This study examines a deep-seated anti-missionary sentiment of Korean theologians and church historians. Chai-Choon Kim and Jong-Sung Rhee were arguably most responsible for popularizing anti-missionary sentiment among Korean Christians. The main reason for the criticisms of both Kim and Rhee against the American Presbyterian Korea missionaries was the supposedly fundamentalist schisms of the Presbyterian Church of Korea in the 1950s, which both Kim and Rhee reasoned to have been originated from their Old Princeton theology. The theological rationale of both (...) Kim and Rhee was the Barthian triumph frame that the Reformed Orthodoxy including the Old Princeton theology, which had been suspected of having a fundamentalist tendency, was overcome by Karl Barth’s Neo-Orthodoxy. These theological anti-missionary criticisms facilitated some younger Korean church historians, especially both Kyung-Bae Min and Man-Yul Lee, to view Korean church history from an anti-missionary, Korean ethnic nationalist perspective. Min emphasizes some seemingly good but anecdotal works of individual Korean native Christians, hence resulting in depreciation of the works of the missionaries and their Korean coworkers. Following Min, Lee goes even further, praising what some individual Korean Christians did for socio-political (anti-establishment) purposes and ignoring what the missionaries and their Korean coworkers did cooperatively for their Korean churches. Those Korean theologians and church historians with quite a strong anti-missionary sentiment might have succeeded in arousing Korean Christians’ ethnic nationalism, but in so doing, they have quite surely deprived Korean Christians of their critically significant and rich ecclesiastical and theological elements which have been originated from the missionaries. (shrink)

This study examines the Korean translations of a Japanese work Joshi no rongo [女子の論語/Women’s Analects] (Yuki, Ako [祐木亜子]. 2011. 女子の論語. Tokyo: Sunmark Publishing House), a modern interpretation of the Chinese classic The Analects, with a view to identifying how the paratexts of a translated text contributed, or hindered the reception of the work in the target culture. By drawing on Gérard Genette’s (1997 [1987]. Paratexts: Threshold of interpretation, Jane E. Lewin (trans.). Cambridge: Cambridge University Press) concept of “paratexts,” this study (...) both analyses translation shifts in the peritexts (e.g., cover, foreword, table of contents) and the epitexts (reviews) of the Korean translations. The analysis shows that the additions and rearrangements of some paratextual elements in the Korean translation further reinforced the traditional view presented in the source text, which ironically brought about heavy criticisms of the original Japanese text and resulted in the Korean retranslation of the work. The scrutiny of peritexts and epitexts in this article will enhance our understanding of the interactions between the translator, the publisher, and the public readers, which jointly contextualize the production and reception of a translated work in a given culture. (shrink)

In the past two decades, Confucian meritocrats have justified the unequal distribution of political power by appeal to the ideal of Confucian virtue politics. In this article, I demonstrate that at the heart of Confucian virtue politics lies a political leader’s affective accountability and show that non-democratic Confucian meritocracy fails to embody this moral ideal. Then, I argue that the ideal of Confucian virtue politics can be better realized in democratic system. To this end, I first describe how ordinary citizens’ (...) moral demand for a political leader’s affective accountability in a consolidated democratic society can make theoretical space for a Confucian political leader. Next, I articulate the role of a Confucian political leader in contemporary democratic society from a normative standpoint and show that at the core of Confucian democratic meritocracy lies ‘mutual moral transformation’, formed by dialectical interactions between a virtuous Confucian political leader and empowered citizens. (shrink)

