• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.69-102
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• 2023

There has been a growing demand for spiritual education in public education in recent years. In fact, the concept of spirituality was included in the national religious curriculum in 2022. However, compulsory spiritual education based on the national curriculum is different from individual or private organization-based spiritual education which can be characterized as voluntary. This article aims to discuss the potential problems that may arise when making spiritual education compulsory in public education. This discussion includes the expansion of spiritual discourse and the scope of spirituality, the contents and examples of spiritual education, and the implications of compulsory spiritual education. My perspective on this topic is that the religious curriculum, being a national curriculum, should be applicable to all schools and learners. The channels for expanding spiritual discourse include studies for measuring each individual's spirituality or religiosity and spiritual tourism. Both exclusive and inclusive spirituality coexist within spiritual discourse. Furthermore, spiritual educators criticize knowledge-based education for its tendency towards romanticization, while overlooking reflective education in national religious curriculum. Additionally, the normative nature inherent in the concept of spirituality is often overlooked, despite the potential recurrence of problems seen in faith-based education. This article suggested that the minimum principle for the nation's religious curriculum should be that "religious or normative knowledge is not to be injected or delivered but rather reflected upon." This principle aims to provide an opportunity for learners to reflect on their religious experiences or lives subjectively. When this principle is applied, spirituality becomes the object of reflection and selection for learners. Above all, learners with reflective thinking skills will be able to live independently, even if their experiences and lives change. We hope that this article will serve as an opportunity to continually reflect on the form of religious education found in public education.

• Archives of design research
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• v.12 no.1
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• pp.145-154
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• 1999

With the introduction of digital technology since the late 1970s, we have been shifting from the industrial era into the information age. New communication systems have changed our concept of reality. Korea has a wealthy communication heritage with its own language and alphabet. However, Korean typography today has struggled to keep its originality, and does not hold up well to international standards. Korean contemporary typography is not efficient for communicating. It is not orderly, organised and simple. It has currently become complicated and decorative. Moreover, many young designers are attracted by imitations of western trends. It is now time for Korea to reveal its own identity. How can it develop a new typographic language that is more sympathetic to Korean tradition\ulcorner How will Korean information design produce a contemporary style with international relevance that contributes to world culture\ulcorner This thesis will be developed a new Korean typographic language that relies more on Korean traditions. Simultaneously, in this thesis will be examined Swiss typography as a relevant style for a new Korean typography to incorporate. Swiss typography maintained a similar philosophy to Korean tradition with its emphasis on clarity and simplicity. This study will be explored the potential of creating a contemporary Korean typographic solution which combines the traditions of Korea with the clarity of Swiss typography. The first attitude of the new typographic language should focus on legibility. The second condition of the new typographic philosophy based on the ability of designers is interpretation of context. The third concept of the new language is founded on an objective, rational design attitude. The final mental attitude of the new typographic language should feel a deep obligation to traditions. It is crucial time for Korean alphabet to establish a relevant standard rather than goes uncritically with the international current. Korea has had worthy traditions. It is suggested that the answers to 'good design' lie in the study of Korea's own history. Simultaneously, the research of Swiss design which is a

• Journal of Korean Home Economics Education Association
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• v.16 no.2
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• pp.13-26
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• 2004

This study tried to suggest teaching and learning activities which can be effectively utilized in Home Economics Education by analyzing and suggesting “The objective and contents of personality education” in Home Economics Area in the curriculum of 7th Technology ＆ Home Economics. As a result, Personality education can be implemented in all areas of Home Economics Education. Especially in Home Economics Education, the following personality education can be implemented. First of all, it can teach the equality among family members by teaching the values of equality and respecting human rights. Secondly, it can teach to recognize and implement various values related to environmental protection. Thirdly, it can teach the ethics related to care which was claimed by Gilligan and other people - in other words, charity, forgiveness, friendship, love, sacrifice, concession, conversation, compromise and etc. Especially these kind of values are extended to also the ethics of care for others, neighborhood, and community not only for family care which was the traditional Home Economics education criticized as family selfishness. On the other hand, personality education in Home Economics Education is different from other subjects. It enables students to act through experiences not just emotion or knowledge by learning actual relationships among family members in daily life. This kind of feature is proving the fact that Home Economics Education can play a very effective role in achieving the objective of moral behavior The results of this study proves that Home Economics Education is an effective subject which can conduct personality education by the objectives and contents that are different from other subjects. This provides the reasonable cause for Home Economics Education to be an required subject in school curricula. Future study should be conducted as an empirical research to develop personality programs(activities for teaching ＆ learning) which can be implemented in Home Economics Education and to accumulate empirical data of such programs.

