• Journal of Legislation Research
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• no.44
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• pp.241-281
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• 2013

First and foremost, a discussion concerning government structure has to be done in connection with the state form and the governmental form. For practical reasons, there is a need to balance the principle of legality and its exceptions under the Government Organization Act. To ensure the flexibility of government structure with respect to the principle of legality, the National Assembly should accept the government structure requested by the newly elected government. This mitigates the rigidity of the principle of the legality within the government organizations. However, excessive changes by each government could violate the principle of legality asked by Constitution. In this sense, arbitrary modification with respect to the government structure by the newly elected government is not desirable. The long term stability of the government organization is required in any case. Secondly, general administrative agencies, other than Executive Ministries, should not be established under the direct order of the President without the control of the Prime Minister. A hierarchy of the executive branch (President->Prime Minister-> Executive Ministries) is stipulated in the Constitution. Establishing a hierarchy of President -> executive institution should be considered unconstitutional. Therefore, only the Presidential Secretariat and institutions with special functions can be established in the Presidential Office. Establishing general administrative agencies in the Presidential Office for convenience purposes is against the spirit of the current Constitution. Consequently, only the office of staffs and special agencies can be placed in the presidential office. It is against the spirit of the current Constitution to found administrative agencies under the presidential office for convenience. Thirdly, the office of the Prime Minister should be the backbone of internal affairs. In that sense, the President, as the head of state, should focus on the big picture such as the direction of the State, while the Cabinet headed by the Prime Minister should be responsible for the daily affairs of the State. The cabinet surrounding the Prime Minister must control all the ordinary affairs of the State, while the President, as the head of the State, should focus on the big picture of blueprinting the aim of the State. Lastly, the Office of the Prime Minister and Executive Ministries are the two main bodies of the executive branch. It is important to reduce the confusion caused by repeated changes in the names of Executive Ministries, to restore the traditional names and authorities of these institutions, and to rehabilitate the legitimacy of the State. For the Korean democracy to take its roots, a systematic way of stabilizing a law-governed democratic country is needed. There is also the need not only to reform security and economic agencies, but also to rationally solve the integration of technique and policy, according to the changes of time.

• Korean journal of communication and information
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• v.36
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• pp.399-422
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• 2006

Whether to reduce the current 'screen quota' for domestic films in conjunction with the FTA discussions between Korea and the United States is one of the hotly debated issues in Korea. Using Toulmin's Argumentation Model, this study attempts to trace the use of data and warrants for each pro and con claims as portrayed in newspaper editorial columns and to find its rhetorical significance. A total of 67 editorial columns were collected from 9 nationwide news dailies in Korea for the purpose. The rhetorical analysis of those articles showed that the major warrants used in each pro and con opinion were absent of the potential issues of the opponents, which inherently fails to invite rebuttals from the opposite sides. This conceptual wall in each argumentation models implies an inactive conversation and subsequent absence of clash between the pro and con argumentation fields. It is thus suggested for opinion writers to find more adequate evidences to support the data and warrants to hold persuasive power of their respective claims, ultimately to enhance the public discourse among citizens.

• Journal of the Korean School Mathematics Society
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• v.11 no.2
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• pp.315-335
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• 2008

This study is to recognize importance of casing anxiety on mathematics for underachievers and to examine a plan to solve a problem with anxiety, by analyzing factors which make underachievers anxious on the mathematics. First, we analyze factors which make mathematical underachievers anxious on the mathematics. Second, we compare and analyze a level of anxiety on the mathematics and factors which cause anxiety on the mathematics according to their grade and gender. This study's participants were 308 mathematical underachievers at 4th, 5th, and 6th grade, studying at six different elementary schools in three different areas. The results of factors which make mathematical underachievers anxious on the mathematics obtained from the survey are as follows. First, in the top-category factor, mathematical underachievers are influenced by following factors in order, which are a mathematic subject, learner's attitude, environment, and a teacher. Second, in the factor of making students anxious on the mathematics according tn their grade, although the mathematic anxiety of students at 6th grade is higher than students at 4th and 5th grade, in the anxiety differences between the different grades. Third, in the factors which make the students anxious on the mathematics according to their gender, female students show more anxiety than male students. In summary, an anxiety of the underachievers at the elementary schools are different in the top and sub-category factor, according to their grades and their gender. It is shown that the underachievers feel more anxiety compared to normal elementary schools, and therefore the anxiety on the mathematics is one of the causes of under-achievement of the mathematics.

