Speech disfluencies can signal that a speaker is about to refer to something difficult to name. In two experiments, we found evidence that 4-year-olds, like adults, flexibly interpret a particular partner’s disfluency based on their estimate of that partner’s knowledge, derived from the preceding conversation. In entrainment trials, children established partner-specific shared knowledge of names for tangram pictures with one or two adult interlocutors. In each test trial, an adult named one of two visible tangrams either fluently or disfluently while (...) children’s eye-movements were monitored. We manipulated speaker knowledge in the test trials. In Experiment 1, the test-trial speaker was the same speaker from entrainment or a naïve experimenter; in Experiment 2, the test-trial speaker had been one of the child’s partners in entrainment and had seen half of the tangrams. When hearing disfluent expressions, children looked more at a tangram that was unfamiliar from the speaker’s perspective; this systematic disfluency effect disappeared in Experiment 1 when the speaker was entirely naïve, and depended on each speaker’s entrainment experience in Experiment 2. These findings show that 4-year-olds can keep track of two different partners’ knowledge states, and use this information to determine what should be difficult for a particular partner to name, doing so efficiently enough to guide online interpretation of disfluent speech. (shrink)

This article addresses how Asian racialization grounds contemporary social media experimentation on—and comprehensive surveillance of—users. To make this point, we focus on the relationship between the sentimentality of white benevolence as an expression of US empire and the social scientific history of sentiment analysis, which derives from early twentieth-century analyses of women workers and Japanese internment camps. The drive to “read” the inscrutable other—framed as a benevolent alternative to direct coercion—underlies methods to better capture and control individuals by understanding their (...) reactions within experimental and disruptive environments. In tracing these histories, we contribute to larger efforts to unpack the centrality of racial formations to current forms of social media and to reveal how contemporary digital campaigns to protect Asian Americans sustain the mutually constitutive logic of white love and white hate. We conclude by reading for moments of Asian affective opacity as ways to move beyond the sentimental economy of love and hate that so easily feeds the digital economy of sentiment analysis. These examples of opacity make possible contradictory meanings to any particular affective response and makes possible practices of care that coexist with, but exceed, the extractive logics of sentiment analysis. (shrink)

The history of the idea of biological progress shows that it is not a selfexplanatory category, so a clear definition is required. Biological progress exists if: “more progressive” is defined as “more complex” – in that case evolution is synonymous with progress, i.e. development from simple to complex, from homogeneous to heterogeneous; we perceive the expression “more progressive” as more successful in relation to the environment, in these terms some groups in the history of life were more progressive because/so that (...) they survived, while others were retrogressive or less progressive because/so that they died out; on the other hand, within their ecological niches, certain forms of life are perfectly adapted to their environment as long as it is stable ; we take the span or reach of a potential adaptation of populations as a measure . However, there is no active, innovative problem solving in relation to the environment either with plants or animals – only the variability mechanism / selection is in place, automatism, instinct. In the light of the above-mentioned biological criteria, man is the most complex living creature by his constitution , he is the least dependent on the environment and can be innovative in relation to the environment. Man is the only living creature capable of establishing an active relationship with the environment through his special tool – culture. Considering the level of organization and quantity of information, the mammal genome is more progressive than the bacterium genome, while the human genome comprises most information which makes man the most progressive living thing. We can talk about biological progress if we define progressiveness as advancement toward complexity of organisation, but sometimes thesimplification of structure enables survival. It seems that we can talk about progressivenessin biology only if we accept the anthropic principle – that is why only cultural progress is possible. Information is the link between biological and cultural-anthropological successfulness . Biological information is a “complete” piece of information to an animal . To a human being, it is only a condicio sine qua non for the reality of human spirit which receives, keeps and generates information. Progress can be measured according to the capability ofestablishing an active and innovative relationship with the environment, but only within some sort of anthropocentric outlook which is a criterion of value. It is not possible to talk about progressiveness of life if man is not the measure of all things.Povijest ideje biološkog napretka pokazuje kako to nije samorazumljiva kategorija, pa se traži jasna definicija. Biološki progres postoji ukoliko: “naprednije” definiramo kao “složenije” – evolucija je tada sinonim napretka, tj. prelaženja iz jednostavnijeg u složenije, iz homogenog u heterogeno; “naprednije” shvatimo kao “uspješnije” s obzirom na okoliš; u tom smislu neke skupine u povijesti života bile su naprednije jer/pa su opstale, dok su druge bile nazadnije ili manje napredne pa/jer su izumrle; s druge strane unutar svojih ekoloških niša pojedini oblici života savršeno su prilagođeni svojem okolišu dokle god je on stabilan ; kao mjerilo uzmemo raspon ili širinu moguće prilagodbe populacija jer tada postoje razlike; ipak ni u biljaka ni u životinja tu nema aktivnog inovatorskog rješavanja problema okoliša, nego djeluje samo mehanizam varijabilnost/selekcija, automatizam, nagon. U svjetlu gore navedenih bioloških mjerila čovjek je svojim ustrojstvom najsloženije biće , najmanje je ovisan u odnosu na okolinu, može se novativno nositi spram okoline. Čovjek je jedini kadar za pravi aktivni odnos prema svom okolišu putem specifičnog oruđa kulture. S obzirom na stupanj organizacije i količinu informacija, genom sisavca je napredniji od genoma bakterije, a genom čovjeka raspolažes najviše informacija, pa je on po tome najprogresivnije biće u prirodi. O biološkom progresu možemo govoriti ako progresivnost definiramo kao porast složenosti organizacije, no ponekad pojednostavljenje građe omogućava preživljavanje. Čini se da o progresivnosti u biologiji možemo govoriti samo usvajajući princip antropičnosti, zato je u svijetu moguć samo kulturni progres. Posjedovanje informacije je veza između biološke i kulturno-antropološke uspješnosti . Posjedovanje biologijske informacije za životinju je “potpuna informacija” , dok je za Čovjeka samo condicio sine qua non za zbiljnost ljudskog duha koji dobiva, posjeduje i stvara informaciju. Progres je moguće mjeriti prema sposobnosti aktivnog i inovativnog odnosa spram okoliša jedino u nekoj vrsti antropocentričnog obzora koji u središtu ima mjerilo vrijednosti. Nemoguće je govoriti o progresivnosti života ako svemu nije mjera sam čovjek. (shrink)

