H Kim

Korea Atomic Energy Research Institute (KAERI) has been carrying out a scaled-down moderator test program to simulate the CANDU-6 moderator circulation phenomena during steady state operation and accident conditions. The Moderator Circulation Test (MCT) facility was designed and constructed as 1/4 scale of the prototype of CANDU-6 reactor. In the present work spatial distribution of two-dimensional velocity in the MCT facility under isothermal condition was measured using planar Particle Image Velocimetry (PIV) system which consists of double pulsed laser, synchronizer, and high speed camera. TSI’s Insight TM 4G software was used to perform PIV image capturing, PIV calculation and post processing. 10 μm sized silver-coated hollow sphere particles were used as flow tracer particles. Multiple experiments were conducted to cover large area of the MCT facility with limited field of view of a single camera. Instantaneous and averaged velocity field were analyzed for each spatial position and flow rate. This research is capable of offering validation data for self-reliant CFD tools to predict moderator subcooling margin in CANDU-6 reactor.

Women's games refers to a category of games developed and marketed exclusively for the consumption of women and girls in the Japanese gaming industry. Essentially gender-specific games comparable to the `games for girls' proposed by the girls' game movement in the USA, Japanese women's games are significant for their history, influence and function as a site for female gamers to play out various female identities and romantic fantasies within diverse generic structures. This article will first review previous research and literature on women and gaming, analyze the key issues raised in the discourse concerning femininity and electronic games, outline the history and development of women's games, explain how multiple factors contributed to the appeal of women's games by analyzing the games Angelique and Harukanaru Tokino Nakade3 and, lastly, discuss the meaning and significance of women's games in the larger context of women and gaming. The 1994 game Angelique succeeded in establishing a loyal and close-knit fan base by actively utilizing popular female culture such as shoujo manga (girls' comics) and the fan base for voice actors. Angelique also set up the specifics and conventions of women's games: a focus on romance, easy controls and utilizing other multimedia. In 2004, Harukanaru Tokino Nakade3 deconstructed the genre and gender conventions of women's games and shoujo manga, while developing a new type of feminine identity and narrative. Women's games indicate that genderspecific games can be more than educational tools to familiarize girls with technology or perpetuate stereotypes; they can be a significant extension of female culture into the realm of gaming, and contribute to the development of women's culture and the diversification of the gaming industry.

Despite the increased attention to corporate social responsibility (CSR) and regulatory changes in recent years, little is known about how apparel companies are implementing and communicating CSR practices to their stakeholders. To fill the gap, this study investigated the range and strategies of leading apparel specialty retailers’ CSR practices as communicated on their websites over a longitudinal period of 1 year. In total, 17 apparel specialty retailers were included in the analysis. The companies’ websites were content-analyzed in-depth using the coding criteria focusing on labor and environmental issues developed for this study. The initial data were collected in November 2011 and the study was replicated in December 2012 to examine any changes in the CSR practices. As of 2011 only nine companies addressed CSR issues on their websites at different degrees despite their leadership positions in the industry. Environmental issues were addressed by only five companies, with different ranges of practices. In 2012, all 17 companies addressed labor issues on their websites with varying degrees of specificity. In terms of environmental issues, six companies (an increase of one company from 2011) addressed environmental initiatives on their websites with wider ranges of practices. Discussed are problems and opportunities, as well as the role of the government and stakeholders, for the effective communications of CSR policies and initiatives for the apparel industry.

This paper considers the search for the best papers by the editors of an academic journal. At each period, each editor receives a set of submissions and has to decide which paper to accept. Some editors being more demanding than others, researchers choose the quality level of their papers taking as given the composition of the editorial board. According to the specific structures of the editorial board, various equilibria may appear. We show that the journal will publish a high number of high quality papers only when the editorial board is composed by a homogeneous set of very demanding editors.

