• Journal of Korean Home Economics Education Association
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• v.27 no.1
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• pp.85-109
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• 2015

The purposes of this study were to analyze the duplicated contents of 'family life' unit of home economics and other subject textbooks for the middle school students. It focused on the 'family life' area in the home economics textbook compiled following the 2009 revised curriculum, and textbooks of other subjects compiled in the same period. To achieve the purpose of this study, "Home economics I II", "Ethics I II", "Social studies I II", "Science I II III", and "Physical education"were analyzed. The results were as follows. The contents in 'family life' area of "Home economics I II" were overlapped most in the textbook on Ethics, and then Science, Physical education, and social studies in order. In Ethics textbook the contents in family life area and those throughout the whole chapters of home economics textbook are overlapped most. The contents of home economics textbook are overlapped at the content of 'Juvenile's sexual development' of 'Human development process' in science and physical education, and at the content of 'Juvenile's emotional and social development' of 'Understanding of human development' in social studies. Seen from this study the 'family life' area of home economics is overlapped in science, physical education, and social studies, but, home economics has comprehensive contents with the goal of managing healthy individual and family life compared with other subjects, and it induces students' moral practices in their real life on the basis of scientific knowledge different from morality, social studies, and physical education. Hence, the instruction of 'family life' area might be done more effectively by focusing on home economics and integrating the connections of duplicated contents in Ethics, Science, Physical education, and Social studies.

• The Journal of the Korean life insurance medical association
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• v.22
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• pp.99-120
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• 2003

그 동안 지속적인 경제성장을 바탕으로 한국의 생명보험산업은 양적으로 성장하였다. 그러나 내면을 살펴보면 외형을 떠받칠 만큼 내실있게 성장했는지에 대해서는 많으 의구심을 갖게 한다. 현실적으로 경제성장을 바탕으로 한 외형성장은 한계를 맞을 수 밖에 없으며, 이제는 질적인 내실을 기하기 위해 그 동안 소홀히 했던 보함산업의 전반의 체질개선이 필요하다. IMF이후 경영이 부실한 보험사들이 퇴출되면서 전면적인 개편이 이루어졌고, 또한 보험사 내부에서도 전반적인 개혁의 필요성을 인식하여 여러 방면으로 방안을 구체화하고 있다. 본 논문은 이러한 상황하에서 생명보험산업의 기존 문제점 개선방안의 일환으로, 보험산업의 가장 핵심분야라 할 수 있는 언더라이팅 분야의 국내현황을 살펴보면서 보험선진국의 제도 및 운영현황과 비교 분석하여 부문별 문제점을 도출하고, 그에 따른 개선방안을 제안하게 되었으며, 본 논문에서 제시된 개선방안을 요약해 보면 다음과 같다. 첫째, 언더라이팅을 신속 정확하게 수행하고 도덕적 위험을 배제하기 위하여 개선된 정보교환시스템 제도를 구축해야 하며, 사정자료의 수집업무를 전문기관에게 아웃소싱함으로써 비용절감을 기하여야 한다. 이와 아울러 모집인의 전문성을 제고시켜 보험계약 청약서와 모집인 보고서가 정확하게 작성되도록 하고 언더라이팅 실적과 연계한 인센티브제도에 의하여 모집수당이 지급되도록 하여 언더라이팅이 효과적으로 수행되도록해야 할 것이다. 둘째, 언더라이팅기법의 선진화를 기함으로써 위험에 상응하는 보험료를 부가하여 위험에 노출되어 있는 가망고객의 보험가입율을 높이고, 보험사고 발생시 실질적인 보험혜택을 누리도록 하여야 한다. 이를 위한 실천방안으로 의적 직업적 재정적 언더라이팅 선진기법을 도입하여 각 부문의 역량을 강화해야 할 것이다. 특히 제도적으로 개인신용정보의 언더라이팅 활용이 제한되어 있는 현실에서 이를 법제도 내로 흡수하면서 개인의 사생활 유지라는 목적을 동시에 달성되도록 하는 재정적 언더라이팅 기법의 강화가 특히 중요하리라 생각된다. 아울러 언더라이팅 업무를 효과적 효율적 수행을 통해 일관성 있는 의사결정이 이루어질 수 있도록 지원하는 언더라이팅 시스템구축을 통해 정형화된 인수과정은 결정시스템화하고, 복잡한 위험의 경우 자문 시스템으로 운영하여 간단한 언더라이팅 업무는 구축된 시스템을 통해 즉각 해결함으로써 시간을 절약할 수 있고, 언더라이팅 인력은 보다 전문적인 부문에 집중하도록 해야 할 것이다. 마지막으로, 비표준위험시장의 활성화를 위해서는 현재의 제약조건인 생명보험 상품개발을 세트형에서 조립형으로 전환하고, 재보험으로 위험을 분산하여 비표준위험의 인수를 증대하여야 할 것이다. 이와 더불어 언더라이팅 과정에서 얻어진 피보험자의 사정자료를 활용하여 고객에게 필요한 의료정보 등을 제공함으로써, 피보험자와 유대관계를 돈독히 하여 기존계약이 계속 유지되도록 하며, 추가계약이 이루어지도록 해야 할 것이다. 이상과 같은 비표준위험의 언더라이팅 개선방안이 보다 효과적으로 수행되고 발전하기 위해서는 통계축적 및 관리, 전문 언더라이터 양성, 전산을 이용한 언더라이팅 확대 등이 이루어져야 하므로 향후 이에 대한 집중적인 연구가 있어야 할 것이다.