• (The) Research of the performance art and culture
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• no.37
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• pp.61-94
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• 2018

This article examined that the historical changes and current significance of the Jaedam(재담) and the Xiangsheng(相聲), one of the traditional Korean and Chinese language games. Both Korean Jaedam and Chinese Xiangsheng are representative language games and traditional performing arts for laughing. The origin of the Jaedam can be traced back to Uheui(우희). Uheui has been called Changyouxi in China, Bae Woo-hee, and Jo Hee in Korea. Uheui is the most traditional language game and a variety of performances were derived from its spreading and inheriting process. Among them, Korean Jaedam and Chinese Xiangsheng can be said to be a piece of art that has successfully inherited Uheui tradition. From the late 18th century, Korean Jaedam were established as independent performance arts, and became highly active in many performance by professional joker Park Chun-jae and other performers. With the development of gramophone record in the early 20th century, the Jaedam was mainly made on the theater stage and radio. At this time, the new performance art of 'Mandam(만담)' was derived from the Jaedam, which focused more on satire current events and criticizing the social situation. Mandam has been popular for a long time and then extinct in the 21st century. The jaedam have been handed down only in the Korean traditional performance so far. Meanwhile, Chinese Xiangsheng, which was built in the mid-19th century, a bit later than Korean Jaedam, was initially considered to be a vulgar art of the lower class, but finally became popular in the early 20th century. In the mid-20th century, Xiangsheng was transformed into a new character, which mainly deals with social praise and edification of the masses. But since 'New Xiangsheng' does not focous on a satire on social conditions, the humor has been reduced. In the early 21st century, Xiangsheng was on the verge of extinction just like Mandam, but through the efforts of young actors to revive tradition, another reformation of this art was made to return to tradition and small theater. Currently, the 'traditional Xiangsheng', which has returned to tradition, is once again receiving the love and support of the Chinese audience. Korean Jaedam and Chinese Xiangsheng have many similarities in terms of history and recruitment, but they are now in different fates. There is also a great deal in common ground in terms of the content and form of the two arts. In the case of Xiangsheng, it is one of the traditional folk art forms which is still loved by the Chinese people and has become one of the most important traditional performances. On the other hand, in Korea, Jaedam as independent performance arts has disappeared and now only can be seen in traditional performances such as 'Korean mask theater'. The fact that Korean Jaedam and Chinese Xiangsheng have undergone similar changes in their spreading and inheriting process, while Korean Jaedam have disappeared and Chinese Xiangsheng is well preserved. The reason can be confirmed through the main idea of this article.

• Journal of Korean Philosophical Society
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• v.130
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• pp.277-304
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• 2014