: We may better understand the development of the Neo-Confucian religiousethical tradition in East Asia if we can discern the different ways that the scholars of Japan and Korea reacted to and adjusted the discourse of the tradition. Focusing on the optimistic concept of human nature and an ethic of situation developed by the Kogakuha scholars in Japan, we will contrast them with the more rigoristic philosophy of kyŏng (reverential seriousness) and an ethic of principle emphasized by the Korean Neo-Confucian (...) thinkers Yi T'oegye and Yi Yulgok. By doing so, we attempt to delineate the salient characteristics of the Japanese and Korean traditions of moral culture. (shrink)

U ovom se radu, krećući od sociološke teorije Zygmunta Baumana, raspravljaju s jedne strane izazovi života u lakoj moderni, a s druge strane izazovi znanstvenog promišljanja različitih aspekata lake moderne. U tu se svrhu Baumanove knjige i članci uspoređuju s djelima drugih velikih imena suvremene sociologije poput Jeana Baudrillarda, Anthonyja Giddensa i Ulricha Becka. Ukrštavanje njihovih teza i ocjena o učincima globalizacije na pojedinačne živote te o novim identitetnim politikama navodi na zaključak da je Baumanov doprinos osebujan i iskoristiv za (...) reviziju okoštalih socioloških pogleda na društvo i uloge sociologije u njegovu analiziranju. Opreke proizvodnja/potrošnja, zajednica/individua i sigurnost/ sloboda kod Baumana se provlače kroz ideju protočnosti, mobilnosti i pokretljivosti društva lake moderne, što sociologiji otežava mogućnost odgovaranja na konkretna pitanja te pred nju stavlja nove i sve kompleksnije dijagnostičke zadatke. Dok individualizirano društvo od svojih pripadnika iziskuje biografske odgovore na sistemske kontradikcije, isto to društvo od sociologa iziskuje potragu za odgovorom na nedefinirano pitanje.Starting from the sociological theory of Zygmunt Bauman, this paper discusses, on the one hand, the challenges of life in the so called light modernity and, on the other, the scientific reflection of various aspects of the light modernity. In this context Bauman’s theses on the effects of globalization on individual lives and the new identity politics are compared with the theses offered by sociological classics like Jean Baudrillard, Anthony Giddens and Ulrich Beck. This confrontation spawns the conclusion that Bauman’s original ideas substantially contribute to the revision of rigid sociological perspectives on society as well as the role of sociology in its analysis. Bauman questions the oppositions between production and consumption, individual and community as well as security and freedom through the idea of liquidity and mobility of society in the light modernity, which makes it difficult to sociology to respond to concrete questions and confronts it with the more complex diagnostic tasks. While individualized society requires from its members to offer biographic answers to systemic contradictions, it requires from the sociologist to search for the answer to an undefined question. (shrink)

