• Trans-
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• v.4
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• pp.65-86
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• 2018

In this paper, I chose one of various agenda for life in a philosophical film world view and explored the core of dialectical relation between free will and responsibility. Freedom and responsibility, Existential and inferiority, etc, The conflict of humanity on the crisis of faith have been A comparative study based on the discussions of East Asian religious philosophy and Western philosophy. Including compare the three commonalities and differences with Jean Paul Sartre's 'subjectivity ideology due to the existence of free will' on existentialism in contemporary Western philosophy and The theory of the 'moral autonomy originating in the good will' of the Enlightenment philosopher Immanuel Kant and Concept of 'consciousness' of the life essence of Keiji Nishitani Based on the analysis of the film. In addition, the problem of free will in the viewpoint of nature, along with the individual's point of view, is comprehensively supplemented by the idea of the "nothingness" of the philosopher Zhuang Zhou. A selection of the Polish film Dekalog: Eight and make a basic conclusion of the final by argumentation and analysis as a case of the dialectical relation between the free will and responsibility.

• Journal of Hospice and Palliative Care
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• v.4 no.1
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• pp.57-67
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• 2001

Purpose : The purpose of this study was to identify attitudes of hospice volunteers toward care of for terminally ill patients. Method : This was a descriptive study with a sample of 84 adults who were registered for a hospice volunteer education program at Severence Hospice Center. The Frommelt (FATCOD) scale on attitudes toward the care of the dying (Cronbach alpha=.778) and an open ended questions on "what if you only have 6 months to live" were used to collect the data. The data was analyzed using SPSS/W and content analysis. Results : 1) The hospice volunteers were mostly female, with an average age of 45 years, half of them were college graduates and their religious preference was Protestant. 2) The participants of this study demonstrated positive attitudes to care for the dying which is in coherence with hospice philosophy and principles. However they indicated difficulties in maintaining close relationships with people who are dying, and in communicating and sharing, and encouraging those who are dying to express their feelings. In the open ended questions, they identified that their most important issues would be guilt feelings toward their children, family concerns, and the burden of unfinished business in their lives. They also identified the fear of pain in the dying process and fear of the afterlife. The care they would like to receive was to have peace of mind, have a good listener, spiritual counselling, and pain relief and to be respected as a human being. The source of strength would be faith in God and they would like to overcome their of dying. The FATCOD scale has limitation in describing and identifying the need and attitude toward the care of the dying revisions were made. Conclusion : We all are the potential clients for the hospice rare. In a hospice volunteer education program, communication and interpersonal skill are essential. The fear of dying, afterlife, concerns about family with children, and human dignity are major concerns in hospice and palliative care.

• Korean Journal of Heritage: History & Science
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• v.48 no.2
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• pp.4-29
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• 2015

This article considered generally gradational change aspect, character of community for the tombs of the Three kingdoms prepared by some certain homogenous groups. It was completed by tracing the transfering process to grasp character of social structure and organizing System in the community. For this reason, it's analyzed that Wooden chamber tomb was formed in some certain Time-Space of the Yaksadong Buk-dong archaeological site in the Three Kingdom Period. Constructed group was distinguished by the five classes. So perhaps scale of Wooden chamber and sort, material of burial relics, the top layer and the upper layer were established two status those are active the ruling class led the Wooden chamber tomb's society, the general public hold a large majority from the middle class to the lowest class. And it depends on age(nonage-adult) that differed in relation of arrangement, character. It's changed with function or roles, property, purpose etc. of social community in accordance with these individual position, age. Received signification, value of social status were considered with social worth, faith. Members in a community had been conducted under premeditated, organised system for common target, relatedness. Also it seems to attempt organization's own maintenance, persistiveness in norms that given at common law. To do that, relation for combination between members who consisted systems had to be organic. The relation for combination was considered to form relation for the much larger community in based on blood relationship that most vital part. One social structure had established family(house, household) community in based on individual blood relationship, family communities gather up to develop into relative(blood relative, same race) community gradually. Furthermore, relative(blood relative, same race) communities, that focus on the public good gather up to develop into social community in based on regionalism. It's considered to go through the Development Process of family(house, household) community - relative(blood relative, same race) community - social community.

