Asia Pacific Journal of Educational Research, Secondary Education Institute

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2015 Vol 18 No.4

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일표(一瓢) 최석만 교수와의 대담: 사회학과 동양사회사상의 만남을 넘어 도덕사회로

정학섭 , 우실하 , 유승무 , 박수호 , 정승안
표준사회학적 연구와 동양사회사상적 공부하기의 통합

정학섭
Choe Sug-Man's Life and Sociological Thoughts
최석만의 삶과 사회학 사상

홍승표 Hong, Seung-Pyo

Social Thoughts of Intimacy as the New Boundaries of Family Identity: In Relation to Deepen the Family Theory of Choe, Sug-man
가족 아이덴티티(Identity)의 새로운 경계로서 친밀성(Intimacy)의 사회사상: 최석만 선생의 “보편적 세계인식의 원리로서 가家”론의 심화선상에서

오세근 Oh Se-geun

Crisis of Modern Society and An Alternative Community
현대사회의 위기와 대안공동체

이동일 Lee Dong-il

The Crisis of the Aged in Modern Society and Overcoming the Crisis
현대사회 노인 위기의 진상과 극복 방안

이현지 Lee Hyun-Ji

Conflict Management within the Organization and Task of the Buddhist Counseling Psychology
조직 내 갈등관리와 불교상담심리학의 과제

박수호 Park Su-ho

‘Murder of the Father’ and ‘Return of the Oppressed’ in the Case of Confucian Origin of Morality
유교윤리의 기원과 보편성: ‘아버지 살해’와 ‘억압된 것의 회귀’

김상준 Kim Sang-Jun

Implications of the Principle of Righteousness of the East
동양적 의리론의 함의

임종진 Lim Jong-jin

Laoz's conceptual difference of Noting(無) and Someting(有), and the arguing point between metaphysics and physical science
노자의 무無와 유有, 그 형이상과 형이하의 문제

김영주 Kim Young-Joo

Research Trends and Hallmarks of Chinese Philosophy in the Early 20th Century: A Study on the Dynamics between Confucianism and Marxism
근대전환기 중국철학계의 연구 동향과 특징: 유가철학과 마르크스주의철학의 관계를 중심으로

이철승 Lee Cheol-seung

Light of Power and Shadow of Violence: Han Myung Hoe, Was he an Janus or Border liner between the Public and the Private?
권력의 빛과 폭력의 그림자: 한명회(韓明澮), 공사(公私)의 야누스인가? 경계인인가?

윤대식 Youn Dae-shik

The study of produce of subject and possibility of resistance in neo-liberalism: Comparison of Foucault with Honneth
신자유주의 시대의 주체 생산과 저항 가능성에 대한 연구: 푸코(Foucault)와 호네트(Honneth)를 중심으로

석승혜 Seok Seung-hye

Study on the Rule of Gender in Change and the Thesis of ‘Flexible Gender Regime’: A Consideration for a new Paradigm of Gender Policy
젠더질서의 변화와 ‘유연한 젠더레짐: 여성정책에서 성평등정책으로의 패러다임 전환을 위한 소고

김미경 Kim Mi-kyong

Introspective Writing and Character Education
자기성찰 글쓰기와 인성교육

송현주 Song Hyun-ju , 문성화 Mun Seong-hwa , 배은숙 Bae Eun-sook , 이현지 Lee Hyun-ji , 홍순희 Hong Sun-hi

Crisis of Social Sciences and Alternative in Age of Convergence: Focusing on the Political Use of Social Science Research
융합의 시대, 사회과학의 위기와 대안: 사회과학 연구의 정책적 활용을 중심으로

이수미 Lee Soo-mi , 김대환 Kim Nam-og , 김남옥 Kim Dae-hwan , 박수호 Park Su-ho

[10540] 경기도 고양시 덕양구 항공대학로 76, 항공대학교 본관 514호 우 실 하 교수연구실

Copyright The Association Of East Asian Social Thoughts

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일표(一瓢) 최석만 교수와의 대담: 사회학과 동양사회사상의 만남을 넘어 도덕사회로

정학섭 , 우실하 , 유승무 , 박수호 , 정승안

DOI: JANTVol.18(No.4) 1-22, 2015

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표준사회학적 연구와 동양사회사상적 공부하기의 통합

정학섭

DOI: JANTVol.18(No.4) 23-34, 2015

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Choe Sug-Man's Life and Sociological Thoughts
최석만의 삶과 사회학 사상

