• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2022.05a
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• pp.296-299
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• 2022

The rapid urban expansion and the increase in natural disasters due to the increase of population after industrialization and climate change are causing numerous urban management problems. The IP based hyper-connectivity caused by the initiation of the 4th industrial revolution enables a variety of technologies and services that produce vast amounts of data and solve urban management problems based on this. Especially, the quality of life is improved by providing the necessary information for life that are produced through a sensor network on wired and wireless communication. In this study, we intend to propose the method of optimal communcation network composition for innovative and futuristic city management technology through the case of K-water Smart Village Communication System

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.103-131
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• 2017

As the establishment of self-identity is based on 'Relationships of Mutual Beneficence,' the formation of 'Relationships of Mutual Beneficence' is the only road to the security and confirmation of self-existence. But given that our ordinary life almost entirely consists of actions objectifying others, the formation of 'Relationships of Mutual Beneficence' is by no means easy. The formation of 'Relationships of Mutual Beneficence' should be based on morality, controlling self-desire, and not objectifying others. Philosophy based on a priori reasoning describes self-control over selfdesire as the domination of the body through a priori reasoning. But this practical philosophy cannot present a self-evidential internal motivation behind moral actions. Due to this, the application of moral order given by a priori reasoning in response to reality is likely to be reinterpreted on basis of self-interest. With regards to this, the 'propensity towards sympathy' is given as new moral norm. The 'propensity towards sympathy' as emotion is direct and consistent given that feeling occurs prior to thinking. The 'propensity towards sympathy' is intuitive in the sense that it is an instinctual response preceeding a reasoned judgment. The 'propensity towards sympathy,' as a natural moral emotion, is self-validating given that all human beings know it and practice it. But previous studies on the 'propensity towards sympathy' have an obvious limitation because they adopt phenomenological approaches to the 'propensity towards sympathy' which eschew the investigation of morality. Though they present the 'propensity towards sympathy' as a natural emotion based on body rather than reason, they do not philosophically explain the 'propensity towards sympathy.' Thus the 'propensity towards sympathy' as a natural moral emotion is likely to be interpreted as a subjective and relative moral norm. This paper philosophically explains that the 'propensity towards sympathy' is a universal moral norm on the basis of Merleau-Ponty's 'flesh.' 'Flesh' is formed as the entanglement between oneself and others and presents the 'propensity towards sympathy' as its philosophical basis. In other words, 'flesh' formed as the mixture or entanglement between oneself and others is the material foundation upon which one can activate the 'propensity towards sympathy.' This paper's approach to the 'propensity of sympathy' can be desribed as a phenomenological approach to the 'propensity towards sympathy' as a universal moral norm.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.3
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• pp.22-32
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• 2011

This study explored the architectural nature, the thought reflected in the place and the 'meaning-landscape' characteristic of a place, to where a retired scholar had lived. The object of the study is the Maechun-Byulup Toesu-jeong wonlim, which consists of a summer house and a garden forest. The results of the study are as following. Toesu-jeong wonlim is located at Daejeong-ri, Sannae-myeon, Namwon-si. It had been built by Maechun Park Chi-Gi in 1870 for his residence after retirement. It is a villa type pavilion and a garden forest which have Banseondaegi(伴仙臺記), Banseondae-10-yeong, Toesu-jeong(退修亭) Sangryangmun, a writing dedicated when putting up the ridge beam of a wooden house), Toesu-jeong Wonwun Byeongsoseo, hanging boards and tablets with poems written on them. In the Toesu-jeong wonlim, there are various 'meaning-landscapes' such as the Maechun-Byulup, Banseondae, Yabakdam and Simjinam together with engraved calligraphy related to the landscaping culture. It is also possible to find the remains of beautiful engraving on the stones and woods at Goksoo Yoogeo(曲水流渠) that suggest the banquets they had while discussing the elegant tastes and appreciating the landscape. The Toesu-jeong wonlim consists of the Toesu-jeong area(a pavilion), the Gwanseon-jae area(a shrine) area and the Gyejeong area(a garden with a brook) area. The pedantic 'meaning-landscape' elements, as the residence of retired scholar who spent his remaining life with elegant tastes, and the expertise of Maechun Park Chi-Gi, as a landscaping architect who built a villa and a garden forest in the motif of a Taoist hermit, can be extracted through the Banseondae-10yeong. The Banseondae-10yeong is the first Toesu-jeong poem and consisting of the Samseon-dae, Sejin-dae, Samcheong-dam, Yabak-dam, Samseo, Takgeum-dam, flat stones, caves, stone sculptures and harvest. The existing vegetation and plants in the Toesu-jeong wonlim are; natural pine forest in the rear garden, zelkova trees, wild cherry trees, apricot trees and pine trees bent to the waterfront direction. Except some ornament-species and shielding-species such as the poplars, most of current trees and vegetation keep the shape of the original Toesu-jeong wonlim landscape.

