• Journal for History of Mathematics
• /
• v.21 no.1
• /
• pp.1-16
• /
• 2008

Suanxue qimeng(算學啓蒙) is the introduction to mathematics which greatly influenced Chosun mathematics, Muksa-jipsanbup(默思集算法) imitated the style and the contents of Suanxue qimeng, but contains a lot of problems, secondary solutions and topics which is not in Suanxue qimeng and tried to achieve educational improvement. However Muksa-jipsanbup could not use the method of rectangular arrays(方程術) because it excluded the method of positive and negative(正負術), and has a serious limitation in applying the method of extracting roots by iterated multiplication(增乘開方法) because it avoided the technique of the celestial element(天元術).

• Journal of the Korean Geographical Society
• /
• v.40 no.6 s.111
• /
• pp.595-612
• /
• 2005

This paper is to inquire into nature of the educated's geography from 1905 to 1910 by researching relevant geographical resources in HAKBO published by the Academic Society. At that time, the Patriotic Enlightenment Movement was active, and the Academic Society attempted to enlighten people, to enrich the country, and to restore the sovereign right. The educated tried to understand the reality in view of social Darwinism and make their country the winner as well as the fit in the struggle for existence by this movement. Their effort can be seen in HAKBO and geography in it. The contents of geography in HAKBO was related to world-wide geographical information and intended to instil patriotism into the hearts of people. As their research methods, they adopted systematic geographical method by comparing between region and region, or studying relationships of the nature and human, and Hettner's regional geographical method which describes human after the nature. Hence, it is proved that the educated's geography in HAKBO introduced modem geography in western society for Patriotic Enlightenment and it used its geographical methods.

• Cross-Cultural Studies
• /
• v.45
• /
• pp.479-496
• /
• 2016

The aim of this essay was to investigate Marlow's desire for constructing enlightenment subject of knowledge and power sustained by the collusion of imperialism and patriarchy in Joseph Conrad's Heart of Darkness. Marlow's narrative, based on his journey up the river in Africa to retrieve Kurtz, attempts to conceptualize himself as the subject of the enlightenment reason and rationality. In the novella, collusive network of ideologies of empire and gender contributes to the making of a Western Enlightenment subject. Marlow eulogizes himself for realizing the harsh realities of imperialism, political domination and economic exploitation of the natives in Africa. However, Marlow is a colonial subject who has been ruled by the hierarchical system of thought in the Western logocentrism. He is not aware that his narrative has already been infiltrated by the ideological discourse of the totalitarian enlightenment. His narrative in effect is not a self-congratulatory testimony to truth and realities but a narcissistic and self-defeating document. Marlow unconsciously employs the totalitarian ideologies of empire and gender in order to relegate the African natives to the inhuman existence and to consign women to the sphere of illusion.

• The Journal of Korean Philosophical History
• /
• no.35
• /
• pp.275-308
• /
• 2012

This article aims to investigate the studies of Yi Xue Qi Meng(易學啓蒙) performed by the researchers of Neo-Confucianism in Ki Ho region in later Chosun period. Philologically speaking, these studies were mainly performed by Han Won Jin and his colleagues. While the study of Yi Hwang(李滉)'s Qi Meng Zhuan Yi(啓蒙傳疑) performed by the researchers of Toegye(退溪) School lasts from the end of the sixteenth century to the nineteen's century, the Ki Ho(畿湖) scholars' study of Yi Xue Qi Meng are centered in the eighteenth century and hardly any significant work on this text is found before and after this century. In order to single out the distinctive features of Ki Ho School of Neo-Confucianism, this article examines three subjects the Ki Ho scholars delved into: (i) their theory of Tai Ji(太極), (ii) their theory of He-Tu(河圖) and the formation of eight trigrams, and (iii) the so-called Wu Wei Xiang De Shuo(五位相得說) discussed in one of the sections in Yi Xue Qi Meng titled the Source of He-Tu and Luo Shu[本圖書]. The Ki Ho scholars are remarkable in interpreting Tai Ji in Yi Xue Qi Meng in the context of the theory of Li-Qi and the theory of human nature. There are differences in opinion among the Ki-Ho scholars with regard to the relation between He-Tu and the formation of eight trigrams. Eventually, they withhold Zhu Xi(朱熹) and Hu Fang Ping(胡方平)'s attempt to synthesize He-Tu, the rectangular diagram of Fu Xi(伏羲)'s eight trigrams, and the circular diagram of Fu Xi's eight trigrams into one single principle. Han Won Jin tries to explain the relation between He-tu and the formation of eight trigrams in terms of the relation between He-Tu and the circular diagram, and his attempt is widely supported by his colleagues. This theory runs counter to traditional model of explaining truth. My conjecture is that such academic trend is further developed by the defenders of Practical Learning such as Hong Dae Yong(洪大容), who vigorously reject traditional system of truth and science, and that it partly explains why the study of Yi Xue Qi Meng ceases in the nineteenth century.

