• Journal of the Korea Society of Computer and Information
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• v.24 no.11
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• pp.61-69
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• 2019

In this paper, we propose a multisensory(i.e., visual-auditory-tactile) based AR system for the education of cultural heritage. The proposed system provides a multisensory interaction by designing a user to experience with a 3D printed artifact which is mapped by a virtual 3D content of digital heritage. Compared with the existing systems of cultural heritage education based on augmented reality(AR) technology, this system focused on not only providing learning experience via a sense of visual and auditory, but also a sense of tactile. Furthermore, since this systems mainly provided the direct interactions using a 3D printed model, it gives a higher degree of realism than existing system that use touch or click motions on a 2D display of mobile phones and tablets. According to a result of user testing, we concluded that the proposed system delivered the excellent presence and learning flow to users. Particularly, from the usability evaluation, a 3D printed target artifact which is similar in shape to original heritage artifact, achieved the highest scores among the various tested targets.

• The Journal of Korean Philosophical History
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• no.25
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• pp.333-354
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• 2009

Zhuangzi contends that one of the reasons to cause life difficulties is mistaking the truth of cosmos and the existence meaning of human. There is no difference of value between the existence of human and universal creatures. However, "human mind" can not being peaceful because of " ChengXin(成心)" causes the difference of right and wrong. Zhuangzi contends the ideal world is "ZhiDe zhi World(至德之世)" of unmoved mind. Because of the value of "RenYiDaoDe(仁義道德)" in politics, the status of ideal existence of human and creatures is destroyed, i.e., disturbing the status of peaceful mind. This is also a reason of life difficulties. Zhuangzi contends the reasonable relationship of human and creatures is to recognize creatures as creatures, and therefore, there is no difference of value between creatures. Additionally, one shall understand the concept of "universal creatures are the same(萬物?一)" is based on the fact of continuous change of universal creatures. The socalled concept of "universal creatures are the same(萬物?一)" in Zhuangzi's thought is based on three dimensions: one is the materials of forming universal creatures; one is the same meaning of "Hisn" between human and creatures, and universal creatures are continuously changing. Therefore, one shall get a clear understanding of the nature of things, and one may treat the universal creatures in the concept of "universal creatures are the same(萬物?一)".

• The Journal of Korean Philosophical History
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• no.39
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• pp.85-114
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• 2013

Traditional values refer to one's attitudes or perspectives developed by negotiating with oneself, others, society, world, nature and universe, which include thoughts on what is right, desirable, and what is dos and don'ts. The purpose of this study was to investigate values which Korean people traditionally emphasized, and their changes by epochal situation focused on the Choson Era. Also, this study intended to assist in finding values and meaning which should be passed down and manifested in contemporary society based on the study results. In this context, I select some positive values in the background of the Joseon dynasty. As traditional values or ethics in Korea destroyed and distorted going through the period of Japanese colonialism, all the existing social culture and traditional culture were denied, which resulted in vanishing common value which led community for several hundred years. The loss of common value caused community destruction and collapse, and made Korean people seek to survival, success and advancement in life as suffering from severe conflict of values. Experience of hollow state of mind caused by historical and cultural severance left distorted and degenerated values to Korea people, which made them pursue false values without realizing true meaning of traditional values. The true meaning of traditional values should be universal no matter how society changes, and could be milestone to contemporary people wandering aimlessly. Realizing and reconsidering the meaning of traditional values to found comtemporary values of Korean people by reflecting on history can produce significant results beyond age-old debate about East or West, and tradition or modernity.

• (The)Study of the Eastern Classic
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• no.37
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• pp.307-344
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• 2009