• (The)Study of the Eastern Classic
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• no.49
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• pp.225-260
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• 2012

The poetry of Haseo Jo Gyeong is first characterized by its fantasy content with mysterious and strange beings such as mountain wizards, gods of flowers, ghosts, Jujos and dragons. Such works imply the huge gap between his political ideal of Neo-Confucianism and the reality of society and are expressions of his resulting sorrow. Of course, he did not just look at reality pessimistically. Like other Neo-Confucianism scholars, he used the symbol of "spring" in his poems, which indicates that he did have optimistic belief in the world in spite of despair. In his poems, the symbol of "spring" implies the political world where the noble man grabbed the power and the sinister groups were extracted or the world where the political ethics of Neo-Confucianism was implemented. His works depicting the essence of natural objects, mountains, and rivers exhibit the characteristics of his poetry more clearly. He described the law of the universe behind natural objects and the vibrant aspects of natural objects by depicting their movements in a clear and sharp manner. Unlike the old Neo-Confucianism scholars that often created poems on the topic of acquirement of natural law and nature, he expanded his poetic world in a direction of revealing the secrets of objects. His works describing the spirit of mountains and rivers are especially noteworthy in that they implied a life attitude of moving forward in an deteriorating world bravely by manifesting strong and dynamic power. Paying attention to the secrets of natural objects, Haseo displayed his life ideal in richer ways by painting the new forms of ume flowers. Unlike the old ume flowers poems in the past, his ume flowers poems present ume flowers as ascetics that obtained truth, men of virtue that inspired contemporary people, or retired gentlemen that revealed the profound secrets of nature. While it is unique that he manifested the forms of ume flowers in ascetics and men of virtue while perceiving the dark reality of society, it is more noteworthy that he described ume flowers as the beings revealing the profound secrets of nature. It was the expression of his yearning for an innocent personality and his fear for losing the personality, clearly depicting a human form of his ego. He created a more human and realistic personality ideal by embracing the contemporary thinking based on the profound secrets of nature in his Dohak poetry[道學詩], which is a significant achievement in that it showed new changes to Dohak poetry in the 18th century.

• Cross-Cultural Studies
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• v.49
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• pp.181-199
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• 2017

One of the most lasting and influential projects for radical reform of Korean universities is a discourse on networking national and public universities. The discourse, proposed with a level equalization of universities as its ideological basis has raised various discussions and suggestions in the past 20 years. It was proposed as a fundamental solution to the 'disastrous' hierarchical structure of universities and 'hellish' entrance exam competition. This paper aims at reexamining the efficacy of its ideological proposition and its practicability at the present time in reference to such foreign cases, which have worked as model cases for this discourse: the reformation of the University of Paris and the California master plan for higher education in the 1960s. The two different contexts, however, should be considered in applying the cases to Korean university reform. 1) The foreign cases of united universities were formed 'naturally' in the expanding phases of higher education while the Korean project pursued 'artificially' in the midst of reconstructing process. 2) The foreign cases had an overall influence on education in general as most of the universities in those countries were public or national, while the effect of Korean project will be very limited as most of the university students attend private universities. Besides those differences, the new situations surrounding universities such as globalized competitiveness and technological innovation is making the idea of standardization of universities obsolete. Korean university reform should not be centered on the integration of universities but on their characterization and enhance the specific strengths of each group of universities.

• 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.

