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일반 : 공무원의 정치적 중립의무 비판 -미국 공무원법제와의 비교법적 검토-
임재홍 ( Chae Hong Lim ) 민주주의법학연구회 2006 민주법학 Vol.0 No.32
Members of the Korean Government Employee`s Union(KGEU) announced their support for the Democratic Labor Party in the April 15 2004 general election at a press conference in Yoido, Seoul. A controversy has erupted with the ongoing dispute over the political neutrality of government employees as unionized public servants on Tuesday announced their support for a political party advocating workers` rights The move by the KGEU conflicts with the Constitutional Court`s decision that public servants should remain neutral in politics, as well as with government policy, and thus risks punitive measure being taken against them. The arrest of the involved public officials came right after the Seoul Central District Court issued an arrest warrant for them, allegedly because they led the union`s political engagement ahead of the April 15 elections. The arrest followed a government warning that public employees who were found to have been involved in illegal campaigning would be subject to stern punishment. ``The National Public Officials laws ban public workers from involving in political campaigns, but it doesn`t necessarily mean that we can`t express our political opinions`` KGEU said in a statement after an emergency meeting. In a similar case, United States District Court stated, "when the strictures of the Hatch Act and the First Amendment seems to conflict it was the aim of the Congress that the Act be construed in favor of free expression", so "the statutory prohibition against taking an ``active part in political management or in political campaigns`` encompasses only active participation in, on behalf of, or in connection with, the organized efforts of political parties, clubs, and candidates" (Blaylock v. Merit system Protection Board, 851 F.2d 1348(11 th Cir 1988) at 1354) Also in Biller case, the court said, "Finding ``partisan activity`` implicitly requires a nexus between the government employee and the effort to promote the political party or elect its candidate(Biller v. Merit System Protection Board, 863 F 2d 1079(2d cir 1988) at 1090). In October of 1993, legislation which substancially amended the Hatch Act was signed into law. The Hatch Act Amendsments of 1993 permit most federal employees to take an active part in partisan political management and partisan political campaigns. While federal employees are still prohibited from seeking public office in partisan election, most employees are free to work, while off duty, on the partisan campaigns of candidates of their choices. For more than a half century the idea that public officials should not be involved in a partisan politics has been a fundermental civil service feature. This concept of neutrality was formalized in the Public Officials Acts and the National election Act. An underlying rationale for this idea is that efficiency in government service requires a lack of partisanship in administration. In my opinion the public officials as private citizen enjoy political rights. Therefore their participation in political management and political campaign should be guaranteed.
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임재해(Lim Jae-Hae),박종성(토론자) 비교민속학회 2005 비교민속학 Vol.0 No.29
Mountain god folktale is very important text that make a mountain god worship understand. The cognition and faith for mountain god become theoretical basis of a mountain god worship culture. In the various types of handing down oral folktale, mountain god stories are different from the paintings and lettered folktales of mountain god. Almost of mountain god folktales are mainly consist of a divine experience story of mountain god. We can distinguish mountain god folktales into several patterns. For example, to help any reason, to help historical figures, to help a dutiful son and daughter-in-law, to help a man who accumulated of virtuous deeds, to help faithful man, to help by means of prediction and so on. In the mountain god folktales, mountain god is depicted a omniscient and omnipotent being. On viewing the paintings of mountain god, we can find to confucianism centered a silver hair mountain god, but in the lettered folktales we can see the mountain goddess as like the holy mother of Sundo mountain. In oral folktales the characters of mountain god appear as various figures. For example, a woman in white, traditional waitress, a woodcutter, a leper, a farmer, a traveler, children, a salt seller and so on. The helping patterns of mountain god ate represented three ways. First, to select a propitious site for a grave, second, to give a wild ginseng, third, to make tiger solve problem A propitious site for a grave and a wild ginseng are located in mountain, and tiger also live in mountain. That is, mountain and various beings in mountain are very divine life to solve human problems. A divine power of mountain god is originated in a nature thing or animals and plants in mountain like this. Therefore we can find not only a life of nature, but also a tradition of ecological culture through mountain god folktales
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비대칭 유전체 인덕티브 스트립을 이용한 도파관형 대역통과 여파기의 설계
임재봉(Jae Bong Lim) 대한공업교육학회 1979 대한공업교육학회지 Vol.4 No.1
In this paper, the equivalent circuit of a dielectric inductive strip assymmetrically loaded in waveguide is analyzed theoretically by evaluating the inductive reactance of the equivalent T-Network which was obtained by the Rayleigh-Ritz method. A design theory for the band-pass filter of this type is derived from this equivalent circuit and the design charts are proposed. The experimental results are found to be in good agreement with the theory.