Mediteran je prostor susreta. Susretanje s jedne strane znači komunikaciju, aktivnost, otvorenost, prožimanje, dok s druge strane znači i sukob, često i rat, uništenje, istrebljenje. Susretanje je, dakle, istodobno opasnost i šansa, prijetnja i prigoda, mogućnost iščeznuća i predložak za novi kvalitet, što se na Mediteranu jasno ogleda. Neprestani napon, odnosi harmonije i suprotnosti, sličnosti i različitosti, pokazuju Mediteran u bitnom upravo kao prostor posredovanja, a posredovanje kao uvjet mogućnosti nečeg takovog kao što je Mediteran.Jedno od temeljnih posredovanja, iz kojeg (...) proizlaze ostala, jest odnos čovjeka i čovjeka, što bi se, govoreći jezikom pitanja, moglo drukčije odrediti kao pitanje mogućnosti i svrhe ljudske zajednice, odnosno bîti političkog. Na Mediteranu je, između ostalog, izvorište dva, mogli bismo reći oprečna, ali određujuća pristupa ovom pitanju: tzv. tradicionalni pristup politici – antičkogrčko shvaćanje politike kao djelovanja slobodnih i jednakih građana, koji u državi kao političkoj zajednici ozbiljuju bitne svrhe ljudskoga dobroga i pravednog života te čiji najreljefniji izraz nalazimo kod Aristotela , dok je s druge strane ono što nazivamo novovjekovnim pristupom politici, koji predstavlja nasuprotni pol antičkogrčkom određenju odnosa. Radikalni obrat nastupa upravo s Machiavellijem, a raščlambom njegova djela razabiru se i utjecaji na suvremenost.The Mediterranean is a meeting point. On the one hand, meeting points imply communication, activity, openness and interlacement, while on the other, conflict, frequently even war, destruction and extermination. Meetings, therefore, represent both danger and opportunity, threat and occasion, the possibility of annihilation and a model of a new quality, which the Mediterranean clearly mirrors. Its endless tension, the relations between harmony and opposition, its similarities and differences reveal the Mediterranean, in its essence, as a zone of mediation, and mediation itself as the very prerequisite of the existence of something like the Mediterranean.One of the most fundamental mediations, out of which all the others derive, is the relationship between man and man. Once translated into the language of questions, this could be reformulated as the question of the possibility and purpose of human society, i.e. the essence of the political. The Mediterranean is, amongst other things, the source of two, one could say diametrically opposed yet determinative approaches to this issue: one is the so-called traditional approach to politics – the Ancient Greek understanding of politics as a set of actions by free and equal citizens, who fulfil the purposes of a good and virtuous life in a state as a political community, the most outstanding example of which is formulated by Aristotle – while the other is the so-called modern approach to politics, which is the polar opposite of the Ancient Greek definition of the relationship at hand. With Machiavelli a radical shift takes place, and the analyses of his work disclose his influence on contemporaneity. (shrink)