• The Journal of Korean Philosophical History
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• no.25
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• pp.411-437
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• 2009

Generally transition of Thought from Wang Yangming(王陽明) to Liu Zongzhou(劉宗周) is construed from emphasis of subjectivity to emphasis of intention(意; Yi). This Transition from emphasis of subjectivity to emphasis of intention is definitely expressed between Wang Yangming's Four-Sentence Teaching(四句敎) and Liu Zongzhou's explanation of Wang Yangming's Four-Sentence Teaching. Wang Yangming's Four-Sentence Teaching evoked much controversy among scholars of Yangming school. Consequently Four-Sentence Teaching's controversy caused Yangming school's division. Also this was a representative controversy on the transition period from The Ming Dynasty to The Ching Dynasty. Liu Zongzhou's critique and exposition of Four-Sentence Teaching was result from this controversy. The difference between Wang Yangming's Xinxue(心學) and Liu Zongzhou' Xinxue(心學) is due to different interpretation of intention. As is generally known Wang Yangming interprets intention is in heart stiring, but Liu Zongzhou interprets intention is being before heart stiring, immanence in heart. Liu Zongzhou suggests new exposition of Four-Sentence Teaching on intention being before heart stiring, immanence in heart. Liu Zongzhou's critique and exposition is not only criticizing Yangming's Four-Sentence Teaching, but also solves troubles of the times. As a result he promotes theory of Xinxue(心學) being peculiar his own.

• Journal of Gifted/Talented Education
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• v.20 no.1
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• pp.317-346
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• 2010

The purpose of this study was to investigate the changes in teachers' recognition of science class and children for the gifted, and the process of changes in their practical knowledge after the experience of science class and conversation with colleague teachers. Two elementary teachers, teacher A and B, were selected as subject of investigation, who wanted to improve their science class. They experienced the process of self-examination during their class and from class conversations. Teacher A has 10 years of teaching experience. She has been in contact with gifted children and observed them since undergraduate. She entered the graduate school since she came to be interested in science class and children for the gifted. While teacher B has only three years of teaching experience and had a first contact with the gifted after graduate school. The results of this study are as follows. Teacher A didn't change recognition of gifted children class by class conversation in short term because she had a firm faith in good class teaching and was rich in class teaching knowledge. And, her practical knowledge was applied to the next class by changing teaching method or by supplementing her class contents in concerned part through class observation and class conversation with her colleagues. Teacher B was characterized as being lack of class confidence and concerned more about subject knowledge. She was forming a new practical knowledge along with new class teaching knowledge. Teacher B was in trouble with applying new practical knowledge to next class. From such findings, it was concluded that the process of changing or forming of practical knowledge depends on the beliefs, values, experiences, or knowledges of each teacher. A reflection on one' own class teaching could be a good way to form a practical knowledge and improve teaching speciality, when it was concerned with self-reflection of their own class, class observation, and communication with colleagues. Thus, the reflection practice could be applied to the teaching program of teachers for the gifted to form practical knowledge through trial class, self-reflection of class, and conversation with colleagues.

• Korean Journal of Hospice Care
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• v.8 no.1
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• pp.13-28
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• 2008

