• Journal of Digital Convergence
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• v.16 no.3
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• pp.353-362
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• 2018

The purpose of this study was to investigate the effect of character strength and self-efficacy on subjective happiness of adult learners of distance nursing education. The subjects were 261 adult learners of Bachelor Science in nursing course for Registered Nurse of a national open university. The mean score of subjective happiness of subjects was a little lower. 'Transcendence and Humanity' among Character Strength was the highest and 'Justice' was the lowest. Multiple regressions showed that positive integrity, hardiness, and perceived health status explained 38.0% of subjective happiness and positive integrity was the main influencing factor. The learning supporting strategies focusing on reinforcing these factors are needed to improve the subjective happiness of nurses who are continuing their learning through distance education.

• (The)Study of the Eastern Classic
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• no.36
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• pp.7-30
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• 2009

Confucius said, "at fifteen, I had my mine bent on learning, At thirty, I stood firm, At forty, I had no doubt, At fifty I knew the decrees of Heaven, At sixty, my ear was an obedient organ for the reception of truth, At seventy, I could follow what my heart desired, without transgressing what was right." This dissertation's aim is to articulate the ideas and methodology of 'learning to become a sage' based upon his saying. Confucius believe in reality of the human mind & it's nature. What Heaven has conferred is called the human nature. An accordance with this human nature is called path of human duty. Confucius's concept of human path is realization of humanness. Confucian's Human relationship is none other than conscientiousness and altruism. This Rule is expressed in the confucian version of reciprocity: "What you do not wish for yourself, do not do to others." Confucian principles of reciprocity imply is equal to Kantian Categorical imperative. This principles imply universalizability and equal consideration.

• 한국정보교육학회:학술대회논문집
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• 2004.01a
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• pp.159-166
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• 2004

현장체험학습은 교과 학습과 관련해서 교실을 벗어나 학습장을 방문하여 학습활동을 한 후 보고서를 작성하고 결과를 평가하는 학습을 말한다. 하지만 저학년에서 고학년으로 갈수록 학습 범위가 넓어지고 사전학습이 없어 효율적인 학습이 이루어지기 어렵다. 이에 교사에게는 풍부한 현장체험학습 자료를 이용하여 효과적인 학습을 할 수 있는 수업 기회를 제공하고, 학생에게는 시간과 공간을 초월하여 자기 주도적으로 사전 수업을 한 후 현장체험학습을 실시, 보고서를 작성할 수 있는 장을 마련해 주어야 한다. 그러므로 본 연구에서는 시간과 공간의 한계를 극복하면서 학습자가 살고 있는 지역에 관한 체험 학습을 할 수 있도록 현장체험 학습 시스템을 설계하였다 본 코스웨어는 학습자가 스스로 사전 사후 학습을 하며 교사와 상호 작용을 할 수 있도록 구성되었다.

• Proceedings of the Korea Technology Innovation Society Conference
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• 2005.10a
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• pp.521-532
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• 2005

IT 기업의 기술적 효율성의 정도를 추정하고, 그 결정요인을 알아보기 위해 Coelli(1995)의 확률적프론티어(Stochastic Frontier model) 중 초월대수 변경생산함수(translog stochastic frontier production function)를 설정한다. 분석견과 연구개발투자, 기업의 재무구조, 설비투자효율, 노동소득분배율 등은 기업의 비효율을 감소시키는 역할을 하는 반면, 기업규모, 재고자산증가율, 자기자본증가율 등은 기업의 비효율성을 더 높여주는 것으로 나타났다. 1990년부터 2004년까지 국내 제조업 전체의 생산의 기술적 효율성은 평균 0.5311로 이는 생산효율성이 $53.11\%$임을 의미하고, 비효율성은 $46.89\%$에 달한다고 볼 수 있다. IT 기업의 기술적 효율성은 0.5337회 제조업과 비슷하지만, IT 대기업은 0.61, IT 중소기업은 0.511로 대기업과 중소기업의 격차가 크게 발생하고 있다.

