사이보그와 가상현실 이미지를 통해 본 포스트휴먼 자아

이주은(Lee, Joo-Eun) 인문콘텐츠학회 2014 인문콘텐츠 Vol.0 No.32

이 논문은 일본 대중문화 속의 사이보그 및 사이버공간을 소재로 작업하는 마리코모리의 작품들을 살펴보면서 포스트휴먼에 대해 논의한다. 모리의 작품들은 첨단 기술과학의 시대에 과연 몸의 의미는 무엇인지, 그리고 그 몸 위에 입혀지거나 새겨지는 이미지는 무엇이고, 그 안에 살고 있다고 믿어지는 정신이나 의식은 무엇인지 생각해보게 한다. 포스트휴먼을 정의하는 학자들의 입장은 크게 세 가지로 분류된다. 첫 번째는 포스트휴먼의 시대에는 테크놀로지의 개입으로 인해 인간은 인간다움을 잃어버리게 되리라는 부정적인 시각이다. 두 번째는 의학과 과학의 진보에 대한 막연한 낙관과 더불어, 인간과 기술이 공진화(共進化)한 결과로 등장한 강화된 인간상을 말한다. 세 번째는 새로운 버전의 인간이 생성되는 과정 및 그 과정에서 발생하는 변화의 문제들을 이야기하기 위해 상정한 포스트휴먼이다. 이 논문은 세 번째 입장에 초점을 맞추었는데, 여기에서 중요한 것은 기존에는 이원화되어 있었던 많은 것들이 혼합되어 연결된다는 점이다. 포스트휴먼은 인간의 조건을 벗어나거나 몸의 한계를 극복한 인간이 아니라, 휴먼의 확장된 개념이라고 할 수 있다. 포스트휴먼이 정체성의 기반을 두고 있는 사이보그로서의 몸이라든가 사이버공간은 테크놀로지 그 자체로 창조되었다기보다는 실제현실에 대한 반작용으로 구체화된 것이다. 요컨대 사이보그와 가상공간 자체가 현실에 대한 하나의 재현이라고 볼 수 있다. 육체를 어떻게 이미지화 하는가는 자본주의 메커니즘의 핵심이라고 할 수 있다. 가상현실역시 그 메커니즘의 영향을 받는다. 사이버공간을 통해 육체 초월의 욕망을 충족시켜보려고 하는 것은 결국 거대한 자본주의의 지배와 통제 하에 스스로를 맡기는 것과 다름없다. This paper approaches post-human themes through the works of Mariko Mori, who specifically focused on the themes of cyborg and cyberspace. In this age of high technology and science her works make us think what the real meaning of the body is. Furthermore, she makes us think about images that are applied to or carved into the body, and about the mind and consciousness that is believed to live inside the body. Scholars’ views on the definition of post-humanism are divided into three camps. The first camp expresses a negative view; namely that in the post-human age humans will lose their humanity due to the excessive intervention of technology. The second group views the future with a vague optimism with regards to medical and scientific fronts. They envision an enhanced human image due to the co-evolution of humans and technology. The third view of post-humanism was introduced to open a discussion into the process of generating a new version of humanity and the issue of change that will arise during the process. This paper focuses on the third view; specifically, where many things that used to be split are now or soon-will-be mixed together. Post-humanism does not describe a human who has escaped the condition of his or her humanity. Nor is it the limit of the human body. It is the extended concept of what a human is. Post-humanity is not created with a cyborg body and cyberspace is not created solely by technology itself, but is embodied as a reaction to reality. In short, cyborg and virtual space themselves are representations of this reality. How to create a body in a certain image is a key to the mechanism of capitalism. Virtual reality is influenced by this mechanism. To satisfy the desire to try to transcend the body through cyberspace is in the end no different from entrusting oneself to the ruling and control of capitalism.

