• (The)Study of the Eastern Classic
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• no.32
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• pp.189-213
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• 2008

When we say the core thought of the Analects of Confucius, we normally come up with 'Ren(仁)'. However, in the first phrase of Chapter One("學而") of the Analects, there is no mention about 'Humanity'. Then, why the editor of the Analects of Confucius had put the First Chapter at the opening of book? This paper aims to describe the fact that the First Chapter One of the Analects of Confucius implies the core thought of Kongzi(孔子). In the First Chapter One, the vocabularies, such as 'Pleasure'(說), 'Delight'(樂), and 'Confucian Gentlemen'(君子) are central to the phrasal structure. 'Pleasure'(說) is the phase to cultivate himself, or the phase to equip with a qualification in order 'to establish a righteous relation'. And 'Delight'(樂) is the stage to establish relationships with colleagues who share same value and ambition with himself. 'Confucian Gentlemen'(君子) is the stage to 'establish righteous relationships' with all people in the world, and it denotes an ideal human image presented by Kongzi(孔子). The core concepts of the First Chapter One are connected to the core thoughts of the Analects of Confucius, to wit, 'Ren'(仁), 'Shu'(恕), and 'Xiujizhiren'(修己治人). If 'Ren'(仁) and 'Shu'(恕) refer to specifically 'establishment of righteous relationship', then 'Pleasure'(說) is the stage to obtain qualification in order to 'establish righteous relationship', and 'Delight'(樂) is the stage to 'establish relationships' with brothers and colleagues, and 'Confucian Gentlemen'(君子) means a person who can build up 'righteous relationships' with all the people of the world. Regarding the Confucianism in 'Character building and guiding other souls' Confucius presents three phases, viz. 'Cultivation of himself in reverential carefulness'(修己以敬) ${\rightarrow}$ 'Cultivation of himself so as to give rest to others'(修己以安人) ${\rightarrow}$ 'Cultivation of himself so as to give rest to all the people'(修己以安百姓), and the se get through 'Pleasure'(說) ${\rightarrow}$ 'Delight'(樂) ${\rightarrow}$ 'Confucian Gentlemen'(君子) in the First Chapter One of the Analects of Kongzi(孔子). The human image, named 'Confucian Gentlemen'(君子) presented in the Chapter One is equated with the human who practices 'morality'(修養) that attained by means of 'cultivation'(實踐) through 'establishment of relationship'.

• 한국과학교육학회:학술대회논문집
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• 2008.08a
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• pp.99.2-99.2
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• 2008

• (The)Study of the Eastern Classic
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• no.36
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• pp.31-56
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• 2009

The core thought of Confucius("論語") is 'Ren(仁)'. Then, how ought we to interpret this 'Ren(仁)'? In this study, the researcher has interpreted 'Ren(仁)' from the perspective of Xiujizhiren(修己治人), which is the doctrine of Confucianism and its ideal. At first, the researcher closely reviewed Ren(仁) on the viewpoint of Xiuyang (修養). Ren(仁) is the most fundamental virtue that enables general populace to equip with their qualification as a human being. Specifically, to live like a human being, Ren(仁) is a must. That is to say, it will suffice if we only can expose well what was already cherished inside us, rather than exerting efforts to attain Ren(仁), in some contexts, that must achieve in order to live like a human being. The reason that we exert our efforts for self-cultivation is to bring this Ren(仁), which is foundation of human life, before the public. Even in relationship-building, Ren(仁) is necessary. Human being is not an existence that can live alone, but at all times, humans are required to build a relationship with others. To make this relationship-building lead into right direction, we need to think of that the standpoint of oneself and the other are identical. That is, when I myself and the other person are in the most optimal situation, then a right relationship-building can take place. This most optimal status is Ren(仁). The ideal of Confucianism is to establish a society where all people can enjoy their comfortable life. To accomplish such a society, each individual and society ought to be benevolent and to cherish humanity at the first place. That is to say, people should attain Ren(仁) from both aspects of Xiuji(修己) and Zhiren (治人). If Ren(仁) has not been attained from any of either side, then it is hard to say that the ideal of Confucianism is completely realized. However, Zhiren(治人) must be backed up by Xiuji(修己). For this reason, Kongzi(孔子) presented three steps in connection with this cultivation process, to wit, 'Cultivation of himself in reverential carefulness'(修己以敬) ${\rightarrow}$ 'Cultivation of himself so as to give rest to others'(修己以安人) ${\rightarrow}$ 'Cultivation of himself so as to give rest to all the people'(修己以安百姓). It is noticeable that Xiuji(修己) is included in all three phases. The society that Kongzi(孔子) longed for is still valid in this modern world. Therefore, Ren(仁) which was edified by Kongzi(孔子) is necessary for today's society. If we don't interpret Ren(仁) as with a fixed term lying stagnant in one place, then its definition shall be interpreted newly so as to suit the times and the situation of civil society, thus this Ren(仁) shall be the foundation for building a desirable society for humans.

