent, and Russian patients entering the sea. In addition, Gimhae and Changwon, the Busan-based Gyeongsangnam-do region, ranked first and second in number of foreign residents, and are inhabited by a variety of foreign workers. Medical institutions, such as hospitals, should be able to find directions within hospitals. It is also a space where information in various languages, including Korean, English, Chinese, or Russian, must be delivered in a single medium. Based on this research, the purpose of this research is to provide converged information that helps foreigners who are not familiar with Korean language easily understand the proposed recognition system when visiting hospitals. Therefore, this paper is applied to a multi-language survey of six medical institutions (A, B, C, D, E, F) at the university hospital in Busan, and 10 medical institutions (R, J) in Gimhae, South Gyeongsang Province with high foreign residents. Research results and contents are as follows. First, the results of analyzing the design of the sinusoidal system show that the font uses colorless Gothic fonts, arrows, and pictograms to introduce the design of a typical hospital sign system. Second, the results of the multi-lingual situation were found to have only two languages in the system, such as Korean and English, and to have four languages, including Korean, English, Chinese, and Russian, according to their geographical location. However, it was judged that most medical institutions currently have only two languages (Korean, English) that may cause some discomfort in terms of language for foreign patients in non-English speaking countries. Based on these findings, it is necessary to propose designs that are considered by Koreans as well as foreign users in the use of multilingual hospital sign systems.

• Cross-Cultural Studies
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• v.50
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• pp.313-346
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• 2018

It is noted that generally speaking, the expressing of actualization or non-actualization of events is not the main role of possibility for the utilization of expressions. In spite of this fact, it is possible to see many examples in which possibility expressions represent actual events, and impossibility expressions represent a type of non-actualization in relation to events. This effect can be described as a semantic extension, by which the participant-internal possibility is extended to actualization due to participant-internal factors, and the participant-external possibility is extended to the actualization due to participant-external factors. When the related possibility expressions are used in this extended sense, they express the dynamic evaluative meaning of 'desirability' of the realized event, while it is determined that when the impossibility expressions are used in this extended sense, they are seen to express the evaluative meaning of 'regretfulness' about the non-actualization of the event. In Modern Japanese, it is noted that there are a few expressions of ability and possibility. They can be largely divided into four types of expressions, according to their origins or uses of expression, which are 'ability verbs', affixes '-れる/られる(-reru/rareru)', '-できる(-dekiru)', and '-得る(-eru)'. They can all express participant-internal possibility and participant-external non-deontic possibility. While 'ability verbs', affixes '-れる/られる' and '-できる' can express participant-external deontic possibility, '-得る' cannot. However, '-得る' is the only possible element to designate the event of a epistemic possibility. Also, the four types of expressions have the usage of conveying 'actualization/non-actualization,' as is the case of the Korean language. However in Japanese, in fact adjectives cannot be associated with 'ability verbs' or 'ability affixes.' Thus the expressions of 'regrets' should in that case depend on the use contexts, unlike the expression 'adj+-지 못하다' as noted in Korean. The ability and possibility in Modern Chinese are mainly expressed by means of the four auxiliary verbs '能($n{\acute{e}}ng$)', '会(huì)', '可以(kěyǐ)' and '可能 ($k{\check{e}}n{\acute{e}}ng$)'. '能' and '会' along with '可以' can all convey participant-internal possibility. In this way '能' and '可以' can express participant-external possibility. Only '会' and '可能' can express epistemic possibility. As for 'actualization,' among the four auxiliary verbs, only '能' can represent actualization. Also, among the negatives of the four auxiliary verbs, only '沒能' can represent non-actualization.