인문학의 정체성 물음에 대한 전기 하이데거의 대답 - 관계개념을 중심으로

조홍준 한국문화융합학회 2019 문화와 융합 Vol.41 No.4

The purpose of this study was to find out the causes of the crisis of the humanities in Korea in the history of human thought and to suggest ways to overcome it. Therefore, the subject of this research was the humanities. As a study of human beings, the humanities are historically linked to the concept of human freedom. However, in the context of a human-centered understanding of this concept of freedom, the humanities have resulted in the reduction and self-destruction of themselves. Thus, this study examined the history of human thought over time and analyzed how it formed and led to the current crisis. From this process I came to the conclusion that the humanities mean human freedom. The problem is that the essence of the humanities has been understood only in a human-centered and empirical way, which led to a crisis. This calls for a new perspective on freedom as the main body of the humanities. Therefore, I believe that freedom is a relation and I insist on bringing it to the agenda of the humanities. This concept of relation is derived and established from Heidegger's original concept of existence. This argument can be said to have originality, compared to the fact that research in Korea has only analyzed realistic measures to deal with the causes of the crisis.

4차산업혁명과 형법의 인간상

김한균 ( Kim Han-kyun ) 안암법학회 2018 안암 법학 Vol.0 No.55

4차산업혁명의 과학기술, 특히 지능정보기술은 초지능화를 실현하며, 인간과 기계, 사물의 각 경계를 뛰어넘어 인간 사고와 상호작용에 인공기계와 사물을 연결하여 새로운 차원의 지능으로 진화한다. 사회변화에 따라 변화하는 인간상과 윤리에 대한 논의는 언제나 법학의 주요과제이기도 하다. 4차산업혁명론이 전망하는 현실공간과 가상공간의 융합, 인간신체와 정신을 능가하는 인공존재 등장은 인간의 신체적, 정신적 인간됨에 대한 이해변화까지 이어지게 될 것이다. 그런데 4차산업혁명이 전망하는 포스트휴먼 시대에는 인간의 육체와 정신이 기계적으로, 생물학적으로 증강되면서 새로운 인간존재가 나타날 수 있다. 뿐만 아니라 인간이 주조한 인공신체와 인공정신으로 이루어진 새로운 유사인간존재도 나타날 수 있다. 새로운 인간존재와 유사인간존재가 종래 인간상의 경계를 흔들리게 할 때 법의 인간상의 핵심내용과 형법상 실천적 의미는 어떻게 변화하고 진화할까? 결국 형법에서 새롭게 변화하는 인간상 수용여부 논의는 범죄론과 형벌론으로 전개될 것인데, 예컨대 행위능력, 책임능력, 수형능력, (소송)당사자능력, 소송능력의 각 문제마다 구체적으로 살펴볼 수 있는 계기가 4차산업혁명 대응과 포스트휴먼 전망 과정에서 열릴 수 있다. 4차산업혁명시대 과학기술은 생명과 신체뿐만 아니라 인격권과 재산권, 그리고 새로운 재산권인 정보의 내용과 범위를 서로 다른 체(體)와 격(格)과 소유와 정보를 가진 포스트휴먼의 상으로 변화시킬 것이다. 체와 격과 정보를 엄격한 제한원칙과 절차에 따라 박탈하거나 제한하는 최후수단으로서의 형법만큼은, 그 기능은 변화할지라도 고유의 법영역으로서 그 의미를 유지할 것이다. 무엇보다도 혁명적 과학기술 변화발전을 선용하려면, 인간을 완성시키거나 초월적 인간으로 나아가는 일보다, 인간과 더불어 살아가는 존재가 다같이 ‘인간답게’ 살아갈 수 있는 세계를 만드는 방향이어야 마땅할 것이다. 4차산업혁명시대 형법은 미래 기술에 대하여 이성적으로 논의할 수 있는 마당과 책임 있는 결정이 이행될 수 있는 사회질서의 일부가 되어야 할 것이다. This essay deals with possible changes in the understanding of human in criminal law, expected to be realized in the era of the 4^th Industrial Revolution. New technologies, such as super-computing, intelligent robots, self-driving cars, neuro-technological brain enhancements, or genetic editing that are fusing the physical, digital and biological worlds, impacting economies and industries, and even challenging ideas about what it means to be human. Imago homini in jurisprudence will be reexamined and be newly understand in the context of the new social order created by the 4^th Industrial Revolution. As for modern criminal law, human has been understood as the totality of body, mind, consciousness and spirit. Such understanding also has been the distinction between human and machine or animal. If human can be changed or augmented by other beings of machine and animal, or any artificial things, will there be any new jurisprudence on the nature of human? What will be the responsibility of any strong artificial intelligence or super intelligence, when it act against human and violates other beings? Will artificial being made for human can be disposable for human? When the network of human and things be extended to artificial agents, will rights and responsibility be transformed? Accepting the new understanding of human will be discussed under the post-human criminal law.

