• Journal of the Health Care and Life Science
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• v.8 no.2
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• pp.95-104
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• 2020

This study was conducted in order to examine the effects of humanistic knowledge and empathy ability on cultural competence of nursing students. A convenience sample of 250 nursing students were recruited. The average scores were 2.50 for humanistic knowledge, 3.40 for empathy ability, and 3.33 for cultural competence. Humanistic knowledge had positive correlation with cultural competence. Also, the empathy ability was positively correlated with humanistic knowledge and cultural competence. Finally, cultural competence, empathy ability and level of academic score have shown to influence cultural competence. The research founds that humanistic knowledge, empathy ability and level of academic score influenced cultural competence of nursing students. Therefore, this study provides the basic information for improving the curriculum and quality of nursing for nursing students' cultural competency enhancement.

• Journal of Science and Technology Studies
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• v.1 no.2 s.2
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• pp.311-342
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• 2001

The controversy over the ethics of bio-science in Korea involves not only the conventional 'two cultures' dimension of scientific vs. humane culture, but also another dimension of high vs. popular culture. This paper attempts to analyze the problems of the Korean bio-science controversy and explore a desirable solution with such an extended framework of 'two cultures'. If we investigate this controversy based only on the Snow's 'two cultures' model, we may understand why there have been conflicts between scientists and ethicists. But the possible solution from it may fall into a trap of professionalism, which confines to some suggestions to promote communication and trust between these two expert groups. Therefore, adding the second dimension of high vs. popular culture to this will clearly bring out the problem of separation and conflict between experts and the public. This will also help us to conceive a more fundamental and comprehensive solution. In addition, such an approach can greatly illuminate not only the existing discussion on 'two cultures' but also the cultural role of STS education.

• Korean Journal of Heritage: History & Science
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• v.51 no.2
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• pp.108-123
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• 2018

This paper focuses on the relationship between center and periphery by discussing the circulation of rare resources, such as bronze, stamped hard pottery, and proto-porcelain. The discussion includes two parts: the internal Shang culture region and the region outside of Shang. Within the Shang culture region, all the resources mentioned above were brought from different places to the Panlongcheng site and then transferred to Zhengzhou Shang city. On the other hand, they also produced and consumed the resources in a special way, which indicates a certain degree of independence. Outside the Shang region, bronze products and maybe even raw copper resources were circulated from Zhengzhou Shang city to the Chengyang site, while stamped hard pottery and proto-porcelain were transferred to Zhengzhou through the Panlongcheng site. Resource circulation was bi-directional. Thus, this resource circulation was one of the key factors to building the relationship between center and periphery.

• The Korean Publising Journal, Monthly
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• s.370
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• pp.34-34
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• 2006

• (The)Study of the Eastern Classic
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• no.49
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• pp.39-71
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• 2012

This paper examines Jang Hyeongwang's cultural awareness and the way of practice by focusing on his spirit of humanities in relation to the understanding of territory and bibliographic materials. In fact, this starts from conflicting evaluations on Jang Hyeongwang's way of learning in the field of Korean history. Jang Hyeongwang emphasizes realization of humanity, which is considered as basic framework of culture. He claims the indivisibility of Dao(道) and culture(mun文) by arguing that almighty principle of Dao manifests itself through phenomena of culture. In other words, Dao is the root of culture and, at the same time, culture is the necessary element of making Dao valuable. Furthermore, he insists that realization of human culture is the gist of manifesting the pattern of nature. In this vein, the roles of human beings are so important in creating humanistic civilization. He considers all kinds of human affairs as the contents of humanistic culture, which are contained in six classics. Especially, He says that the moral is reality of human culture and that literature is a literal expression of humanistic spirit. Thus, he criticizes that there are literatures without moral practices. He pays a special attention to his indigenous culture. He links the cultural understanding of geography, which is the foundation of realizing humanistic spirit, to awareness of Korean territory and grasps the territory in the light of topography of geographic power. Thus, he defines it as "Central Field" which bears comparison with China (middle kingdom). With the positive understanding of his country, he insisted that Korean indigenous culture and custom are as much advanced as China and was so proud of the moral characters and norms that Korean people had formed so far. Moreover, Jang truly exhibited affection to Korean literature, which had formed through Korean history. Kim Hyu, one of his students, activates Jang's will to preservation of Korean culture. Over twenty years, Kim completed Collected Record of Korean Literatures(haedong munhon ch'ongnok 海東文獻總錄). Actually, he started the preparatory works for compiling them. We should keep in mind that this compilation was completed following Japanese Invasion of Korea in 1592. It means that he has cultural awareness of preserving Korean literal heritages. Hence, it can be evaluated as the results of the enhancement of national studies. We have seen that He truly highlights realization of humanistic spirit by insisting the practices of moral values. In fact, his mind is linked to genuine affection to Korean territory, culture and literatures. Such affection can be paraphrased as moral awareness of humanity and its practices. In conclusion, his humanistic spirit should be understood as strong belief on universality of human morality. His cultural awareness of homeland and the will to practices should be considered as cultural pride of Korean intellectual traditions rather than following Chinese culture blindly.

