This paper examines how discourses on multicultural education are constructed in the recent curriculum reforms of South Korea. In response to the rapid demographic change in the last two decades, the South Korean government has revised its national curriculum to promote multicultural education. However, contrary to the benign intention, multicultural education often serves to perpetuate the dominant group's perspectives. By employing critical discourse analysis, this study investigates implicit messages of multicultural education embedded in the recently revised national curricula of social (...) studies. The findings of this study reveal that the revised curricula contain five competing discourses including pluralist, conservative, essentialist, neoliberal, and critical multiculturalism, each of which has conflicting values and approaches to multicultural education. This discursive conflict in the new curricula shows ambivalence and conceptual instability of multicultural education promoted by the Korean government. By demonstrating how multiple and conflicting discourses coexist in the national curriculum at the same time, this study complicates previous research focusing on unpacking a single predominant discourse in multicultural education. (shrink)

Was macht das Besondere der menschlichen Lebensform aus? Wie können wir es verstehen, dass unsere Art wie alle anderen natürlich evolviert ist und dennoch als einzige Art die Fähigkeit entwickelt hat, unter dem Anspruch der Freiheit und in reflexiver Distanz zu handeln, damit aber die Umwelt auf eine Welt hin zu transzendieren? Jung argumentiert, dass sich diese Fragen nur beantworten lassen, wenn man philosophische, evolutionstheoretische und kognitionswissenschaftliche Ansätze aufeinander bezieht. Der Schlüssel hierfür ist der Begriff der Bedeutung. Alle Lebewesen (...) erfassen ihre Umwelt im praktischen Umgang mit ihr als bedeutsam. Auch der Geist des Menschen ist essentiell verkörpert und basiert auf erlebten Bedeutsamkeiten. Die Fähigkeit zur symbolischen Artikulation und kulturellen Weiterentwicklung solcher Lebensbedeutungen erlaubt es ihm aber auch, die lokale Umwelt zu transzendieren und dabei Werte, Normen und objektive Geltungsansprüche zu entwickeln. Eine zeitgemäße Anthropologie muss in der Lage sein, diese qualitativen Besonderheiten des menschlichen Geistes als Resultate von Naturprozessen verständlich zu machen. Sie verbindet methodischen Naturalismus mit Offenheit für die Transzendenz des Geistes über die Umwelt. Damit leistet der Autor einen wichtigen Beitrag zu einem nichtreduktionistischen Verständnis des Menschen, das Leib und Geist nicht dualistisch trennt, sondern ihre spannungsvolle Einheit sichtbar macht. (shrink)

Social acceptance is assumed to have widespread positive effects on the recipient; however, ethnic/racial minorities often react negatively to social acceptance by White individuals. One possibility for such reactions might be their lack of trust in the genuineness of White individuals’ positive evaluations. Here, we examined the role that oxytocin—a neuropeptide putatively linked to social processes—plays in modulating reactions to acceptance or rejection during interracial interactions. Black participants received intranasal oxytocin or placebo and interacted with a White, same-sex stranger who (...) provided positive or negative social feedback. After positive feedback, participants given oxytocin tended to display approach-oriented cardiovascular responses of challenge, exhibited more cooperative behavior, and perceived the partner to have more favorable attitudes toward them after the interaction. Following negative feedback, oxytocin reduced anger suppression. Oxytocin did not modulate testosterone reactivity directly, but our exploratory analysis showed that the less participants suppressed anger during the interaction with their partner, the greater testosterone reactivity they displayed after the interaction. These results survived the correction for multiple testing with a false discovery rate of 20%, but not with a rate of 10 or 5%. Discussion centers on the interplay between oxytocin and social context in shaping interracial interactions. (shrink)

A study of the analogies between alchemy, Christian dogma, and psychological symbolism. Revised translation, with new bibliography and index.

Although companies recognize the importance of social responsibility and community engagement, conflicts between companies and communities have been noticeably increasing. To better understand the role of institutional environments in company–community conflicts, we analyze two mining conflicts—Minera Yanacocha's Minas Conga extension project in Peru and Minera Los Pelambres' El Mauro Tailings Dam in Chile. Our findings imply that, to prevent negative consequences and alleviate company–community conflicts, mining companies should address underlying structural causes and pursue informal approaches in order to obtain and (...) maintain their social license. We find that better formal institutional environments not only alleviate conflict intensity but also facilitate informal approaches through which companies and communities can cooperate to resolve conflicts. The best practice would be to start and continue dialogs between communities and companies, mediated by impartial governments, to understand the concerns of the counterparty and find means by which to address the causes. (shrink)