인간존엄과 법치국가원칙

허일태 한국인권학회 2021 인권연구 Vol.4 No.2

When human dignity means “the self-existence of a human being with a personality and the value of existence for all human beings themselves and for their own purposes at the same time”, the basis for human dignity is as follows. Humans formed the economy, culture, and social order in solidarity and cooperation with others for their own freedom and safety, and the human society thus formed the basis for the maintenance of individual freedom, peace, and just life. This ability of humans has been structured to “recognize the superior ability to be fundamentally distinguished from other living things about themselves and to be recognized as a subject worthy of respect for themselves.” Human beings are subjects who have served and devoted to the development of the society to which they belong. If we have formed a human society that deserves human life through the service and sacrifice of other humans, the society is responsible for serving such humans as a decent object. If you are a mature human being, you are the subject who is responsible for forming a healthy and peaceful society by grasping your correct behavioral guidelines as your own insight. As a burden on humans' responsibility for human society, society or the state should make humans the object of dignity. If humans are so dignified from the state or society, they must be a society that presupposes a form of governance that can guarantee the basic values of human society through free and democratic political participation, and on the other hand, the rule of law can be guaranteed to fully enjoy human self-determination and happiness. When this rule of law means a code of conduct so that human dignity and value can be sufficiently lost within a social community, the following practical principles must be faithfully operated, including the organization of state power ‘the principle of checks and balances’. Since the rule of law places the realization of freedom, peace, and justice of the people, the state action must comply with procedural and formal requirements such as clarity, specificity, computability and predictability, objectivity, and safety. The rule of law should be based on the principle of excessive prohibition or proportionality regarding the formation and