• Journal of Korean Philosophical Society
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• v.117
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• pp.35-55
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• 2011

This article purports to clarify the doctrinal characteristics of the $Yog{\bar{a}}c{\bar{a}}ra$ school's hermeneutic interpretations of the "theory of the three turns of the Dharma Cakra" in the Saṃdbinirmocana-sūtra through early Indian $Yog{\bar{a}}c{\bar{a}}ra$ treatises such as the $Yog{\bar{a}}c{\bar{a}}rabb{\bar{u}}mi-vy{\bar{a}}kby{\bar{a}}$ and the. $Vy{\bar{a}}khy{\bar{a}}yukti$. It will probe how these interpretations apply co the theory of two truths or that of three natures($trisvabh{\bar{a}}va$) among the main doctrines of the $Yog{\bar{a}}c{\bar{a}}ra$ school. Especially, the peculiar characteristic of the "theory of the three turns of the Dharma Cakra" is such chat the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ in the lineage of $Praj{\bar{n}}{\bar{a}}p{\bar{a}}ramita-s{\bar{u}}tras$ is regarded as incomplete, as the early school of Madhyamaka represented by $N{\bar{a}}g{\bar{a}}rjuna$ is conceived of as belonging to the second period of turn. Speaking of the further details of the "theory of the three turns of the Dharma Cakra", the $Yog{\bar{a}}c{\bar{a}}ra$ school subdivides the realm of saṃvṛti satya in $N{\bar{a}}g{\bar{a}}rjuna^{\prime}s$ theory of two truths; that is, it divides the saṃvṛti into merely linguistic existence and actual existence, and the thus-created structure of the theory of three natures on the basis of ocher-dependent nature(paratantra-$svabh{\bar{a}}va$) makes it possible to establish the doctrinal system of the thought of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ that is not subject to "nihilism or ${\acute{s}}{\bar{u}}nyat{\bar{a}}$ attached to evil." In effect, the above hermeneutic interpretation of the "theory of the three turns of the Dharma Cakra" is inherited into the structure of the $abh{\bar{u}}taparikalpa$ in the $Madhy{\bar{a}}nta-vibh{\bar{a}}ga$ so that, as seen in the commentary of Sthiramati, it is ascertained to apply to later doctrines through its secure establishment. To summarize its characteristics succinctly, firstly the $abh{\bar{u}}taparikalpa$ newly established as a saṃvṛti-satya is set up as the other-dependent nature, which is seen to have been set up particularly in order to sublate both the $Sarv{\bar{a}}stiv{\bar{a}}da^{\prime}s$ realist "view of being" and the Madhyamaka's "view of ${\acute{s}}{\bar{u}}nyat{\bar{a}}$" that impairs the ocher-dependent nature as a samvṛti-satya. In other words, according to the five kinds of views suggested in Sthiramati's commentary, the three natures are seen to be presented as the fundamental truth in order to unify all the doctrinal systems available ever since the beginning of Buddhism. Then, the theory of three natures is established principally on the basis of the $abh{\bar{u}}taparikalpa$, while the two truths of the $Yog{\bar{a}}c{\bar{a}}ra$ school are clearly ascertained to have been embedded in the structure of the $abh{\bar{u}}taparikalpa$. In fact, this might be understood to reflect the unique ontological view of reality or truth in the $Yog{\bar{a}}c{\bar{a}}ra$ School.

• Journal of Nutrition and Health
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• v.52 no.1
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• pp.36-46
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• 2019

