• Journal of Intelligence and Information Systems
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• v.29 no.4
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• pp.287-308
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• 2023

After launching its service in November 2022, ChatGPT has rapidly increased the number of users and is having a significant impact on all aspects of society, bringing a major turning point in the history of artificial intelligence. In particular, the inference ability of large language models such as ChatGPT is improving at a rapid pace through prompt engineering techniques. This reasoning ability can be considered as an important factor for companies that want to adopt artificial intelligence into their workflows or for individuals looking to utilize it. In this paper, we begin with an understanding of in-context learning that enables inference in large language models, explain the concept of prompt engineering, inference with in-context learning, and benchmark data. Moreover, we investigate the prompt engineering techniques that have rapidly improved the inference performance of large language models, and the relationship between the techniques.

• Journal of Christian Education in Korea
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• v.79
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• pp.147-167
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• 2024

The purpose of this study is to explore the direction of Christian education for Christians in a consumer society based on Christian understanding. It examines how consumption has been understood over time and describes the problems of modern consumer society. Consumption is a universal desire, but in modern society it has taken on symbolic implications and has become a means to satisfy individual tastes and desires and realize identity. In a consumer society that stratifies people and causes inability to think and environmental problems, through biblical and theological understanding, Christians are described as beings who prioritize the existence of love over the possession of material goods. Based on this, it will be possible to establish our identity as Christians living in a consumer society, enjoy freedom from consumption through reflective introspection, and restore communality. This study proposed a Christian education that allows people to enjoy true freedom without being bound by consumption through establishing a Christian identity as a steward in a materialistic consumer society, reflective introspection that overcomes the inability to think, and restoration of communality.

• 기호학연구
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• no.54
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• pp.147-175
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• 2018

This article will examine the interaction between individuals and community in the Late Chosun Dynasty Catholic apostolic narrative and the representational narrative about the life of the apostate. For this purpose, This article will discuss the interaction of individuals and community focusing on the apostasy narrative in Charles Dallet's Histoire de l'Eglise de $Cor{\acute{e}}e$. Based on the interaction of individuals and community. This article will examine the different aspects of life about Jeong, Yak-jeon and Park, Cha-dol described after the apostasy in Kim, Hoon's Heuksan. Especially, This article will discuss the different of social spirituality and individual spirituality in the process of faith formation and the process of forming self-identity after apostolic. Beyond understanding apostasy through the outcome of action, the above discussion will enable a comprehensive approach to the process of forming a self-identity and practicing faith as a Catholic believer in the social community. And also beyond the fragmentary understanding of apostasy as an abandoning faith, it will provide the possibility of broadening the understanding of various religious experiences of individuals as a Catholic believer in the Late Chosun Dynasty.

• Journal of Popular Narrative
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• v.27 no.2
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• pp.13-44
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• 2021

This article describes the fear of infection through the Covid19 pandemic and the rapid phase change of human species with H. P. Lovecraft's fiction and "Project LC. RC". Pandemic and climate change, which can be called global weirding, fundamentally question the status and history of human species in the ecosystem. The horror creature and cosmological indifferentism in Lovecraft's weird fiction are contemporary in that they help shed light on today's global weirding. But Lovecraft's racism allows him to ask more fundamental questions about the logjam of his cosmic horror. "Project LC. RC" are a Korean writers's works of cultural variation that rewrites controversial racism and misogyny in Lovecraft's fiction. Such variation becomes the task of creating a mutation in Lovecraft as it becomes infected with the affection of Lovecraft's writing. This article first noted the creative power of Lovecraft's fiction that induces such a mutation. And under this premise, this article wanted to reveal the meaning of Lee Seo young, Eun rim, and Kim Bo young's recreates of Lovecraft's fiction through the analysis of images and motifs of abject, plant creature and symbiosis. Specifically, Lovecraft's creature, which evokes phallic fear, turns into an image of an abject embracing and comforting women's despair("I Want You to Stay Low"), a plant creature that provides women with refuge("Color in the Well"), and a creature of care and symbiotic life("A Sea of Plague"). This recreate/rewriting has contemporary significance in that it embodies values such as labor, care, and solidarity in their works. The conclusion noted another power of creative variation in Lovecraft's fiction, which is not reduced to recreate/rewriting.

