• Journal of The Korean Association For Science Education
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• v.42 no.4
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• pp.449-475
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• 2022

The purpose of this study is to critically examine science content and science education from the 'essential-holistic' perspective, in particular, among the core disciplines constituting the teacher education curriculum. In this study, we first, analyzed the definition of the 'essential-holistic' perspective, the philosophical background, and the relationship with the practices in-depth, and then, from the 'essential-holistic' perspective, conducted an inquiry into the essence of science content and science education. The results of this study are as follows: first, according to the 'essential-holistic' perspective, science content is a study that explores the science practices and systematizes the results of that inquiry. Major activities of science content include the establishment and implementation of 'science for teachers' and participation in the development of science curriculum (textbook). Second, science education according to the 'essential-holistic' perspective is a study about in-depth exploration of essential problems in science education phenomena rooted in the science practices and the practice of good teaching. More specifically, science education is a field that carries out work related to inviting, participating, and guiding students to grow into science practices (i.e. initiating into practices). The main activities of science education related to this include activities ranging from the development of the science curriculum (textbook) to teaching and evaluation (recording). In this study, we discussed important tasks to be carried out in the future based on the results of the study.

• Journal of Nutrition and Health
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• v.46 no.1
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• pp.86-97
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• 2013

This study investigated the eating habits of elementary school children and their perceptions related to traditional Korean foods, based on the health belief model. The subjects were fifth grade elementary school children (274 boys and 274 girls) in eight Korean cities. The results were as follows: The children ate almost three meals per day and were grateful for their meals. However, they irregularly consumed meals and snacks. They tended to eat heartily and did not eat foods that they had not yet eaten. Their meals were based on rice and they have eaten kimchi and vegetables at almost every meal. However, they had undesirable habits in eating other foods, such as fruits, fish, soybeans, and sweet foods. They did not sensitively or seriously perceive their eating habits in relation to their health. They perceived that it was very good for their nutrition, health, and tastes to eat traditional Korean foods, and they had pride in traditional Korean foods and eating style. Although they expressed some difficulty regarding availability and preparation of traditional Korean foods, they hardly felt difficulty in eating them. They had high dietary self-efficacy with regard to eating these foods, except for two items of self-regulation. Their eating habits showed positive correlation with dietary self-efficacy, perceived susceptibility, and perceived benefit. In conclusion, eating habits of elementary school children in relation to traditional Korean foods are not desirable, but not serious. They did not sensitively or seriously perceive their eating habits in relation to their health. However, they perceived that it was very good for their nutrition and health to eat traditional Korean foods, did not have a high level of difficulty in eating them, and had high dietary self-efficacy with regard to eating them. Therefore, we suggest that children should be exposed to various traditional Korean foods, along with education about them, in order to enhance their concern and motivation to eat them.

• The Journal of Korean Philosophical History
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• no.50
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• pp.363-389
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• 2016

Any moral ideas get integrity upon their practices. Because in human society systems, morality have capability among human interactions, for it gives moral standards(good or bad/ right or wrong) to them. And when the society system is Korean, Koreans surely have developed unique styles of moral practice and moral education in their traditional ages. So reinterpretating and categorizing the moral tradition for taking advantage of it in contemporary context, make sense. In this study, Korean moral tradition is focused in its scope, as 'Confucian moral tradition in semi-modern era'. For convenience of study and the potentials of effective revision, Korean tradition have been resized. In Confucian moral tradition, semi-modern Korean moral ideas could be presented as ren(仁) and yi(義). Furthermore, ren and yi could be practiced with several moral virtues, like xiao(孝), di(弟), ci(慈), zhi(直) qin(勤) gian(儉). When compared with contemporary moral education idea systems, the traditional system can have affinity with the systems in moral ideas division('with-self morality', 'with-others morality', 'with-universe and transcendence morality'). And several fusion-style, integration-based education practices can be developed and applied at contemporary school moral education.