• The Journal of Korean Philosophical History
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• no.30
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• pp.7-36
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• 2010

Cho Gwang-jo(趙光祖, 1482-1519) was the moralist who had the purest conscience and aimed the devoted politics among many fellow Confucianists of Chosun Dynasty. He even criticized his teacher who was in his late forty years for not being able to control his emotions when he was just a teenager. That is to say, he was the one who have kept his cold reasons for entire life. Nevertheless, as mentioned before, Cho Gwang-jo was very faithful to his emotions and also very honest. We find that he was definitely emotional. He demanded to change the relationship between the king and the courtier to the one between the father and the son with humane communication. He expressed his mind and emotion he had used to have at the moment of his death: he loved his king just as he loved his father. However, the king, Joongjong, was indifferent at the human's emotion as if he was a senseless figure. That was the saddest frustration and grief he had. However, his grief did not remained just as the mere grief but again survived as the hope for the survivors and descendants with the big echo. In this respect, his gried did not just end as the grief but it can be said that it even revived itself as the strength and courage. Then, Cho Gwang-jo's life as a human being was never a failure. Moreover, his grief and agony did not just remained as the vain emotion and sadness.

• Journal of The Korean Association For Science Education
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• v.38 no.4
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• pp.555-563
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• 2018

Recently it has been claimed that character education should be applied not only in ethics but also in other disciplines including science education. With several attempts at character education in previous research on science education, the examination of its requisite and components is needed. This research investigates the necessity and elements of character education to be improved upon in science classes through questionnaires and focus interviews of experts in the field of science education such as secondary school teachers, professors, and researchers. They recognize that character education should be adopted in science education with three backgrounds: scientist activities, the field of secondary school, and inquiry education. Based on moral education and citizenship, elements of character education in science class are comprised of four essential character elements including honesty, sympathy, tolerance, and self-esteem, and seven practical character elements that are divided into personal qualities: sincerity, responsibility, and self-control and social qualities: consideration, openness, communication, and cooperation. Their validity and importance are accepted by experts.