The review by Rimé challenges the current individualist view of emotional regulation, and argues that emotional experiences lead to the need and action of emotional social sharing which in turn plays a role in emotion regulation. Yet, the focus of the review itself is still hinged upon another aspect of individualistic assumption, namely the importance of language as a tool to carry out the social sharing of emotion. In so doing, the review highlights only the explicit, deliberate and agentic aspects of emotion sharing that are particularly common in Western individualistic culture. The review directly and indirectly demonstrates the need for a more comprehensive reconsideration of the role of sociality in emotion

The sanctity of life becomes an ambiguous and illusive notion by the advance of embryology and genetics, particularly human embryonic stem cell research. Major themes generated in North American theological and ethical discussions on this important hermeneutical theme for this century, in overall, do not seem toovercome fully their Western legacies of substantialism, individualism, anthropocentricism (dignity, person, and respect as individual entity). From an East Asian Christian perspective, the sanctity of life rather implies the imperative for a life to realize itself to the fullest end of what it ought to be. This involves the diligentpractice of sanctification and self-cultivation in respect (or mindfulness 敬). A researcher in a laboratory is also a human person who needs to engage in this rigorous practice of mindfulness. This may be the prerequisite to exercise one’s freedom to help other forms of life accomplish their imperative for self-realization Finally, the sanctity of life from an East Asian Christian perspective means a fulfillment and embodiment of the proleptic Tao, in its own freedom of life (wu-wei 無爲). After all, both science and religion are taos for life, the great openness for cosmic vitality (saeng-myeong 生命)

Process hermeneutics attempts to solve the philosophical problem of the destructive effect of relativism in order to establish a common ground on which our metaphysical and ethical dialogue can be possible. In the postmodern context, we confront a very different hermeneutic task from that of modern hermeneutics. As Jean-François Lyotard characterizes postmodernity as “a war on totality,” postmodern hermeneutics criticizes the modern triumphalist rationality that claims such absolutisms as scientific objectivism, epistemological foundationalism, and moral universalism. Process hermeneutics welcomes this postmodern iconoclastic urge against modern absolutism. However, it suspects the postmodern transition from meta-narrative to local-narrative that causes a difficulty for apossible common scholarship. In the postmodern relativization, an astute thinker asks whose interpretation, whose authority, whose criteria counts, and why. This paper proposes that process hermeneutics offer an alternative understanding to our postmodern studies and dialogues.

First, this research paper aims to provide a clearer definition of social entrepreneurship, identifying boundaries and providing examples of social entrepreneurship. Second, this research paper examines more fully the rationale for the emergence of new global social ventures, particularly in terms of the forces shaping the globalization of social entrepreneurship. Finally, this research paper aims to introduce a new social entrepreneurship model for global sustainable development, analyzing the relationship between social entrepreneurship and global sustainable development. This new social entrepreneurship model is presented through the introduction of the Bangladesh Rural Advancement Committee (BRAC).

The lack of academic and thinking culture is getting more worried and becomes a major challenge to our academia society this 21st century. Few directions that move academia from cogito ergo sum to consumo ergo sum are actually leading us to “the end of academia”. Those directions are: (1) the death of dialectic; (2) the surrender of culture to technology; (3) the slavery of market-driven education; (4) administrators’ hegemony and the syndrome of pseudo-professors; and (5) the bandwagon culture and wholesale purchase of ISO in education.

Researchers from across the social sciences have found consistent deviations from the predictions of the canonical model of self-interest in hundreds of experiments from around the world. This research, however, cannot determine whether the uniformity results from universal patterns of human behavior or from the limited cultural variation available among the university students used in virtually all prior experimental work. To address this, we undertook a cross-cultural study of behavior in ultimatum, public goods, and dictator games in a range of small-scale societies exhibiting a wide variety of economic and cultural conditions. We found, first, that the canonical model – based on self-interest – fails in all of the societies studied. Second, our data reveal substantially more behavioral variability across social groups than has been found in previous research. Third, group-level differences in economic organization and the structure of social interactions explain a substantial portion of the behavioral variation across societies: the higher the degree of market integration and the higher the payoffs to cooperation in everyday life, the greater the level of prosociality expressed in experimental games. Fourth, the available individual-level economic and demographic variables do not consistently explain game behavior, either within or across groups. Fifth, in many cases experimental play appears to reflect the common interactional patterns of everyday life. Key Words: altruism; cooperation; cross-cultural research; experimental economics; game theory; ultimatum game; public goods game; self-interest.

