We analyze the use of Silbot – a “dementia-prevention robot” – in a regional health center in South Korea. From our on-site observation of the Silbot classes, we claim that the efficacy of the robot class relies heavily on the “strained collaboration” between the human instructor and the robot. “Strained collaboration” refers to the ways in which the instructor works with the robot, attempting to compensate for the robot’s functional limitation and social awkwardness. In bringing Silbot into the classroom setting, (...) the instructor employs characteristic verbal tones, bodily movements, and other pedagogical tactics. The instructor even talks over the robot, downplaying its interactional capacity. We conclude that any success of such robot programs requires a deeper understanding of the spatial and human context of robot use, including the role of human operators or mediators and also that this understanding should be reflected in the design, implementation, and evaluation of robot programs. (shrink)

We analyze the use of Silbot – a “dementia-prevention robot” – in a regional health center in South Korea. From our on-site observation of the Silbot classes, we claim that the efficacy of the robot class relies heavily on the “strained collaboration” between the human instructor and the robot. “Strained collaboration” refers to the ways in which the instructor works with the robot, attempting to compensate for the robot’s functional limitation and social awkwardness. In bringing Silbot into the classroom setting, (...) the instructor employs characteristic verbal tones, bodily movements, and other pedagogical tactics. The instructor even talks over the robot, downplaying its interactional capacity. We conclude that any success of such robot programs requires a deeper understanding of the spatial and human context of robot use, including the role of human operators or mediators and also that this understanding should be reflected in the design, implementation, and evaluation of robot programs. (shrink)

Combining the conceptual approach of racial formation and racial projects with the Foucauldian concept of governmentality, Jeong-eun Rhee theorizes the “neoliberal racial project” (NRP) and examines contemporary meanings and operations of race and racism in relation to neoliberalism. She analyzes Amy Chua's popular parenting memoir, Battle Hymn of the Tiger Mother, as a specific case of the NRP, and demonstrates how in this text race is pressed to work in new — neoliberal — ways, re/generating different kinds of categories (...) and meanings, yet also continuously drawing upon old categories and meanings, to effect and rationalize social arrangements of power and exploitation, violence and expropriation. What is noteworthy is the way in which racial neoliberalism builds silently on the structural conditions of racism while disabling the very categories of their recognizability. Consequently, Rhee argues for new, historically bounded theories that can articulate how the meanings, categories, and concepts of races are constantly being reconfigured. (shrink)

Although some regulatory frameworks for the occupational health and safety of nanotechnology workers have been developed, worker safety and health issues in these laboratory environments have received less attention than many other areas of nanotechnology regulation. In addition, workers in nanotechnology labs are likely to face unknown risks and hazards because few of the guidelines and rules for worker safety are mandatory. In this article, we provide an overview of the current health and safety guidelines for nanotechnology laboratory workers by (...) exploring guidelines from different organizations, including the Department of Energy Nanoscale Science Research Centers, Massachusetts Institute of Technology, the National Institutes of Health, the National Institute for Occupational Safety and Health, the Occupational Safety and Health Administration, Texas A&M University, and University of Massachusetts-Lowell. After discussing these current guidelines, we apply an ethical framework to each set of guidelines to explore any gaps that might exist in them. By conducting this gap analysis, we are able to highlight some of the weaknesses that might be important for future policy development in this area. We conclude by outlining how future guidelines might address some of these gaps, specifically the issue of workers’ participation in the process of establishing safety measures and the development and enforcement of more unified guidelines. (shrink)

This study examined the mediating role of meaning in life in the effect of calling on posttraumatic stress disorder and posttraumatic growth among navy soldiers of the Republic of Korea deployed to the Gulf of Aden, Somalia. Participants responded to the questionnaire survey three times at 4-month intervals. From the first, second, and third surveys, data were collected for 223, 195, and 103 respondents, respectively. Results showed that calling had a negative effect on PTSD, fully mediated by meaning in life, (...) whereas calling had a positive effect on PTG, partially mediated by meaning in life. Our findings suggest that calling acts as a positive psychological resource for maintaining the meaning in life throughout stressful events experienced during deployment, thereby reducing posttraumatic stress symptoms and promoting post-deployment psychological growth. Finally, theoretical and practical implications and the need for follow-up studies are discussed. (shrink)

Hastings Center Report, Volume 51, Issue 5, Page 18-29, September‐October 2021.