istovremeno otkriva Božje tragove. Štoviše, po njemu je upravo pomoću prirodnih znanosti moguće uhvatiti i shvatiti Božju za-misao. Ovakvo gledanje na prirodu u XVIII. stoljeću je sačinjavalo sukus »prirodne teologije«. No, Einsteinov život i djelo se smještaju cijela dva stoljeća kasnije. Stoga je sasvim na mjestu istraživanje nekih teoloških implikacija Einsteinove fizikalne slike svijeta. Jer upravo je Einstein svojim najvažnijim prirodoznanstvenim otkrićima, točnije specijalnom teorijom relativnosti i općom teorijom relativnosti istovremeno »pokopao« dva i pol stoljeća dugu vladavinu newtonovske slike svemira, (...) bazirane na fizikalnim postulatima klasične mehanike, i postavio solidne temelje za uspostavu nove slike svemira, bazirane na fizikalnim postulatima kvantne mehanike i na načelu neodređenosti. Tom je epohalnom obratu, u smislu znanstvene revolucije i smjene paradigme , kumovao Einstein, koji je doslovno potkopao tradicionalne temelje poimanja stvarnosti, svodeći takoreći sav problem na jednu konstataciju: »Jedina stvar koja je neshvatljiva o svijetu jest ta da je on shvatljiv« . A ta je činjenica uvjetovala burnu filozofsku i teološku raspravu koja traje do danas. No, na pitanje canterburyjskog nadbiskupa R. Th. Davidsona: »Kakav bi učinak relativnost mogla imati na religiju?«, Einstein je bez oklijevanja odgovorio: »Nikakav. Relativnost je čisto znanstvena stvar i nema ništa s religijom.« Istina, direktno ne baš, ali indirektno veoma kompleksan i izazovan učinak. Stoga su u istraživanjima teoloških implikacija Einsteinove fizikalne slike svijeta dva teološka pitanjaneizbježna. Prvo, što točno znači riječ ‘Bog’ za Einsteina? Drugo, koje implikacije ima priziv na Boga za Einsteinovu matematiku i fiziku? Budući da, nasuprot uvjerenju mnogih u Einsteinov ateizam, postoji također uvjerenje mnogih u njegovo duboko religiozno iskustvo koje se temeljilo na štovanju »misterija« svemira, nameće se i treće, najzahtjevnije teološko pitanje, čiji odgovor doduše ne ovisi o odgovorima na prethodna dva pitanja, ali itekako može baciti dragocjeno svjetlo na njihov smisao i značenje. Naime, i židovska i kršćanska i islamska teologija polaze od vjere u jednoga Boga kao Stvoritelja svijeta. Svijet je, stoga, eminentno stvorenje, tj. učinak Božje stvarateljske volje, dakako, misleći pritom pod pojmomsvijeta cjelokupnu materijalnu stvarnost, a ne samo ljudski svijet. Teologija, dakle, govori o svijetu kao stvorenju, dok prirodne znanosti govore o svijetu kao prirodi, tj. govore o prirodnom svijetu. To je razlog zašto kršćanska teologija ne može ostati postrance glede načina prirodoznanstvenog opisivanja svijeta, budući da je u samu narav teologije upisan zahtjev za neprestanim preispitivanjem uvjeta i mogućnosti usklađivanja tih opisivanja s pretpostavljenomvjerom u Bog kao Stvoritelja svijeta. Židovska i kršćanska vjera u stvaranje svijeta potvrđuje da ama baš ništa ne postoji što ne bi bilo stvoreno od Boga, pa tako ni materija. Dakle, treće teološko pitanje možemo formulirati ovako: Kakav je odnos realno moguć između Boga i njegova stvorenja u kontekstu nove – prirodoznanstvene – slike svijeta?The research of religious experience of great minds since ever represents demanded, but yetprovocative and controversial enterprise. And when that research is focused on one of the mostrenowned physicists of the twentieth century, which could also mean of all times, Albert Einstein, than the subject obtains in weight, but no doubt also in attractiveness. Thisfactis due to the pureevidence of Einstein’svery often mentions of religionand God in hisscientificand popular writings. Maybe often mentions of Einstein’spersonal views of religionandGod arefar moresignificant in his private letters and various public meetings with people.For example, Max Jammer,a philosopher,physicist, and former Rector of the Bar-IlanUniversityof Jerusalem in Israel, illuminating meticulously Einstein’sintimate, e.g. personal,andprofessional,e.g. scientific, relationto religion,affirms that his physical cognitions andhis understanding of religion are profoundly bound. For Einstein, in such supposed complex ofrelations, the cognition of nature simultaneously reveals Divine traces. Moreover, according tohim precisely by means of natural sciences becomes possible to capture and comprehend Divinethought. Indeed, such view of nature in eighteenth century formed a core of natural theology.However, Einstein’s life and work find place two and a half centuries later. Therefore it is aright place to research some theological implications of Einstein’s physical, e.g. scientific, viewof world, because just Einstein by his most important scientific discoveries, more exactly byspecial and general theory of relativity, simultaneously “buried” two anda half centuries dominated Newtonean mechanistic worldview, based on physical postulates ofclassical mechanics, and placed solid foundations for later establishing a new worldview, basedon physical postulates of quantum mechanics and the uncertainty principle. Behind this epochmakingturn, in terms of scientific revolutionand paradigm shift , was Einstein wholiterallyundermined the traditional foundations of comprehensionsof reality,reducing,so tospeak,a whole issue at one sentence: “The only thing that is incomprehensibleabout the worldisthat it is comprehensible”. This whole story has stipulated tempestuous philosophicaland theological debates, and these debates aregoing on up to nowadays. On the quest ofRandallThomas Davidson, the Archbishopof Canterbury: “What effect relativitywould haveonreligion?”Einstein without hesitation replied:“None. Relativity is a purelyscientific matterandhas nothing to do with religion”.Is this true? Indeed, none could be true for directeffects,butthose indirectprovokedvery complex and defiant challenges for theological explanations ofthecreatedreality.Thereforetwo theological questions seem to be unavoidable within researchoftheological implications of Einstein’sworldview.First, what exactly means a word‘God’forEinstein?Second, what implications have an appeal to God for Einstein’smathematics andphysics?Since vis-à-vis conviction of many in Einstein’satheism, thereis also conviction ofmanyin his deep religiousexperience originally based on devotion of “mystery” of the universe,than raises the thirdand the most demanded theological question, whose answer to be suredoesn’tdepend upon answers on previoustwo, but can cast some light on their true meaning.Namely,Jewish, Christian, and Islamic theology is presupposinga faith in one God as Creatorofthe world. Thereforethe world is eminently creationor directeffect of the agency of Divinecreativewill. The word‘world’embraces herean entirematerial reality,and not only the worldofman. Consequently,theology speaks about world as creation,while natural sciences speakaboutworld as naturethat is as natural world. This is the motive why Christian theology cannotremainat a distance fromfashion of natural-scientific description of the world, since it is inscribedin the same coreof theology a demand for continuous reexaminationof conditions andpossibilitiesfor harmonizing of those descriptions with supposed faith in one God as Creatorofthe world. Jewish and Christian faith in the creationof the world confirms that just nothingexists,neither matter as well, without Divine creativewill. Now the thirdtheological questionsoundslike this: What a relationis reallypossible between God and His creationin the contextofa new – natural-scientific – worldview? (shrink)