• The Journal of Korean Philosophical History
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• no.54
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• pp.9-42
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• 2017

It is as necessary as ever to make constant efforts to overcome the regional strife between the eastern and western parts of Korea and come to a mutual understanding. To achieve this, we must endeavor to correct Korean people's distorted understanding of the history of Korean philosophical thoughts. Ordinary Koreans commonly and mistakenly associate the academic circles of Korean Neo-Confucianism with certain regions by which to divide them into Giho School and Yongnam School and then go as far as associating the schools and parties and pegging them 'Namin'(南人) to refer to as the followers of Yongnam School and 'Seoin'(西人) as the followers of Giho School. Such false notions must be corrected. During the reign of King Seonjo, political factions of Joseon were split into Yongnam and Giho, or East and West. At the time, the two cardinal directions East and West were only used to refer to the eastern and western parts of Seoul, and not Yeongnam(East) and Giho(West) of the Korean Peninsula. Therefore, the factional split at the time has nothing to do with regional cleavages. In fact, a majority of scholars representing Korean Neo-Confucianism maintained a friendly relationship regardless of the school, party, and region. Many leading scholars in the middle of the Joseon Dynasty namely Jo Sik(曺植)/Seong Woon(成運), Lee Hwang(李滉)/Ki DeaSeung(奇大升), Lee Hwang(李滉)/Lee Yi(李珥), Noh Susin (盧守愼)/Lee Yi, the ones in the late Joseon Dynasty -Jeong Gyeong Se(鄭經 世)/Kim Jang-Saeng(金長生), Jeong Gyeong Se(鄭經世)/Song Joon Gil(宋浚吉), and also those at the end of the Joseon Dynasty such as Kwak JongSeok(郭鍾錫) and Kim BokHan(金福漢) deeply respected each other and had a close friendship rooted in their academic commitment. The friendship between the leaders of Giho and Yongnam is a testimony to the high level of their character, academic achievement, and intellect. More than ever, such intangible intellectual and cultural resources drawn from Korean tradition must be utilized to the fullest. From this point on, we need to further promote the friendship and mutual understanding the scholars of Yongnam(Gyeongsang-do), Gyeonggi, Honam (Jeolla-do), and Hoseo(Chungcheong-do) enjoyed, and use them as a cognitive basis for harmony between the eastern and western parts of the country. These invaluable assets can be specifically used in the promotion of exchange between the local autonomous governments of the regions where above-mentioned scholars built an amicable relationship, joint commemorative events, exchange between families of the scholars of both regions, opening of special exhibitions dedicated to the harmony between Yongnam and Giho at museums in the two regions, co-organization of local festivals, joint operation of culture programs, and relationship and exchange between the 'seowons' in both regions, through which to promote the long history of exchange between the scholars of the past and utilize it in joint projects.

• (The)Study of the Eastern Classic
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• no.55
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• pp.265-291
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• 2014

Cheongeumrok is the journal of Gwonwoo(卷宇) Hong Chan-yu(1915-2005) during the period of January 9, 1969~January 14, 1982. He was personally involved in the foundation of a corporation called Yudohoi and also all of its operation, which makes him the most knowledgeable person about its history. His Cheongeumrok thus seems worthy enough as a proper material to arrange its history. Cheongeumrok consists of total 19 books, amounting to approximately 3,300 pieces of squared manuscript paper containing 200 letters per piece. He wrote it in Chinese and sometimes followed the Hangul-style word order while writing in Chinese. Many parts of the manuscript were written in a cursive hand with many Chinese poems embedded throughout it. The manuscript offers major information related to the corporation Yudohoi extracted from his journal. 1. There was a meeting of promoters to commemorate the foundation of the corporation in November, 1968, and it was in January, 1969 that it was established after getting a permit from the Ministry of Culture and Communication in January, 1969(Permit No. of Ministry of Culture and Communication: Da(다)-2-3(Jongmu(宗務)1732.5)). 2. Its office was moved from the original location of the 3rd floor of Wonnam Building, 133-1 Wonnam-dong, Jongro-gu, Seoul(currently Daekhak Pharmacy in front of Seoul National University Hospital) to Room 388 of Gwangjang Company, 4 Yeji-dong, Jongro-gu(office of Heungsan Social Gathering) and to second floor of KyungBo building, 21 Kyansu-dong, and to 3rd floor of Geongguk Building in Gyeongwoon-dong. 3. Its operational costs were covered by the supports of Seong Sang-yeong, the eldest son of Seong Jong-ho, the chairman of the board, later Kim Won-tae and Gwon Tae-hun, next chairmen of the board, and Hong Chan-yun, a director, since 1979. 4. His Confucian activities include participating in Seonggyungwan Seokjeonje (成均館 釋奠), joining in the erection of the Parijangseo(巴里長書) Monument and the publication of its commemorative poetry book, compiling the biographies(not completed) of Confucian patriotic martyrs for independence, and participating in the establishment of family rituals and regulations as a practice member. 5. His Yudohoi had a dispute with Seonggyungwan and lost a suit at the High Court in July, 1975 and Supreme Court in February, 1976. 6. There were discussions about its unification with Seonggyungwan Yudohoi, but there was hardly any progress. 7. Yudohoi started to provide full-scale courses on Confucian and Chinese classics under the leadership of Director Hong Chan-yu in 1979, and they have continued on today. Its courses for scholarship students including those for common citizens boast a history of 29 years and 220 graduates.