• Journal of Digital Convergence
• /
• v.14 no.12
• /
• pp.561-569
• /
• 2016

Purpose : We will clarify the situation of using a smartphone and what kind of factors are currently related when people use a smartphone while doing something else in order to obtain basic information to educate people to prevent the use of smartphone while doing something else. Methods : We conducted an anonymous self-administered questionnaire survey with 885 people who commuted by train to six companies located in Tokyo, Chiba, and Osaka and 550 university students who commuted by train to five universities located in the same areas. The research period was from April to May of 2014. Results : 33% of the subjects used a feature phone and 73% of the subjects used a smartphone. 38% of them listened to music, using their smartphones or feature phones while walking. Binominal logistic regression analysis was done with dependent variables of using a smartphone while walking and independent variables of age, sex, and educational advertisement. The results showed that people in their 20s used a smartphone while walking 4.93 times more than people in their 30s(p <0.00). No significant difference was found in the relationship between sex and educational advertisement(poster, TV, or magazine) and using a smatphone while doing something else.

• (The)Study of the Eastern Classic
• /
• no.43
• /
• pp.233-258
• /
• 2011

This paper is about Zhuzi(朱子) writings entitled Yixueqimeng("易學啓蒙"). There are only four research articles on Yixueqimeng("易學啓蒙"), although it had taken important role in the process of formation of Zhuzi(朱子) study of changes, comparing with 30 different kinds of research on his works after this Yixueqimeng("易學啓蒙"). In line with this, the author intends to make this paper as a full-scale research article on Zhuzi(朱子) work - Yixueqimeng("易學啓蒙"). Zhuzi(朱子) exposes the meaning of the Xiangshuyixue(象數易學), to wit, the emblem and numerology of Emblem and Numerology in interpreting Zhouyi("周易") again by accepting Hetu("河圖") and Luoshu("洛書"). When discussing the Zhouyi("周易"), Yiliyixue(義理易學) had drawn supports from Wangbi(王弼) Deyiwangxianglun(得意忘象論). Likewise, Zhuzi(朱子) tried to ruminate upon the meaning of the Hetu("河圖") and Luoshu("洛書") through the Yixueqimeng("易學啓蒙"). As he interprets all things through Hetu("河圖") and Luoshu("洛書"), these two systems of emblem have become essential. Even in Shifa(筮法), he elicited Dayanzhishu(大衍之數) from Hetu("河圖") and Luoshu("洛書") so that he related the divination rule to Hetu("河圖") and Luoshu("洛書"). By doing so, Zhuzi(朱子) concatenates Dayanzhishu(大衍之數) to Hetu("河圖") and Luoshu("洛書") too. Furthermore, by interpreting Yongjiu(用九) and Yongliu(用六), which belong to Qiangua(乾卦) and Kungua(坤卦) as prognostication that will be referred to when all six-line symbols are changed, he had made a great contribution to the history of Zhouyi("周易") study. Zhuzi(朱子) is responsible for a sizable part of the history of Zhouyi("周易") study as much as Wangbi(王弼) and Chengyi(程?). Of course, there are some parts where efforts were made in vain, however, the method to interpret the Zhouyi("周易") have developed day by day owing to the efforts of Zhuzi(朱子).

• The Korean Publising Journal, Monthly
• /
• s.181
• /
• pp.16-16
• /
• 1995

• The Korean Publising Journal, Monthly
• /
• s.31
• /
• pp.7-7
• /
• 1988

• The Korean Publising Journal, Monthly
• /
• s.303
• /
• pp.10-11
• /
• 2001

• The Korean Publising Journal, Monthly
• /
• s.310
• /
• pp.34-34
• /
• 2001