홍승표 Hong, Seung-Pyo

DOI: JANTVol.18(No.4) 35-52, 2015

This paper is written to review Choe Sug-Man's life and sociological thoughts. Choe Sug-Man is a very special man who combines features of the Confucian noble man and ascetic. He had been the president of the Association of East Asian Social Thoughts for ten years. He lead the association very well by the Korean style leadership. He has many virtues like generosity, moderation, modesty. In this paper, Choe Sug-Man's sociological studies are distributed to four categories. These are Confucian social ethics, Confucian view of family, literature-style sociology, and new technology and future society. The first discussion is about that Confucian thought can be a new basis of social ethics. Modern western thoughts assumes individual who is separated from society. Therefore, it is difficult to secure the foundation of social ethics. In the other hand, Confucian thought assumes human being in society and emphasizes human relations. Therefore, it is easy to secure the foundation of social ethics. The second discussion is about that Confucian view of family can be the universal model of family. Western philosophy usually doesn't concern to family. But family is the center of philosophical discussion in Confucian thought. Family is the main bridge to reach to peaceful society in Confucian thought. This kind of Confucian view of family can be common to world-wide. The third is about the very special kind of sociological work 'Beyl-Rue-Chun-Ji'. In this book, he criticizes the modern life and society and shows the new meaning of life and new utopian society. The fourth is about the new technologies and future society. This is very recent research concern of Choe. The new technologies will restructure the life and society fundamentally. And he tries to design a new society based on the new technologies.

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Social Thoughts of Intimacy as the New Boundaries of Family Identity: In Relation to Deepen the Family Theory of Choe, Sug-man
가족 아이덴티티(Identity)의 새로운 경계로서 친밀성(Intimacy)의 사회사상: 최석만 선생의 “보편적 세계인식의 원리로서 가家”론의 심화선상에서

오세근 Oh Se-geun

DOI: JANTVol.18(No.4) 53-94, 2015

This study starts from the intention to deepen the family theory of Choe, Sug-Man. He points out the limitations of Western theories families and presented Confucian ideas will be cope with family problems of modern society. From this problematic point of view, this article is aimed to do the following: 1) What is the characteristics of 'intimacy' and 'intimate sphere’, 2) If 'intimacy' and 'intimate sphere’ are increasing, what is its social context? 3) What is the meaning of family change in the context of structural transformation of intimacy? The study findings are as follows: Arendt, Habermas and Giddens looked at how intimate relationships are changing in modern societies. ‘Intimacy’ and ‘Intimate Sphere’ represent a range of accounts of special love, friendship and familial relations. To be able to share 'inner-world' with a partner, and to be able to share partner's experiences, is one of the most rewarding aspects of intimacy and intimate sphere. Intimacy in human relationships requires dialogue, transparency, vulnerability, and reciprocity.

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Crisis of Modern Society and An Alternative Community
현대사회의 위기와 대안공동체

이동일 Lee Dong-il

DOI: JANTVol.18(No.4) 95-126, 2015

Modern society is the most prosperous era that human beings have ever experienced, also featuring more freedom, more richness and more equality than any other era of human history. However, behind it lie alienation by human beings and society, conflicts resulting from the desire to possess and unequality masking equality. Problems of modern society like these are being solved through its modification and transformation. Meanwhile, under another light, performance and argument on community as an alternative of modern society have been continued.An alternative community deserves consideration as an alternative for the production methods, human relations, urban lives and distribution of modern society. It proposes different ways of ideas, production methods, distribution and daily lives, which existing society has offered.Ideal lives of agricultural community, nonpossessive idea, production methods which follows the way of nature, and sharing of daily lives through collective board and dwelling offer different ways of life from those of existing society, which is still undergoing trials. Of course, this kind of an alternative community has limits of conflict between individual possessions and public possessions, limits of human relationship and exposure of privacy. These kinds of limits are the inherent ones lying in social lives. Therefore, trial and experiment of an alternative community has meaning. An alternative community is sort of performance and process.Lots of people are engaged in community whether in practical or in realistic way. An alternative community is one of the alternatives of modern society. All the problems of modern society cannot be resolved. However, there is no utopias or alternatives but have conflicts. An alternative community is pursuing and concerned about alternative for reality, which deserves noticing.