Increasingly, national governments across the globe are prioritizing investments in neuroscience. Currently, seven active or in-development national-level brain research initiatives exist, spanning four continents. Engaging with the underlying values and ethical concerns that drive brain research across cultural and continental divides is critical to future research. Culture influences what kinds of science are supported and where science can be conducted through ethical frameworks and evaluations of risk. Neuroscientists and philosophers alike have found themselves together encountering perennial questions; these questions are (...) engaged by the field of neuroethics, related to the nature of understanding the self and identity, the existence and meaning of free will, defining the role of reason in human behavior, and more. With this Perspective article, we aim to prioritize and advance to the foreground a list of neuroethics questions for neuroscientists operating in the context of these international brain initiatives. (shrink)

본 연구의 목적은 현대 민주주의의 공론에서 유학이 가지는 의미를 규명하기 위해 유학의 다양한 스펙트럼 중 성리학의 특징을 분석하고, 성리학의 성론(性論)과 덕론(德論)에 대한 다산 정약용의 비판과 그 비판의 원리를 중심으로 그의 공사론을 규정하는 단초를 마련하는 것이다. 다산 성론과 덕론의 핵심은 덕을 성으로 정의하는 성리학과는 달리, 성을 하늘의 원리가 아니라 선하는 것을 좋아하는 경향으로 규정하고 덕을 도덕적 실천을 통해 나타나는 결과라는 것이다. 이는 성기호설을 바탕으로 하는 그의 공사론이 성리학의 도덕 형이상학적 공사론과 어떻게 다른지 규명하는 데 출발점이 된다.

This essay offers an introduction to Jeong Yakyong’s ethical philosophy as revealed by his commentary on the Mengzi. Following Mengzi, Dasan insisted that the Confucian Way was grounded in the will of Heaven but looked back to early views about the Lord on High and described ethical life in terms of an everyday, natural order decreed by the Lord on High. Not only did he see a wide range of human emotions as indispensable and central to the good life, (...) he also insisted that Heaven and the Way must be understood in terms of their manifestations in this world. (shrink)

This study investigates the educational thought of Confucius with focus on the educational relationship in the Analects, which is a historical text that defines the foundations of Confucianism. The first part of the investigation examines Confucius’ concept of the educational relationship and how it is characterized with a dialogical spirit, which consists of worldly and secular human-orientedness, co-existentiality as a fundamental principle for educational practice, and dialogue to become an ideal ruler through self-discipline. The second stage of this study further (...) examines the spirit of dialogue in the Analects with consideration of its historical–cultural context. Through this process, the study unravels the historical and cultural limitations of original Confucian educational thought for modern society and proposes a possible way to reengage Confucius’ educational value in today’s modern educational context. (shrink)

Orbis Sensualium Pictus by Comenius is historical evidence of the revolutionary development of language didactic in the seventeenth century. However, this book is not only a simple encyclopedic Latin study book with pictures, but a little theology work containing Christian cosmological universalism as well as a pedagogy which provides principles for educational practice and social realizations of a theological ideal in a very new and creative form of iconography. While studying Latin seems to be the main purpose of his work, (...) the authentic intention of the author lies in a panpedagogical call to a religious-educational mission for rebuilding humanity and society during and after the 30 Years War. In this article, we will show the historical and pedagogical meaning of this book through component analysis, framework analysis and iconographical interpretation. In addition, we will also approach Comenius’ concept of Pampaedia through an iconographical shortcut, highlighting a picture in “Invitatio” and “Clausula”, which is presented twice in this book. (shrink)