Purpose: This paper aims to examine the subjective structures and types of school age children's perception of death through an investigative study on their perception of death in order to provide a basic material for them to understand death, and develop and carry out an effective death education program. Methods: The study method used the Q Methodology which can investigate the subjective structures and types of school age children's perception of death. For Q-population, 20 school age children were used as subjects for neutral interviews and open surveys, and through documentary research, a total of 132 statements were collected, For Q-samples, 23 statements (Q-samples) were derived through a non-structural method. P-samples were 31 school age children (8-13 year olds), Q-sorting was carried out using Q-cards, and the collected data was analyzed using the PC QUANL program. Results: As a result of the study, children's perception of death was divided into five types. The first type was functional type, characterized by prominent subjective perception regarding the elements of death, such as non-reversibility, universality, non-functionality, and causality. The second was after-life type, characterized by a strong, focus on life after death in one's perception of death, and it included children with Christian background and those who had experienced death in their immediate family. The third was religious type, characterized by a strong belief in being able to still watch over one's family and friends after one's death, resulting in a positive faith in the after-life. The fourth was fearful type, characterized by a deeper fear of death in comparison to other types. The fifth was realistic type, characterized by a strong and positive assent to the perception of good death. Conclusion: The significance of the results of this paper's study to Nursing is as follows. In terms of understanding the subjectivity of school age children's perception of death in nursing practice, and understanding the compositional elements of death presented with strong emphasis in existing literature and studies, the results will expand these understandings and allow us to understand the level of perception in school age children regarding the definition of death, after-life, and good death, be utilized as useful material in developing an effective death education program for them according to their type characteristics, and become the fertilizer for enabling the children to live a proper life and preventing the tendency to make light of death that occur in adolescence and the spread of suicides. In terms of nursing theory, the description and examination of the subjective structures and the characteristics of the different, types of school age children's perception of death can be utilized as useful material for building a model of school age children's perception of death, and be further used for teaching respect for life. In terms of nursing research, the results can contribute to research describing the effects of nursing intervention strategies and developing tools for providing psychosocial nursing in terms of giving school age children a positive perception of death according to their types as well respect for life.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.191-227
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• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.10 no.6
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• pp.69-80
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• 2015

This can be promoted collaboration environment for the system and the system is very important for competitiveness, it is equipped. If so, could work in collaboration with members of the organization to promote collaboration what factors? Organizational collaboration and cooperation of many people working, or worth pursuing common goals by sharing information and processes to improve labor productivity, defined as collaboration. Factors that promote collaboration are shared visions, the organization's principles and rules that reflect the visions, on-line system developments, and communication methods. First, it embodies the vision shared by the more sympathetic members are active and voluntary participation in the activities of the organization can be achieved. Second, the members are aware of all the rules and principles of a united whole is accepted and leads to good performance. In addition, the ability to share sensitive business activities for self-development and also lead to work to make this a regular activity to create a team that can collaborate to help the environment and the atmosphere. Third, a systematic construction of the online collaboration system is made efficient and rapid task. According to Student team and A corporation we knew that Cloud services and social media, low-cost, high-efficiency services could achieve. The introduction of the latest information technology changes, the members of the organization's systems and active participation can take advantage of continuing education must be made. Fourth, the company to inform people both inside and outside of the organization to communicate actively to change the image of the company activities, the creation of corporate performance is very important to figure. Reflects the latest trend to actively use social media to communicate the effort is needed. For development of systematic collaboration promoting model steps to meet the organizational role. First, the Chief Executive Officer to make a firm and clear vision of the organization members to propagate the faith, empathy gives a sense of belonging should be able to have. Second, middle managers, CEO's vision is to systematically propagate the organizers rules and principles to establish a system would create. Third, general operatives internalize the vision of the company stating that the role of outside companies must adhere. The purpose of this study was well done in collaboration organizations promoting factors for strategic alignment model based on the golden circle and collaboration to understand and reflect the latest trends in information technology tools to take advantage of smart work and business know how student teams through case analysis will derive the success factors. This is the foundation for future empirical studies are expected to be present.

• Ocean and Polar Research
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• v.37 no.4
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• pp.341-356
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• 2015