• Journal of The Korean Association For Science Education
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• v.36 no.4
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• pp.581-589
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• 2016

This research aims to find directions for character education in science education and to analyze Nature-Study theoretically as one of the ways to implement character education in science education. In order to accomplish this, references for character education were collected and analyzed to derive the directions for character education in science education, and then the results were verified by expert workshops composed of 2 science education experts and 4 PhD students. Through the consideration of references for Nature-Study in terms of character education, we supposed to confirm that Nature-Study is an efficient way to implement character education in science education. The research resulted in the following: First, science education should establish it's own role in character education by expanding the domains of value and realizing practice-centered character education. Accordingly, 'Expanded model of character education (The domains of the value)' was developed on the basis of 'formation of relationships' with 'nature & environment, spiritual object' and 'The practice-centered character manifested mechanism' empathized 'formation of relationships' and 'practice' was also diagramed. Second, Nature-Study empathized 'Science Education through Nature' can be one of the efficient ways to implement character education in science education. Nature-Study corresponds with the directions of character education in science education because Nature-Study aims for character education in it's educational purpose and emphasizes 'formation of relationships' with 'nature & environment' and 'practice' in the real world. In conclusion, science education should establish it's own role in character education by expanding the domains of value and realizing the practice-centered character education and Nature-Study is efficient ways to implement character education in science education.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.14 no.10
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• pp.5206-5214
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• 2013

Herzog & de Meuron have been tried to diverse skin construction process and effects on their lots of projects. The purpose of this study is an understanding of the characteristics on a skin construction of "Prada Aoyama Tokyo". The results of this study are as follows. First, Skin is an element for impacting inside spatial sense by accommodating relationship between structure and skim. And skin is not only something for expression but also spatial matter. Especially their principal of building form is an effects by relationship between structure and skin.

• Journal of Korea Game Society
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• v.21 no.3
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• pp.25-38
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• 2021

This study examines the possibility of development into a place of existential human meaning and the process of formation of placeness based on the Simulacre theory of digital game space. First of all, the game space related to humans was reinterpreted into the Simulacra theory of Plato, Jean Baudrillard, and Gilles Deleuze, and typified into three simulacra of spaces. The formation process of placeness in the game space is presented by linking the simulacra of space, place theory, and the user's game experience that were reinterpreted. It is hoped that this will contribute to exploring the aspect of the placeness of digital game spaces for authentic experiences of various media.

• Journal of Digital Convergence
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• v.11 no.11
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• pp.783-793
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• 2013

Neo-liberalism after IMF bailout made the Korean book market flushing with rose due to the alleged self-development books. Vision of self-development books under neoliberal social system is inevitably reduced to a means of capital pursuing commercialization in line with improving the competitiveness of privates through the development of human resources. Characteristics of self-development books, which attributes personal fail to personal responsibility and lack of essential element compared to others in a competitive society, trap individuals forced to choose into anxiety and helplessness. Self-development and healing is a complementary relationship. Human beings needs healing -healing humanities- in the process of self-development. Therefore, humanities should trigger developing and perceiving his own 'reflexive life skills'. Individual's sense of happiness in life and his own experience is very important, and the conscious relationship about their own feelings could elicit 'self-reinforcement'.

• The Journal of Korean Philosophical History
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• no.41
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• pp.223-246
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• 2014

The main concern of classical Confucianism, which has Kongzi as its main thinker, is how one can attain moral perfection. In this respect, all of the Confucian teachings can be characterized as an attempt to expound the nature of sages or gentlemen who are believed to attain moral perfection. In Confucianism, de 德 (moral virtue) refers to moral principles or the attributes of things, and it also signifies moral qualities and abilities of humans which are believed to be bestowed by the moral source. Kongzi substantiated the details and practical methods of de, through his teachings of ren as its internal principle and li as its external form. in this way, he put a special emphasis on moral practicality of de. To study Kongzi's practical moral teachings focusing on de can be understood as a reflection on current educational issues.

• The Journal of the Korea Contents Association
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• v.20 no.6
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• pp.623-639
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• 2020

This study explores the factors associated with the amount of time use in leisure and social gathering activities. The analysis shows that the engaging role types of the youth, for example housekeeping and care giving, or working on the paid job are associated with the amount of time use in leisure activities. However, the factors related to time use in social gathering activities are the engaging role types of youth as well as the socializing opportunity. Compared to the other role types of the youth, the youth who are preparing for a job and is not engaged in employment, education, and training(NEET) spend more time in media leisure, travel and cultural activities, sports and reports activities, however spend less time in social gathering compared to students. The youth who have a job spend the least time in all of the leisure activities except travel and cultural activities for a weekend. Policy should remove the barriers in leisure activities and increase the opportunities for socializing.

• Journal of the Korea Convergence Society
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• v.11 no.8
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• pp.297-307
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• 2020

This study aimed to clarify the meanings of developmental rehabilitation service providers' experiences of participation in a group art therapy. The 5 participants in this study were composed of cognitive, language and art therapists working at children developmental rehabilitation center in G city. The group art therapy was provided to participants from October to December, 2018. And the data were collected using in-depth interviews from January to February, 2019. Collected data was analyzed using the phenomenological method by Colaizzi(1978). As a result, four categories were derived: "Purification of emotions", "New discovery", "Encouragement and comfort", and "Close relationship". In conclusion, therapists participating in a group art therapy experienced purification of emotions and newly discovered about themselves and colleagues. And through encouraging and comforting in the group, they became closer. These results may serve as basic data on using art therapy for giving psychological support to therapists who provide developmental rehabilitation service.