• 한국사회복지학회:학술대회논문집
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• 2005.10a
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• pp.159-180
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• 2005

• The Journal of Korean Philosophical History
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• no.36
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• pp.235-258
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• 2013

People say that dichotomous way of thought in the Occident separating human from nature resulted in ecological crisis. Furthermore, it is said that surmounting Occidental way of thought is necessary to heal ecological crisis, and ecological elements in Oriental traditional philosophy could be the alternative for changing anti-ecological disposition inherent in Occidental thought. Although so-called ecology did not exist in Oriental traditional philosophy, there is room for reviewing Oriental traditional philosophy in terms of ecological elements or ecological orientation. In modern society, however, the vitality and significance of ecological elements in Oriental traditional philosophy cannot be conclusively verified. On the other hand, Occidental thought regarded as the main culprit of environmental destruction may not contain anti-ecological contents. Therefore, this study critically reviews the possibility and significance of modern change of ecological thought in Oriental tradition by raising two questions, "Is Occidental view of nature anti-ecological?" and "Is Oriental view of nature ecological?"

• Journal of Digital Convergence
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• v.14 no.10
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• pp.553-561
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• 2016

This research focuses on the modern social phenomenon on child education which still, heavily focuses on knowledge transfer where in the past, traditional society emphasized its focal point on character education. At this, character education plans from various angles have been performed. However, the timely request for character education is becoming more desperate in demand. Therefore, the research has contemplated on Sohak, which was the foundation of character education in Korean traditional education, and recognized necessity to review its modern values as the convergence era has approached our society. Modernization of Sohak's teachings to approach modern issue of character education in our society will hold significant value because of its creative inheritance of psychological values and culture to children from the traditional society.

• School Mathematics
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• v.10 no.1
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• pp.105-121
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• 2008

Even though the 7th national curriculum based on learner-centered instruction as fundamental spirit has been operated for 10 years or so, still the instruction style nation widely implemented in current classrooms is closer traditional style than it. It is a big challenge for a teacher who is used to a traditional one to try to fully make learner-centered instruction. The paper describes the teacher's cognizance change on it with the point of views of children's ability to construct knowledge, instructional materials, questioning techniques, and children's achievements.

• Korean Journal of Childcare and Education
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• v.10 no.5
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• pp.273-298
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• 2014

The purpose of the study was to examine the image types of the traditional child rearing by mothers with infancy and early childhood through Q-methodology. To conduct that, Q-group was first formed from mothers who raised their child in traditional way after their brainstorming about the method and interviewing them. Based on the subject's shared statements, Q-standard was made with 40 subjects. The 40 subjects were asked to grade each statement from one to nine and then their responses were analyzed by QUANL program. The image types were classified into 4 groups. There were 'Type 1: Relationship-oriented parenting through harmony' 'Type 2: Archetypal Parenting based on the Korean traditional values,' 'Type 3: Practice-oriented Parenting to respect life,' and 'Type 4: Attachment Parenting modern variants necessary.' This study serves as a momentum to see the impact of traditional child rearing on modern child upbringing by examining mother's viewpoints on traditional child rearing.

• The Korean Publising Journal, Monthly
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• s.83
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• pp.15-15
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• 1991

구비전승되는 민속문화의 한갈래인 설화를 새로운 방법론으로 탐구한 것과 10여년간 우리 전통문화의 세계를 탐구해오며 발표했던 글들을 묶은 평론집으로 구별되는 이번 두 저술에서 저자는 민속학의 연구가 역사의 흐름과 사회적 실천에서 결코 분리되어 있어서는 안됨을 강조하고 있다.

• The Southeast Asian review
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• v.27 no.3
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• pp.49-91
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• 2017

This study analyzes the social and cultural development process of tourism development in Banjar Nyuh-Kuning, a rural village in Bali, and the cultural practices of residential tourist in this area. The role of Banjar in the development of cultural tourism, especially the process of re-recognition of traditional discourse, became the main impetus for the prosperity of the village. For this purpose, the demands of residential tourists in the village and the role of local residents in their response is discussed. Residential tourist and village community experience the process of acculturation under one space, which provides an opportunity for each group to newly recognize tradition. In the end, the residential tourist in the villages provide an opportunity to reexamine tourism practices the stemmed from the concept of existing objectivism and constructivism authenticity. The perception of the authenticity of residential tourists a part of the ontological awareness resulting from everyday satisfactions and security in the course of experiencing tourism. The process of the development of Nyuh-Kuning village as a tourist attraction may be understood from the viewpoint of as a type of existential authenticity that the residential tourists acquire as they practice village traditions.