• 대학교육
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• s.92
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• pp.70-83
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• 1998

대학이나 학술연구의 진흥을 통하여 우리나라의 고유한 학술문화가 발전되고, 세계속의 우리 위상이 제고될 것이다. 21세기 한국의 학술문화를 선진 수준으로 끌어올리기 위해서는 학문의 균형적 발전이 필요한 바, 종합적인 학술진흥 정책 추진이 요구된다. 경제가 아무리 어려워도 과학기술 우선정책으로 인하여 인문.사회과학을 홀대하거나 침체를 외면해서는 안 된다.

• The Korean Publising Journal, Monthly
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• s.306
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• pp.24-25
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• 2001

• 한국HCI학회:학술대회논문집
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• 2007.02b
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• pp.626-632
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• 2007

인문학 또는 인문과학은 정치, 경제 역사, 학예, 문화 등 인간과 인류문화에 관한 정신과학을 두루 이르는 말이다. 따라서 인문학은 전시의 소재로도 적합한 분야이고, 전시의 주제와 연출에 있어서도 바탕이 되는 학문이며, 전시 주최자의 기본 소양이기도 하다. 최근 인문학의 위기가 대두되고 있는 시점에서 인문학과 가상 전시의 결합은 인문학에 대한 가치를 활용과 문화콘텐츠라는 결과물에로 확장한다는데 그 의의가 있고, 가상 전시를 통해서 '경험 인문학'으로 인식할 수 있게 한다는 것이 본 논문의 목적이다.

• The Korean Publising Journal, Monthly
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• s.219
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• pp.9-9
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• 1997

인문학의 부흥을 꾀하는 다양한 형식의 계간지들이 논단을 풍요롭게 하고 있다. 이들 계간지 발간으로 문학지 중심의 인문학계가 인문교양지 중심으로 지형도를 바꿀 전망이다. 한편, 당대성을 지향하는 편집방향 때문에 특집기획이 엇비슷하거나 필진들이 겹치는 등 문제점도 지적된다.

• Korean Medical Education Review
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• v.8 no.1
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• pp.13-22
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• 2006

인문학은 인간에 대한 깊은 성찰과 세계에 대한 폭넓은 조망에서 잉태한다. 이런 인문학 교육은 인문대학만이 아니라 전반적인 의료교육 현장에 접목되어야 한다. 따라서 인문학 역시 현실을 도외시한 언어유희가 아니라 현실속의 사회 문화적 통로를 접근하는 방식으로 도입되어야 한다. 인문학적 성찰은 전문가만의 소유물이 아니다. 특히 의료인문학적 성찰은 죽은 몸이 아니라 살아 있는 몸을 다루는 임상행위의 전제이다. 이렇게 살아 있는 생명의 몸을 다루는 의학 부문에서 과학적 설명의 적용범위와 그 실현가능성은 아직 충족되고 있지 않다. 이는 과학탐구 대상으로서의 톰과 증상과 치료의 대상으로서의 구체적인 의학적 몸 사이의 간극이 있음을 무시할 수 없다는 점이다. 인문학적으로는 설명 장르의 몸에서 제외된 이해 장르의 몸이 다시 조명되어야 한다. 정확히 말하면 설명 장르와 이해 장르가 통합되어야 한다는 뜻이기도 하다. 이러한 인문학적 반성이란 추상적 이론으로 그쳐서는 안 되며, 의학과 의료 현실에 어떻게 실천적으로 적용가능한지를 질문하는 일이다. 이 논문에서는 그 적용사례로서 증거중심의학(EBM)과 문제기반학습(PBL)를 다루었다.