Der vorliegende Beitrag zielt darauft ab, zwei Perspektiven $f{\ddot{u}}r$ die Kunst bei Kant und Nietzsche und ihre Schlussfolgerungen zu $er{\ddot{o}}rtern$. Kants Kritik der Urteilskraft hat eine enorme Rolle in der Geschichte der ${\ddot{A}}sthetik$ gespielt. $F{\ddot{u}}r$ Kant sollen ${\ddot{a}}sthetische$ Urteile ebenso wie Erkenntnis- und Moralurteile $allgemeing{\ddot{u}}ltig$ sein, obwohl sie auf einem $pers{\ddot{o}}nlichen$ Geschmack beruhen. Die $Allgemeing{\ddot{u}}ltigkeit$ des $Sch{\ddot{o}}nen$ sei $m{\ddot{o}}glich$, weil sie nicht auf dem Gegenstand, sondern auf dem transzendentalen Subjekt basiere. Die $sch{\ddot{o}}ne$ Kunst als Kunst des Genies soll uns wie die $Natursch{\ddot{o}}nheit$ ohne Interesse wohlgefallen. Nietzsches Stellungnahme zu Kants ${\ddot{A}}sthetik$ ist sehr kritisch. Nietzsches erster Kritikpunkt richtet sich gegen das 'interesselose Wohlgefallen'. Gegen Kant behauptet Nietzsche, dass die $Sch{\ddot{o}}nheit$ sehr wohl mit Interesse verbunden ist. Grund $daf{\ddot{u}}r$ ist, dass das $Sch{\ddot{o}}ne$ wesentlich aus dem Willen zur Macht entspringt. Der zweite Kritikpunk Nietzsches liegt darin, dass in Kants ${\ddot{A}}sthetik$ die Moral im Vordergrund steht. Das $Sch{\ddot{o}}ne$ ist $f{\ddot{u}}r$ Kant durch die Moral gerechtfertigt. Nietzsche dreht diese Stellung der Moral zur Kunst um. Der dritte Kritikpunkt Nietzsches ist, dass Kant statt von der Erfahrung des $K{\ddot{u}}nstlers$ (Schaffenden) aus das ${\ddot{a}}sthetische$ Problem zu betrachten, allein vom Zuschauer (Empfangenden) aus ${\ddot{u}}ber$ die Kunst und das $Sch{\ddot{o}}ne$ nachgedacht habe. $F{\ddot{u}}r$ Nietzsche ist die Kunst $prim{\ddot{a}}r$ vom $K{\ddot{u}}nstler$ aus zu verstehen. Nietzsches Physiologie der Kunst ist mit dem Begriff 'Leib' $verkn{\ddot{u}}pft$, d.h. Nietzsche behauptet, dass physiologische und ${\ddot{a}}sthetische$ Prozesse wesentlich $zusammenh{\ddot{a}}ngen$. Die Schlussfolgerung der Physiologie der Kunst lautet: erstens, jeder Mensch ist $K{\ddot{u}}nstler$, sofern er schaffend ist, und zweitens, die Welt selbst ist nichts als Kunst. Nietzsches Physiologie der Kunst hat einen $gro{\ss}en$ Einfluss auf die $gegenw{\ddot{a}}rtige$ Kunst $ausge{\ddot{u}}bt$ und kein anderer Philosoph hat auf die $gegenw{\ddot{a}}rtige$ Kunst nachaltiger gewirkt.

• The Journal of Korean Philosophical History
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• no.43
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• pp.107-139
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• 2014

Tasan Chong Yak-yong has criticized Zhu Xi's metaphysical viewpoints of human being. Therefore he revealed his viewpoint of human being and the theory of moral practice through his thoughts about the Lord of Heaven and human nature with spiritual inclination toward goodness. He has drawn the Lord of Heaven into Confucianism again. Heaven as the Lord endows human being with a nature that enjoys virtues and detests vices. It watches human being's good and evil. Here we can say Heaven is a outer efficient cause of moral behavior. According to Tasan, human being has its own 'self directed weight'自主之權 so that he can make a judgment and decision about what to do. Therefore we have to do manifest this moral inclination which is a inner efficient cause of moral behavior. That is to say, we must follow the order of daoxin道心 inside our mind. If we did go against it, our mind would be uncomfortable. Now through the method of so-called shu恕 we need to put filial piety孝 fraternal respect弟 compassion慈 into practice. These three moral practices represent the spirit of reciprocity in Confucianism. These lead us to make an achievement of ren仁, representative virtue in the theory of moral practice. Our moral practice means the fulfillment of humanity. This is the way to serve Heaven. Tasan insists that theses are the core thoughts of Confucius and Mencius.

• The Korean Society of Law and Medicine
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• v.21 no.2
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• pp.37-73
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• 2020

Medical practice with medical adaptability is not illegal. Consent to medical practice is also not intended to exclude causes of Illegality. The patient's consent to medical practice is the exercise of the right to self-determination, and the patient's right to self-determination is take shape through the doctor's information. If a doctor violates his duty to inform, failure to inform or lack of inform constitutes an act of illegality of omission in itself. As a result, the legal interest of self-determination is violated. The patient has the right to know and make decisions on his or her own, even when it is not connected to the benefit of life and body as the subject of the body. If that infringed and lost, the non-property damage shall be recognized and the immaterial damage must be compensated. On the other hand, the violation of the duty of information does not belong to deny the compensation for physical damage. Which the legal interest violated by violation of the obligation to inform is the self-determination, and loss of opportunity of choice is recognized as ordinary damage. However, if the opportunity of choice was lost because of the infringement of the right to self-determination and the patient could not choice the better way, that dose not occur plainly bad results, under the prove of these causal relationship, that bad results could be compensated. But the unexpectable damage could not be compensated, because the physical damage is considered as the special damage due to the violation of the right of the self-determination.

