• Journal of Science Education
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• v.47 no.3
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• pp.225-237
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• 2023

The purpose of this study is to explore the perceptions of elementary pre-service teachers regarding their interest in science. A survey was conducted among 187 elementary pre-service teachers enrolled at Non-Metropolitan Area A University of Education. Data collection was carried out concurrently with three elementary pre-service teachers who agreed to participate in online interviews. The survey responses provided by the elementary pre-service teachers were analyzed using a qualitative text analysis method. Interest in science was observed to decrease during middle school, followed by the upper grades of elementary school and then the lower grades. The reasons for the decline in interest in science were interpreted as stemming from negative experiences with science education within the context of individual circumstances in the school setting. Strategies to address the decline and enhance interest in science were discussed across individual, family, school, teacher, local community, and national levels, considering both short-term and long-term perspectives. These strategies encompassed various inquiry activities and experiences related to the field of science, engagement in science-related activities, student-centered instruction, teacher professional development, support for elementary students and teachers, and policy measures. The multifaceted approach and efforts aimed to open avenues for positive feedback regarding science on an individual level and foster experiences related to science were interpreted as part of an effort to counteract the decline in interest in science. Lastly, given the current situation of declining interest in science and the need to enhance students' interest, it was implicitly and explicitly discussed that pre-service teachers should focus on improving their expertise in curriculum instruction. This research, by exploring the conceptual characteristics of interest in science, perceptions of changes, and educational needs related to interest in science among elementary pre-service teachers, is expected to have academic significance as foundational research data for the current status of declining interest in science.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.14-27
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• 2011

The study reviewed the content and the meaning of the present Yeoju Palkyung(eight scenery) through analyzing and interpreting the Palkyung poems, old maps and paintings, and classic materials transmitted in Yeoju area, and investigated the transmission process. Although five scenes of the Yeoju Palkyungs illustrate abstract landscapes derived from the Sosang Palkyung, there are mixed with local sceneries showing famous historical ruins in the area and local life of the Yeogang(驪江: river). Seunggyeong(勝景) of Yeoju, highlighted in old paintings, has been emphasized through duplication the object and the view point field of Yeoju Palgyeong(驪州八詠), which is usually symbolized to sailing boats along the Yeogang, forests around Cheongshimru, and the layer Jeontap and Maam above Shinreuksa(神勒寺) Dongdae(東臺). It is quite undoubtful that the Yeoju Palyong of Choi Sukjeong and Seo Geojung is the copy of the present Yeoju Palkyung, but the present version is found to be all included in the Cheonggijeongsipyoung(淸奇亭十詠) of Cho Moonsu since the 17th Century, which shows that the Cheonggijeongsipyoung is viewed that it played an important role for the transmission of the Yeoju Palkyung. Also, it. is concluded that the Yeoju Palyong recorded in Yeojidoseo(與地圖書) is the same landscape collecting with the presend Yeoju Palkyung, which would be dated back at least until the mid 18th Century. In addition, given the fact that the studied old maps show Eight scenery, Sachoneohwa, Shinreukmojong, Yeontanguibum, Paldaejangrim, Yangdonagan, Ibanchungam, Pasagwau, and Yongmoonjeukchui, recorded consistently in the same time order, the eight scenic points in the old maps had been apparently established as the typical copy of the Yeoju Palkyung in the 18th Century. Therefore, the transmission route of the Yeoju Palkyung follows two separate versions, one starting from the Yeoju Palyong(Choi Sukjeung, Seo Geojeong) to Cheonggijeongpalyong to Yeoju Palyoung(Yeojidoseo) to the present. Yeoju Palkyung, and the other from the Yeoju Palyoung Geumsa Palyong(金沙八詠) to the old map Palkyung to the Yeoju Palkyung(the late 18th C). These two transmission processes have their own cultural sceneries having the same origin, which are different only in perspective which attempts to cover the representative scenic landscapes including Yeoju and Geumsa.

• Journal of the Microelectronics and Packaging Society
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• v.28 no.1
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• pp.39-46
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• 2021

The quantitative measurement of interfacial adhesion energy (Gc) of multilayer thin films for Cu interconnects was investigated using a double cantilever beam (DCB) and 4-point bending (4-PB) test. In the case of a sample with Ta diffusion barrier applied, all Gc values measured by the DCB and 4-PB tests were higher than 5 J/㎡, which is the minimum criterion for Cu/low-k integration without delamination. However, in the case of the Ta/Cu sample, measured Gc value of the DCB test was lower than 5 J/㎡. All Gc values measured by the 4-PB test were higher than those of the DCB test. Measured Gc values increase with increasing phase angle, that is, 4-PB test higher than DCB test due to increasing plastic energy dissipation and roughness-related shielding effects, which matches well interfacial fracture mechanics theory. As a result of the 4-PB test, Ta/Cu and Cu/Ta interfaces measured Gc values were higher than 5 J/㎡, suggesting that Ta is considered to be applicable as a diffusion barrier and a capping layer for Cu interconnects. The 4-PB test method is recommended for quantitative adhesion energy measurement of the Cu interconnect interface because the thermal stress due to the difference in coefficient of thermal expansion and the delamination due to chemical mechanical polishing have a large effect of the mixing mode including shear stress.