• Journal of Christian Education in Korea
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• v.68
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• pp.375-415
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• 2021

Although the interest in Christian education of spirituality has increased recently, the practice of the education of spirituality in the Korean Church has been fragmented in the contents and methods without any clear educational purpose of the Protestant tradition. This requires a creative study to seek out the contents and method best suited to realizing the educational purpose of the Protestant tradition, through a rigorous academic methodology. This study proposes just such a creative model for the education of spirituality with an educational purpose based on the core ethos of the Protestant spirituality, integrating the long tradition of spiritual practices of Christianity. First, I survey the teachings on 'the life of faith' of the main leaders of the Protestant church, including Martin Luther, John Calvin, and John Wesley. Through this process, I reveal 'liberated-ness' to be the common purpose of the Protestant leaders, and the core of the practices for that purpose are 'the means of grace,' which has a different meaning from that of the Roman Catholic tradition. I construct the meaning of 'liberated-ness' in a dynamic manner, which begins with the 'liberating will' of God, and is followed by the 'self-giving will' of the believer as the response to the 'grace' of the 'liberating will.' The contact point of these two 'wills' is what I call 'the living membrane of faith.' As a creative synthesis of the above discussions, I propose a model of 'the practice of liberated-ness' for an education in spiritual practice. The purpose of this education is for the learner to become a person who continuously experiences ever-increasing 'liberated-ness' through continuous personal 'encounters' with God, and to become ever more faithful in carrying out practices for the 'liberated-ness' of her or his neighbors. The relationship between the teacher and the learner is that of personal 'encounter' as put forth by Sherrill, and also incorporates elements of 'co-authorship' as conceptualized by Kim. I transform and rename major practices of spiritual discipline according to a principle of 'liberated-ness' based on the Protestant tradition, and these comprise the main content of my spirituality education model. They include: 'lectio divina of encounter,' 'prayer facing the Lord,' 'service in liberation,' 'reflection of liberated-ness,' and 'mutual spiritual direction.' The teaching and learning process draws on Dykstra's methods of coaching and mentoring. The key environment is that of a 'sacramental community' as defined by Moore. Evaluation can be performed only by the learner her/himself. The significance of this model is that it creatively inherits and succeeds the tradition of Christian spiritual discipline from the early church onwards by transforming it through a Protestant spirituality of 'liberated-ness.'

• Journal of the Korean Institute of Landscape Architecture
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• v.47 no.2
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• pp.76-87
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• 2019

This study aims to analyze the status of the Gaetaesa Temple Site in Nonsan and the value of national cultural heritage associated with it, to work towards gaining the acceptance criteria to become state-designated cultural property and to propose a plan for comprehensive maintenance, a plan for the promotion of the project and a plan for the management and operation. The Gaetaesa Temple Site in Nonsan has unprecedented advancements, and the condition of the remains are relatively good. It would be necessary to conduct digging/excavation surveys continuously in the future and ensure the dignity of the Gaetaesa Temple Site in Nonsan as a cultural asset. In addition, the Gaetaesa Temple Site has excellent historical and cultural values as treasure-class cultural heritage. Most temples had treasures taken out of them, so it is necessary to designate this site as a state-designated cultural property instead of a municipality-designated cultural heritage site, and to manage it systematically. Accordingly, this study investigated the history and historical facts about the Gaetaesa Temple Site in Nonsan through the analysis of literature, including old documents, old maps, related academic papers and books, and referred to the results of digging/excavation surveys, conducted up to six times since the first excavation survey conducted in 1986, in order to understand the status of the remains, ruins and the building sites excavated at the Gaetaesa Temple Site in Nonsan. In addition, this study analyzed the values of the Gaetaesa Temple Site in Nonsan, dividing them into the remains, relics and ruins, and set up the scope of the Gaetaesa Temple Site in Nonsan, the cultural property area (designated and protected areas) and the acceptance criteria for the construction work in the historical and cultural environment preservation area. This study proposed a plan for the comprehensive maintenance of the Gaetaesa Temple Site in Nonsan, a plan for the promotion of the project and a plan for the management and operation. It is necessary to carry out ongoing excavation investigations and to reflect the opinions of the residents for the purchase of land, to supplement the comprehensive maintenance plan, business promotion and management plans, and step-by-step business plans should be established in detail.