Purpose: This study evaluated amounts of physical activity and sedentary behavior patterns in older adults using an accelerometer and physical activity diary. Methods: Forty-nine older adults (male 26, female 23) participated in this study. They wore a triaxial accelerometer (ActiGraph wGT3X-BT) for one week and wrote a physical activity diary concurrently for three days. Amounts of physical activity, sedentary behavior patterns, and percentage of meeting the World health organization (WHO) physical activity guidelines were analyzed using an accelerometer. In addition, the contents recorded in the physical activity diary were reclassified to 18 levels and the average daily times spent on each level and physical activity level (PAL) were calculated. Results: The subjects were sitting more than half of the day except for bedtime and shower time (59.2%). The numbers of prolonged ${\geq}30$, 40 minutes sedentary bouts were significantly higher in males ($3.10{\pm}1.34$, $1.78{\pm}1.09$, respectively) than in females ($2.34{\pm}1.22$, $1.32{\pm}1.07$, respectively) and the number of breaks per sedentary hour was significantly less in males ($5.74{\pm}0.89$) than in females ($6.44{\pm}0.71$). Among the activities corresponding to sedentary behavior surveyed by the physical activity diary, only the amount of time spent 'resting, speaking and watching TV' showed a significant correlation with the sedentary behavior pattern measured by the accelerometer. The persistence of sedentary behavior was interrupted primarily when low intensity activity was performed. Only 22.4% of the subjects met WHO physical activity guidelines. Conclusion: Based on these results, the physical activity guidelines for older adults should be developed that reflects the appropriate strength, including low activity level and maintenance time of moderate to vigorous physical activity.

• Korean Journal of Medical Ethics
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• v.21 no.4
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• pp.360-376
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• 2018

Nursing students experience ethical conflicts that lead to moral distress and moral sensitivity in clinical practice. Most nursing students have some difficulty in speaking up when faced with morally challenging situations. Hence, increasing moral courage of these students is important to improve the quality of practice, and carry out nursing responsibilities. However, research on the moral distress, moral sensitivity, and moral courage of nursing students has not been reported in South Korea. The purposes of this study were to (a) identify the levels of moral distress, moral sensitivity, and moral courage of nursing students and (b) examine the influence of moral distress and moral sensitivity on moral courage. Data were collected through a survey using self-reported questionnaires sent to senior nursing students at two nursing colleges in Seoul and Gyeonggido. A total of 138 senior nursing students participated in the survey. The data were analyzed using the IBM SPSS Statistics 23 program by Pearson's correlation coefficients and multiple regression analysis. The mean scores of the moral distress thermometer, moral distress, moral sensitivity, and moral courage were $3.53{\pm}2.18$, $57.33{\pm}43.35$, $134.98{\pm}13.98$, and $56.33{\pm}12.75$, respectively. The significant factors influencing moral courage were the moral distress thermometer and patient-centered nursing, which was a subcomponent of moral sensitivity. The explanatory power of the model was 5%. This study confirms that nursing students, like nurses, experience moral distress. It is therefore important to create organizational environments that support the moral courage of nursing students.

• The Journal of Korean Philosophical History
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• no.35
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• pp.275-308
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• 2012

This article aims to investigate the studies of Yi Xue Qi Meng(易學啓蒙) performed by the researchers of Neo-Confucianism in Ki Ho region in later Chosun period. Philologically speaking, these studies were mainly performed by Han Won Jin and his colleagues. While the study of Yi Hwang(李滉)'s Qi Meng Zhuan Yi(啓蒙傳疑) performed by the researchers of Toegye(退溪) School lasts from the end of the sixteenth century to the nineteen's century, the Ki Ho(畿湖) scholars' study of Yi Xue Qi Meng are centered in the eighteenth century and hardly any significant work on this text is found before and after this century. In order to single out the distinctive features of Ki Ho School of Neo-Confucianism, this article examines three subjects the Ki Ho scholars delved into: (i) their theory of Tai Ji(太極), (ii) their theory of He-Tu(河圖) and the formation of eight trigrams, and (iii) the so-called Wu Wei Xiang De Shuo(五位相得說) discussed in one of the sections in Yi Xue Qi Meng titled the Source of He-Tu and Luo Shu[本圖書]. The Ki Ho scholars are remarkable in interpreting Tai Ji in Yi Xue Qi Meng in the context of the theory of Li-Qi and the theory of human nature. There are differences in opinion among the Ki-Ho scholars with regard to the relation between He-Tu and the formation of eight trigrams. Eventually, they withhold Zhu Xi(朱熹) and Hu Fang Ping(胡方平)'s attempt to synthesize He-Tu, the rectangular diagram of Fu Xi(伏羲)'s eight trigrams, and the circular diagram of Fu Xi's eight trigrams into one single principle. Han Won Jin tries to explain the relation between He-tu and the formation of eight trigrams in terms of the relation between He-Tu and the circular diagram, and his attempt is widely supported by his colleagues. This theory runs counter to traditional model of explaining truth. My conjecture is that such academic trend is further developed by the defenders of Practical Learning such as Hong Dae Yong(洪大容), who vigorously reject traditional system of truth and science, and that it partly explains why the study of Yi Xue Qi Meng ceases in the nineteenth century.