• Cartoon and Animation Studies
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• s.30
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• pp.113-137
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• 2013

The accessibility and effect of cartoon on children are very significant. Since cartoon is a medium of conveying information through text and pictures, it has a characteristic of being easily approached by children than any other medium. Its accessibility to children is inevitably more exceptional than any other medium in the sense that it is a method of not only telling or reading stories but also showing stories. The main audience of is children. It has a characteristic of being easily accepted by children since it's mythology seen in cartoon than read in text. However, gods conducts are full of unethical expressions. Sexual expressions of intermarriages between mother and son, between brother and sister and between uncle and niece, as well as extramarital intercourse are very unethical that could have negative effects on children. This study analyzed the unethical expressions of gods that could have negative effects on children at current point in time. Zeus was often unfaithful to his wife with many stories about the children of Zeus that were created from extramarital intercourse. Standard of value on rational decision has been established for adult readers, but children can readily accept things since they lack their own rational decision on what's right and wrong. As an alternative to children's uncritical observatory study, there is a need for author's intervention to help children form desirable values. The purpose of this study is to analyze the sexual expressions of Zeus and gods in that could affect children's social study.

• Korea journal of population studies
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• v.20 no.1
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• pp.97-128
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• 1997

This paper was set out to study the structure of the career occupational mobility in the early and rapid phase of industrialization in Korea. By analyzing the individual life histories regarding occupational mobility and achievement, I propose a model of yearly career mobility of Korean men and Women during the period of 30 years between 1954 and 1983. With the occupational classification scheme of 5 groups - Upper Nonmanual, Lower Nonmanual, Self Employed, Manual, Farm - the mobility pattern in the person-year mobility table analyzed can be characterized primarily by the strong influence of immobility. The degree of immobility, however, is different by the occupational groups. The absolute amount of immobility can be summarized as being U-shaped. Overall, the pattern of mobility can be explained best by the concept of occupational distance. I then propose a model of relative career occupational mobility pattern that combines the conceptual and theoretical basis and the methodological rigor. The model is based on the notion of the reproduction of inequality, the labor market context, and the life history perspective. The model encompasses the 6 conceptual explanatory factors such as persistence effect, ceiling effect, traditional sector effect, nonmanual occupation effect, alternative mobility channel effect, and occupational distance effect, as well as the effects of both origin and destination occupations. The relative pattern of career mobiliity in Korea can be characterized by the following six findings. First, the persistence effect on the diagonal cells of the mobility table is dominant. Second, a clear evidence of the negative effect of occupational distance between nonmanual occupations and manual and farm occupations is found. Third, the out-mobility from farming took place regardless of the destination occupations. Fourth, the internal mobility within the nonmanual occupation block is high and bi-directional, and is exclusive against other occupations. Fifth, the 'self employed' occupation is serving a peculiar function in both inflow and outflow pattern. Last, the relative pattern of career occupation mobility is asymmetrical in terms of the upward and downward mobility.

• Korea journal of population studies
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• v.10 no.1
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• pp.28-38
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• 1987

This paper was set out to study the structure of the career occupational mobility in the early and rapid phase of industrialization in Korea. By analyzing the individual life histories regarding occupational mobility and achievement, I propose a model of yearly career mobility of Korean men and Women during the period of 30 years between 1954 and 1983. With the occupational classification scheme of 5 groups - Upper Nonmanual, Lower Nonmanual, Self Employed, Manual, Farm - the mobility pattern in the person-year mobility table analyzed can be characterized primarily by the strong influence of immobility. The degree of immobility, however, is different by the occupational groups. The absolute amount of immobility can be summarized as being U-shaped. Overall, the pattern of mobility can be explained best by the concept of occupational distance. I then propose a model of relative career occupational mobility pattern that combines the conceptual and theoretical basis and the methodological rigor. The model is based on the notion of the reproduction of inequality, the labor market context, and the life history perspective. The model encompasses the 6 conceptual explanatory factors such as persistence effect, ceiling effect, traditional sector effect, nonmanual occupation effect, alternative mobility channel effect, and occupational distance effect, as well as the effects of both origin and destination occupations. The relative pattern of career mobiliity in Korea can be characterized by the following six findings. First, the persistence effect on the diagonal cells of the mobility table is dominant. Second, a clear evidence of the negative effect of occupational distance between nonmanual occupations and manual and farm occupations is found. Third, the out-mobility from farming took place regardless of the destination occupations. Fourth, the internal mobility within the nonmanual occupation block is high and bi-directional, and is exclusive against other occupations. Fifth, the 'self employed' occupation is serving a peculiar function in both inflow and outflow pattern. Last, the relative pattern of career occupation mobility is asymmetrical in terms of the upward and downward mobility.