This paper focuses on the Korean suffix -te, which has been variously analyzed as a marker of tense, aspect, tense–aspect, mood, mood–tense, or evidentiality. I argue against all of these approaches and propose instead that -te is a spatial deictic past tense, which triggers an evidential environment. It refers to a certain past time when the speaker either observed an event or some evidence of the event within his (her) perceptual field. Thus, the denotation of -te is ‘overlap’, not between (...) the speaker's perceptual field and the event itself, but between the speaker's perceptual field and the evidence of the event at the past reference time. To account for this denotation, propose an ‘evidence trace’ function as well as a ‘speaker's perceptual trace’ function (cf. M. Faller, J Semantics 21:45–85, 2004). My analysis shows that suffixes like -ess (which is traditionally analyzed as a perfect) play two roles, as an indirect evidential and a perfect, depending on whether they appear with the spatial deictic tense -te or with a simple deictic tense. I argue that in Korean two distinct tense systems—the regular tense–aspect system and the spatial deictic tense–evidential system—exist in parallel. Thus the proposed analysis allows evidentials to be subsumed under the formal theory of tense, aspect, and mood. (shrink)

Although Jürgen Habermas and Richard Rorty both reject the traditional picture of cultural change in which intellectuals are supposed to have the ‘last word’ on cultural issues and envisage cultural changes as the result of ‘dialogue’ or ‘conversation’ between them and the lay public, they nevertheless end up espousing different pictures of cultural change because of their totally different conception of the role and function of language, truth and rationality in such dialogue. In the first two sections of this article, (...) I will recount Habermas’s critique of Rorty’s neo-pragmatism and the latter’s responses to it so that they can reveal the core issues of the debate. In the third section, I will argue that, as a ‘sociologized version’ of Rorty’s philosophy, Jeffrey Alexander’s theory of social performance provides us with a sociological framework that makes possible a wide range of empirical studies of cultural change. (shrink)

In this paper, I propose an interpretation of the Confucian concept of li or Ritual Propriety, and suggest a new philosophy of action and mind on the basis of the concept. To achieve this aim, I fo...

I argue that Wolfhart Pannenberg’s view of human subjectivity presupposes a metaphysics of eternity that both contracts and expands the human subject. For this purpose, Edmund Husserl’s phenomenology is a useful criterion. Pannenberg rejects substantialist theories of subjectivity that give priority to the agency of the ego over the passivity of the self. Following Friedrich Schleiermacher, Pannenberg thinks self-reflection must be grounded on a symbiotic totality of life, and he views essences, even of subjectivity, as determined by that totality. In (...) contrast, Husserl provides both an essentialist theory of subjectivity and a viable model for self-reflection that does not suffer from infinite regress. Husserl does more justice to the mineness of consciousness and the agency of the ego, while not discarding the narrativity of the self. (shrink)

This paper examines the theoretical background and actual behavior in a gaming tournament with endogenous timing where a person has more incentive, structure, and time to form a strategy. The baseline treatment suggests that subgame perfection is a reasonable predictor of behavior –- subjects made 170 of 208 theoretically predicted choices of best actions, with the majority of mistakes made in timing choices by the players who did not survive the cut to the second round. Four sensitivity treatments established that (...) the design feature that lead to more predictable behavior was time to think –- 745 of 960 correctly predicted decisions with more time versus 595 of 960 with less time. A random effects Probit model suggests that the key design feature that closed the gap between predicted and observed behavior was not necessarily the non-linear payoffs created by the tournament design, but rather that the key was providing people with more time to think about their strategy. (shrink)

Name der Zeitschrift: Paragrana Jahrgang: 23 Heft: 2 Seiten: 63-74.

Generally speaking, the ethics of Korean society today are going through an unstable stage, in which the traditional ethics of the East are becoming blended with the Western values that were introduced during the modern age. The resulting chaos has become a critical issue for debate, especially after the birth of a new subject, ‘national ethics’ in school education. Yet even nowadays, questions remain regarding whether the two systems of ethics are independent,complementary, or combinable in some way. I’m going to (...) propose a multi-layered structure of moral education; ‘ the three steps of Ethics’ for designing ethical system and moral education of South Korea. First, etiquette education, which is provided in the household prior to self-controlled critical thinking, will be discussed as an infrastructure of moral education. Then, one of the main purposes of schooling, moral thinking education will be described in terms ofdilemma model of organic form. Lastly, a long forgotten side of today’s moral education, the practical implications of ‘virtue education’, will be emphasized because of their cardinal importance to both Eastern and Western traditions. (shrink)

