Uju ŭi chuin ŭn nugu in'ga -- Kwahak ch'ŏrhak iran muŏt in'ga (1993) -- Kwahak kisul ŭi ch'ukpok kwa chaeang (Kwahak, ch'ukpok in'ga chaeang in'ga, 2009) -- Munmyŏng ŭi mirae -- Saengmyŏng -- Hwan'gyŏng kwa hwan'gyŏng ch'ŏrhak -- Saengt'ae.

1. An Tŏng-mun ŭi hangmun chŏngsin kwa ch'ŏse pangsik -- 2. An Tŏng-mun ŭi Samsan Sŏwŏn wisang chŏngnip kwa kŭ ŭimi -- 3. Ha Ik-pŏm ŭi sam kwa munhak -- 4. Pak Ch'i-bok ŭi Nammyŏnghak kyesŭng yangsang -- 5. Kang Pyŏng-ju ŭi hangmun kwa munhak -- 6. Chŏng Chae-gyu ŭi hangmun chŏngsin kwa 'Taehak' haesŏk -- 7. Kim Chin-ho ŭi haksŏl e taehayŏ -- 8. Kwak Chong-sŏk ŭi Myŏngdŏksŏl nonjaeng -- 9. Kim Hwang ŭi Kyŏnghak Sipto e taehayŏ.

1. Tan'gun sinhwa ŭi wŏnhyŏngjŏk segyegwan kwa p'ungnyu chŏngsin -- 2. Wŏnhyo ŭi hwajaeng sasang kwa muaehaeng ŭi silch'ŏn -- 3. Ŭisang ŭi 'Hwaŏm ilsŭng pŏpkyedo' e nat'anan Hwaŏm sasang -- 4. Chinul ŭi Tono chŏmsu wa Chŏnghye ssangsu sasang -- 5. Sambong Chŏng To-jŏn ŭi Pulgyo paech'ŏk ŭi naeyong kwa sŏngkyŏk -- 6. T'oegye Yi Hwang ŭi ch'ŏrhakchŏk ipchang kwa 'Kyŏng' sasang -- 7. Kobong Ki Tae-sŭng ŭi hangmun chŏngsin kwa ch'ŏrhak sasang -- 8. Ugye Sŏng Hon ŭi Tohakchŏk (...) sam kwa hangmun yŏnwŏn -- 9. Yulgok Yi I ŭi Taedong sahoeron kwa ch'ŏrhakchŏk chihyang -- 10. Sŏgye Pak Se-dang ŭi Sirhakchŏk sayu ŭi kich'o -- 11. Namdang Han Wŏn-jin ŭi yŏksa insik kwa Chosŏn chunghwajuŭi -- 12. Sŏngdam Song Hwan-gi ŭi 'T'aegŭk tosŏl' haesŏk ŭi kibon ipchang -- 13. Kanjŏng Yi Nŭng-hwa 'Chosŏn Togyosa' ŭi haksulsachŏk ŭiŭi wa han'gye -- 14. Manhae Han Yong-un i pon chuch'e ŭi munje wa minjok chagyŏl ŭi wŏnch'ik -- purok. T'algyŏnggye sidae ŭi Han'guk ch'ŏrhak ŭi inmunhakchŏk ŭiŭi wa chŏnmang: Yulgok ŭi ch'ŏrhak. (shrink)

[1]. Pyŏngwa Yi Hyŏng-sang, Hosan Pak Mun-ho yŏnʼgu -- 2. Cho Ik yŏnʼgu -- 3. Kwak Chong-sŏk yŏnʼgu.

Cecilea discusses with Shelley Tremain her experience as a first-generation U.S. citizen and first-generation university graduate; why she was motivated to study philosophy and become a professional philosopher; the launching of the new, open access, online journal, the Journal of Philosophy of Emotions (JPE); the “mismatch” between what she seemed like “on paper” and what she is is capable of; how societal, institutional, professional, and philosophical practices and policies must be adjusted to enable others like her to flourish as professional (...) philosophers; and any resources—such as articles, books, and videos—that she would like to recommend on the topics and issues that she has addressed in this interview. (shrink)