This paper is an interpretation of the thought of the twentieth century Korean religious thinker, Yoo Yŏng-mo (柳永模, 1890-1981), a pioneer figure who sought to re-conceptualise a Christian understanding of the Ultimate Reality in the light of a positive openness to the plurality of Korean religions. Yoo Yŏng-mo considered that it was possible to present an overall picture of harmony and complementarity between the three traditions of Korea and Christianity, and this is endorsed by the present thesis. This essay is (...) aimed at providing a religious rationale for inter-faith dialogue. Using the principles of ‘Change’ (易, i) and ‘Yin-ying’ (陰陽)dominated in Chinese Classics and East Asian way of thinking, this paper lays out a methodology for envisaging harmony and mutual complementarity between traditions. The effect of some central concepts from within Confucian, Buddhist and Taioist tradition on the Christian thought of Yoo Yŏng-mo is then analysed and examined. In this respect, this paper argues that the Ultimate Reality based on the principle of harmony and mutual complementarity is not only both personal and impersonal as well as both transcendent and imminent, but also neither personal nor impersonal as well as neither transcendent nor imminent. Essentially, therefore, this essay accepts that Yoo Yŏng-mo’s equating of the Christian idea of God with the ‘Great Ultimate’ (太極) in Confucianism, with ‘Nothingness’ (無) in Buddhism and with the ‘One’ or Tao (道) in the thought of Lao-Chuang (老莊思想) of Taoism is a legitimate equivalence to make and that this does indeed pave the way for a potentially fruitful dialogue between Korea’s main religions. The drawing together of the Great Ultimate, Absolute Nothingness, the One Absolute from the Tao and the traditional personal God of Christianity gives the discussion an entirely new direction which has become a challenge for traditional orthodoxChristian theology and also for a pluralistic religious society. (shrink)

The contemporary age is approaching the downfall of human civilization due to the rapid collapse of the global ecology. As the popular obsession with industrial development, triggered by the Western modernization of the 18th century, expands across the entire world, minor regional environmental crises have merged intoan irremediable global ecological crisis. This suggests that human society has lost its ability to harmonize with nature and is driving itself to a crisis of survival, dangling on the brink of a fatal cliff. (...) The resolution of the global ecological crisis, which has been exacerbated primarily by Western civilization, requires an alternative thought paradigm that appeared in Korea over 100 years ago, one that can be characterized as ‘the ideology of Gaebyeok.’ This ideology proclaimsthat the global ecological crisis of our times is not simply a crisis of civilization sparked by energy over-consumption, but is rather an inevitable cyclical phenomenon stemming from a change in the universe’s natural order. The ideology of Gaebyeok, refined by a Korean Philosopher, Gim Il-Bu (1826-1898) in his work Jeongyeok (Right Change) and eventually brought to full blossom by Gang Jeung-San (1871-1909), suggests an excellent alternative way of thinking which offers a new hope to the citizens of the contemporary world who cannot ind an escape from their risky societies. My paper will discuss this enlightened vision of global hope. (shrink)

The positive reception of Buber’s philosophy does not fully match Buber’s intention in terms of overcoming the problem of the subject–object binary. In other words, a number of authors have remained within the traditional way of thinking by merely replacing the subject and object with Buber’s I and You, establishing a more dogmatic normative subjectivity, paradoxically going against Buber’s intent and even seemingly not noticing this problem. In this article, we will investigate the reasons for these paradoxical readings of Buber. (...) By focusing on the structure and significance of Buber’s ontology of between-humane, we will study the concept of I–You and I–It, suggesting that these are not intentionality-oriented concepts, but a radically relationship-centered one. The theoretical problem caused by Buber himself in the process of adaptation of his dialog-philosophy to his dialog-pedagogy, namely the impossibility of complete mutuality in the educational relationship will be critically examined, based on Buber’s own declaration in his “Afterword” (1957) in I and Thou (1923). With this, we will reflect on the problematic situation of post-Buberian literature in contemporary pedagogy to pave a way to modernize Buber’s dialog-pedagogy. (shrink)