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The Crisis of the Aged in Modern Society and Overcoming the Crisis
현대사회 노인 위기의 진상과 극복 방안

이현지 Lee Hyun-Ji

DOI: JANTVol.18(No.4) 127-149, 2015

By the recent Korean suicide statistics, the number of suicide is 64.2 of 100,000 people aged 65 and over. This is much higher than 11.1 persons aged from 15 to 24, 28 persons aged from 25 to 44, and 37 persons aged from 45 to 64. And suicide rate of more aged is higher than that of less aged among the aged. The suicide statistics shows that the aged are the most alienated group in modern society. Why the aged became the most alienated group in modern society? There are many reasons why it became the most alienated group. In this paper, we want to discuss of the fundamental reason related to the limitation of modern society. In modern society, we regard the secular aspects of human being like reason, desire, body and so on which the young can be better by the impact of the modern view of human being. And this makes to regard the aged as the worse. Therefore, the crisis of the aged is deepening by the modernization. Nowadays the crisis of the aged reach the limit. In this paper, we will discuss the crisis of the aged at this time, and explore the way to solve the crisis.

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Conflict Management within the Organization and Task of the Buddhist Counseling Psychology
조직 내 갈등관리와 불교상담심리학의 과제

박수호 Park Su-ho

DOI: JANTVol.18(No.4) 151-181, 2015

In modern society there is growing potential for conflict and also growing much need for conflict management. Conflict management aims to integrate the organizational level and to alleviate the pain and the healing in personal level. In recent years, there is increasing interest in meditation and yoga, and psychological counseling. The purpose of this paper is to review the existing discussion about the Buddhist counseling, and Buddhist counseling can play a role in managing conflict within the organization. I hope this discussion will be able to provide an opportunity to overcome the limitation of Buddhist counseling only discussed in the individual level. The order of paper as follows. Chapter 2 is an introduction to conflict around the organization and conflict management. Chapter 3 summarize definition, the appearance context and characteristics of Buddhist counseling, the research trends. Buddhist counseling started to discuss in order to overcome the limitations of psychotherapy. But still not escape from areas of psychotherapy. Chapter 4 was criticized on that point and discussed potential of the Buddhist counseling as a conflict management methods within the organization. Finally, a summary of the discussions was then describes the meaning and limits of this paper. It is argued in this paper do not limit the scope of the Buddhist counseling at the individual level, that it must extend to organizational or societal level. To support this argument, this paper reviewed Buddhist counseling can play a role in managing conflict within the organization. As a result, it was confirmed that the Buddhist counseling can be a means to resolve conflict and strengthen the capacity of the organization. Also, it has the possibility of generalization beyond the limits of religions and is confirmed that appears effective in both dimension of conflict resolution and prevention.

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‘Murder of the Father’ and ‘Return of the Oppressed’ in the Case of Confucian Origin of Morality
유교윤리의 기원과 보편성: ‘아버지 살해’와 ‘억압된 것의 회귀’

김상준 Kim Sang-Jun

DOI: JANTVol.18(No.4) 183-219, 2015

This essay attempts to apply Freudian idea of the ‘return of the oppressed’ and ‘murder of the father’ to the case of Confucian origin of morality. Works of Lothar Faulkenhausen(2006) and Yuri Pines(2002) upon the origins of Confucian moral codes provide main materials for this analysis, which revises Freud’s view that human morality originated from the permanently recurring repents upon the unconscious memory of ‘the murder of the father.’ What was oppressed and thus returned in the time of Confucius was not the oppressed unconscious of ‘murder of the father.’ Rather, it was the recurring impulse (Trieb) to turn back to the egalitarian state of the human society in the past when there was no king=father to murder.

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Implications of the Principle of Righteousness of the East
동양적 의리론의 함의

임종진 Lim Jong-jin

DOI: JANTVol.18(No.4) 221-247, 2015

Acting as the fundamental thought for the maintenance of the traditional society of the East, the righteousness has been emphasized between the sovereign and the subject, between parents and offsprings, and among family members. However, Those concepts as 'oughtness' and 'just' have been faded or turned away in the word of righteousness, so there emerged some kind phenomenon being called as 'the corruption of the meaning in righteousness.' Thus, it is necessary to figure out 'under what context of actual history the righteous principle has been understood.' For this, I have examined two persons. One is Yu Rang of Sima Qian's Shiji, the other is Guan Zhong mentioned by Confucius(Kongzi) in Analects of Confucius. In order to overcome the limit that the past concept of righteousness has, we need to seek out some linkages with the concept of justice, which is becoming the focus of discussion in modern society. Of course, the past concept of righteousness of the East would not be fully identical with the modern concept of social justice of the West. The reason is as follows. In these days, the values of freedom and equality, responsibility and duty, and the understanding of right must be diffused and accepted universally as important elements, but some of which were not fully actualized even in the traditional society of the East. However, despite of this kind of limitation, we can see some, though humble, elements which can be communicated with 'the distributive justice,' that is the core of social justice of the modern West, from the desirable forms of society to which Confucius and Chinese philosophers had oriented. Then, we can say that the important measure of social justice of today is the matter of equitability or the distributive justice, and its linked matter of 'welfare.' In regard to this welfare, our societies of the East has had a long tradition that had begun from the ancient times. For example, the image of an ideal society in which a desirable spirit of community was displayed was represented in Book of Rites(Liji) as 'datong.' These kinds of spirit can be directly linked to the concept of today's welfare.