This paper explores the question of embodiment/disembodiment discussed by Hwa Yol Jung mainly in his recent work, Rethinking Political Theory (1993a) in tandem with an examination of some recent developments in Korean scholarship on the same subject. To sum up, the following three points are emphasized. First, this living body does not exist except in specific modalities. In this sense, Gabriel Marcel''s paradigmatic affirmation that I am my body requires an elaboration of the specific modalities of the living body as a being in the world. Second, the way a living body exists is not exclusively mental or physical, but both. In short, it is phenomenal. Third, the point of the whole argument can be summed up as follows: to conceal one''s own body is natural, but to forget it is dangerous. The primary task of phenomenology is not to denude human beings, but to reawaken ourselves to the idea that we are beings who live with and through bodies.

In the present dissertation, I examine, critically reflect on, and evaluate D. Z. Phillips’ view of philosophy, religious language, religious truth, and God. One of the focuses is given to his attempts to overcome the dichotomy between the view of religious language as fact-asserting (realist) and as attitude-expressive (anti-realist), and between the understanding of religious truth as propositional truth and as personal truth. However, my focus is not limited to that issue alone. I attempt to grasp Phillips’ view of religious language, religious truth, and God as thoroughly as possible, since his view has been—too frequently—grossly misunderstood, and has attracted—often undue—criticisms from various sides. After that, on the basis of my understanding of Phillips, I make some suggestions for a more illuminating view of religious language, religious truth, and God. Phillips’ philosophical method, or way of doing philosophy is known as descriptive and contemplative. I examine central notions in his philosophy, such as description, contemplation, grammar, neutrality, and possibility. I also discuss scholarly debates on the relation between description and contemplation and the alleged shift in Phillips’ way of doing philosophy. In terms of religious language, Phillips’ several contentions are examined. He attempts to maintain the balance between the distinctiveness of religious language and its relation to other, non-religious aspects of human life. One of his central contentions regarding religious language is that the meaning of language is determined in the context of its use. For Phillips, the distinctiveness of religious language is shown in its specific characters, such as absolute (regulative), pictorial, grammatical, and expressive (confessional). While his view is often accused of attitude-expressivist, Phillips strongly rejects it. His position on the inexpressibility of God and the limits of human language and on the distinction between the literal and the metaphorical is also investigated. In regard to Phillips’ notion of religious truth, I explore its two major features. First, truth is context-dependent: not only the meaning but also the criteria of truth are to be found within the context in question. Second, religious truth is personal in the sense that it is a matter of personal decision and that it regulates a believer’s whole life. Despite the charge of relativism, his view does not necessarily lead to individualistic relativism, by virtue of the criteria of community and what we already know. Also, in terms of the charge of arbitrariness, Phillips’ account of our shared reactions to the world reveals not the arbitrariness but the contingency of our epistemic framework. For the reality of God, Phillips provides two kinds of analysis. First, in terms of the negative analysis—what the reality of God does not mean—he persistently emphasizes the difference between the reality of God and the reality of physical objects, and rejects metaphysical conceptions of God. Second, in terms of the positive analysis—what the reality of God does mean—Phillips argues that the existence of God is necessary existence; that God’s reality is synonymous with God’s divinity; and that the reality of God is spiritual reality. Also, Phillips rejects the charge of being Feuerbachian reductionist and attempts to go beyond the dichotomy between realism and nonrealism. The final chapter consists of two parts. In the first part, I address common criticisms of Phillips’ notion of the neutrality of contemplative philosophy. First, he has been criticized that despite his claim to neutrality, he is in reality a revisionist or a reformer who prescribes rather than describes. However, Wittgensteinian description, which Phillips employs, does have prescriptive force and thus the charge of revision or prescription could be less serious than is often thought. In terms of Phillips’ allegedly “one-sided diet,” I suggest, his Kierkegaardian-Weilian reading of Christianity needs not be taken as the grammar of religious beliefs; rather, Phillips offers it as an alternative account in his positive task of showing what religious belief does or may mean. Nevertheless, Phillips’ relying too much on that form of spirituality sometimes makes his accounts of religious beliefs less persuasive. Second, in terms of the question of whether neutrality is as attainable, desirable, or essential to philosophy as Phillips thinks it to be, his critics tend to take his notion of neutrality as a view from nowhere. However, I argue, the neutrality of contemplative philosophy is better understood as “trying to go nowhere.” Insofar as “a perch above the fray” of contemplative philosophy is construed as a third perspective from which a philosopher is looking for a way of describing the pros and cons of both the affirmation and the rejection of a position, contemplative philosophy is still a usable way of doing philosophy. In the second part, I suggest in what direction Phillips’ view can be further developed. First, a view of religious language based upon Phillips’ philosophy needs to involve more philosophical reflections on the structural inadequacies of human language, the ways in which language works in our talk of God, and, in this regard, the metaphorical character of religious language. Second, in terms of religious truth, I suggest two ways of deciding on the truth or rationality of a whole framework or worldview as such, despite the radical contingency of our epistemic framework: first, we can criticize or reject a framework by means of our context-internal criteria; second, the verification of the truth of a given worldview is experiential or practical. Finally, in terms of God, I argue that we need to pay more careful attention to and elucidate the grammar of the trinitarian conception of God, which is central to Christian religion.