administrative action of legislation. When judging the principle of proportionality, the legitimacy of the purpose, the suitability of the means, the minimum damage, and the balance of legal interests should be recognized as important evaluation criteria. The principle of presumption of innocence and the principle of due process, including the principle of legality, must be thoroughly observed. Therefore, judicial activism by judges should be unacceptable. The rule of law should not infringe on the essential content of basic rights under the constitution. In particular, there should be no inherent infringement on life and body freedom, equal rights, and private autonomy. For example, since life is the backbone of human dignity, deprivation of life cannot be allowed in any case, so the death penalty as a punishment system is never acceptable in our constitution and actual law. 인간의 존엄이란 “인격을 가진 인간의 자기존재와 인간의 고유가치로서 모든 인간 자신을 위하고 동시에 그 자신을 목적으로 하는 존재가치”를 의미할 때, 인간 존엄의 근거는 다음과 같다. ① 인간은 자기 자신의 자유와 안위를 위해서 타인과 상호 연대하고 협력하여 경제와 문화 및 사회질서를 형성하였고, 그렇게 형성된 인간사회는 그 구성원인 개개인의 자유와 평화 그리고 정의로운 삶의 유지에 존립기반을 이루었다. 인간의 이러한 능력은 “인간 자신에 대해 다른 생명체와는 근본적으로 구별되는 우월한 능력을 인정하고, 인간 자신을 존경받을만한 가치가 있는 주체”로 인정될 수 있도록 구조화되어 왔다. ② 인간은 그가 속한 사회의 발전을 위해 봉사하고 헌신한 주체이다. 우리 인간이 다른 인간의 봉사와 희생으로 인간다운 삶을 누릴만한 인간사회를 형성하였다면, 그 사회는 그런 인간을 위해 그에 합당한 존엄한 대상으로서 섬겨야 할 책무를 진다. ③ 성숙한 인간이라면 자신의 올바른 행위지침을 자신의 통찰력으로써 파악하여 건강하고 평화로운 사회를 형성해 나가야 할 책무를 지닌 주체이다. 인간사회에 대한 인간의 이러한 책무 부담에 대한 보담으로 사회나 국가는 인간을 존엄의 대상으로 삼아야 한다. 인간은 이처럼 국가나 사회로부터 존엄한 존재라면, 한편으로 국민의 자유스럽고 민주적인 정치참여를 통하여 인류사회의 기본가치를 보장할 수 있는 통치형태를 전제하는 사회여야 하고, 다른 한편으로 인간의 자기결정권과 행복추구권을 충분히 누릴 수 있는 법치국가원칙이 담보될 수 있어야 한다. 이 법치국가원칙이란 사회공동체 내에서 인간의 존엄과 가치가 충분히 실혈될 수 있도록 행동규범을 마련하고, 이를 관철시키는 국가원칙을 의미할 때, 법치국가원칙의 실현을 위해서는 국가권력의 조직을 ‘견제와 균형의 원리’에 의해서 행해질 것을 포함하여 다음과 같은 실천적 원리가 충실히 작동되어야 한다. ① 법치국가원칙은 국민의 자유・평화・정의의 실현에 두고 있다는 점에서 국가작용은 명확성, 특정성, 계산가능성과 예측가능성, 객관성, 안전성 등의 절차적・형식적 요건을 지켜야 한다. ② 법치국가원칙은 입법의 형성과 행정작용에 관해 과잉금지 내지 비례성의 원칙에 입각해야 한다. 비례성의 원칙을 판단할 때 목적의 정당성, 수단의 적합성, 피해의 최소성, 법익의 균형성은 중요한 평가기준으로 인정되어야 한다. ③ 죄형법정주의를 비롯하여 무죄추정의 원칙과 적법절차의 원칙은 철저히 준수될 수 있어야 한다. 따라서 법관에 의한 사법적극주의는 용납될 수 없어야 한다. ④ 법치국가원칙은 헌법상 기본권의 본질적 내용을 침해할 수 없어야 한다. 특히 생명과 신체의 자유와 평등권 및 사적 자치에 관한 본질적 침해가 없어야 된다. 예컨대 생명은 인간의 존엄을 구성하는 중추이기에 생명의 박탈은 어떠한 경우에도 허용될 수 없으므로, 형벌제도로서 사형제는 우리 헌법과 실정법에서 결코 용납될 수 없는 제도이다.