This paper is an interpretation of the thought of the twentieth century Korean religious thinker, Yoo Yŏng-mo (柳永模, 1890-1981), a pioneer figure who sought to re-conceptualise a Christian understanding of the Ultimate Reality in the light of a positive openness to the plurality of Korean religions. Yoo Yŏng-mo considered that it was possible to present an overall picture of harmony and complementarity between the three traditions of Korea and Christianity, and this is endorsed by the present thesis. This essay is (...) aimed at providing a religious rationale for inter-faith dialogue. Using the principles of ‘Change’ (易, i) and ‘Yin-ying’ (陰陽)dominated in Chinese Classics and East Asian way of thinking, this paper lays out a methodology for envisaging harmony and mutual complementarity between traditions. The effect of some central concepts from within Confucian, Buddhist and Taioist tradition on the Christian thought of Yoo Yŏng-mo is then analysed and examined.In this respect, this paper argues that the Ultimate Reality based on the principle of harmony and mutual complementarity is not only both personal andimpersonal as well as both transcendent and imminent, but also neither personal nor impersonal as well as neither transcendent nor imminent. Essentially, therefore, this essay accepts that Yoo Yŏng-mo’s equating of the Christian idea of God with the ‘Great Ultimate’ (太極) in Confucianism, with ‘Nothingness’ (無) in Buddhism and with the ‘One’ or Tao (道) in the thought of Lao-Chuang (老莊思想) of Taoism is a legitimate equivalence to make and that this does indeed pave the way for a potentially fruitful dialogue between Korea’s main religions. The drawing together of the Great Ultimate, Absolute Nothingness, the One Absolute from the Tao and the traditional personal God of Christianity gives the discussion an entirely new direction which has become a challenge for traditional orthodoxChristian theology and also for a pluralistic religious society. (shrink)

The present study aimed to develop effective moral educational interventions based on social psychology by using stories of moral exemplars. We tested whether motivation to engage in voluntary service as a form of moral behavior was better promoted by attainable and relevant exemplars or by unattainable and irrelevant exemplars. First, experiment 1, conducted in a lab, showed that stories of attainable exemplars more effectively promoted voluntary service activity engagement among undergraduate students compared with stories of unattainable exemplars and non-moral stories. (...) Second, experiment 2, a middle school classroom-level experiment with a quasi-experimental design, demonstrated that peer exemplars, who are perceived to be attainable and relevant to students, better promoted service engagement compared with historic figures in moral education classes. (shrink)

유학자는 유학의 전통에서 근본적으로 수양론을 토대로 하는 수기치인(修己治人)을 학문목표로 삼는다. 여기서 말하는 수양론은 개인적 차원의 내면적 심성 수양과 사회적 실천을 포함하고 있다. 이러한 경향은 조선중기 때 대구권을 중심으로 활동한 유학자로서, 이황과 조식을 중심으로 한 영남학파의 학통을 계승하고 있는 한강 정구의 경우에서도 확인할 수 있다.BR 본고에서는 퇴계학과 남명학의 도통을 계승하면서 자신만의 학파를 형성하였던 정구의 삶과 학문정신을 살펴보고 그 속에서 독서치료적인 함의를 살펴보는데 목적을 둔다.BR ‘독서치료(bibliotherapy)’란 문학작품을 매개로 독자의 심리적 문제를 해결하고 도와주고자 하는 치료방법으로서 문학작품을 매개로 하여 독자에게 치료적인 도움을 주는 것을 (...) 말한다. 독서치료의 원리는 ‘동일화(identification) – 카타르시스(catharsis) - 통찰(insight)’의 세 단계로 이루어져 있다.BR 정구는 경의사상을 중심으로 자신의 학문정신을 형성하였으며, 특히 경전을 통한 수기 치인의 자세를 중시하였다. 그러한 과정에서 경전을 통한 독서의 중요성을 강조하고 있는데, 이는 정구의 학문정신에서도 치유적인 성격을 확인해 볼 수 있다.BR 그리고 유학에서 강조하는 수기치인의 면모는 정구가 임진왜란을 겪는 과정에서 구체화 된다. 임진왜란은 조선 사회에 크나큰 혼란을 초래한 사건이다. 이에 정구는 자신의 제자들과 함께 그 혼란한 상황 속에서도 자신이 경전을 통해 배운 성현의 가르침을 현실 속에서 구현하고자 하였다. 그것이 바로 수신의 외적 실현이라고 본 것이다. 그러한 노력들은 의병을 조직하고 외세에 저항하는 과정에서도 발견된다. 그 속에서 그들은 임진왜란이라는 고통과 갈등 상황을 회피하지 않고 극복하기 위해 적극적으로 저항하면서 삶의 의미를 발견하고자 하였다. 이처럼 정구의 학문은 유학 본연의 실천성을 회복하고자 평생 동안 노력하였으며, 이러한 그의 실천철학적인 모습은 치유적 사유를 통해 접근할 수 있다고 할 수 있다. (shrink)