This year of 2009 is the 420th anniversary for the high treason case in the year of ox (year 1589). Until now, there is an endless discussion still progressing about Jeong, Yeo Rip. The evaluation of such individual varies widely according to the viewpoint of each individual. However, the problem is that such confusion or issue is exaggerated under the pretense of his idea's progressivity. The true identity and ideology of Jeong, Yeo Rip will become clear once we review such fact from the origin. This article considered abstract and ideological evaluation of occasion and took its approach thoroughly based on the historical research of literature. Until now, some parts academic world have denied and argued about the fabrication about every details of Jeong, Yeo Rip and event of high treason in the year of ox while accepting the habitual sentence spoken by such individual without a doubt. They have exaggerated Jeong, Yeo Rip as an 'Incompleted Revolutionist' or 'Individual of Revolutionary Ideology'. However, it is imprecise to speak about the terminology of 'Revolutionary'. His ideology is simply elucidating the principal of original Confucianism or a new interpretation of the principle of Confucianism. Jeong, Yeo Rip wanted to contradict the system of national school based on the Zhu-xi's ideology and returned to the principle of original Confucianism. His idea of utopia based on the Confucianism arouse out of the intention of reviving the spirit of original Confucianism. His antagonistic propensity to Zhu-xi's ideology or political idea has transcended the principle of justification based on Sung Confucianism and was also logical and realistic. He was forced on to the deadly circumstance since the society of Joseon Dynasty couldn't accept such logical and progressive idea and deemed him to be nothing more than a disturbing element for the society.

• (The)Study of the Eastern Classic
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• no.69
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• pp.531-561
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• 2017

This article's aim is to contrast Dasan's commentary with Chu-tzu' and old commentary on The Meaning of learning(學) and ming(命) in Confucius Analects analects. Confucius Analects analects began with Confucius said, " Is it not pleasant to learn with a constant perseverance and application?"(1:1), and closed with Confucius said, "Without recognizing the ordinances of Heaven, it is impossible to be a superior man. We can consider Confucian analects as theory of science. I've tried to define the meaning of learning(學) in Confucius Analects, at first. The Meaning of learning in Confucian analects have 1) Technology, 2) the way of human relation, 3) liberal ar, and 4) 'learning to become a sage. Chu-tzu defines learning(學) in Confucius Analects as 'learning to become a sage'. Dasan's considered learning(學) as science in general. Chu-tzu' and old commentary defined zhiming(知命) in Confucius Analects is 'to know the fact that there is destiny in man's life(ex, life and death). Dasan reinterpreted ming(命) in Confucius Analects as human mind-nature.

• Conservation Science in Museum
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• v.27
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• pp.1-22
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• 2022

A chimi(a roof ridge decoration) excavated from the Busosan Temple Site in Buyeo was restored in 1978 at the Buyeo Museum. The gypsum restoration material had deteriorated over time and part of it was seriously damaged and unable to bear the weight of the chimi. The chimi features traces of emergency treatment revealing that the inside of the body and some portions of the tail were reinforced several times using epoxy resin. A condition survey performed in preparation for its transfer for an exhibition found the lower body and wings of the chimi to be highly vulnerable and it was determined that the chimi needed further restoration. The dismantling of the chimi for restoration revealed several elements that provide clues to the production techniques applied by its makers, so they were subjected to inspection. This study explores the production techniques used in the chimi from the Busosan Temple Site that were revealed during the process of dismantling it for restoration. The chimi was inspected using 3D scanning and its rigid vertical shape was restored to a natural form based on the production techniques identified during the dismantling process. The existing restoration material was replaced to improve durability. 3D printed elements were produced based on 3D modelling and were joined to the original chimi to correct its shape and fill in the missing parts, restoring the chimi to its original appearance.

• Maritime Security
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• v.3 no.1
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• pp.237-255
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• 2021

This article analyzed maritime territorial policies in Korea. Marine territory originally refers to the topography of the subsoil in a country's territorial sea. From a political perspective, it is a broad concept that includes islands and polar regions beyond the jurisdiction of Korean sovereignty or sovereign rights, such as territorial waters, EEZs, and continental shelves. Also, Korean researchers use "maritime territory" as a term for maritime zones that stretch from Ieodo (Korean EEZ) to Dokdo Island. The purpose of this study is to review the concepts of various domestic maritime territories and examine the formation and change of policies. The article is structured as follows. Chapter 2 reviews past discussions on maritime territories and analyzes the concept of maritime territory based on them. The term "maritime territory" is used indiscriminately with islands due to the lack of discussion on this matter between academic circles in the past. Therefore, this chapter provides an in-depth analysis of the concept of maritime territory. Chapter 3 tracks the formation and change of maritime territorial policies. Today, the concept of domestic maritime territory has been completed in the public domain. The activities of the Ministry of Oceans and Fisheries, the control tower of domestic maritime territorial policies, are summarized to explain this concept. Chapter 4 analyzes the concept of maritime territory by comparing it with China's blue state territory (藍色國土). As China's concept of blue state territory has many similarities with maritime territory as a political base for China's maritime activities today, comparing these two concepts would be significant. Based on the above, Chapter 5 derives suggestions to promote maritime territorial policies.