• Proceedings of the Korea Database Society Conference
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• 2000.11a
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• pp.63-66
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• 2000

컴퓨터를 이용한 인터넷의 발전으로 웹 코스웨어의 교육에 응용하려는 많은 사람들이 지속적으로 증가되어가고 있다. 이는 인터넷 이용자들이 쉰 상에서의 원격교육에 관한 필요성이 커지고 있으며, 이를 실세계에 다양한 방법 이용하여 보다 효율적인 교육을 위해 다양한 교육 툴들이 연구되어지고 있다 인터넷을 이용한 웹 코스웨어의 교육은 시공간을 초월하여 여러 곳에 떨어져 있는 학습자들의 자기 주도적인 학습목표를 달성시키기 위한 목적으로 개발 및 구현되었다. 그러나 이를 사용하기 위해서는 사용자의 시스템이 정보를 제공하는 서버와의 정보 교환을 위해 통신이 항상 서로 교류하고 있는 상태를 유지해야하고, 사용자가 새로이 갱신된 학습정보를 접속하기 위해서는 서버에 항상 찾아가 정보를 찾아 접속해야만 갱신된 정보를 확인할 수가 있었다. 본 연구는 이를 반영하여 XML(extensible Markup Language)을 기반으로 한 웹 캐스팅기법으로 웹 코스웨어를 구연하였으며, 이를 적용하기 위해 CDF(Channel Definition Format)형식을 사용하였다. 채널을 사용하여 학습자의 자율적으로 채널을 선택하면 새로이 갱신된 정보가 자동적으로 학습자의 시스템에 저장되도록 구현하였다.

• (The)Study of the Eastern Classic
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• no.35
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• pp.297-327
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• 2009

Kant proposed three principles of moral philosophy(Categorical Imperative) and Supreme moral principle in The Fundamental principles of Metaphysics of Ethics : Act only on that maxim through which you can at the same time will that it should become a universal law ${\cdots}$ etc. Kant's three principles of moral philosophy(Categorical Imperatives) imply that the idea of universality, freedom, and the kingdom of ends. We contrast Chu Hsi's Moral Philosophy with Kant's three principles of Categorical Imperatives. In conclusion Chu Hsi's moral rules be equal to kantian categorical imperative. These rules implicate principle of universalization, impartiality, and the kingdom of ends. But Chu Hsi believe in reality of the human mind and it's nature. Human mind and it's nature is comprised of benevolence, righteousness, propriety and wisdom. Benevolence, righteousness, propriety and wisdom(四德) is the origin of morality. Chu Hsi's philosophy of LI(理) is metaphysics of Tao-Te(道德) or ontological-metaphysical Ethics. Everyone has created with LI. LI is potentiality of Human beings and the good. Chu Hsi's moral philosophy is distinguished from the traditional theory of the substance and modern scientism(phenomenalism)

• Journal of Science and Technology Studies
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• v.3 no.2 s.6
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• pp.1-27
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• 2003

Complexity paradigm is a scientific amalgam that aims to unite a range of theoretical perspectives and research agendas across natural and social sciences. Proponents of complexity paradigm lay claims to an increasing number of areas of study, including artificial life, interpersonal networks, internal/international patterning of organizations, mapping of cyberspace, etc. All of those can be subsumed under the title, 'complexity turn.' Owing to the idea of open system, complexity paradigm has developed a number of new concepts/themes/perspectives that help to account for the complex mechanism of living and non-living creatures. A complex system comprises a number of properties such as disequilibrium, nonlinearity, dissipative structure, self-organization fractal geometry, autopoiesis, coevolution. Following a brief introduction to theoretical development, those properties are succinctly discussed. The complexity turn has provided a wealth of insights that enable to analyze system operations of any kind. It contributes a lot to illuminating the working of social system as well. The most remarkable attempt may be Niklas Luhmann's 'neofunctional system theory.' Merits and shortcomings of complexity paradigm were examined and its future prospect were assessed with the conclusion that complexity paradigm would continue to be useful both as effective transdisciplinary framework and powerful analytical tool.

• Korean Journal of Psychosomatic Medicine
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• v.31 no.2
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• pp.134-141
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• 2023

Objectives : The purpose of this study was investigating the differences in temperament, personality, and cognitive function among athletes and non-athletes, as well as differences within athlete groups participating in different-paced sports like baseball and basketball. Methods : A total of 57 professional basketball players, 51 professional baseball players, and 44 non-athletes subjected to temperament and characteristics inventory assessments and computerized neurocognitive function test. One-way analysis of variance (ANOVA) was employed to analyze the average differences in demographic characteristics, temperament, personality traits, and cognitive functions among the three groups, followed by Bonferroni post hoc tests. Comparisons between starters and non-starters within the athlete groups were conducted using the Mann-Whitney U test. Results : In the analysis of temperament, the basketball and baseball player groups exhibited higher reward dependence and persistence compared to the control group. Additionally, in the assessment of personality traits, both basketball and baseball player groups scored higher in self-directedness and cooperativeness compared to the control group, whereas self-transcendence scores were lower. In cognitive ability assessments, baseball and basketball players outperformed the control group in emotional perception tests. Both baseball and basketball players showed lower card movement counts compared to the control group. Conclusions : This study compared the differences in temperament, personality, and cognitive abilities between professional basketball and baseball players and non-athletes. These results provide valuable insights into the temperament, personality, and cognitive abilities of professional athletes, contributing important information for athlete development and coaching goals in the future.