• Journal of The Korean Association For Science Education
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• v.36 no.3
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• pp.471-483
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• 2016

The purpose of this study is to explore how students' epistemological framing and positional framing affect the role of wonderment questions related to the activation of conceptual resources and to investigate what contexts affect students' framings during scientific model construction. Four students were selected as focus group and they participated in collaborative scientific model construction of mechanisms relating to urination. According to the results, one student whose framings were "understanding phenomena" and "facilitator" asked wonderment questions, but the others whose framings were "classroom game" and "non-respondent" were not able to activate their conceptual resources. However, they were able to activate their conceptual resources when they shared the epistemological framing of "understanding phenomena" and shifted between the positional framings of "facilitator" and "respondent." Although they were able to activate their conceptual resources, these activated resources were not able to contribute to their model when they shifted to the framings of "classroom game" and "receiver." In contrast, when students constantly shared an "understanding phenomena" framing and dynamically shifted between the framings of "facilitator" and "respondent," they were able to activate various conceptual resources and develop their group model. The students' framings were affected by the contexts. These included: when students were confronted with cognitive difficulties and were not provided proper scaffolding; when the teacher played the role of answer provider and guided the activity with correctness; when there were several possible explanatory models that students could choose from; and when the teacher played the role of thought facilitator. This study contributes to supporting teaching and learning environments for productive scientific model construction.

• Archives of design research
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• v.19 no.2 s.64
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• pp.261-272
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• 2006

As we cannot think of our lives without a nation, it is closely related to almost every part of our daily lives. The role of government is becoming more important in the complex modern society as an essential element of national authority even though the government has indirect and secondary characteristics in its functional performance. Therefore, the government has to be efficient in planning and executing its policies, and it needs to be representative and fair as part of a national authoritative community. In the 21st century when symbolic and cultural importance of images are becoming more important, it is crucial for the government organizations to have an integrated identity design system that can satisfy both of these requirements of the government. However, the C.I.(Corporate Identity) of each Korean administrative branch has been developed separately and sporadically, which resulted in lack of consistency as part of the government. Shape and material of their C.I.s that follow short term design trend and popularity also lack uniqueness which can be distinguished from those of any private corporation. This may show that our government lacks systematic administrative capability, since image of a feature represents its characteristics and reality, and their recognition and evaluation from others become identity of the feature. In this perspective, the purpose of this thesis is to suggest an identity design system that has certain rules and regularity with wide variety of possible alterations for the central administration in Korea. In order to represent this visually, identity design system with both integrity and variety of possible alteration is created based on traditional Korean culture, especially the concept of Umyang-ohaeng and Samjae.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.375-406
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• 2024

This study aims to define the meaning of 'Sangsaeng (mutual beneficence)' within the context of 'Sangsaeng ecological theory,' a form of discourse of that has emerged from Daesoon Jinrihoe's perspective on ecology. Sangsaeng ecological theory applies the concept of interdependence to ecology in order to explain how Sangsaeng, which is commonly used as an ethical system for humans, can be applied to the realm of ecology such that it extends its scope of application to include non-human beings. Interdependence, when applied to ecology, is formed via relationships between individuals. Such relationships can be positive, negative, or neutral, and the type of interdependence that emerges can be competitive, predatory, parasitc, and symbiotic. Even if the relationship between individuals ends negatively, it can still exert a positive effect on the ecosystem. Consequently, all of these produce a type of 'dependence'. However, relationships that end negatively can generate grievances, and from the perspective of Sangsaeng ethics, this type of interdependence is to be avoided. Therefore, by way of contrast, ecological Sangsaeng may include both relationships of positive interdependence and relationships of predation, parasitism, and competition in so far as there no grievances. Ecological theory requires a perspective that enables an understand of the relationship between nature and humans in an integrated way that does not separate them. One view of universe, known as Cheonji-saengin-yongin (Heaven and Earth give produce humans make use of them) provides insights into the relationship between the universe and humans and nature and humans from an interdependent perspective. Heaven and Earth take humans as the basis of their existence, and only after humans discover the law of nature and the sacredness behind it can a deep interdependence between Heaven and Earth and humans and nature and humans be established. However, as modern humans emerge, the interdependence between Heaven and Earth and humans collapses as they destroy nature and lower the authority of Shindo (divine order). Haewon Sangsaeng (the resolution of grievances for mutual beneficence) and Boeun Sangsaeng (the reciprocation of favors for mutual beneficence) is the solution to reestablish the interdependence that has been disconnected between Heaven and Earth and humans and nature and humans. The practice of Haewon Sangsaeng through Gongbu rituals is the way to restore interdependence between nature and humans. The process of humans achieving Dotong (mastery of the Dao) through religious practices is the practice of Boeun Sangsaeng, and humans will be reborn into Injon (Human Nobility or 'divine humans') with ecological nature and enjoy an eternal interdependent relationship with nature. In summary, Sangsaeng in the context of Sangsaeng ecological theory is the idea and practice of allowing nature and humans to restore their interdependence and live on eternally.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.235-270
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• 2018