이 글은 찰스 테일러가 말하고자 하는 인정이 어떠한 것인지를 밝히기 위한 목적으로 쓰여졌다. 테일러는 근대 세계의 문제들을 진단하고, 근대적 인간 주체가 의미가 거세된 얄팍한 삶을 살고 있음을 비판하며, 그 지점을 극복하기 위해서 “본래성의 윤리”가 필요함을 역설한다. 본래성의 윤리에 따르면, 인간 주체는 의미 있는 것, 중요한 것, 소중한 것, 가치 있는 것, 그러니까 선을 선택하고 지평으로 삼아서, 그 지평으로부터 삶의 의미를 부여해나가며 자신의 정체성을 획득해나간다. 그렇지만 이러한 선택의 범위는 제한되는데, 왜냐하면 인간의 삶이 이미 주어진 지평, 맥락에서 펼쳐지기 때문이다. 그런 점에서 인간의 삶 그리고 인간의 주체성 혹은 정체성은 타자들, 혹은 공동체와 무관하지 않다. 그리하여 인정의 중요성이 대두된다. 인정 없이 주체의 정체성은 형성될 수 없다. 다만 이러한 인정은 현대 사회가 한편으로는 평등을 추구한다는 점에서 다른 한편으로는 개성과 차이를 부각한다는 점에서 문제에 부딪친다. 인정은 평등한 인정과 차이의 인정 사이에서 어느 한쪽으로 기울어질 수 없고 그 사이에서 균형을 잡아야 한다. 그러한 균형을 생각해보려면, 테일러가 인정을 사유하며 어떻게 인간들 사이의 차이 혹은 비대칭성을 생각하고 있는지를 살펴볼 필요가 제기된다. 그러기 위해서 이 글은 리쾨르가 『인정의 여정』에서 제안한 “비대칭성의 망각의 발견”을 참조하려고 한다. “비대칭성의 망각의 발견”을 통해서, 테일러가 어떻게 차이와 비대칭적 관계에 대한 사유를 인정에 녹여내는지를 보여주려고 한다.

이 글의 목적은 부르디외의 ‘하비투스’ 개념에 제기되는 결정론의 의혹을 ‘기호적 창발’의 구조로 완화함으로써, 상징권력의 구조에 관한 자연주의적 탐구의 가능성을 제안하는 데 있다. 부르디외의 상징권력에는 하비투스의 이중성 즉, ‘구조화하는 구조’와 ‘구조화된 구조’의 논리가 내재되어 있는데, 그 이중성은 증여와 언어교환의 경험을 통해 확인될 수 있다. 그러나 하비투스의 이중적인 실천 논리가 함축하는 구조적 제약성과 그 작용 과정의 불투명성으로 인해, 아처나 킹과 같은 사회학자들은 부르디외의 사회학이 여전히 결정론 또는 유물론의 시각을 보여 준다고 분석한다. 이 문제에 필자는 하비투스의 제약성은 ‘몸’을 가진 유기체가 세계와 상호작용함으로써 반복적으로 경험하는 패턴들을 구조화하는 과정에서 드러나는 유연한 도식이라고 밝힌다. 이 글은 그 해명의 과정을 체험주의의 ‘영상도식’과 ‘기호적 창발’의 구조로 밝혀, 부르디외의 하비투스 개념에 제기되는 결정론에 대한 의혹을 완화하고, 상징권력에 관한 자연주의적인 탐구의 가능성을 보인다.