• The Journal of Korean Philosophical History
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• no.59
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• pp.313-342
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• 2018

Gubong Song Ik-pil could not behave according to his aspiration directly due to restrictions in his social standing. Despite that, he actually did so indirectly through either close friends or younger students by exhibiting 'cheobyeonwigwon (處變爲權) with the goal of jichijuui (至治主義). He insisted on people-oriented politics grounded on cheonmyeongsasang (天命思想) and also suggested the humbleness of the royal family and jinhyulchaek (賑恤策) based on love of the people. In addition, he promoted public welfare and stability to enhance patriotism and also insisted on the policy of strengthening national defense with seoeolgongsacheon (庶?公私賤)'s provision of military service through the enforcement of yangcheonjongbujongmobeop (良賤從父從母法). Also, according to the letter sent to Lee San-bo, he suggested public service ethics, for instance, personally, getting rid of ulterior motives, exhibiting diligence, integrity, and wisdom, and doing one's utmost to handle tasks fairly without causing any problems and externally, being actively involved in managing and utilizing persons of ability and also relieving the poor and managing masters as well. In brief, we can assume that Song Ik-pil's thought of statecraft (經世思想) is the concrete methodology to reach the politics of kingcraft called 'jichi (至治)' by stabilizing public welfare grounded on benevolent and benign administration. He is often compared to Jegalryang on account of his innate qualities and cleverness. He was equipped with the excellent capacity of gyeongse even referred to as the moju (謀主) of four persons, Yi Yi, Seong Hon, Jeong Cheol, and Lee Gwi, and harshly criticized as a slick evil (奸鬼), too. His gyeongsesasang, however, ended up being incomplete due to restrictions in his social status. He was a person who loved the people more than anyone else, kept suggesting innovative reform plans to stabilize the people's lives, and was capable of practicing them all. His ideal of jichi was left unfulfilled, however.

• Journal of Korean Home Economics Education Association
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• v.26 no.3
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• pp.35-52
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• 2014

This study analyzed the 12 different technology home economics textbooks I, II for middle school students and the content systems of the textbooks by 7 instructional strategies in Reigeluth's elaboration theory. The units analyzed were 'Clothing and self-expression' and 'Eco-friendly clothing life and recycling by reform'. The purpose of this study was to provide basic information for the development of textbooks and teaching materials by analyzing current textbooks. Researchers analyzed the textbooks individually using pre-developed analysis frame using Reigeluth's elaboration theory. The results of the study were as follows. The conceptual elaboration process was used in the unit of 'Clothing and self-expression' of all the textbooks used in this study, and procedural elaboration process was mostly used in the unit of 'Eco-friendly clothing life and recycling by reform'. The strategies of advance learning ability were presented mostly in the forms of 'Learning Objective', 'Thought Opening', 'Key terms' in either unit and sub unit. The strategies of summarizer were presented as 'Unit Summary', 'Cleanup' and 'Assessment'. The strategies of synthesizer were used in all the textbooks as the 'Exploration' to increase the students interest through the promotion of the learning content in a variety of activities and projects. The cognitive activator strategies were shown in all of the textbooks using mostly 'Figure,' and others such as 'Table,' 'Diagram', and 'Explanation of Terms'. The strategies of learner control were used to guide the supplement and deepen the learning by various forms. However the analogy strategies were hardly used in units of textbooks analyzed in this study. As a result, the technology home economics textbooks I, II for middle school students applied the Reigeluth's elaboration theory, except the analogy strategies. It is recommended to utilize th analogy strategies and various activities to enhance the students' understanding and participation.