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Laoz's conceptual difference of Noting(無) and Someting(有), and the arguing point between metaphysics and physical science
노자의 무無와 유有, 그 형이상과 형이하의 문제

김영주 Kim Young-Joo

DOI: JANTVol.18(No.4) 249-284, 2015

In existed studies about Laoz's thought, it studied notional approaching oriented Nothing(無) rather than to study nothing(무) and something(유) as an equal footing in vivid Life-world, going farther notionally evaluating Nothing(無) to metaphysics. So existed almost all scholars have been insisted "Nothing(無) is Tao(道)". In response, I have four critical minds. ① Is Nothing(無) and Tao(道) a same concept? different concept? ② What is different point between a same concept and different concept? ③ What is different and How is different among nothing(무) and something(유) · Nothing(無) and Something(有) · the NOTHING(道) and the SOMETHING(神)? ④ nothing(무) and something(유) · Nothing(無) and Something(有) · the NOTHING(道) and the SOMETHING(神), Are they concept of metaphysics? and concept of physical science? In order to clear up and work out these four critical minds, I distinguished and arranged that Tao(道) has conceptual difference saying to the Natural Tao(天地之道) · the Saint's Tao(聖人之道) · the Political Tao(治世之道) · the Comprehensive Tao(包括之道) and Mu無 and Yu有 have conceptual difference saying to not and some · nothing(무) and something(유), Nothing(無) and Something(有). And according to this, in order to argue point between metaphysics and physical science, I argue different point between metaphysics and physical science in the Sung Confucianism and Laoz's thought. As mentioned above four critical minds, I insist like this. ① Nothing(無) and Tao(道) are different concept. ② Tao(道) has conceptual difference to the Natural Tao(天地之道) · the Saint's Tao(聖人之道) ·the Political Tao(治世之道) · the Comprehensive Tao(包括之道) and Mu無 and Yu有 have conceptual difference to not and some · nothing(무) and something(유), Nothing(無) and Something(有). ③ nothing(무) and something(유) are vivid Life-world concepts, Nothing(無) and Something(有) are abstractional concepts, the NOTHING(道) and the SOMETHING(神) are concepts of metaphysics. ④ So the each word is different and they have various differences between category and dimension of concept. nothing(무) and something(유) · Nothing(無) and Something(有) are concept of physical science, the NOTHING(道) is concept of metaphysics.

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Research Trends and Hallmarks of Chinese Philosophy in the Early 20th Century: A Study on the Dynamics between Confucianism and Marxism
근대전환기 중국철학계의 연구 동향과 특징: 유가철학과 마르크스주의철학의 관계를 중심으로

이철승 Lee Cheol-seung

DOI: JANTVol.18(No.4) 285-314, 2015

Chinese intellectuals were exposed to varied value systems and sought to figure out new alternatives in the early 20th century in which the Western intellectual traditions were expanding their influence on China under the slogan of “science” and “democracy” and Chinese traditional philosophies were facing enormous challenges. Marxism, the state ideology of Communist China, was introduced to China by Chen Duxiu 陳獨秀(1879~1942) and Li Dazhao 李大釗(1889~1927) after the successful revolution by the Bolshevists in 1917. At the time, many argued against Confucianism pointing out that it had supported the feudal social system and Confucian teachings became the target of criticism. Chinese Marxist philosophers also regarded Confucianism as something to be illuminated. However, the 1930s witnessed that some Chinese marxists treated Confucianism from a positive viewpoint. Ai Siqi 艾思奇(1910~1966) and Mao zedong 毛澤東(1893~1976), for example, held that the universal principles of Marxism should go hand in hand with the unique Chinese situation, and they distinguished what should be accepted from what should be criticized in Confucianism. They criticized the idealist and mystical aspects of Confucianism and asserted that the materialist and communalist elements of Confucianism and its emphasis on action over knowledge should be integrated into Marxist approaches. Their view can be understood as an attempt to pursue a dialectical and organistic unity of disparate elements such as the East and the West, tradition and modernism, particular and universal, etc. In other words, they sought to build up a theoretical framework based on reality, and attempted to transplant marxism based on Chinese reality. Their efforts have been succeeded by a number of scholars of the late 20th century called “critical successors” who includes Zhang Dainian 張岱年(1909~2004), Ren Jiyu 任繼愈(1916~2009) Huan Nansen 黃楠森(1921~2013) and Fang Keli 方克立(b. 1938). Contemporary Chinese marxists are also in line with their views. Confucianism went through ups and downs owing to the changes of historical reality over the last one hundred years. This shows that Chinese scholars don’t accept theories dogmatically but attempt to adapt them to historical reality, In other words, Chinese tradition throughout history values empirical approaches to the challenges they face, which demonstrates that the principle “Gu wei jin yong”古爲今用is still viable at any given time.