Die Moderne ist von einer Konstellation zwischen Subjektivität und Kunst geprägt. Doch wie ist diese Beziehung aufzufassen? Daehun Jungs These lautet: Die Subjektivität der Moderne wird in ihrer Entsubjektivierung durch eine Kunst konstituiert, die ihrerseits in einer »Entkunstung« ihre moderne Form erfährt. Hierzu werden Texte von zwei der wichtigsten postkantischen Philosophen der Moderne - Hegel und Nietzsche - analysiert, die genealogisch (Hegel) und nachahmungstheoretisch (Nietzsche) versucht haben, die Konstitution der Modernität darzustellen. Dabei werden auch jüngere und gegenwärtige Positionen von Denkern (...) wie Adorno, Benjamin und Derrida berücksichtigt. (shrink)

Is there a fundamental difference between practical and theoretical knowledge? The thesis, going back to Gilbert Ryle, that "knowing-how" is an independent form of knowledge manifesting itself in practical abilities that cannot be reduced to "knowing-that" (propositional knowledge) is a heated topic of debate in contemporary philosophy. This book presents an analysis of practical knowledge understood as an independent form of knowledge with systematic connections to knowledge, thought, and action.

English summary: Ordinary, unmethodical experience forms our lives. It accumulates when we interact with our environment as living beings, and combines cognitive, affective and volitional elements. In it, questions of meaning and value and issues of knowledge become strongly interdependent. In a normative sense, modern culture has tremendously upgraded the status of ordinary people's experience. However, at the same time, our world is increasingly determined by the methodological experience of the (natural) sciences and by the technology they have made possible. (...) Will scientific experience now replace ordinary experience, or will it complement and regulate it? How do facts and values relate to one another and what does this mean for our understanding of democracy? Matthias Jung starts by developing an integrated approach to ordinary experience, taking into account insights from areas including hermeneutics, phenomenology, pragmatism and cognitive science. As a result, three main areas of discussion emerge: knowledge, values and ideology, all of which are covered in their respective individual chapters. German description: Gewohnliche, unmethodische Erfahrung formt unser Leben. Sie vollzieht sich, wenn wir als lebendige Wesen mit unserer Umwelt interagieren, und verbindet jeweils kognitive, affektive und willentliche Dimensionen. Fragen nach Sinn und Wert und Wissensfragen sind in ihr eng aufeinander bezogen. Normativ hat die Kultur der Moderne die Erfahrung gewohnlicher Menschen enorm aufgewertet, doch gleichzeitig wird unsere Welt immer starker von der methodischen Erfahrung der (Natur-)Wissenschaften und der von ihr ermoglichten Technik bestimmt. Ersetzt nun wissenschaftliche die gewohnliche Erfahrung oder erganzt und korrigiert sie diese? Wie verhalten sich Fakten und Werte zueinander und was ergibt sich daraus fur unser Verstandnis von Demokratie? Matthias Jung entwickelt zunachst ein integriertes Konzept gewohnlicher Erfahrung und nimmt dabei Einsichten u.a. aus Hermeneutik, Phanomenologie, Pragmatismus und Kognitionswissenschaften auf. Daraus ergeben sich drei exemplarische Problemfelder: Wissen, Werte und Weltanschauung. Ihnen sind jeweils eigene Kapitel gewidmet. (shrink)

Watching Sons of Anarchy, it is easy to get caught up cheering for career criminals and hard not to root for SAMCRO's hijinks. Philosopher Nietzsche believes most philosophers have overlooked “where our good and evil really originated” and thinks we need to investigate this origin before we can assess the value of our reigning moral ideals. It is not the selfless or meek person, but the strong individual and the community that fosters and honors his strength that provides the basis (...) for what Nietzsche calls master morality. The Sons of Anarchy exhibit master morality in ways that challenge our understanding of morality. Their goodness is so different from what we customarily deem to be good. We cannot be sure what Nietzsche's reaction to Sons of Anarchy would have been, but it is possible that at certain moments he would have regarded it as an answer to his prayers. (shrink)

This paper examines the link between the regulation of marriage migration and national boundary-making processes in South Korea through the analysis of “fraudulent marriage” discourses. Corresponding to the goals of the Korean government based on the gendered and racialized construction of the Korean nation, populations of marriage migrants are hierarchized according to various intersecting axes of gender, age, class, and “race.” Based on a critical race and intersectional feminist framework and critical security studies, I examine multiple intersections of the social (...) relations, which hierarchize marriage migrants. While certain marriage migrants are constructed as desirable because they embody particular sets of characteristics, other marriage migrants outside these parameters are actively constructed as undesirable and suspected of fraudulent marriage. The discriminatory distinctions drawn among differentially racialized and gendered marriage migrants raise significant social justice concerns. The article concludes with a brief discussion of strategies pursued by marriage migrants and their Korean spouses to undermine discourses of fraudulent marriages. (shrink)