• Journal of agricultural medicine and community health
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• v.24 no.2
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• pp.369-385
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• 1999

This is carried out to study on the general consciousness for medical ethics of Korean local and hospital clinicians from March to May, 1999. The subjects are 288 respondents out of 1,500 those who selected by systemic random sampling method from the list of physicians published on 1997. An adequate questionnaire with 21 questions made by author was distributed through mail for those. The characteristics of respondents are as follows. Women are 15%. For like this questionnaire, those who were graduated from. The national universities were more actively concerned than those graduated from the private universities. Christian was 35.4%, Catholic was 28.5% and buddhist was 14.9% and 17.4% had no religion. Now a day in generally, it is clearly confusing status between an ideal thinking and actuality in medical ethical aspects in Korea. They want more developed medical delivery system. The most of physicians are improving on four mind-sets, the mind of love, pity, joy and abandonment as much as they are cognizing that the pains of patients are themselves pains. But they do not want to be the ministry. On the problems of the easy to die, it seems that they have somewhat different opinions according to their religions, respectively;- christians are more responsible than others to keep to the terminal point of life of patients.

• Food Science of Animal Resources
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• v.25 no.2
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• pp.218-225
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• 2005

This study was performed to determine sequence variation and RFLP of the mt DNA D-loop region using Southern blot hybridization analysis and to develop mt DNA marker affecting milk production traits in Hanwoo cows. The PCR was used to amplify an 1142 bp fragment within the D-loop region of mt DNA using specific primers. Mt DNA were digested with seven restriction enzymes and hybridized using DIG-labeled D-loop probe. The mt DNA RFLP polymorphisms were observed in the four enzymes, BamHI, RsaI, XbaI and HpaII. Nucleotide substitutions were detected at positions 441 (G/C), 469 (T/C), 503 (C/T), 569 (G/A), 614 (C/A) and 644 (C/T) of the mt DNA D-loop region between two selected lines. Significant relationship between the XbaI RFLP type and breeding value was found(p<0.05). Cows with A type had higher estimated breeding values than those with B type (P<0.05) between high and low milk production lines. Therefore, the RFLP marker of mt DNA could be used as a selection assisted tool for individuals with high milk producing ability in Hanwoo.

• Journal of The Korean Association For Science Education
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• v.37 no.4
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• pp.577-586
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• 2017

The purpose of this study is to try to structuralize the perception of the mothers of science-gifted elementary students using the concept mapping approach. The mothers who participated in this research had children who were 5th and 6th graders selected as science-gifted by a regional education office, a science high school and two national universities in a city. One of the authors interviewed 26 mothers, and extracted 50 general statements of their perceptions about the career path of their children. Ten mothers who participated in interviews sorted a shuffled pack of statement cards. The categorization of the statements into the dissimilarity matrix was carried out by SPSS multidimensional scaling analysis and hierarchical cluster analysis to generate a conceptual diagram. After that 140 mothers rated each statement using a Likert-type response scale from one to five. The result showed six clusters of parental views such as were 'Burden of private education, grades and going to the next grade,' 'Thinking about career guidance in gifted education and school,' 'Parental roles in child career education,' 'Difficulties in career guidance at home,' 'Demand for strengthening the parental capacity for career guidance,' and 'Demand for social support.' 'Demand for social support' obtained the highest sympathy from mothers of elementary science gifted.

• Journal of Animal Science and Technology
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• v.50 no.3
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• pp.285-292
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• 2008

Data were taken from the dairy herd improve- ment program from the year 2000, composed of 10,929 first lactation cows consisting of 290,144 test-day records and 37,723 udder type records. The objective of the study was to estimate genetic and phenotypic correlation between fore udder attachment, rear udder height, rear udder width, udder cleft, udder depth, and somatic cell score (SCS) and to calculate heritability of udder depth, front teat length and SCS in Holstein cattle in Korea. The variance component estima- tion using test day model was determined by a derivative-free algorithm-restricted maximum likeli- hood(DF-REML) analysis method. Generally phenotypic correlations were very low between udder traits and lactation SCS which varied from －0.03 to －0.06. Heritability of all type traits and SCS was smaller than 0.12. The results of this study would be applicable to SCS using linear genetic evaluation for future studies.