In classical electrodynamics, it can be challenging to demonstrate the balance between minus of power of radiating particles and retarded radiation energy flux for radiation in the free-space because of the field’s singularity. In an alternative radiation theory of Wheeler–Feynman absorber theory, which is based on a first principle of time-symmetric interaction between radiating particles surrounded by the absorber at large distance, the singularity is eliminated but the balance cannot be preserved due to advanced effects. This is quantitatively demonstrated with (...) an argument of consequent non-classical light radiated by classical current. (shrink)

This study develops a Science–Technology–Society (STS)-based science ethics education program for high school students majoring in or planning to major in science and engineering. Our education program includes the fields of philosophy, history, sociology and ethics of science and technology, and other STS-related theories. We expected our STS-based science ethics education program to promote students’ epistemological beliefs and moral judgment development. These psychological constructs are needed to properly solve complicated moral and social dilemmas in the fields of science and engineering. (...) We applied this program to a group of Korean high school science students gifted in science and engineering. To measure the effects of this program, we used an essay-based qualitative measurement. The results indicate that there was significant development in both epistemological beliefs and moral judgment. In closing, we briefly discuss the need to develop epistemological beliefs and moral judgment using an STS-based science ethics education program. (shrink)

Objectives: Self-compassion functions as a psychological buffer in the face of negative life experiences. Considering that suicidal thoughts and behaviors and non-suicidal self-injury are often accompanied by intense negative feelings about the self, self-compassion may have the potential to alleviate these negative attitudes and feelings toward oneself. This meta-analysis investigated the associations of self-compassion with STBs and NSSI.Methods: A literature search finalized in August 2020 identified 18 eligible studies, including 8,058 participants. Two studies were longitudinal studies, and the remainder were (...) cross-sectional studies. A random-effects meta-analysis was conducted using CMA 3.0. Subgroup analyses, meta-regression, and publication bias analyses were conducted to probe potential sources of heterogeneity.Results: With regard to STBs, a moderate effect size was found for self-compassion. Positively worded subscales exhibited statistically significant effect sizes: self-kindness, common humanity, and mindfulness. For NSSI, a small effect size was found for self-compassion. There was a large heterogeneity, and publication bias was minimal. Subgroup analysis results showed that sample characteristic was a moderator, such that a larger effect size was witnessed in clinical patients than sexually/racially marginalized individuals, college students, and healthy-functioning community adolescents.Conclusions: Self-compassion was negatively associated with STBs and NSSI, and the effect size of self-compassion was larger for STBs than NSSI. More evidence is necessary to gauge a clinically significant protective role that self-compassion may play by soliciting results from future longitudinal studies or intervention studies. (shrink)