The term, Degree Number, was religiously re-interpreted by Jeungsan (甑山) Kang Il-Sun (姜一淳, 1871~1909) and used by him to imply 'the principle of ruling the world.' It was especially the case that his usage of Degree Number referred to the new law that will rule during the Later World, and the significance of this was promoted during Jeungsan's Reordering Works of Heaven and Earth. And Jeongsan (鼎山) Jo Cheol-Je (趙哲濟, 1895~1958), who received a revelation from Jeungsan, established new religious movements including Mugeuk-do and Taegeuk-do and gave a broader meaning to the term Degree Number which he adopted from Jeungsan. He endowed it with the additional meaning of 'all the religious activities performed to achieve an ideal world.' In the history of Korean religions, Degree Number was newly interpreted by the religiously-gifted Jeungsan, who appeared at the end of the Joseon Dynasty. The lineage of religious thought related to Degree Numbers was constantly transmitted through Mugeuk-do and Taegeuk-do both of which were founded by Jeongsan Jo Cheol-Je. Later, Park Han-Gyeong (朴漢慶, 1917~1996) succeeded this lineage when he established Daesoon Jinrihoe in 1969. Religious thought related to Degree Numbers came from Jeungsan's self-realization that he was 'Sangje (the Supreme God).' The thought was also formed by his religious declaration wherein he changed the Degree Number of mutual contention in the Former World to that of mutual beneficence in the Later World. What Jeungsan emphasized was the fluidity of Degree Numbers. Just like human beings are never able to escape from the bonds of their destiny, in Jeungsan's thought, forced or ordained cosmic orders do not exist. In the outworn world of the past, which has been defined as the Former World, the Degree Number was recognized as the ordained law and norm, but as the Later World was coming, Jeungsan recalibrated the Degree Number and defined it anew through his own authority and power as the Supreme God. Jeongsan recalibrated many Degree Numbers throughout his life. The number of Degree Numbers which Jeungsan recalibrated is relatively fewer than that of Jeongsan, who inherited the thought of Jeungsan, and then went on to categorize almost every major religious activity he performed a Degree Number. In this context, Jeungsan's 'Degree Number' became expanded and broadened in terms of its scope.

• The Journal of Korean Philosophical History
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• no.25
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• pp.251-292
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• 2009

In this thesis, the status of Pre-Chin Study of One Hundred Schools in the history of Korean thoughts, and in addition, the reception of $Hs{\ddot{u}}n$ Tzu's ideology and the aspect of its development in Korea were examined. Moreover, the different understandings of $Hs{\ddot{u}}n$ Tzu and their trend of the times were summarized through the intellectuals' collection of works from the end of Goryeo Dynasty and the beginning of Cho Sun Dynasty to 18-19 century. What was revealed through the study can be summed up as the followings. From the age of Three States to the middle part of Goryeo Dynasty, few intellectuals regarded other schools or philosophers among Study of One Hundred Schools as heresies and blamed them. However, since Mencius had been established as the legitimate classical scripture of Confucianism after the end of Goryeo Dynasty and the beginning of Cho Sun Dynasty, other Pre-Chin philosophers including $Hs{\ddot{u}}n$ Tzu had started to be regarded and criticized as heresies. Intellectuals of Goryeo Dynasty and the early Cho Sun Dynasty made various estimates on $Hs{\ddot{u}}n$ Tzu's doctrine of the evilness of human nature, but we can see the understanding of $Hs{\ddot{u}}n$ Tzu became deeper. In the heyday of Neo-Confucianism in Cho Sun Dynasty, the intensity of the criticism on $Hs{\ddot{u}}n$ Tzu by intellectuals rather tended to decrease, compared to that of the early Cho Sun Dynasty, which produced contrary evidence that the world view of Sung Confucianism, based on Mencius' doctrine of the goodness of human nature, had been already established. Also, even the intellectuals criticizing the evilness of human nature positively quoted $Hs{\ddot{u}}n$ Tzu's other ideas in general. In 17th century, there were some arguments to conclude $Hs{\ddot{u}}n$ Tzu as Legalism, but the general trend came to accept Study of One Hundred Schools constructively, challenging the authority of Sung Confucianism, or based on positive school. In 18th century, it can be confirmed that the understanding on $Hs{\ddot{u}}n$ Tzu became broader, and particularly in the historical research of letters, $Hs{\ddot{u}}n$ Tzu's original texts and annotations were used in many ways. In short, the intellectuals' criticism on $Hs{\ddot{u}}n$ Tzu in Cho Sun Dynasty was always grounded on his argument of the evilness of human nature, and furthermore, on connecting it to Legalism, related to the Fenshukengru. On the other hand, it can be said that they generally accepted other ideas of $Hs{\ddot{u}}n$ Tzu positively, except for the idea of the evilness of human nature. However, it's worth paying attention to the fact that those intellectuals who criticized $Hs{\ddot{u}}n$ Tzu could easily meet with the books of Study of One Hundred Schools, and relatively had an open attitude in terms of knowledge.