유가철학의 관점에서 본 인성교육과 그 실천방법

정상봉 한국문화융합학회 2019 문화와 융합 Vol.41 No.4

This paper aims to study ‘Humanity Education’ from the viewpoint of Confucianism. It has been 10 years since the joint debate on humanity education began in Korea, and more than three years have passed since the Act on the Promotion of Humanity Education was promulgated. Nevertheless, there is no common ground regarding the recognition of “humanity.” The conceptual understanding of humanity should, therefore, be checked in order to form the content of humanity education and to implement measures designed to promote our humanity. Humanity education is focused on creating “human-likeness” in a society where people live with others, rather than developing skills or talents that are limited to individuals. Having ‘human-likeness’ makes one ask what the nature of human being is. Among various philosophical ideas, Confucianism looked at people from a positive perspective with. Confucius emphasized the love present in various human relationships. Mencius, meanwhile, put forward the theory of humanity, that is xingshanshuo性善說. Concretely speaking, we have the good humanity of ren仁 yi義 li禮 zhi智. However Zhuxi’s and Dasan’s interpretation regarding this theory of humanity are different with. Dasan insists that we have an inclination toward goodness. In addition, these four virtues are going to be achieved through performing the psychological mind of Four Beginnings四端. I think Dasan's theory of humanity toward goodness makes it easier to obtain the consent of the majority. Dasan laid stress on shu恕. Shu implies the understanding other people’s minds through your own mind, and already has a lot of respect, interest, and consideration for others. Shu, as an ethical practice, allows people living in diverse human relationships to secure moral authority when dealing with things or others. Using these methods of moral practice can help people to cultivate humanity. Shu in Confucianism can elevate our culture in the future. This is the contemporary meaning of Shu.

An enhancement of the practical utilization of human performance tools by considering the personality

Kyung-Sun Lee,Jong-Hyun Lee,Yong-Hee Lee 대한인간공학회 2014 대한인간공학회 학술대회논문집 Vol.2014 No.11

Objective: This study aims to enhance the practical utilization of the human performance tools in nuclear power plants (NPPs) through the personality survey. Background: The various guidelines, regulating criteria, and recommendations have been developed to prevent the human errors in industrial setups such as NPPs. Despite all these efforts accidents and disasters sometimes caused by human errors have steadily occurred, various human performance tools have been adopted as countermeasures to human errors. The major and inevitable contributing factor among many hazards to human errors might be the trait and personality that is considered to be inside human. Thus, we try to investigate the utilization of human performance tools by considering the different types of operating crew personality. We provide a more practical guidelines and recommendations to prevent human errors according to the personality. Method: The types of personality were investigated by Big 6 (HEXACO) model of personality structure. 9 human performance tools for workers in NPPs are selected including task preview, first check, questioning attitude, stop when unsure, self-checking, effective communication, pre-job briefing, verification practices, concurrent verification, independent verification, peer check, turnover, and post-job critique. We slightly modify them to help survey respondents understand better. A survey was conducted for ordinary persons over the age of 20. Results: The utilization of human performance tools shows the significant differences statistically by personality. The types of Honesty(H), Extraversion(X), Conscientiousness(C), and Openness to experience(O) show the higher utilization of human performance tools. We conclude that there need different kinds of recommendations according to the personality types during the performance and the training and educations of the human performance tools. Application: This information can be utilized as a guideline for the proactive recommendations according to the workers personality for more practical human performance tools to prevent human errors in NPPs.

인간, 동학의 새로운 코드

김영철 동학학회 2018 동학학보 Vol.0 No.47

The purpose of this paper is to explore the major symbolic codes in Donghak’s history that elevated humans to a new position. And find that there is a symbol or symbolic code in human in Suun thought that redefines humanity. That is to say, the essence of Si-Cheng-Ju thought is the new code of Donghak. The contents of this paper are as follows. We have discussed human nature in terms of time and point of view. And studied the inherent nature of human beings in Donghak History. In particular, I examined the status of human being centering on Suun’s Si-Cheng-Ju. In addition, I examined the difference between the human theory of Donghak and the Western human theory. The results of this paper are as follows. The West has transformed the human position from passive to active. I regarded myself as being pursuing perfection endlessly. The human-code of Donghak, however, was regarded as equivalent to Hanulim through inner enlightenment. And that he is aware of his perfect and dignified existence through constant reflection and practice. 이 논문의 목적은 인간을 새로운 위상으로 격상시킨 동학사상의 주요 상징적 코드(code)를 탐색한다. 그리고 수운의 시천주 사상에 인간을 재정립하는기호 혹은 상징 코드가 놓여 있음을 찾는다. 말하자면 시천주 사상의 본질이바로 동학의 새로운 코드로서의 인간 이해에 있다는 것을 밝힌다. 이 논문의 내용은 다음과 같았다. 인간의 본질을 시대별과 관점별로 논의했다. 그리고 동학사상에서의 인간의 고유한 본질에 대하여 연구했다. 특히수운의 시천주 사상을 중심으로 인간의 위상에 대하여 고찰했다. 더불어 동학의 인간론이 서양의 인간론과 어떤 차이점이 있는지를 살폈다. 이 논문의 결과는 다음과 같았다. 서양은 인간의 위상을 수동적인 존재에서 능동적인 존재로 변화시켰다. 주체적으로 끊임없이 완성을 추구하는 존재로 보았다. 하지만 동학의 인간 코드는 내면의 깨달음을 통해 천주인 한울님과 동등한 존재로 보았다. 그리고 끊임없는 성찰과 실천을 통해 자신의 완전하고 존엄한 존재성을 자각하는 존재임을 밝혔다.