• Cross-Cultural Studies
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• v.50
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• pp.53-75
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• 2018

It is commonly emphasized that the metaphor of the monster is a rhetoric universally used to identify the "main enemy" of a society, for its effective function is seen as useful for the uniting of citizens to bend together to survive or succeed before the external threat. The problem of this metaphor is that it homogenizes and dehumanizes the heterogeneous individual members of the subsequently identified enemy group. This study emphasizes the importance of some traits of the posthuman subject, such as the flexibility and the multiplicity of consciousness, to overcome the otherizing binary perspective which is commonly held regarding the concepts of good and evil. To observe specific dimensions of the posthuman consciousness, we analyze three films based on Spanish history and reality: The Spirit of the Beehive, The Day of the Beast and Pan's Labyrinth. All of these films progress around the figure of the enemy-monster(s), showing how to transgress the dichotomous structure of consciousness that defines the self/good dividing it from the other/evil. The heroes in the films seek to overcome the fear about the monster, and approach him to discover new ethical horizons, that can emerge only when an individual's consciousness chooses to stay on the border between the established beliefs and the unfamiliar voice of the dangerous stranger(s).

• Journal of the Korean earth science society
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• v.40 no.5
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• pp.538-547
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• 2019

This study analyzes the conceptual understanding of in-service and pre-service earth science teachers about the H-R diagrams and evolution of stars using conceptual status analysis categories. The results show that (a) many teachers use unscientific language in the Intelligibility range, (b) teachers are categorized in Low scientific inquiry ability related to graph creation and unscientific analogy for scientific concept which is hightly corelated to the possibility of misunderstanding in the teaching process, and (c) pre-service teachers lack the understanding of the secondary science curriculum. It is necessary to develop pre-service curriculum that can be applied to the school site. In the category of Plausibility range, (d) both groups understood the cosmological meaning of stellar evolution. However, pre-service teachers do not specifically explain the mechanism of a star. In the category of Fruitfulness range, in-service teachers come up with educational problems reflecting the academic characteristics of earth science and apply their knowledge to actual problem solving. On the other hand, pre-service teachers show high nonresponse ratio, they do not see the H-R diagram and the evolution of stars as a practical concept. In the analysis process, both groups are found to have many unscientific conceptions about the H-R diagram and evolution of stars. Therefore, it is suggested that caution be used in developing a professional development program of earth science teachers.

• Trans-
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• v.12
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• pp.81-106
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• 2022

The possibility of metaverse system to be a catalyst for hyper-connected society will be dependent on the speed of connected technological development and its social utilization in the same manner as AI technology. Putting these technical realization processes in brackets, this paper focus on some philosophical-political issues in connection with cognitive-ecological changes in the future cinema which will be influenced by the complexive techno-socio couples of accelerated development of metaverse system. Generally speaking, essence of metaverse system seems to be the degree of immersion by technical accuracy, but is not true. In perspective of cognitive-ecology, flow degree of a picture or photograph is relied not on 'accuracy of representation' but on its message's contextual link-up. In this aspect, real potentiality of metaverse system shall be understood in the context of cognitive-ecological changes of human brain's multi-intelligence networking abilities(intersection of augmentation-simulation and outside-inside) which will be activated in the new structure of natural-social-technological coupling of metaverse system. These cognitive-ecological potentialities have been partially actualized in the cinematic process of tripod mimesis for the longest time, [real contradiction/conflicts (Mimesis-1) -->fictional solutions of cinema (Mimesis-2) --> selective interpretation of spectator's wish fulfillment (Mimesis-3) --> real change (Mimesis-1')]. Therefore metaverse's real potentiality must be considered to be dependent on the possibility of deepening and extending of cinematic circulation between real seperation/problems and ideal connection/solutions. In this context, advanced metaverse system can be compared as a modern technical version of ideal circulation of physics and metaphysics

• Journal of Korean Philosophical Society
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• v.105
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• pp.49-74
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• 2008