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Light of Power and Shadow of Violence: Han Myung Hoe, Was he an Janus or Border liner between the Public and the Private?
권력의 빛과 폭력의 그림자: 한명회(韓明澮), 공사(公私)의 야누스인가? 경계인인가?

윤대식 Youn Dae-shik

DOI: JANTVol.18(No.4) 315-352, 2015

Duverger defined, politics is basically like an Janus of struggle and order. Dramatically as representative of the events that reflected the two sides of real politics in korean political history would address the Gyeyou Jeongnan(rectify uprising). It is provided as lack of legitimacy and moral accusations of usurpation of the King Sejo, but public documents recorded King Sejo's ruling for making a point of view the contrary. Thus, history and memories of King Sejo reign reflect the light of the public section, against while a reflection of the shadow of the private sector. The conflicts of documents and memories are also applied to a specific public actor at the time, too. In the context of real politics, this article approaches the motives and actions of Han Myung Hoe as a key to impartial assessment of King Sejo reign, although he acquisited power through violence, who tried recovery of public section collapsed according to the personal motives. Awareness and will of Han Myung-hoe depended more on approach to an explanation for King Sejo's action. Also record and memory about Han Myung-hoe from depending on the intersection give us both competent vassal who completing public duty but who meeting private desire vice versa. The critical point is the fact that King Sejo reign inevitably was criticized by bringing about disappearance of politics whether public duty toward the royal family or private desire. But Han Myung-hoe was a successful performer of public duty. He was honest for maximising private profit at the same time. Paradoxically, although he succeeded as public actors, his excessive loyalty to King Sejo shows rather thoughtless being as shadow, But even if condemned his desire, he did not deviate from the boundary of private section which he set up. That was the side of weak light. Finally, the fair assessment of Han Myung-hoe who was as an indicator of a fair assessment of King Sejo reign will be decided how to balance on the substance of two sides of real politics.

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The study of produce of subject and possibility of resistance in neo-liberalism: Comparison of Foucault with Honneth
신자유주의 시대의 주체 생산과 저항 가능성에 대한 연구: 푸코(Foucault)와 호네트(Honneth)를 중심으로

석승혜 Seok Seung-hye

DOI: JANTVol.18(No.4) 353-394, 2015

This study aims to explore the proper resistance model in Korea through compare with Foucault and Honneth with a practical possibility of resistance from subordinated agent. Today neo-liberalism is extending not only being limited in institutional dimension but also ideological dimension guiding people universal character and attitude. The principle of neo-liberalism connotes a fetal problem to produce the incomplete agent who voluntarily obeys power and forget about mutual recognition. Both Foucault and Honneth assert a ethical subject as a new human character, but they have different opinions in terms of criteria and the opportunity of resistance, and social solidarity. In summary, Foucault insists people can resist subordination to power by creating difference, while Honneth argues, if we already live in normative society, the object of resistance is the foundation of norms as well as deepening neo-liberalism offers more direct opportunity of resistance by increasing experiences of disrespect and injustice. When we try to adapt these theories in Korea, the most critical problem is how to transfer from individual's experiences to social solidarity. To be more specific, firstly, in contrast of a ethical subject, recently an amoral phenomenon people have little awareness of the importance of care and justice has occurred in Korean. Secondly, individuals or groups may select the easy strategy called out-group denigration for recover damaged identity. In addition, general trust based on social solidarity comes from the expectation of equality and fairness. If these values are weak, social solidarity should fall into immoral familism. Finally, when we deal with the problems of Korean society, the view of recognition without retribution has limitation.