• Sijohaknonchong
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• v.30
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• pp.109-146
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• 2009

It is academically recognized that Jeong Wan-Young's sijo better represent Oriental ideas. The purpose of this study is to investigate Taoistic characteristics of Jeong Wan-Young's sijo. This is an effort to succeed and further deepen and extend previous relevant researches. For the purpose, this researcher categorized the poet's sijo in accordance with such characteristics as above mentioned. Findings of the study can be summarized as below. Pieces of Jeong Wan-Young's sijo which are based on Taoistic ideas are largely classified into three groups. First, some pieces of Jeong Wan-Young's sijo represents an orientation of return to hometown which is brought by the sense of loss. His sense of loss is attributed to the facts that his home is not what it was any longer and that he can't return to the old home. To overcome the sense, nevertheless, the poet is dreaming of return to home. The home found in Jeong Wan Young's sijo is something fundamental and original that he purposedly provided against the feeling of loss. It complies with the concept of 'Bokgwigigen(復歸基根)‘ a pursuit of Taoism. Second, other pieces of Jeong Wan-Young's sijo are seeking purity to retrieve childish innocence. Their subjects include the season of spring, dreams of childhood and longing for mother all of which represent the poet's strong desire for such retrieval as above mentioned. It may be said that pursued by that pieces are 'Purity, Feebleness and Smoothness' that are sought by Taoism. Third, other pieces of Jeong Wan-Young's sijo are considering human as a part of nature and seeking human life in harmony with nature. In other words, they are seeking union between human and nature which means going beyond discrimination between self and external objects, that is, 'Mulayangmang(物我兩忘)'. This may refer to return to nature which is the ultimate destination of Taoism.

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.82-101
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• 2014

The purpose of this study was to survey and analyze the origin story and the legends associated with Yongyudam(龍遊潭, Dragon Creek), its scenic and spatial description in Climbing Writings(遊山記: Yusangi Notes), its geographical and geological features, its surrounding remains and letters chiseled on the rocks through the field study and the study on literatures associated with it so to identify its significance and value and then to ensure justification on preservation of Yongyudam scenic site. Conclusions of this study are as follow. As the traditional scenic place 'Geumdae-Jiri(金臺智異)' representing Hamyang-gun(咸陽郡) depicts Mount Cheonwangbong and 'Yongyudong Village(龍遊洞)', ancient maps and literatures have positioned Yongyudam as the center of Eomcheon-river Creek as well as the representing scenic site of Yongyudong Village. Core images in the spatial awareness of Yongyudam described in our ancestors' Climbing Writings Notes on Jirisan Mount are 'geographical and scenic peculiarity associated with swimming dragons', 'potholes in various shapes and sizes scattered on rocks', 'loud sound generated by swirling from shoals' and 'the scenic metaphor from the dragon legend', which have led scenic features of Yongyudam scenic site. In addition, significant scenic metaphors from legends such as 'Nine Dragons and Ascetic Majeog' and 'Kasaya Fish' as well as 'the Holy Place of Dragon God', the rain calling magic god have descended not only as the very nature of Yongyudam scenic site but also the catalyst deepening its mystic and place nature. On the other hand, Jangguso Place(杖?所, Place of Scholars) in the vicinity of Yongyudam was the place of resting and amusement for scholars from Yeongnam Province, to name a few, Kim Il-son, Cho Sik, Jung Yeo-chang and Kang Dae-su, where they experienced and recognized Jirisan Mount as the scenic living place. Letters Carved on the rocks at Jangguso Place are memorial tributes and monumental signs. Around Yongyudam, there are 3 stairs, letters chiseled on the rocks and the water rock artificially built to collect clean water, which are traditional scenic remains detectable of territoriality as the ritual place. In addition, The letters on the rock at Yongyudong-mun(龍遊洞門) discovered for the first time by this study are the sign promoting Yongyudam as the place of splendid landscape. The laconism, 'It is the Greatest Water in Jirisan Mount(方丈第一山水)' on a rock expresses the pride of Yongyudam as the representing scenic place of Mount Jirisan. Other than those, standing rocks such as Simjindae Rock, Yeong-gwidae Rock and Ganghwadae Rock show the sign that they are used as amusement and gathering places for ancestor scholars, which add significance to Yongyudam. By this study, it was possible to verify that Yongyudam in Mount Jirisan is not simply 'the scenic place in the tangible reality' but also has seamlessly inherited as the traditional scenic attraction spiritualized by overlapped historical and cultural values. Yongyudam, as the combined heritage by itself, shows that it is the product of the place nature as well as unique ensemble of cultural scenic attraction inherited through long history based on natural scenery. It is certain that not only the place value but also geographical, geological, historical and cultural values of Yongyudam are the essence of traditional scenic attraction, which should not be disparaged or damaged by whatever political or economic interests and logics.