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임재해(Lim Jae-hae),송효섭(토론자) 비교민속학회 2002 비교민속학 Vol.23 No.-
This article intends to consolidate the pattern of existence of folkart by product ego and communicational scheme, and to remark on the revolutional content and releasable function of folkart. Through this discussion we recognize the rights of folk art-production and look for the way of cultural democratization by critical recognition about art-production scheme and communicative structure. If high class art is art of artists, then folkart is expression of the folk. The most important specific property of folkart is that it exists in the culture of the ordinary. The folk liberally produce and enjoy folkart in ordinary life. High class art and popular art are both usually produced by the artist, the masses are usually in the position of accepting. Moreover the process of production and acceptance is separated from ordinary life. It is not only separated from producer and accepter, but also, the daily practice and activation of art. Therefore the works of art is abundant but there is no real art-culture. Healthy art-culture is located in democratic system of an-production meaning not a monopoly system restricted to art and artist, but to whoever becomes a chief creator of art-production and acceptance. In healthy society art is produced by common people, and accepted and enjoyed by everybody democratically. The folkart that exists in this system of undifferentiation makes possible the human releasable function. Folkart has the nature of revolution toward human liberty. 1his represents folk life in a local situation in which the folk become a chief creator. Therefore this includes critical recognition about the complications of class and the self-contradictory social organization. While the function of performance appears to be based on entertainment and celebrating of life, the substantial function included in the content of folkart looks forward to pursuit of life worthy of man. Korean traditional mask dance, that symbolized folkart, represents the complication of class, religious conflict, and complication between male and female. These are connected with folk liberty, religious liberty and gender equality. In the view of the folk the most pressing thing is the complication of class and of gender. For folk who live within religious folk communities, Buddhism has tended to be an overwhelming influence. Accordingly folkart depicts and present this religious oppression in order to pursue revolution and human release. As all political power is created by people, all cultural power is also caused by people. Just as people build system of exercising political power, people also need to have an appropriate system of art-production in order to maintain a healthy society. Those in the field of humanities(The artists, scholars, philosophers and so on among the people) need to work towards this cultural democratization. Without this kind of effort, the people cannot be released from the current state of cultural monopoly.
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임재천(Jae-Cheon Lim) 고려대학교 한국학연구소 2013 한국학연구 Vol.47 No.-
본 논문에서는 북한 초등학교에서의 김일성·김정일에 대한 우상화 교육 실태를 구체적으로 분석하고자 한다. 인지와 심리 영역에서 급진적 발달이 일어나는 아동기에 받은 우상화 교육은 큰 효과가 있을 것으로 추정되며, 이후 성장단계에서 개인이 받는 우상화 교육의 토대가 된다는 점에서 초등학교 우상화 교육에 대한 분석은 의의가 있다. 북한 지도자우상화 교육은 본 논문에서는 두 가지 관점에서 분석되는데, 첫째, 북한사회가 1인 독재체제라는 점에서 지도자에 대한 우상화 교육은 북한 정치사회화의 핵심이라는 점, 둘째, 북한 우상화 교육에서는 지도자관련 신화 배우기와 우상화 의식 참여가 주요 요소를 차지하고 있다는 것이다. 김일성과 김정일 관련 일화들은 주로 ‘김일성 어린 시절’과 ‘김정일 어린시절’ 과목 교과서에서 발견되는데, 이 교과서에 있는 모든 이야기들은 ‘지도자에 대한 초등학생들의 충실성 고양’이라는 실용적 목적을 위해 사실을 바탕으로 그럴듯하게 국가에 의해 가공되었다는 점에서 모두 정치 신화(myth)라고 볼 수 있다. 또한 학교 정규교과과정과 교과과정 이외에서 학생들이 참여하는 다양한 우상화관련 활동들은 강한 종교성을 띠며 체계화·표준화·반복되어 나타난다는 점에서 여기서는 하나의 의식(ritual)으로 정의된다. 학생들은 우상화 의식에 지속적으로 참여함으로써 ‘가공된’ 지도자 신화를 진실이라고 믿으며 신조화해 나가는데, 폐쇄된 사회 속에서 진행되는 지도자 신화 교양과 반복적인 우상화 의식은 그 효과가 상당한 것으로 추정된다. This article analyzes the personality cult of Kim Il Sung and Kim Jong Il in North Korean elementary schools. It assumes that the personality cult in elementary schools is significant in that the cult during early education becomes a base of an individual’s later growth stages. The personality cult of the North Korean leaders is analyzed in two perspectives. First, it is the core of political socialization because North Korea is a one-man dominant society. Second, it mainly consists of learning about myths surrounding the leaders and the participation in rituals concerning the personality cult. The episodes about the North Korean leaders, found in the school textbooks called ‘Kim Il Sung’s Childhood’ and ‘Kim Jong Il’s Childhood,’ are political myths in that they are fabricated by the state for the practical purpose of promoting North Korean children’s loyalty toward the leaders. Diverse school activities are a kind of ritual in that they emphasize a standardized, repeated behavior that displays strong religious characteristics. School children internalize the ‘constructed’ leader myths by repeatedly participating in the rituals, believing the myths are true.
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