This article addresses the seemingly paradoxical proliferation of coded systems designed to guarantee our safety and crises that endanger us. These two phenomena, it argues, are not opposites but rather complements; crises are not accidental to a culture focused on safety, they are its raison d'être. Mapping out the temporality of networks, it argues that crises are new media's critical difference: its exception and its norm. Although crises promise to disrupt memory – to disturb the usual programmability of our machines (...) by indexing ‘real time’ – they reinforce codes and coded logic: both codes and crises are central to the production of mythical and mystical sovereign subjects who weld together norm with reality, word with action. Codes and states of exception are complementary functions, which render information and ourselves undead. Against this fantasy and against the exhaustion that crisis as norm produces, the article ends by arguing that we need a means to exhaust exhaustion, to recover the undecidable potential of our decisions and our information through a practice of constant care. (shrink)

In his recent essay, Mark Wenman highlighted parallels between Connolly’s theory of pluralism and earlier iterations of pluralism in the postwar period and the early twentieth century. Focusing on his account of postwar pluralism and especially his interpretation of Dahl, I argue that Dahl’s vision of democracy as polyarchy is fundamentally at odds with Connolly’s. A close reading of Dahl’s text and a consideration of the historical context suggest that Dahl’s theory effectively creates a depoliticized world where citizens are unresponsive (...) to claims about alternative possibilities of democratic life. (shrink)

Fisher, Jin, and Scott push a central assumption of syntactic bootstrapping: that learners have a universal bias to map each noun in a sentence onto a participant role (i.e., argument of the verb). They propose two enrichments: First, that children use both semantic and syntactic information in representing nouns that accompany a verb; second, that children expect continuity across a discourse. They provide evidence for both learning mechanisms among young children, further spelling out the precise mechanisms underlying syntactic bootstrapping.

Spanning the 19th and 20th centuries and identifying multiple waves of modernization, this book illustrates how principles originating in Chinese Confucianism have impacted the modernization of East Asia, especially in Korea. It also analyzes how such principles are exercised at personal, interpersonal and organizational levels. As modernization unfolds in East Asia, there is a rising interest in tradition of Confucianism and reconsider the relevance of Confucianism to global development. This book considers the actual historical significance of Confucianism in the modernization (...) of the three nations in this region, China, Korea, and Japan through the nineteenth century and early twentieth century to the aftermath of the end of World War II. Examining the existing literature dealing with how Confucianism has been viewed in connection with modernization, it provides insight into western attitudes towards Confucianism and the changes in perceptions relative to Asia in the very process of modernization itself. (shrink)