This article brings to light discourses that constituted the education of Asian-American children in California in the second half of the nineteenth century. Guided by Foucaultian ideas and critical race theory, I analyze California public school laws, speeches of a governor-elect and a superintendent, and a report of the board of supervisors, from the 1860s to the 1880s. During this targeted period, the images and narratives of Asian-American children were inscribed with racism. Racializing politics rendered them to be disqualified from (...) attending public schools. Segregated schooling for them was legally ordered and therefore unquestioned. It was a discursive practice implemented on their bodies by dint of a mechanism of a spatial division. This article reveals the shifting dominancy of discourses regarding Asian-American children. Rather than accepting the given historical facts, I intend to reread historical texts in order to rethink the education of Asian-American children through a Foucaultian encounter with critical race theory. Acknowledging different interpretations of the past events is a way of rethinking them and interrogating the history through the revelation of different histories in the education for Asian-American children. (shrink)

This book explores Pierre Bourdieu's philosophy and sociology of science, which, though central to his thought, have been largely neglected in critical examinations of his work. Addressing the resultant confusion that surrounds Bourdieu's sociologized philosophy of science, it expounds his epistemology and sociology of science, situating it within the context of Anglo-American post positivist philosophy of science and shedding light on the critique of relativist sociology of science that emerges from his field theory. From a detailed critique of Bourdieu's reflexive (...) sociology and his attempt to enhance the uneasy epistemic status of the social sciences, the author draws on the thought of Jürgen Habermas to suggest critical ethnography as a way of going beyond Bourdieu's critical theory. As such, Bourdieu's Philosophy and Sociology of Science will appeal to sociologists, philosophers and scholars across the social sciences with interests in the work of Bourdieu and the sociology and philosophy of science. (shrink)

During the last few years, several sociological accounts of scientific consensus appeared in which a radically skeptical view of cognitive consensus in science was advocated. Challenging the traditional realist conception of scientific consensus as a sui generis social fact, the radical skeptics claim to have shown that the traditional historical sociologist's supposedly definitive account of scientific consensus is only a linguistic chimera that easily can be deconstructed by the application of different interpretive schema to the given data. I will argue (...) in this article that such an idealistic conception of scientific consensus results from the radical skeptics' failure to take into account the following three factors that are central to the historical sociologist's narrative account of consensus formation: the "judgmental" character of the reconstruction of scientists' beliefs, the hierarchical nature of the consensus change in science, and the importance of the "temporal dimension" in the explanation of scientific consensus formation. To substantiate these three points, I will draw extensively on two recent historical-sociological studies of scientific consensus formation. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2015 Heft: 207 Seiten: 451-473.

This paper analyzes post-Mao China as a complex risk society in which social, economic, and ecological risk syndromes pertaining to highly diverse levels and systems of development are manifested simultaneously. Complex risk society is a theoretical extension of Ulrich Beck’s thesis on risk society, focusing on complex developmental temporalities that are pervasively symptomatic of rapidly but asymmetrically developing political economies. In my earlier study, Korea was defined as a complex risk society in which risk syndromes of developed, undeveloped, and compressively (...) developing societies are concurrently generated. In the current study, post-Mao China is also analyzed as a complex risk society which is, in fact, more complex than Korea. Paradoxically, due to its explosive development in the post-Mao era which even dwarfs Korea, China is now confronted by all of its capitalist neighbour’s risk syndromes. Besides, due to its so-called gradual approach to reform, China is beset with a complicated mix of socialist and post-socialist syndromes of risks. Gradual reform is in practice a sort of peripatetic pluralism in economic and social reform for maximizing developmental utilities of all types of human, material, and institutional resources—a policy line inevitably accompanied by similarly plural sources and factors of social, economic, and ecological risks. The unprecedented temporal and systemic complexity in China’s risk structure has crucial implications for the country’s much deplored tendency for inequalities. In particular, class inequalities and regional disparities seem to be manifest in risk dimensions no less critically than in material dimensions. The state’s developmentalism alone is no solution for risk complexities or inequalities. (shrink)