인문학의 대중화 방안 -아산시 지역을 대상으로

유은정 순천향대학교 인문학연구소 2017 순천향 인문과학논총 Vol.36 No.4

This paper examines the achievements of the popularization of humanities in the region of Asan and describes how to popularize the humanities. At present, the humanities are popularized by various government support projects. At this point, it is necessary to grasp the achievements of popularization of humanities and to consider the direction of humanities. Even in the case of Asan City, projects related to humanities are ongoing and efforts are being made to create new humanities. In order to popularize the humanities in the Asan City area, it should be based on area studies first. It is necessary to clarify the concept of Asan area studies to search for ways to communicate and share with citizens. And a lecture on humanities should be organized for the underprivileged, such as multicultural families and North Korean defectors, and the direction of popularization of humanities should be discussed through linkage with voluntary humanities gatherings. Finally, in order to enable local residents to comfortably approach humanities it developing a variety of categories of humanities programs beyond the boundaries of humanities will contribute to the popularization of humanities. 이 논문은 아산시 지역을 대상으로 하여 인문학 대중화의 성과를 살펴보고 인문학 대중화를 위한 방안에 대해 서술하였다. 현재 인문학은 정부 차원의 각종 지원 사업으로 인해 대중화를 이루고 있다. 이러한 시점에서 인문학 대중화의 성과를 파악하고 인문학이 어떤 방향으로 나아가야 하는지에 대한 고민이 필요하다. 아산시의 경우에도 인문학 관련 사업들이 진행되고 있으며, 새로운 인문학 사업을 하기 위한 노력을 기울이고 있다. 하지만 아직 해결해야 할 문제들이 남아 있다. 아산시 지역의 인문학 대중화를 위해서는 먼저 지역학을 근간으로 이루어져야 한다. 아산학의 개념을 좀 더 명확히 하여 시민들과 소통하고 공유할 수 있는 방향의 모색이 필요하다. 그리고 지역학 연구기관은 시민단체, 동아리 등과 네트워크를 구축해야 하며, 다문화가정, 북한이탈주민 등 소외계층을 대상으로 하는 인문학 프로그램이 개발되어야 한다. 또한, 마을 단위의 인문학 사업을 위해 마을활동가 양성 프로그램을 운영해야 한다. 마지막으로 지역민이 편하게 다가갈 수 있도록 인문학을 다양하게 접근할 수 있는 방법을 모색한다면 인문학 대중화에 기여할 것이다.