• Korean Journal of Heritage: History & Science
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• v.52 no.3
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• pp.130-145
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• 2019

The palaces in South Korea are largely divided into primary palaces (法宮) and secondary palaces (離宮). In the early Joseon period, the primary palace was Gyeongbokgung Palace, and the secondary palace was Changdeokgung Palace. Additionally, there is the concept of imperial palaces (正宮). Gyeongbokgung Palace was the primary palace and the imperial palace. The topography of Gyeongbokgung is based on Mt. Baegak, which is the symbol of royal authority. The location of the palaces was chosen to highlight the king's dignity and authority. The three gates and three courts (三門三朝) were positioned on a straight line based on one axis along the ridge of Mt. Baegak to establish the legitimacy, hierarchy, and unity of the kingship. The secondary palace was built according to the demands of the king and the royal family or the political situation. It was created as a royal living space; thus, creating independent and diverse spaces along multiple axes. The primary palace was chosen to be built on the terrain of Yang, and the secondary palace was chosen to be built on the terrain of Yin; the criteria for laying buildings in the palace areas had to be different. The most important point in the formation of Joseon palaces was that the secret vital energy for the king (王氣) originated from the sacred mountain. Important elements of the palace were the secret vital energy chain of feng shui (風水氣脈) and the forbidden stream (禁川). The secret vital energy chain of feng shui was the gateway to the secret vital energy for the king, and the forbidden stream was a method of preventing the king from leaving the palace grounds. Gyeongbokgung Palace, which is on typical feng shui terrain, faithfully reflects the principles of feng shui. On the other hand, the secondary palace was built on incomplete and irregular feng shui terrain. Feng shui was part of the nature and the geography of the ruling classes in the Joseon Dynasty. By examining their geography, I believe that the perfection of traditional culture inheritance and restoration can be improved.

• The Journal of Natural Sciences
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• v.7
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• pp.133-162
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• 1995

Paderborn's companies, Wameling and Cassau, produce the liturgical vestments, which have much traditional artistic merit. And Kevelaerer Fahnen + Paramenten GmbH, located in Kevelater which is a place of pilgrimage of the Virgin Mary, was known to Europe, Africa, America and the Scandinavia Peninsula as the "Hidden Company" of liturgical vesments maker up to now. Paderborn and Kevelaer were the place of the center of the religious world and the Catholic ceremony during a good few centries. The Catholic liturgical vestiments of these 3 companies use versatile design, color, shape and techniques. These have not only the symbolism of religion, but also can meet our's expectations of utilization of modern textile art, art clothing and wide-all division of design. These give the understanding of symbolic meanings and harmony according to liturgical vestments to the believers. And these have an influence on mental thinking and induction of religious belief to the non-believers as the recognition and concerns about the religious art. The liturgical vestments are clothes which churchmen put on at the all ceremonial function of a mass, a sacrament, performance and a parade according to rules of church. These show the represen-tation of "Holy God" in silence and distinguish between common people and churchmen. And these represent a status and dignity of churchmen and induce majesty and respect to churchmen. Common clothes of the beginning of the Greece and Rome was developed to Christian clothes with the tendency of religion. There were no special uniforms distinguished from commen people until the Christianity was recognized officially by the Roman Emperor Constantinus at A.D.313. The color of liturgical vestments was originally white and changed to special colors according to liturgical day and each time by the Pope Innocentius at 12th century. The color and symbolic meaning of the liturgical vestments of present day was originated by the Pope St. Pius(1566-1572). Wool and Linen was used as decorations and materials in the beginnings and the special materials like silk was used after 4th century and beautiful materials made of gold thread was used at 12th century. It is expected that there is no critical changes to the liturgical vestments of future. But the development of liturgical vestments will continues slowly by the command of conservative church and will change to simple and convenient formes according to the culture, the trend of the times and the fashion of clothes. The companies of liturgical vestments develop versatile design, embroidery technique and realization of creative design for distinction of the liturgical vestments of each company and artistic progress. The cooperation of companies, artists and church will make the bright future of these 3 companies. We expect that our country will be a famous producing center of the liturgical vestments through the research and development of companies, participation of artists in religeous arts and concerts of church.