• Journal of Science Education
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• v.35 no.2
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• pp.250-261
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• 2011

The purpose of this study is to analyze how the content elements of the environment education are displayed between related subjects in elementary school curriculum and find a desirable direction of the environment education. Major subjects that handle the components of the environment education include science, physical education, social studies, ethics, and practical arts. Among these subjects, science aims for the ecological perspective, social studies aims for rational decision making and practical behaviors, and ethics aims for the correct formation of environmental ethics and values. In the component ratio of the environment education, the domains of the natural environment, environmental ethics, environmental pollution, environmental protection and measure were higher. In the formation of content elements according to grades, the connectivity of the environment curriculum has been relatively well secured in the order of the learning about the environmental components, awareness on environmental problems and the measures and efforts to overcome environmental problems. Based on the findings above, the followings are proposed for future environment curriculum in elementary school. First, it is necessary to increase the ratio of the ecological perspective based on science and coordinate the period to suggest this contents. Second, it is necessary to complement the contents of social studies regarding green growth and sustainable development which have become global issues in the environment education. Third, Pan-curriculum and integrated discussions to prepare multi-academic and interdisciplinary environment curriculum have to be preceded and through this process it is necessary to set the target of environment education and select the content elements of the curriculum.

• Journal of Korean Philosophical Society
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• v.142
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• pp.241-263
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• 2017

The purpose of this paper is to investigate Toegye's simhak in relation to spiritualism. In general, we call Chu Hsi's learning "lihak" (the learning of principle) while Wang Yangming's learning is described as "simhak" (the learning of mind). However, we sometimes call Toegye's learning "simhak" in spite of his respect for Chu Hsi's philosophy of li. Toegye's simhak is different from Wang Yangming's. Nonetheless, Toegye too, highlighted the existential meaning of truth. Toegye regarded simgyung (the book of mind) as one of the most important classics for self-cultivation. As is well known, Toegye's main concern was concentration on mind and heart cultivation. Toegye understood li as a spiritual being, which can actualize itself. The goal of simhak is to become a sage. For a sage, there is no contradiction between moral norm and human desire. To become a sage, Toegye developed the theory and practice of mind cultivation. Toegye's simhak has some common characteristics with Louis Lavelle's philosophy of spiritualism. Both Toegye and Louis Lavelle lay great emphasis on self reflection and spiritual life. In particular, Toegye developed the concrete method of mind cultivation. In the 21st century, human beings are confronted with spiritual crisis in many aspects. Toegye's simhak can be advanced as useful wisdom to keep one's mind in a peaceful and harmonious state.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.199-237
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• 2024

Donghak-gyo, the Teaching of Eastern Learning, is a new religious order founded by Kim Ju-hee, centered around the Donghak (Eastern Learning) lineage. The core thought conveyed in the lyrics of Donghak-gyo songs (gasa) can be identified as the concept of 'Return to the Former World (先天),' considering the frequency of the term and the content of the recited verses. The view of time and destiny (時運觀) held by Eastern Learning emphasizes the concept of 'Another Great Opening.' Donghak-gyo's perspective on time and destiny is further rooted in the concept of 'Return to the Former World.' Donghak-gyo particularly emphasizes the term 'Former World,' and incorporates the Study of Changes (易學) into their songs. They recite verses that depict the situation of the Great Opening as an interaction between yin and yang. In Donghak-gyo, it is emphatically asserted that the completion of the Later World's destiny leads to the achievement of the 'Return to the Former World.' It is sung that with the restoration of destiny associated with the 'Return to the Former World,' the symbolic 'Spring (春)' represented by the virtue of Wood (木德) will return. Donghak-gyo describes the unfolding of a new cycle of destiny (運數) as the 'restoration of Changes (易).' When this occurs, they refer to the emerging new world, characterized by a new order and norms, as the 'Return to the Former World,' asserting that a 'moral world' will be established, leading to the development of a moral civilization. It is also sung that the restoration of the destiny associated with the Return to the Former World is akin to the restoration of the Heavenly Dao (天道). The characteristics of the concept of the Return to the Former World are threefold: firstly, it advocates a nostalgic system; secondly, it is a backward-looking thought; and thirdly, the idea of 'cyclical repetition' encourages tangible actions such as 'returning to the origin' or 'restoring fundamentals.' The concept of Return to the Former World in Donghak-gyo, unlike many new religions of those days, provided a unique conceptualization and understanding of the Former World and presented a new framework for interpretation. It moved away from the notion of discarding the Former World as a relic of an outdated era, and instead interpreted it as a new era to be embraced. Therefore, the concept of 'Return to the Former World' in Donghak-gyo should be re-assessed as one of the ideologies that inherits the pursuit of returning to and restoring the past in Eastern traditions. However, it can be criticized for lacking a concrete methodology with regards to the 'Return to the Former World.' Additionally, it is noted for deficiencies in ethical consciousness and moral virtues. Furthermore, its explanation about the Former World come across as insufficient. Thus, the concept of the 'Return to the Former World' in Donghak-gyo seems to be characterized more by declarative slogans than substantive content.