• MISULJARYO - National Museum of Korea Art Journal
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• v.101
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• pp.12-46
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• 2022

Completed in 1467, the Thirteen-story Stone Pagoda of Wongaksa Temple is the last Buddhist pagoda erected at the center of the capital (present-day Seoul) of the Joseon Dynasty. It was commissioned by King Sejo, the final Korean king to favor Buddhism. In this paper, I aim to examine King Sejo's intentions behind celebrating the tenth anniversary of his enthronement with the construction of the thirteen-story stone pagoda in the central area of the capital and the enshrinement of sarira from Shakyamuni Buddha and the Newly Translated Sutra of Perfect Enlightenment (圓覺經). This paper provides a summary of this examination and suggests future research directions. The second chapter of the paper discusses the scriptural background for thirteen-story stone pagodas from multiple perspectives. I was the first to specify the Latter Part of the Nirvana Sutra (大般涅槃經後分) as the most direct and fundamental scripture for the erection of a thirteen-story stone pagoda. I also found that this sutra was translated in Central Java in the latter half of the seventh century and was then circulated in East Asia. Moreover, I focused on the so-called Kanishka-style stupa as the origin of thirteen-story stone pagodas and provided an overview of thirteen-story stone pagodas built around East Asia, including in Korea. In addition, by consulting Buddhist references, I prove that the thirteen stories symbolize the stages of the practice of asceticism towards enlightenment. In this regard, the number thirteen can be viewed as a special and sacred number to Buddhist devotees. The third chapter explores the Buddhist background of King Sejo's establishment of the Thirteen-story Stone Pagoda of Wongaksa Temple. I studied both the Dictionary of Sanskrit-Chinese Translation of Buddhist Terms (翻譯名義集) (which King Sejo personally purchased in China and published for the first time in Korea) and the Sutra of Perfect Enlightenment. King Sejo involved himself in the first translation of the Sutra of Perfect Enlightenment into Korean. The Dictionary of Sanskrit-Chinese Translation of Buddhist Terms was published in the fourteenth century as a type of Buddhist glossary. King Sejo is presumed to have been introduced to the Latter Part of the Nirvana Sutra, the fundamental scripture regarding thirteen-story pagodas, through the Dictionary of Sanskrit-Chinese Translation of Buddhist Terms, when he was set to erect a pagoda at Wongaksa Temple. King Sejo also enshrined the Newly Translated Sutra of Perfect Enlightenment inside the Wongaksa pagoda as a scripture representing the entire Tripitaka. This enshrined sutra appears to be the vernacular version for which King Sejo participated in the first Korean translation. Furthermore, I assert that the original text of the vernacular version is the Abridged Commentary on the Sutra of Perfect Enlightenment (圓覺經略疏) by Zongmi (宗密, 780-841), different from what has been previously believed. The final chapter of the paper elucidates the political semantics of the establishment of the Wongaksa pagoda by comparing and examining stone pagodas erected at neungsa (陵寺) or jinjeonsawon (眞殿寺院), which were types of temples built to protect the tombs of royal family members near their tombs during the early Joseon period. These stone pagodas include the Thirteen-story Pagoda of Gyeongcheonsa Temple, the Stone Pagoda of Gaegyeongsa Temple, the Stone Pagoda of Yeongyeongsa Temple, and the Multi-story Stone Pagoda of Silleuksa Temple. The comparative analysis of these stone pagodas reveals that King Sejo established the Thirteen-story Stone Pagoda at Wongaksa Temple as a political emblem to legitimize his succession to the throne. In this paper, I attempt to better understand the scriptural and political semantics of the Wongaksa pagoda as a thirteen-story pagoda. By providing a Korean case study, this attempt will contribute to the understanding of Buddhist pagoda culture that reached its peak during the late Goryeo and early Joseon periods. It also contributes to the research on thirteen-story pagodas in East Asia that originated with Kanishka stupa and were based on the Latter Part of the Nirvana Sutra.