• The Journal of Korean Philosophical History
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• no.23
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• pp.245-273
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• 2008

Choi Je Woo was stressed superiority of god and it was immanence. IT was religion human theory. Choi See Hyung and Son Byung Hee writed change from god to the heaven. It was stressed superiority of god better than immanence of heaven. Choi Je Woo of human must attend god changed Choi See Hyung and Son Byung Hee of human being god. Choi See Hyung and Son Byung Hee was stressed the subject. Choi Je Woo was stressed superiority of god speciality. Choi See Hyung and Son Byung Hee was not disappeared absolutely. Son Byung Hee of human being god disappeared absolutely because it leave only immanence of god by Yi Don Hwa.

• Journal for History of Mathematics
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• v.23 no.3
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• pp.57-73
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• 2010

Transcendental numbers are important in the history of mathematics because their study provided that circle squaring, one of the geometric problems of antiquity that had baffled mathematicians for more than 2000 years was insoluble. Liouville established in 1844 that transcendental numbers exist. In 1874, Cantor published his first proof of the existence of transcendentals in article [10]. Louville's theorem basically can be used to prove the existence of Transcendental number as well as produce a class of transcendental numbers. The number e was proved to be transcendental by Hermite in 1873, and $\pi$ by Lindemann in 1882. In 1934, Gelfond published a complete solution to the entire seventh problem of Hilbert. Within six weeks, Schneider found another independent solution. In 1966, A. Baker established the generalization of the Gelfond-Schneider theorem. He proved that any non-vanishing linear combination of logarithms of algebraic numbers with algebraic coefficients is transcendental. This study aims to examine the concept and development of transcendental numbers and to present students with its open problems promoting a research on it any further.

• Proceedings of the Korean DIstribution Association Conference
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• 2007.08a
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• pp.3-26
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• 2007

Recently, both scholars and marketers have asserted the importance of boundary spanning behaviors, such as external representation, being vocal advocates to outsiders of the organization's image, goods, and services, internal influence, taking individual initiative in communications to the firm and co-workers to improve service delivery by the organization, co-workers, and oneself, and service delivery, serving customers in a conscientious, responsive, flexible, and courteous manner. However, there is lack of study dealing with bourdary spanning behaviors bewteen organizational dyads, in which boundary spanning behaviors are expected to have important roles. The objectives of this paper is to investigate these important concerns with prior research by developing a theoretical model predicting how distinct buyer's boundary spanning behaviors occur. To be concrete, this paper develops a seller characteristics-based model of the attitudinal antecedents of three conceptually distinct forms of boundary spanning behaviors, and tests the hypothesized differential effects of seller characteristics on the three forms of boundary spanning behaviors, and investigates the extent to which these relationships are mediated by relationship satisfaction and organizational commitment. For the purpose of empirical testing, 420 respondents of leading automobile dealers, dining franchisees, industrial material retailers in Korea were surveyed and the analysis utilizing structural equation model indicated that communication quality, fairness, and marketing program dynamism had positive effects on buyer's boundary spanning behaviors via relationship satisfaction and organizational commitment. In addition, boundary spanning behaviors occurred more in contractural and corporate distribution channel than in conventional distribution channel.

• Communications of Mathematical Education
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• v.17
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• pp.77-94
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• 2003

본고에서는 함수 영역에서 학생들이 가장 배우가 어려워하는 삼각함수와 지수함수 및 로그함수를 대부분의 학생들이 아주 좋아하는 소리와 음악을 통한 새로운 학습과 교수 환경을 제공하고자 한다. 먼저, 소리와 음악을 통하여 학생들의 흥미를 유발시킨다. 두 번째로 초월함수의 성질을 듣고, 볼 수 있게 함으로써 학생들이 이를 쉽게 이해하고 기억할 수 있도록 하였다. 마지막으로 학생들로 하여금 초월함수를 사용하여 그들이 가장 좋아하는 음악을 직접 작곡해보게 함으로서 초월함수들의 실용성을 직접 경험해 보도록 하였다.

• Journal of Korean Philosophical Society
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• v.145
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• pp.119-141
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• 2018

This paper is to address the consonance between Confucianism and Christianity, focusing on the first-generation clergy in Andong, North Gyeongsang Province, Korea. Andong has turned out many Confucian scholars since Yi Hwang, and thus founded the school of Togye (Yi Hwang's nom de plume). Meanwhile, some of Confucians in Andong converted to Christianity after reading the Bible. Thus, their religious activities and their interpretation of the Bible Confucian factors smacked of Confucianism, which suggests a need to reestablish the relationship between Confucianism and Christianity. This study produced the following results: First, the converts did not aspire to Christianity itself but to saving their country. The first-generation clergy in Andong wanted to sublimate their patriotic and Confucian spirits into Christianity, which is backed up by the independence movement planned jointly by Confucians and Christians in Andong. As for Confucians in Andong, their devotion to their country was a cause of the conversion to Christianity. Second, it was small wonder that Christianity was harmonious with Confucianism at least for early Christianity in Andong. In those days, Confucians in Andong had to achieve their realistic goals and thus did not need to deny Christianity. To relieve the national suffering, they had more need of Christian religiosity than Confucian morality. Likewise, missionaries wanted to propagate Christianity, and therefore did not deny the worldliness of Confucianism. On this wise, the two kept their identities and at the same time could compensate for their shortcomings from each other. This study names such Korean Christianity a 'humanistic religion.'