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Study on the Rule of Gender in Change and the Thesis of ‘Flexible Gender Regime’: A Consideration for a new Paradigm of Gender Policy
젠더질서의 변화와 ‘유연한 젠더레짐: 여성정책에서 성평등정책으로의 패러다임 전환을 위한 소고

김미경 Kim Mi-kyong

DOI: JANTVol.18(No.4) 395-423, 2015

Although politics for woman in Korea has grown more rapidly than any other areas since 2001, currently it is experiencing a difficulty in forming a new agenda. In order to seek coping measures for the crisis of gender study occurring in the process of institutionalization of woman’s movement following the regime for equality, it is needed to reestablish the characteristics of the present patriarchy. The purpose of this study is to examine the limitation of the awareness of gender equality operating within ‘equality-oriented gender regime’ full of superficial ideology of equality, and approach the rule of gender in Korean society on the premise of ‘flexible gender regime’. Today, the rule of gender in Korean society is changing in so complex a way that it can be hardly explained on the existing premise of ‘equality-oriented gender regime’. Although the awareness of gender equality is spreading and many policies are being implemented to resolve gender inequality, no one would consider Korean society as gender equality society. It is needed to readdress the current Korean patriarchy by referring to the concept of ‘flexible gender regime’ as a new paradigm that can explain the present rule of gender that is newly changing, escaping from the neopatriarchal ‘regime for equality’. Today’s social structural environmental changes such as low birthrate, aging, and multicultural phenomena are producing multilayered and complex problems that cannot handled by neopatriarchal equality policies. As patriarchy under the welfare state regime is changing flexibly responding to these demographical and socio-economic environmental changes, feminism also needs to be converted to a new paradigm. Especially, if the gender equality strategies focused on women, future strategies should develop gender equality policies that can embrace men.

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Introspective Writing and Character Education
자기성찰 글쓰기와 인성교육

송현주 Song Hyun-ju , 문성화 Mun Seong-hwa , 배은숙 Bae Eun-sook , 이현지 Lee Hyun-ji , 홍순희 Hong Sun-hi

DOI: JANTVol.18(No.4) 425-448, 2015

As the utility of character education has recently come to the fore, the promotion of character education in South Korea has been implemented from 2015 as a result of the society’s demands regarding this field. This paper demonstrates what influence writing about self-introspection can have on character education. Our research team theorized, designed and carried out an experiment on about 500 first year students at Keimyung University regarding self-introspective writing. Students were then requested to complete a questionnaire on how much they thought their understanding of society and themselves as well as their writing skills had improved. This paper presents the results of this investigation. First of all, the hypothesis that one’s level of satisfaction with self-introspective writing must correlate with one’s understanding of the self and the society has been statistically and significantly verified. A second hypothesis, however, which predicts that one’s level of satisfaction with self-introspective writing correlates with one’s knowledge or self-confidence in writing has not been confirmed. As previous research on introspective writing and these results show, writing is a key to understanding the self and the world; this study corroborates thus the crucial role of writing in character education.

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Crisis of Social Sciences and Alternative in Age of Convergence: Focusing on the Political Use of Social Science Research
융합의 시대, 사회과학의 위기와 대안: 사회과학 연구의 정책적 활용을 중심으로

이수미 Lee Soo-mi , 김대환 Kim Nam-og , 김남옥 Kim Dae-hwan , 박수호 Park Su-ho

DOI: JANTVol.18(No.4) 449-481, 2015

From the late 1990s to the current in Korea, the discourse on ‘crisis of social sciences’ has been rampant. Although it is the various diagnostic and alternatives to the crisis of the social sciences, but this paper is focused the discussion on improving political utilization of social science research. After briefly reviewing the previous studies about the crisis in the social sciences, it was carried out Case studies on the possibility of production of policy knowledge and political utilization of Social Science Research by case study of SSK research team. As a result, most of the research team may have the potential to produce a policy knowledge. Specifically, awareness and research issues of the social sciences with practical execution regions were likely to produce a higher level of policy knowledge. But SSK Research was found stuck in the level of indirect interventions, such as public relations, rather than to intervene directly in the political utilizing the research results. After all, despite the possibility to produce policy knowledge high, real political utilization was very small. The causes were mentioned, such as the lack of information and experience on a policy studies of researchers. the distinction consciousness for the researchers and officials. Finally, we have discussed the ways to increase the political utilization of social science research divided into a cognitive dimension (the restoration of the tradition of shil-hak, practical study) and institutional dimension (policy development support center).