• Cartoon and Animation Studies
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• s.47
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• pp.439-461
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• 2017

The filial piety culture represented by Cao-e was regarded as moral rule mechanism in order to maintain patriarchal system and property relations in ancient China as an agricultural society. Exactly, In the process of Cao-e's story spreading, oral inheritance and literature processing have a relation of learning and penetration each other in order to beautify, deify, systematic stories. This is expression of human being's thought method of pursuing perfection. For instance, The traditional piety culture is increasingly weakened, that is why it is important to recognize the fundamental connotation behind the cultural identity in the modern society, to create the social foundation of Cao-e' filial piety cultural contents root, and to explore the core values of piety culture contains. Looking Cao-e' filial piety Culture and culture archetypes as study object, this article analyzes the spreading of Cao-e's story texts for understand the connection between literature processing and image formation from aspect of Cao-e deification.

• Journal of The Korean Association For Science Education
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• v.37 no.6
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• pp.911-920
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• 2017

The purpose of the study is to investigate the effects of community-based SSI programs (SSI-COMM) regarding "fine dust" on promoting middle school students' understanding of community issues and their character and values as citizens. SSI-COMM on fine dust was implemented in 4 middle schools located in Seoul, and 151 7th graders participated in the program lasting over 8 weeks. Data was collected through two questionnaires (i.e. students' understanding of issues, and character and values as citizens) and individual interviews with selected students. Results indicated that there were statistically significant increases in their understanding of fine dust issue after the program. In addition, the program significantly contributed to enhancing students' character and values, especially in the domains of social and moral compassion and socioscientific accountability. Student interviews revealed that they became more aware of the local community problems caused by fine dusts and started to consider what efforts should be made to solve them. They also felt individual responsibility for the occurrence of fine dust, and the need for participation and practice of community activities for vulnerable groups in affected areas.

• Journal of Korean Philosophical Society
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• no.123
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• pp.61-89
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• 2018

The purpose of this paper is to characterize the reception of Cynicism by Julian, the emperor and Neoplatonist of the late Roman Empire. Julian attempts to restore true Cynicism, while chiding decadent contemporary Cynics. To this end, he idealizes Diogenes as an example of the true Cynic. The main attention is paid to the way in which Julian idealizes Diogenes. First, we introduce the basic features of Cynicism with a focus on the figure of Diogenes. Although Diogenes inherited the ethics of happiness from Socrates and presented the Cynic practices encapsulating - freedom from social customs, self-sufficiency as opposed to vanity and greed, and asceticism - as a shortcut to happiness, he was called a 'Socrates gone mad', owing to his unconventional and shameless words and deeds. Compared to this Diogenes, we try to discern the characteristics of the true Cynic described by Julian. The true Cynic for Julian is a rigorous ascetic like Diogenes, but a Diogenes knowing shame (aidos). He is an intelligent examiner of the opinion of the people like Socrates. However, he is a free man not enslaved to a particular state, but a pious philosopher who defends the divine moral law of the cosmopolis. In the end, it is shown that Julian embraces Cynicism in so far as it can be integrated into Socrates' rationalist moral tradition. We conclude with a brief reflection on the significance of Julian's reception of Cynicism from the perspective of his attempt to unify ancient philosophical traditions in order to protect Hellenism against Christianity.