H Kim

I have been proposing for ‘christo‐dao’ rather than traditional christo-logy or modern christo‐praxis as a more appropriate paradigm for the understanding of Jesus Christ in the new millennium. This christological paradigm shift solicits a radical change of its root-metaphor, from logos (Christ as the incarnate logos) or praxis (Christ as the praxis of God’s reign) to ‘dao’ (Christ as the embodiment of the Dao, the “theanthropocosmic” Way) with a critical new interpretation. For EastAsian Christians, the christological adoption of dao is as inevitable and legitimate as that of logos for the Western church at the fourth century. This adoption has been operative since the beginning of Korean Christianity. As an example, in this paper, I introduce the intriguing thoughts of Dasŏk Ryu Young-mo 柳永模 (1890-1981). According to John 14:6, Ryu comprehended Jesus as the Dao, the way of the truth toward the life in God. Christ is the brightest way on which we can walk safely (the truth) to attain the unity with God (the life). It coincides with the goal of Confucianism, the anthropocosmic unity of Heaven and humanity. Fromthis vantage point, he further expressed a nobel East Asian definition of God; namely, God is the One who is ‘the Being in Non-Being’ (Ŏpshigyeshin-nim): He believed that this event of Being-in-Non-Being has been historically manifested in the crucifixion (the Non-Being) and the resurrection (Being) of Jesus Christ. Christ is both the Non-Being (the Non-Ultimate, Vacuity) and Being (Great Ultimate, Form). Finally, confessing Jesus as the embodiment of the Dao is none other than Ryu’s East Asian way of saying “the Word made flesh.”

본 연구의 출발점은 통증(pain)이나 고통스러움(painfulness)을 순수한 심적 대상으로 다루면서 철학적으로 사소한 에피소드처럼 취급된다는 사실에 대한 개인적인 관찰 경험이다. 그리하여 통증이 과연 감각질(quale)인가 하는 물음에 철학자들이 어떻게 답변해왔는지를 살펴보게 되었다. 근래에 들어 통증을 단일한 감각질 또는 지각적 성질이 아니라고 주장하면서 적극적인 대안적 설명을 제시하려는 오스틴 클라크의 주장이 이 글의 논의의 중심 줄거리가 된다.클라크에 따르면, 고통스러운 감각질은 그 자체로 고통스럽게 느껴지는, 경험의 내재적 속성이 아니라, 주체가 주목할 만한 것으로 간주하는 동기나 목적에 의해 유발되는 특수한 효과에 의해 동일시되는 질적 면모이다. 그러므로 고통스러움이 감각질이 아니라면, 하위 인격적(infra-personal) 수준에서의 감각에 대한 특성화는 주체의 동기에 관한 특성화라는 것을 함축하지 않는다. 그러한 사실들을 설명할 수 있는 가장 단순한 대안은 둘 사이에 매우 강한 그러나 우연적인 연관이 존재한다는 것이다. 일상 언어로서 ‘통증’은 서로 어떤 관계에 있는 두 항목에 의해 구성되는 사태를 가리킨다. 우리의 구성 조건 때문에 어떤 종류의 신체감각의 질적 상태가 우리의 주목을 끌고 그 느낌을 멈추게 하려는, 즉각적이고 압도적이고 강제적인 욕구를 촉발시킨다. 그러한 종류의 성질을 느끼는 경험이 예외 없이 그 성질에 대한 강한 혐오를 야기한다고 가정할 수 있다. 유사-인과적 연관이 매우 강하고 예외가 거의 없는 까닭에 일상 언어는 그 연합을 하나의 낱말로 명명하는 경향이 있다. 그러나 그것들을 묶어주는 논리적 필연성은 없고, 또 특이한 경우에만 분리될 수 있다. 클라크는 이것을 ‘제휴 모델’이라고 부른다. 아편을 복용한 환자는 동일한 작열통을 느끼지만 더 이상 고통스럽지는 않다고 보고한다. 그는 통증 하부 감각을 갖고 있음에도 통증 하위 동기를 갖지 않는다.

The reverse correlation (RC) method has been widely used, because it allows visualization of mental representations without a priori assumptions about relevant dimensions. We employed the RC method to visualize mental representations of self and examined their relationships with traits related to self-image. For this purpose, 110 participants (70 women) performed a two-image forced choice RC task to generate a classification image of self (self-CI). Participants perceived their self-CIs as bearing a stronger resemblance to themselves than did CIs of others (filler-CIs). Valence ratings of participants who performed the RC task (RC sample) and of 30 independent raters both showed positive correlations with self-esteem, explicit self-evaluation, and extraversion. Moreover, valence ratings of independent raters were negatively correlated with social anxiety symptoms. On the other hand, valence ratings of the RC sample and independent raters were not correlated with depression symptoms, trait anxiety, or social desirability. The results imply that mental representations of self can be properly visualized by using the RC method.

We examine how corporate environmental responsibility affects the cost of equity capital for manufacturing firms in 30 countries. Using several approaches to estimate firms’ ex ante equity financing costs, we find in regressions that control for firm-level characteristics as well as industry, year, and country effects that the cost of equity capital is lower when firms have higher CER. This finding is robust to addressing endogeneity through instrumental variables, to using alternative specifications and proxies for the cost of equity capital, and to accounting for noise in analyst forecasts. We conclude that investment in CER reduces firms’ equity financing costs worldwide.