• (The)Study of the Eastern Classic
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• no.36
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• pp.333-374
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• 2009

Korean traditional education emphasizes moral education than any other country or culture. Education is recognized as practical task for self-realization and self-transcendence in traditional Confucian community. This study starts from two questions. First, how moral education in Korea from late in the 19th, when the modernized schooling started, to now can be classified according to social and political circumstances? Second, what is the main issue of moral education in the progress of Korean education after independence from Japanese imperialism? Especially, this study focuses on reflecting and reviewing these issues by context of Eastern moral education. After late in the 19th century, moral education in Korea is divided into three types: "Education for loyalty and filial piety and Moral cultivation", "Citizenship education and Education for anti-communism", and "Moral education and Character education". This study mainly insists these types of moral education distort the sprit by political interests rather than inherit and develop sprit or basic value of moral education. Furthermore, this study discusses characteristic of moral education and way to improve based on important two issues in Korean society; "Nationalism in moral education" and "Western biased education" Making individual's free will into group consciousness in accordance with political power group's interests rather than developing moral community based on each one's character building, nationalism in moral education deepens self-alienation. Western biased education makes self-negation as it considers western as core, and Korea and other traditional ideas as side. This study emphasizes reanalysis Eastern moral education and need effort for understanding of Eastern moral education to overcome Western biased education in Korean moral education.

• Journal of Korean Philosophical Society
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• v.129
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• pp.315-339
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• 2014

Diese Abhandlung untersucht Jacobis ${\ddot{U}}ber$ die Lehre Spinoza und den von diesem veranlassten Spinoza-Streit. Damit sie $enth{\ddot{u}}llt$ zuerst Jacobischen Zusammenhang zwischen transzent und immanent und folgt auf seine Wirkungsgeschichte in der Moderne. Ich rekonstruiere den Streit zwischen Jacobi und Lessing und danach interpretiere dessen Rezeption durch Hegel und Schleiermacher. Lessing stellt anstatt der traditionellen Begriffe der Gottheit ἑν ${\kappa}{\alpha}{\iota}$ ${\pi}{\alpha}{\nu}$ auf. $Demgegen{\ddot{u}}ber$ behauptet Jacobi Salto mortale um ihn ${\ddot{u}}berschreiten$ zu $k{\ddot{o}}nnen$, indem er Lessing als Pantheist und Atheist bestimmt. Salto mortale bei Jacobi ist der Sprung zu dem ${\ddot{U}}bernat{\ddot{u}}rlichen$ und dem Glaube. Der Streit zwischen Jacobi und Lessing ist der zwischen dem Naturalismus und ${\ddot{U}}bernaturalismus$ und $dar{\ddot{u}}berhinaus$ der zwischen dem Athismus und Theismus. $W{\ddot{a}}hrend$ die Natur der Inbegriff der Bedingten ist, ist Gott der absolute Anfang der Natur $au{\ss}erhalb$ des Naturzusammenhangs. $W{\ddot{a}}hrend$ Spinoza Gott im $nat{\ddot{u}}rlichen$ Zusammenhang begreift, $fa{\ss}t$ Jacobi den im ${\ddot{u}}bernat{\ddot{u}}rlichen$ auf. Deus sive natura bei Spinoza $ver{\ddot{a}}ndert$ sich Gott im Menschen bei Jacobi. Gott im Menschen ist nichts anders als das Prinzip des Lebens und das aller Vernuft. In diesem Zusammenhang $fa{\ss}t$ Hegel Gott als Geist denn Subjekt des Lebens auf und $h{\ddot{a}}lt$ das Wesen des Geistes $f{\ddot{u}}r$ die sich selbst vermittelnde Bewegung. Dies zeigt sich als die Spinoza ${\ddot{u}}berbietende$ Immanenzphilosophie. $Demgegen{\ddot{u}}ber$ behauptet Schleiermacher die Einheit des Endlichen und Unendlichen in der $religi{\ddot{o}}sen$ Anschuung. Die Verbindung von Mensch und Gott ist die im Endlichen immanent bleibende Anschauung der $g{\ddot{o}}ttlichen$ Eigenschaft. Dies zeigt das transzendente im immanenten.