• The Journal of Korean Philosophical History
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• no.30
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• pp.7-36
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• 2010

Cho Gwang-jo(趙光祖, 1482-1519) was the moralist who had the purest conscience and aimed the devoted politics among many fellow Confucianists of Chosun Dynasty. He even criticized his teacher who was in his late forty years for not being able to control his emotions when he was just a teenager. That is to say, he was the one who have kept his cold reasons for entire life. Nevertheless, as mentioned before, Cho Gwang-jo was very faithful to his emotions and also very honest. We find that he was definitely emotional. He demanded to change the relationship between the king and the courtier to the one between the father and the son with humane communication. He expressed his mind and emotion he had used to have at the moment of his death: he loved his king just as he loved his father. However, the king, Joongjong, was indifferent at the human's emotion as if he was a senseless figure. That was the saddest frustration and grief he had. However, his grief did not remained just as the mere grief but again survived as the hope for the survivors and descendants with the big echo. In this respect, his gried did not just end as the grief but it can be said that it even revived itself as the strength and courage. Then, Cho Gwang-jo's life as a human being was never a failure. Moreover, his grief and agony did not just remained as the vain emotion and sadness.

• Journal of Korean Society of Forest Science
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• v.97 no.4
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• pp.374-384
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• 2008

This study examined the attitudes of the Korean forest policy interest groups toward the new environmental paradigm and resources management paradigm which were emerged in western societies. The 1st survey was conducted for five interest groups (forest owners, timber industries, members of the Korean Alpine Club, members of the Korean Natural Parks Association, forestry experts) in 1995, and the 2nd survey was conducted in 2006 for three interest groups (forest owners, members of the Forest for Life, members of the Baekdudaegan Preservation Society). The survey results show that there are significant differences in attitudes and beliefs toward the new environmental and resources management paradigms among groups. The environmental conservation groups such as the members of the Alpine Club, Nature Parks Association, Forest for Life, Baekdudaegan Preservation Society favor the NEP and NRMP more than those of traditional forestry related groups such as forest owners and timber industries. But, there are no significant attitudinal changes among forestry related groups. This research provides valuable insights into understanding the attitudinal positions of the interest groups toward forest resources management and policy formulation in Korea.

• 한국사회복지학회:학술대회논문집
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• 2000.04a
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• pp.847-865
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• 2000

In a broad range of socio-economic and political systems, we could be able to say that the common and highest goal of all nations is the well-being of the people. From this point of view, it can be seen that two significant historic developments were achieved in the 20th century. One was the maximization of productivity through the socially efficient distribution of resources and the other was the concept of national welfare, which assumes social responsibility for the basic livelihood of human beings. In this point, it is need not only to strengthen economic wealth, but also to redistribute resources equitably. Efficiency and equity, economic and growth, and national welfare emphasize the above-mentioned principle, but they are deeply interdependent in that the well-being of the people cannot be guaranteed in the presence of only one of those. This study aims to find out the equilibrium point those problems in the productive welfare policy in Korea. Finally, it is necessary to develop productive welfare systems in order to solve the issues well.

• Journal of The Korean Association For Science Education
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• v.34 no.3
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• pp.303-319
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• 2014

The purpose of this study is to investigate theoretically the meaning and features of the Community of Inquiry (CoI) based on the views of Peirce and Dewey, and to explore the implications of CoI in science education. The meaning and features of CoI are: (a) inquiry in CoI is initiated with faithful doubt; (b) inquiry in CoI finishes with faithful belief; (c) inquiry in CoI attempts to find out the best explanation and solution regarding the practical effects of objects; (d) as an ideal community, CoI is required to be one that inquires continuously without definite limits; (e) as an actual community, CoI requires its members' open communication to find the best explanation and solution. Based on these features of CoI, the Community of Inquiry in Science Classroom (CoI-SC), "the classroom community for the purpose of transforming the state of faithful doubt into the state of faithful belief, in relation to natural phenomena or objects, and where the members share objectives as participants continuously attempt to find out the best explanation and solution by open communication, considering fallibility and the practical effects of objects", was suggested. The condition for implementation of the CoI-SC, "'interest', 'openness', 'rigor', 'fallibilism', 'participation', 'inquiry without definite limits'", were also suggested. Finally, several suggestions for the science curriculum were given.