The aim of this article is to describe the change of the Korean society after the neoliberal crisis in 1997. The economic crisis in Korea resulted from the militant struggles of working class between 1987-1997. But it had been used as a moment for deepening the neoliberal reformation and the recomposition of capital. This paradoxical process had been accomplished by a wide and violent lay-off as in any other countries. In this process the first notable factor is the appearance of (...) cooperative attitude in the Korean progressive labor movement. The author described the context of decomposition of militant working class in factories, and groped for the new recomposition of working class and the formation of autonomous multitudes in the whole range of Korean society. (shrink)

I argue that emotions are not only rational in-themselves, strictly speaking, but they are also instrumentally rational, epistemically rational, and evaluatively rational. I begin with a discussion of what it means for emotions to be rational or irrational in-themselves, which includes the derivation of a criterion for the ontological rationality of emotions (CORe): For emotion or an emotion there exists some normative standard that is given by what emotion or an emotion is against which our emotional responses can be judged (...) or evaluated in virtue of the fact that our emotions manifest our rationality. I conclude with a brief discussion of the implications of this account. (shrink)

Standard accounts of shame characterize it as an emotion of global negative self‐assessment, in which an individual necessarily accepts or assents to a global negative self‐evaluation. According to nonstandard accounts of shame, experiences of shame need not involve a global negative self‐assessment. I argue here in favor of nonstandard accounts of shame over standard accounts. First, I begin with a detailed discussion of standard accounts of shame, focusing primarily on Gabriele Taylor's standard account. Second, I illustrate how Adrian Piper's experience (...) of groundless shame can be portrayed as 1) both a rational and an irrational experience of shame, in accordance with Taylor's account as a paradigm model of standard accounts of shame, and 2) as a rational experience of shame when taken in its own right as a legitimate, rational account of shame. Third, without denying that some experiences of shame either are or can be irrational experiences of shame, I elucidate how standard accounts of shame can act as mechanisms of epistemic injustice, and in doing so can transmute the righteous indignation of the marginalized by recasting them as shameful experiences. (shrink)

Second, follow-up interview of Cecilea Mun by Shelley Tremain.

This paper documents that business ethics has positive impacts upon the development of intellectual capital. Knowledge has become the most important asset of modern businesses, and this study argues that business ethics is associated with the development of intangible knowledge resources—intellectual capital. Businesses with ethical values at the core reinforce ethical conducts and successfully build trust with their various stakeholders, leading to the formation of an ethical and trustworthy corporate culture and a positive corporate environment. Thus, in this reasoning, an (...) ethical approach to business can encourage open communication, problems solving, knowledge sharing and creativity among employees to increase organisational capital; enhance interactions and relationships with suppliers, customers and other stakeholders to increase social capital; attract and retain good talent to increase human capital. Questionnaire survey is adopted as the research method with businesses in the electronic and information technology industries in Taiwan as sample. The results suggest that business ethics is associated with increased intellectual capital. Thus, this study demonstrates that the development of intellectual capital is in line with strengthened ethics. It contributes to the literature through combining research on business ethics with intellectual capital theories and extends the extant intellectual capital literature. (shrink)

Standard accounts of shame characterize shame as an emotion of global negative self-assessment, in which an individual necessarily accepts or assents to a global negative self-evaluation. According to non-standard accounts of shame, experiences of shame need not involve a global negative self-assessment. I argue here in favor of non-standard accounts of shame over standard accounts. First, I begin with a detailed discussion of standard accounts of shame, focusing primarily on Gabriele Taylor’s (1985) standard account. Second, I illustrate how Adrian Piper’s (...) ([1992] 1996) experience of groundless shame can be portrayed as 1) both a rational and an irrational experience of shame, in accordance with Taylor’s account as a paradigm model of standard accounts of shame, and 2) as a rational experience of shame when taken in its own right as a legitimate, rational account of shame. Third, without denying that some experiences of shame either are or can be irrational experiences of shame, I elucidate how standard accounts of shame can act as mechanisms of epistemic injustice, and in doing so can transmute the righteous indignation of the marginalized by recasting them as shameful experiences (i.e., by recasting them as experiences of the righteous shame of the marginalized). -/- (This chapter was previously published in Hypatia, forthcoming, under the title "Rationality through the Eyes of Shame: Oppression and Liberation via Emotion"). (shrink)