ObjectiveThis pilot study aimed to evaluate the efficacy of a digital cognitive behavioral therapy in patients with cancer experiencing sleep problems.MethodsA total of 57 participants aged 25–65 years were randomly assigned to three groups—21 participants to a dCBT program, 20 participants to an app-based attentional control program, and 16 participants to a waitlist control group—and evaluated offline before and after the program completion. Of the 57 participants, there were a total of 45 study completers, 15 participants in each group. The (...) dependent variables were sleep quality scores, measured by the Pittsburgh Sleep Quality Index and health-related quality of life scores, measured using the Short-Form 36, and attentional bias scores from a dot-probe computer task.ResultsFor both the intention-to-treat and study-completers analyses, a significant increase supported by a large effect size was found in the quality of sleep score of the HARUToday Sleep group compared to both the app-based attentional control and the waitlist control group. However, no significant changes were found in the quality of life and attentional bias scores.ConclusionOur results suggest that the HARUToday Sleep app has the potential to serve as an intervention module to enhance the sleep quality of patients with cancer experiencing sleep problems. (shrink)

In her recent essay, Jessica Whyte has challenged the tendency to repurpose Friedrich Hayek’s thought for a progressive and participatory politics. Objecting to such thinkers as Michel Foucault and William Connolly who find inspiration in Hayek’s critique of the monolithic political sovereign and his defense of spontaneous order, Whyte contends that his neoliberalism is actually predicated on the cultivation of politically submissive subjectivity and the curtailment of democratic politics. While agreeing with her substantive conclusions, I suggest that her conceptual frame (...) centered on the themes of invisibility and providentialism is limited in explaining Hayek’s ideas and, more generally, the operation of neoliberalism. Pace Whyte, I argue that Hayek’s neoliberalism does not simply stave off political challenges by obfuscation, but wages an active and highly visible campaign to recruit and interpellate individuals as market subjects. (shrink)

This paper clarifies the phenomenon Edmund Husserl referred to as “solitary speech,” defending his account against the deconstructionist claim that it serves as a mere prop for his transcendental project. To do this, first, I examine how this idea has been misunderstood by Jacques Derrida in Speech and Phenomena. Second, I present Husserl's account of solitary speech as a strictly phenomenological-psychological analysis of a concrete unit of psychic experience, drawing on Husserl's broader view on the relationship between psychology and phenomenology. (...) Third, I compare Husserl's account to Lev Vygotsky's empirical psychological account of “inner speech” to demonstrate their affinity, and to re-establish the misunderstood theme of solitary speech as a concrete linguistic and cognitive phenomenon. This not only corrects the deconstructionist bias but sets a proper approach to the phenomenon of solitary speech, which can contribute to a broader account of the linguistic and cultural formation of human consciousness. (shrink)

1. Pulgyo rŭl chŏmke hanŭn kil -- 2. Kisang ŭi chilmun kwa ch'ŏnoe ŭi tappyŏn.

황우석 교수 사건을 종합적으로 분석한 책이 나왔다. 『황우석의 나라』는 황 교수 사태가 요동칠 때 에서 기자생활을 한 이성주가 현장을 지켜보고 이를 분석한 책이다. 저자는 7년 동안 의학팀장을 맡았고 2004년 8월부터 1년 동안 미국 존스홉킨스대에서 연수를 하고 귀국한 뒤 4개월 동안 과학 및 의학 분야의 곁에서 황 교수 사태가 요동치는 현장을 지켜보았다. 이 책은 황우석 사건 보도와 관련해 알려지지 않은 언론계의 현장 이야기, 과학계의 분위기, 황우석의 로비 실태 등을 생생하게 보여준다. 또 이번 사태가 발생하기 이전의 각종 기사를 분석해 언론이 무비판적으로 보도한 (...) 황 교수의 업적이 얼마나 허점투성이인지 설득력 있게 제시하고 있다. 동시에 19세기 말 프랑스를 뒤흔들었던 ‘드레퓌스 사건’과 마찬가지로 언론이 줄기세포처럼 똬리를 틀고 있다고 진단하고 언론의 본질과 역할에 대해 문제를 제기한다. 저자는 제2의 황우석 사건을 예방하기 위해 연구비 심사제도 개선, 연구비에서 간접비의 비중 강화, 언론의 에디터제 도입 등 세세한 대안도 내놓고 있다. (shrink)

2. Saebyŏngnyŏk chʻodang esŏ on pʻyŏnji.