Using a lens of cultural industry approach, this study explores the rise and fall of the political entertainment with a focus on specific moments associated with the trajectory of Korean political entertainment in public setting. A historical overview of Korean political entertainment traces back to the 1930s when Mandam, a unique kind of political satiric talk became popular in 1930s. Mandam played a satiric role in influencing public opinion on political affairs, particularly led by the early generation of Mandam storytellers. (...) Their criticism centered on Japanese colonial rule, even though Mandam was limited in terms of freedom of speech during this period. Furthermore, this study highlights that the great popularity of Mandam was driven by business organizations for the commercial purpose. Mandam was placed at the core of intricate relationships among the related industries. In sum, the present study concludes that as distinctive form blending political information and entertainment, Mandam played a vital role in expressing individuals‟ political opinions under the communicative circumstances during the Japanese colonial period. (shrink)

The primary goal of this paper is to investigate the theoretical and methodological applicability of the relevant theories of Marcuse and Foucault to analyzing the relationship between comedic pleasure and the popular media. The researchers investigate the similarities of and the differences between the respective positions of Marcuse and Foucault as they relate to power relations, subjectivity, and practice. Likewise, the methodological applicability of these theorists’ work to a discourse analysis of how media content constructs comedic pleasure is considered. Overall, (...) the present study explored the arrangement and deployment of discourses of comedic pleasure as exploited by the power/knowledge mechanism of the media and the entertainment industry. And, through this discussion, the current study argued that three key statements constitute a discursive framework for the analysis of comedic pleasure in the popular media. (shrink)

Algorithms increasingly make managerial decisions that people used to make. Perceptions of algorithms, regardless of the algorithms' actual performance, can significantly influence their adoption, yet we do not fully understand how people perceive decisions made by algorithms as compared with decisions made by humans. To explore perceptions of algorithmic management, we conducted an online experiment using four managerial decisions that required either mechanical or human skills. We manipulated the decision-maker, and measured perceived fairness, trust, and emotional response. With the mechanical (...) tasks, algorithmic and human-made decisions were perceived as equally fair and trustworthy and evoked similar emotions; however, human managers' fairness and trustworthiness were attributed to the manager's authority, whereas algorithms' fairness and trustworthiness were attributed to their perceived efficiency and objectivity. Human decisions evoked some positive emotion due to the possibility of social recognition, whereas algorithmic decisions generated a more mixed response – algorithms were seen as helpful tools but also possible tracking mechanisms. With the human tasks, algorithmic decisions were perceived as less fair and trustworthy and evoked more negative emotion than human decisions. Algorithms' perceived lack of intuition and subjective judgment capabilities contributed to the lower fairness and trustworthiness judgments. Positive emotion from human decisions was attributed to social recognition, while negative emotion from algorithmic decisions was attributed to the dehumanizing experience of being evaluated by machines. This work reveals people's lay concepts of algorithmic versus human decisions in a management context and suggests that task characteristics matter in understanding people's experiences with algorithmic technologies. (shrink)

We are typically near-future biased, prioritising our present and near-future interests over our own distant-future interests. This bias can be directed at others as well, prioritising their present and near-future interests over their distant-future interests. I here argue that, given these biases, and given a plausible limit on the extent to which we can permissibly prioritise our present interests over the present interests of strangers, we are morally required to prioritise the present interests of strangers over our distant-future interests. I (...) also argue that a similar conclusion holds even if we are near biased only towards ourselves, and regardless of whether this bias is rational. And I show that my conclusions have interesting implications for the ethics of charitable giving, because they generate moral pressure to donate to charity those funds that would otherwise have gone into our long-term savings. (shrink)