• The Mathematical Education
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• v.15 no.2
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• pp.19-24
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• 1977

• Journal of the Daesoon Academy of Sciences
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• v.8
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• pp.209-252
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• 1999

• Journal of the Daesoon Academy of Sciences
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• v.10
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• pp.423-458
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• 2000

• Journal of Korean Philosophical Society
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• v.105
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• pp.49-74
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• 2008

Le but de notre recherche est $d^{\prime}{\acute{e}}clairer$ la nature du $d{\acute{e}}passement$ de soi aux actes humaines dnas le Thomisme. Dans le Thomisme la nature humaine qui a la raison et la $volont{\acute{e}}$ a une $intentionnalit{\acute{e}}$ ver la fin ultime. De sorte que les actes humaines qui $corr{\grave{e}}spondent$ cette nature humaine a un $caract{\grave{e}}re$ du $d{\acute{e}}passement$ de soi visant toujours plus que le $pr{\acute{e}}sent$. Le fondement de cet acte du $d{\acute{e}}passement$ de soi est $l^{\prime}{\hat{a}}me$ rationelle qui est la forme substantielle de l'homme et de soi subsistante. Chez st. Thomas ce $caract{\grave{e}}re$ du $d{\acute{e}}passement$ a trois ${\acute{e}}taps$ distinctes : (1)le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel (2)le $d{\acute{e}}passement$ de soi dans l'ordre morale (3)le $d{\acute{e}}passement$ de soi dans l'ordre de la religion. Le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel apparaît d'abord au $caract{\grave{e}}re$ de $l^{\prime}{\hat{a}}me$ rationelle. St. Thomas $d{\acute{e}}finit$ les vertus rationelles comme $^{\prime}pl{\acute{e}}nitude$ dans le $f{\acute{e}}blesse$, parce qu'il $consid{\grave{e}}re$ la vertu rationelle comme $finalit{\acute{e}}$ des $facult{\acute{e}}s$ du sens $ext{\acute{e}}rieur$. L'homme par le sens $ext{\acute{e}}rieur$ reçoit des $esp{\grave{e}}ces$ sensibles(especies sensibilis), et $poss{\grave{e}}de$ les images. Puis cette images sensible devenant la $r{\acute{e}}alit{\acute{e}}$ spirituelle sous forme du $m{\acute{e}}moire$ et du souvenir, devient aussi la partie de son existence. Donc chez st. Thomas la vertue rationnelle n'est pas simplement un $facult{\acute{e}}$ $sp{\acute{e}}culative$, mais elle est dans l'ordre du devenir et du $pl{\acute{e}}nitude$. A cette raison st. Thomas compare la raison(ratio) comme $g{\acute{e}}n{\acute{e}}ration$(generatio) et l'intelleigence(intellectus) comme ${\hat{e}}tre$(esse). C'est-${\grave{a}}$-dire la raison $d{\acute{e}}passe$ le sensible et l'intelligence $d{\acute{e}}passe$ la raison. Le $d{\acute{e}}passement$ de soi dans l'ordre morale $li{\acute{e}}$ au $progr{\grave{e}}s$ de la conscience. Chez st. Thomas la perception de l'objet $ext{\acute{e}}rieur$ ayant pour but d'avoir conscience de soi, se perfectionne ${\grave{a}}$ ceci. D'avoir conscience de soi signifie d'avoir $l^{\prime}identit{\acute{e}}$ de soi, et de-$l{\grave{a}}$ apparaît l'acte moral en tnat qu'acte $sp{\acute{e}}cifique$ humain. La raison pour laquelle la vie morale elle-$m{\hat{e}}me$ a un $caract{\grave{e}}$ du $d{\acute{e}}passement$, c'est que l'acte humaine qui corresfonde ${\grave{a}}$ $l^{\prime}identit{\acute{e}}$ du soi est une vie qui vise toujours plus que le $pr{\acute{e}}sent$ ou $l^{\prime}id{\acute{e}}al$. Quant au problem du $d{\acute{e}}passement$ dans l'ordre de la religion, chez st. Thomas en raison de $l^{\prime}affinit{\acute{e}}$ entre Dieu et l'homme, $o{\grave{u}}$ il y a des vertues infuses(virtutes infusas), il y a une sorte du $d{\acute{e}}passement$ religieux. Car ces vertues infuses signifie la communication entre Dieu(${\hat{E}}tre$ absolu) et l'homme(${\hat{e}}tre$ fine) et cela signifie le $d{\acute{e}}passement$ de l'humain vers le divin. Cette $id{\acute{e}}e$ thomiste permet de penser que $o{\grave{u}}$ il y a un $d{\acute{e}}passement$ de soi dans la vie religuse d'une personne, il y a une intervention $r{\acute{e}}elle$ de la providence divine. Cette $pens{\acute{e}}e$ thomiste sera alors un $caract{\grave{e}}$ $r{\acute{e}}aliste$ face ${\grave{a}}$ la $pens{\acute{e}}e$ $id{\acute{e}}aliste$ qui n'admette que le $d{\acute{e}}passement$ absolu comme $d{\acute{e}}passement$ religieux.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.16 no.10
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• pp.6679-6687
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• 2015

purpose : The purpose of this study was examine the effect of self-transcendence and loneliness on quality of life of the elderly. Method : This was a descriptive survey study. The subjects was 171 elderly persons. Descriptive statistics, Pearson's correlation, and stepwise multiple regression were used in analysis of data. Results : Average score were 2.7 for self-transcendence, 2.0 for loneliness, and 3.0 for quality of life. Statistically significant positive correlations were observed between quality of life and self-transcendence. however, from the statistical point view, significantly negative correlation was observed between quality of life and loneliness. self-transcendence, economic status, general health status, loneliness and spouse were significant predictors of quality of life. Conclusion : This study will provide basic information for use in development of a program to encourage a quality of life for elderly persons.