Le but de notre recherche est $d^{\prime}{\acute{e}}clairer$ la nature du $d{\acute{e}}passement$ de soi aux actes humaines dnas le Thomisme. Dans le Thomisme la nature humaine qui a la raison et la $volont{\acute{e}}$ a une $intentionnalit{\acute{e}}$ ver la fin ultime. De sorte que les actes humaines qui $corr{\grave{e}}spondent$ cette nature humaine a un $caract{\grave{e}}re$ du $d{\acute{e}}passement$ de soi visant toujours plus que le $pr{\acute{e}}sent$. Le fondement de cet acte du $d{\acute{e}}passement$ de soi est $l^{\prime}{\hat{a}}me$ rationelle qui est la forme substantielle de l'homme et de soi subsistante. Chez st. Thomas ce $caract{\grave{e}}re$ du $d{\acute{e}}passement$ a trois ${\acute{e}}taps$ distinctes : (1)le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel (2)le $d{\acute{e}}passement$ de soi dans l'ordre morale (3)le $d{\acute{e}}passement$ de soi dans l'ordre de la religion. Le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel apparaît d'abord au $caract{\grave{e}}re$ de $l^{\prime}{\hat{a}}me$ rationelle. St. Thomas $d{\acute{e}}finit$ les vertus rationelles comme $^{\prime}pl{\acute{e}}nitude$ dans le $f{\acute{e}}blesse$, parce qu'il $consid{\grave{e}}re$ la vertu rationelle comme $finalit{\acute{e}}$ des $facult{\acute{e}}s$ du sens $ext{\acute{e}}rieur$. L'homme par le sens $ext{\acute{e}}rieur$ reçoit des $esp{\grave{e}}ces$ sensibles(especies sensibilis), et $poss{\grave{e}}de$ les images. Puis cette images sensible devenant la $r{\acute{e}}alit{\acute{e}}$ spirituelle sous forme du $m{\acute{e}}moire$ et du souvenir, devient aussi la partie de son existence. Donc chez st. Thomas la vertue rationnelle n'est pas simplement un $facult{\acute{e}}$ $sp{\acute{e}}culative$, mais elle est dans l'ordre du devenir et du $pl{\acute{e}}nitude$. A cette raison st. Thomas compare la raison(ratio) comme $g{\acute{e}}n{\acute{e}}ration$(generatio) et l'intelleigence(intellectus) comme ${\hat{e}}tre$(esse). C'est-${\grave{a}}$-dire la raison $d{\acute{e}}passe$ le sensible et l'intelligence $d{\acute{e}}passe$ la raison. Le $d{\acute{e}}passement$ de soi dans l'ordre morale $li{\acute{e}}$ au $progr{\grave{e}}s$ de la conscience. Chez st. Thomas la perception de l'objet $ext{\acute{e}}rieur$ ayant pour but d'avoir conscience de soi, se perfectionne ${\grave{a}}$ ceci. D'avoir conscience de soi signifie d'avoir $l^{\prime}identit{\acute{e}}$ de soi, et de-$l{\grave{a}}$ apparaît l'acte moral en tnat qu'acte $sp{\acute{e}}cifique$ humain. La raison pour laquelle la vie morale elle-$m{\hat{e}}me$ a un $caract{\grave{e}}$ du $d{\acute{e}}passement$, c'est que l'acte humaine qui corresfonde ${\grave{a}}$ $l^{\prime}identit{\acute{e}}$ du soi est une vie qui vise toujours plus que le $pr{\acute{e}}sent$ ou $l^{\prime}id{\acute{e}}al$. Quant au problem du $d{\acute{e}}passement$ dans l'ordre de la religion, chez st. Thomas en raison de $l^{\prime}affinit{\acute{e}}$ entre Dieu et l'homme, $o{\grave{u}}$ il y a des vertues infuses(virtutes infusas), il y a une sorte du $d{\acute{e}}passement$ religieux. Car ces vertues infuses signifie la communication entre Dieu(${\hat{E}}tre$ absolu) et l'homme(${\hat{e}}tre$ fine) et cela signifie le $d{\acute{e}}passement$ de l'humain vers le divin. Cette $id{\acute{e}}e$ thomiste permet de penser que $o{\grave{u}}$ il y a un $d{\acute{e}}passement$ de soi dans la vie religuse d'une personne, il y a une intervention $r{\acute{e}}elle$ de la providence divine. Cette $pens{\acute{e}}e$ thomiste sera alors un $caract{\grave{e}}$ $r{\acute{e}}aliste$ face ${\grave{a}}$ la $pens{\acute{e}}e$ $id{\acute{e}}aliste$ qui n'admette que le $d{\acute{e}}passement$ absolu comme $d{\acute{e}}passement$ religieux.