• The Korean Society of Law and Medicine
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• v.23 no.3
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• pp.117-137
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• 2022

Today, the medical system is changing into a comprehensive health care system in which collaborative relationships between medical professionals and non-medical personnels in neighboring occupational areas. The current medical act brands such "collaboration" as unlicensed medical practice, and punishes non-medical personnel who acted in the risk management of doctors as well as doctors collaborated with non-medical personnel as unlicensed medical practice. In order to narrow the gap between the legal system that regulates unlicensed medical practices and the medical reality, it is necessary to overcome the structural limitations of dualistic, nationalistic, and identity-oriented regulation of unlicensed medical practices. The legal interests of unlicensed medical practice have a dual nature as a personal legal interest of "human life and body" as well as a national legal interest of "maintenance and protection of the nation's medical license system", and it should be noted that the criteria for judging the legal interests protected by the regulations of criminal punishment should be found in "personal legal interest theory." In addition, when determining which behavior is a medical practice and evaluating its risk, the dimension of behavior and measures should be considered in a fair manner without being biased against the subject (identity) of the action. In other words, judging unlicensed medical practice should depend on whether the risk of side effects that may result from the act is reasonably managed. Considering the prospect of therapeutic dialogue between medical professionals and patients, it would be desirable for medical law policies to move in a way that does not fundamentally block the possibility of collaboration among pluralistic medical personalities.

• Journal of the Korean Society of Earth Science Education
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• v.15 no.2
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• pp.158-170
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• 2022

The purpose of this study is to understand the characteristics of Aristotle's view of nature that is, the static view of the universe, and find implications for education. Plato sought to interpret the natural world using a rational approach rather than an incomplete observation, in terms of from the perspective of geometry and mathematical regularity, as the best way to understand the world. On the other hand, Aristotle believed that we could understand the world by observing what we see. This world is a static worldview full of the purpose of the individual with a sense of purposive legitimacy. In addition, the natural motion of earthly objects and celestial bodies, which are natural movements towards the world of order, are the original actions. Aristotle thought that, given the opportunity, all natural things would carry out some movement, that is, their natural movement. Above all, the world that Plato and Aristotle built is a static universe. It is possible to fully grasp the world by approaching the objective nature that exists independently of human being with human reason and observation. After all, for Aristotle, like Plato, their belief that the natural world was subject to regular and orderly laws of nature, despite the complexity of what seemed to be an embarrassingly continual change, became the basis of Western thought. Since the universe, the metaphysical perspective of ancient Greece and modern philosophy, relies on the development of a dichotomy of understanding (cutting branches) into what has already been completed or planned, ideal and inevitable, so it is the basis of traditional teaching-learning that does not value learner's opinions.

• The Journal of Korean Philosophical History
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• no.27
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• pp.327-361
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• 2009

So far there has been a strong tendency to study The Great Learning in terms of quite" limited ethical and moral understandings." Yet The Great Learning was originally a political text to educate the ruler. So the ethical and moral understanding discussed in the book should be interpreted as something more comprehensive and practical, which includes the political ability. This paper thus focuses on this new line of understanding of The Great Learning. Among the three principles of the book, 'Myeongmyeongdeok( 明明德)' means the virtue of a politician, that is to 'cultivate (Myeong)' the 'properties for a statesman (Myeongdeok).' 'Sinmin (新民)' means 'to innovate or reform the people as a result of substantive administration of a politician'. 'Jieojiseon (止於至善)' means 'to reach and to maintain the highest degree of goodness as a result of Myeongmyeongdeok and Sinmin'. These three principles would divide into eight practicums. Myeongmyeongdeok would divide into five steps of 'Sugi(修己: Cultivating the self)' practicum, which are 'Gyeokmul (格物) → Chiji(致知) → Seongeui(誠意)→ Jeongsim (正心)→ Susin (修身)'. Sinmin would divide into three steps of 'Chiin (治人: rule the people)' practicum which are 'Jega(齊家) → Chiguk(治國) → Pyeongcheonha(平天下).' And the point where the two practicums are harmonized, i.e. that of Sugichiin (修己治人), is the place of Jieojiseon. Not every ethical people become a politician but every politician must be ethical. That is the assertion of the Great Learning.