A Review on Robot Motion Legibility for Human-Robot Interaction

Sukyeong Kim,Woojin Park 대한인간공학회 2017 대한인간공학회 학술대회논문집 Vol.2017 No.11

Objective: The purpose of this study was to critically review and synthesize existing studies on robot motion legibility and suggest future directions for human factors research on human-robot interaction (HRI). Three questions were considered: ‘Why is the robot’s legibility important to humans?’, ‘What robot expressions improve robot’s legibility?’, and ‘How does the legibility of robots affect human performance and well-being?’. Background: As robots are quickly becoming an intrinsic part of our daily lives, the demand for technology necessary for the human-robot coexistence beings is increasing. The robot’s legibility is being increasingly recognized as an important design factor for creating human friendly robots. Method: This study critically reviewed and synthesized 30 research articles on the legibility of robot motions. Major findings and limitations of past research studies were examined and suggestions on future human factors research directions were provided. Results: From the psychology point of view, the robot’s legibility has fundamental significance concerning HRI as it is related to the basic human tendency of predicting the goal of a system from its observed behaviors. Also, designing legible robot motions can be understood as creating robot behaviors compatible with human mental models. Many studies have attempted to create highly legible behaviors through approaches, such as imitating human behaviors, considering human abilities, meeting human preferences, and using additional motion cues. Design factors such as actor characteristics, motion trajectory and velocity, were found to affect the legibility of robot. Legible robot motions were found to not only improve the task performance of the whole human-robot collaboration system but also enhance the perceived safety, comfort, trust and positive affect of robots. Conclusion: Although the robot motion legibility is an important human factors research topic concerning HRI, there are currently many research voids that require extensive future research. Application: The current literature review provides an understanding of the recent research trends on the legibility of robot motions and would help human factors researchers define future HRI research problems.

HK사업의 성과와 과제-섬의 인문학:공간인식 패러다임의 문명사적 전환-

강봉룡 국립목포대학교 도서문화연구원 2018 島嶼文化 Vol.0 No.51

The Humanities Korea (HK) project was launched in 2007 supported by a stimulation grant dedicated to the 21st century humanities crisis discourse. This large-scale project supports academic humanities research institutes for 10 years in conducting intensive research according to an optimal agenda set for each research institute. The HK project pursues four objectives. Firstly, it aims at the new practical humanities. For this, a fusion research methodology is adopted, the humanities agenda is put into practice, and humanities policies are targeted. Secondly, the project aims at the construction of globally recognized humanities research institutes. For this, professional research infrastructures related to the agendas are established, and high-quality discourses are produced and communicated. Thirdly, the project makes efforts for the widespread dissemination of research outcomes. The humanities agenda of each institute is laid out as a new academic field, and attention is given to supplying the research results to the public. Fourthly, the project intends to supplement the university system. By establishing research institutes that implement fusion research agendas at universities, the HK project brings together and supplements multiple departments to encourage interaction. Founded in 1983, the Institution for Marine & Island Cultures of the Mokpo National University has dedicated itself to island studies for 35 years. Since 2009, it has been conducting the HK project centered on the agendum of ‘Island Humanities: the civilization-historical conversion of the space recognition paradigm of islands’. Island Humanities is the core focus of the agenda, and ‘the civilization-historical conversion of the space recognition paradigm’ is the practical strategy. The theoretical structure of the Island Humanities agenda comprises four main conceptions. Firstly, it recognizes the unity of the relationship between islands and the sea. Secondly, it pays attention to the notion of islands based on the two-sided concepts of isolation and openness. Thirdly, it targets all human aspects (‘island culture’) and their foundations (‘island ecology’) that have uniquely materialized in island spaces. Fourthly, it steers towards a plan for improving the quality of life on islands. ‘The civilization-historical conversion of the space recognition paradigm’ constitutes the strategy to put into practice the ‘Island Humanities’ agenda. Greeting ‘the era of the ocean’ and ‘the era of the islands’ of the 21st century, it declares the civilization-historical task of expanding and converting the customary paradigm of space recognition, which has reasoned from the center of the land, into a space recognition that includes both islands and the sea. Against the background of this declaration of practice, this paper specifically points out the achievements made and the tasks performed during 9 years of research at the Institution for Marine & Island Cultures.