A nation has a sovereign right to develop and use its natural resources according to its policies with regard to development and the relevant environment. A nation also has an obligation not to harm other countries or damage environments of neighboring countries as consequences of such actions of developments or use of natural resources. However, international precedents induce a nation to take additional actions not to cause more damages from the specific acts causing environmental damages beyond national borders, when such acts have economic and social importance. That is to say that there is a tendency to resolve such issues in a way to promote the balance between the mutual interests by allowing such actions to continue. A solution to China's Three Gorges Dam dilemma based on a soft law approach is more credible than relying on a good faith approach of national responsibilities and international legal proceedings since the construction and operation of the dam falls within the category of exercising national sovereign rights. If a large scale construction project such as the Three Gorges Dam or operation of a nuclear power plant causes or may cause environmental damage beyond the border of a nation engaged in such an undertaking, countries affected by this undertaking should jointly monitor the environmental effects in a spirit of cooperation rather than trying to stop the construction and should seek cooperative solutions of mutual understanding to establish measures to prevent further damages. If China's Three Gorges Dam construction and operation cause or contain the possibility of causing serious damages to marine environment, China cannot set aside its national responsibility to meet international obligations if China is aware of or knows about the damage that has occurred or may occur but fail to prevent, minimize, reverse or eliminate additional chances of such damages, or fails to put in place measures in order to prevent the recurrence of such damages. However, Korea must be able to prove a causal relationship between the relevant actions and resulting damages if it is to raise objections to the construction or request certain damage-prevention actions against crucial adverse effects on the marine environment out of respect for China's right to develop resources and acts of use thereof. Therefore, it is essential to cumulate continuous monitoring and evaluations information pertaining to marine environmental changes and impacts or responses of affected waters as well as acquisition of scientific baseline data with observed changes in such baseline. As China has adopted a somewhat nonchalant attitude toward taking adequate actions to protect against marine pollution risks or adverse effects caused by the construction and operation of China's Three Gorges Dam, there is a need to persuade China to adopt a more active stance and become involved in the monitoring and co-investigation of the Yellow Sea in order to protect the marine environment. Moreover, there is a need to build a regular environmental monitoring system that includes the evaluation of environmental effects beyond borders. The Espoo Convention can serve as a mechanism to ease potential conflicts of national interest in the Northeast Asian waters where political and historical sensitivities are acute. Especially, the recent diplomatic policy advanced by Korea and China can be implemented as an important example of gentle cooperation as the policy tool of choice is based on regional cooperation or cooperation between different regions.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.69-97
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• 2021

'Déconstruction' is a system of thought that induces the emergent property that characterizes contemporary philosophy. The tradition of ancient Greek philosophy evolved over and over again, giving rise to the Renaissance and Enlightenment. It seemed to have reached its end under the historical perspective of modernity. However, contemporary philosophy wanted to see more possibilities through the deconstruction of modern philosophy. If modern philosophy dreams of a strange cohabitation between God and man with the humanistic completion of Plato's philosophy, modern philosophy rejects even that through deconstruction. Although Plato's classical metaphysics is a stable system centered around the absolute, it is ultimately based on God and religion. Under that system, human autonomy is only the autonomy bestowed by God. Contemporary philosophy is one of the results of efforts that try to begin philosophy from the original human voice through deconstruction. Instead of epistemology dependent on metaphysics, they wanted to establish epistemology from human existence and realize the best good that would set humans free through deconstruction. As such, it is no mistake to say that deconstruction is also an extension of the modern topic of human freedom. Deconstruction and human freedom act as one body in that the two cannot be separated from each other. Oddly enough, Daesoon Thought, which seems to have religious faith and traditional conservatism as main characteristics, has an emergent property that encompasses modern and contemporary times. The period of Korea, when Kang Jeungsan was active and founded Daesoon Thought, has an important meaning for those who have a keen view of history. Such individuals likely think that they have found a valuable treasure. This is because that period was a time when ideological activities were conducted due to an intense desire to discover the meaning of human freedom and envision a new world without copying the ways of the West. Instead they looked to face internal problems and raise people's awareness through subjectivity. In other words, the subtle ideas created by Korea's self-sustaining liberalism often take the form of what is commonly called new religions in modern times. Among these new religions, Daesoon Thought, as a Chamdonghak (true Eastern Learning), aims to spread a particular modern value beyond modern times through the concept of Haewon (the resolution of grievances) that was proclaimed by Jeungsan. The Haewon espoused in Daesoon Thought is in line with the disbandment of modern philosophy in that it contains modernity beyond modern times. First, Haewon means to resolve the fundamental resentment of human existence, which arose from Danju's grievance. Secondly, Haewon in Daesoon Thought encompasses the Haewon of the Three Realms of Heaven, Earth, and Humanity centers on a Haewon-esque style of existence called Injon (Human Nobility). Haewon in Daesoon Thought can be understood in the same context as Derrida's philosophy of Deconstruction. Modern deconstruction attempts to expose the invisible structures and bonds within human society and attempt to destroy them. In a similar way, Haewon endeavors to resolve the conflicts among the Three Realms by releasing the bonds of fundamental oppression that hinder the Three Realms of Heaven, Earth, and Humanity.