My thesis focuses on Nietzsche’s ethics. More precisely, its main objective is to explore Nietzsche’s substantive ethical framework in a comprehensive, detailed, and systematic manner. Furthermore, the thesis also attempts to examine the epistemological, non-ethical ground of the Nietzschean substantive ethics. Also, it deals with Nietzsche’s critique of conventional morality, and explains Nietzsche’s criticism of morality in terms of his substantive ethics. The central argument of the thesis is, very briefly, that Nietzsche’s philosophy as a whole does have a distinctive, substantive ethical system. Its constitutive elements or contents, being coherently related, are rich, complicated, and concrete. The major category Nietzsche employs in his ethics is the notion of ‘value’ understood as merit or desirability; he is not much concerned with the right or obligatory. Nietzsche views some human qualities, abilities and states and a style of life as noble and desirable for us. Specifically, the creative way of life, creative capacity, self-discipline, the capacity for ‘self-commanding’, knowledge, health, strong affectivity, and vitality constitute the core of Nietzsche’s evaluative standard. Moreover, a variety of dispositions, such as honesty, solitude, courage, and magnanimity, position themselves within his theory of value and are posited as crucial virtues. Finally, my thesis aims at analysing these particular contents of Nietzsche’s substantive ethical system and to examine how the system as a whole works. As such, the thesis is fundamentally an exposition based upon Nietzsche’s own texts, especially, his later works including Thus Spoke Zarathustra, Beyond Good and Evil, The Genealogy of Morals, Twilight of the Idols, and The Antichrist

The author proposes and employs the Avalanche Perspective in analysing the entry of women into the Korean judiciary from the first pioneers in 1952 to the present. Starting from a general atmospheric warming trend towards women in postwar Korea, there developed instability in the status quo, then a breakthrough that led to a cascade of women participating in the legal profession. Although cultural resistance and political obstacles remained to be overcome, this quantitative expansion ultimately led to a greater acceptance of women’s participation in the judicial arena. Significant judicial changes that furthered the causes of women in contemporary Korea were coincident with women being members of the judiciary. The quantitative changes of the past fifty-six years opened the possibility of qualitative progress for women in the Korean judiciary. The Avalanche Perspective as applied to the judiciary in Korea, provides an understanding of the forces at work that have had a profound effect upon the place of women in the new cultural and political reality of the Korean people

In this paper, we study the notions related to tree property 1 , or, equivalently, SOP2. Among others, we supply a type-counting criterion for TP1 and show the equivalence of TP1 and k- TP1. Then we introduce the notions of weak k- TP1 for k≥2, and also supply type-counting criteria for those. We do not know whether weak k- TP1 implies TP1, but at least we prove that each weak k- TP1 implies SOP1. Our generalization of the tree-indiscernibility results in Džamonja and Shelah [5] is crucially used throughout the paper

This paper explores the connections between two common circulating discourses about queer youth and the ways that these discourses are wielded in the name of creating safe spaces for queer youth. First, the discourse of innocence is still applied to queer youth, however, the application has shifted to focus largely on the ways that queer youth are innocent victims in a society structured around heteronormativity. Second, a common response to this innocent victim discourse has been to position queer youth within a discourse of activist educators. “Discourses not only represent the world as it is, they are also projective, imaginaries, representing possible worlds which are different from the actual world, and tied into projects to change the world in particular directions”. Gay Straight Alliances are one example; GSAs have sprung up across the country because adults, queer adults and allies in particular, have employed both of these discourses in policy decisions and discussions regarding queer students. This paper will highlight some of the ways the discourses of innocent victims and activist educators have been used in the GSA movement. The paper will apply a queer theory lens to the relationship between these discourses and the GSAs to tease out the ways that they work to simultaneously support queer students and serve to limit how queer students and their schools are imagined. The paper will conclude with a discussion of some possibilities for reworking, rupturing, or transforming these discourses so that schools, as well as the queer students and teachers within them, might be better served.

Social media platforms play a central role in the structure of political discourse today. It is imperative to theorise about why and how we should regulate these institutions to manage some of the problems they raise for political discourse, namely misinformation and disinformation, hate speech, and polarising content. In this paper, I scrutinise their business models to form a basis of justification and strategy to regulate social media platforms. I argue that, in virtue of their business models, platforms are morally complicit with malicious actors in quickly and widely spreading their disinformation, hate speech, and provocative claims. I do this by rejecting the claim that platforms are merely intermediaries that reflect their users popular preferences and therefore cannot be complicitous with malicious actors as they have no intentional participation. With this basis of justifying regulation, I propose a progressive tax on platforms advertising revenue based on the number of users they have and show how this is preferable to banning the business model. This can remove the main incentive social media platforms have to be complicit with malicious actors without further consolidating the ‘winner take all’ nature of the social media market.

What kind of people make good scientists? What personal qualities do scholars say their peers should exhibit? And how do they express these expectations? This article explores these issues by mapping the kinds of virtues discussed by American scientists between 1945 and 2000. Our wide-ranging comparative analysis maps scientific virtue talk across three distinct disciplines – physics, psychology, and history – and across sources that typify those disciplines’ scientific ethos – introductory textbooks, book reviews, and codes of ethics. We find that, when inducting students into a discipline, evaluating peers, or codifying their professional standards, postwar American scientists routinely named virtues like carefulness, objectivity, and honesty. They applied such virtues not only directly to scholars’ characters, minds, and attitudes (thereby equating virtues with personal qualities), but also to their methods, modes of reasoning, and working habits (in the form of what we call virtue-qualifiers). Strikingly, we find that physicists, psychologists, and historians drew upon largely similar repertoires of virtue. For all of them, scientific work required carefulness, thoroughness, and accuracy. Not all virtues, however, were equally important in all disciplines (notably objectivity), nor did each ethos-forming genre place equal emphasis on the directly personal nature of such virtues. All in all, our research establishes an extended framework for understanding the ways virtues remained present in postwar American scientific discourse writ large.