• (The)Study of the Eastern Classic
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• no.69
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• pp.593-622
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• 2017

The purpose of this study is to investigate the characteristics of Confucianism, Buddhism, and Taoism and to examine the characteristics of Intermixture of Three Religions in Journey to the West. This novel, which has the structure of satire, hope, and surrogate satisfaction while being the center of satire and humor, is a refuge for the people. Even today, it can be said, however, that for the people, Confucianism, Buddhism, and Taoism was not a distinctly separate system of religions. Journey to the West story is about the liberation of Buddhism that is obtained through Taoism training. In the celestial world, not all gods are perfect, and often make mistakes. In such a story, the mistakes of beings living as human beings are simply insignificant. What is not different from the structure of life in this world is still a world of nature. The world is rife with absurdities, both on earth and in heaven. The characteristics of Intermixture of Three Religions can be summarized in several ways. First, the Trip of Samjang is not just to gain the enlightenment of illegal but rather to seek a greater sense of meaning. Second, the means to gain enlightenment is that it does not claim that one is right or good. Third, mercy, goodwill, and respect for life for oppressed and exploited peoples are common to all religions. Fourth, this story suggests that everything from the beginning is already a matter of mind. Fifth, all of the logic of Three Religions in this novel can be said to be "preliminary." Human life implies that it is going on a planned path, perhaps as a fate. But the important thing is, as in all religions, even if the road is a planned one, Journey to the West is strongly and persuasively speaking that it is the way of life as well as the attitude of living silently in carrying out its duties.

• Journal of Korea Entertainment Industry Association
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• v.15 no.3
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• pp.75-88
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• 2021

The film won the Golden Palm Award at the Cannes Film Festival, and received the Academy Award for a non-English-speaking film in February 2020, respectively. It has received a monumental evaluation in the world film history. Overall, this film is about class conflict, and critics evaluate the theme of the film as "badly twisted class gap" and "anger from class." The film expresses an intrinsic conflict embodied in culture as a "tragedy in which no bad person appears," rather than the dichotomous composition of the classical class struggle from Marxism. In other words, this can be seen as expressing the substrated class relationship of the modern society that Pierre Bourdieu had argued. This film has been focused as a controversial target under Korea society with excess of ideology. Politics used to adopt the keyword, 'parasite', for political disputes not only in culture contents world. Paradoxically socialism China did not allow to release film 'Parasite.' On the other hand, Lee O-Yong argues that the movie "Parasite" does not look at social phenomena through a dichotomous perspective, but is viewed through a "double perspective" and evaluates that it does not lose eyes looking at humans through tension. This view is based upon 'Vital Capitalism'. Lee. O-Yong looks at the movie "Parasite" from the perspective of "Vital Capitalism". The theory of Vital Capitalism does not seek to find the root of historical development in class struggle conflicts, but rather figuring out history and society pays attention onto the intrinsic characteristics of life, Topophilia, Neophilia, and Biophilia. Lee Eo-ryeong argues that the development of civilization theory evolved from the stage of Hobbes' Darwinism or predatism to the stage of host vs. parasite of Michel Serres, and onto the stage of Margulis's 'Win-Win (inter-dependence)'. In this paper, after overview of vital capital concept and preceeding research, re-interpretations were tried onto scenes based upon fields from habitus, culture capital. This exploration looks for a alternative for excess of ideology in Korea society.