• Journal of Korean Elementary Science Education
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• v.42 no.3
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• pp.467-479
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• 2023

For the successful implementation of education using artificial intelligence (AI) in schools, the perception of teachers is important. This study focuses on elementary school teachers and their perception of the need and teaching efficacy of science classes using AI before and after participating in a research school program. The analysis explores four key aspects, namely, learning, teaching, assessment, and communication. The study recruited 24 elementary school teachers from a school designated by the Gangwon Provincial Office of Education to participate in a year-long research school program. The study collected data using pre- and post-program surveys to explore changes in the perception of teachers regarding AI-based science classes. Furthermore, the researchers conducted individual in-depth interviews with four elementary school teachers to investigate the experience factors that influenced the changes in their perception of the aforementioned classes. The main findings were as follows. First, elementary school teachers were positively aware of the need for science classes using AI even prior to their research school experience; this perception remained positive after the research school program. Second, the science teaching efficacy of the elementary school teachers using AI was generally moderate. Even after the research school experience, the study found no statistically significant increase in efficacy in teaching science using AI. Third, by analyzing the necessity-efficacy as quadrants, the study observed that approximately half of the teachers who participated in the research school reported positive changes in learning, teaching, and assessment. Fourth, the study extracted four important experience factors that influenced the perception of the teachers of science classes using AI, namely, personal background and characteristics, personal class practice experience, teacher community activities, and administration and work of school. Furthermore, the study discussed the implications of these results in terms of the operation of research schools and science education using AI in elementary schools.

• Journal of Practical Agriculture & Fisheries Research
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• v.16 no.1
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• pp.37-53
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• 2014

The purpose of this research is to find what difficulties the agricultural successors, the Korea National College of Agriculture and Fisheries (KNCAF) graduates, face with in implementing eco-friendly agriculture in Jeju, and what solutions they can be provided with. This research, a case study on the basis of open-ended survey questions, has 6 cases out of 8 graduates who have or had implemented eco-friendly citrus farming. In Jeju, 24 graduates have involved in citrus farming. According to the case study, only one case was environment-friendly farming method at the pesticide-free level, and the others at organic farming level. All the cases have tried to alter main crops or to diversify management for coping with global climate change and market-opening. On analyzing operating cost to gain product of merchantable quality, it revealed that the environment-friendly farming method needs much more managing efforts than the conventional farming does. But to the contrary, the materials cost in the environment-friendly farming method was lower than in the conventional farming method. In the total production and the price, the environment-friendly farming was 20~50% lower and 10~50% higher than the conventional farming, respectively. Difficulties which the graduates confronted with in implementing the environment-friendly agriculture are as below. Firstly, many of the difficulties have resulted from lack of the environment-friendly farming techniques, and the high cost of farm scale improvement due to high price of land and topographical features of Jeju. Secondly, the agricultural successors, the KNCAF graduates, have trouble in obtaining approval of their parents to changeover from the conventional farming to the environment-friendly farming. Lastly, there is no advisory organizations and experts for environment-friendly farming in the given area. For shift to the environment-friendly farming, followings are needed. Agricultural Technology & Extension center, with cooperation of leading farms in environment-friendly farming, should have a key role in offering education and consults on the environment-friendly farming techniques. Also, this organization should inform rapidly the research results to the farmers, and their feed-back should be involved in the next research. Therefore, it is suggested that the forum called 'Environment-friendly Organic Farming Forum in Jeju' tentatively is organized.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.35-77
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• 2016

All humans are subject to death, and this creates a motivation to construct theories regarding divine immorality (神仙思想) in order to satisfy the human desire (慾望) for eternal life (長生) and the avoidance of death(不死). In the concept of Earthly immortality (地上神仙) from Daesoonjinrihoe (大巡眞理會), devotees do not carry out their work in a deep mountain ranges far removed from human society. Instead, they cultivate themselves in Dao from within the human society (自身修道), chant incantation to benefit others, aspire towards immortal status (神仙), and promote harmony between divine beings and humans (神人調和) all without ever leaving human society. In the Yeoju Headquarters of Daesoonjinrihoe, members created a new place called a "Dojang (道場 temple complex)" to live as immortal humans in the here and now while they chant incantations (呪文) as an act of participation in the Immortal Realm of the Later World (後天仙境). Some key religious and fengshui (geomancy) oriented symbols used within the Yeoju Headquarters of Daesoonjinrihoe appear as follows: first, Cheonggye Tower (靑溪塔) represents faith in traditional astrology (星宿神仰) and reverence for the God of the Nine Heavens (九天上帝). Second, Daesoonjinrihoe (大巡眞理會) emphasizes the Saturn associated earth element from five phases (五行土星) and this represent the Later World due to numerological associations. Third, the Fengshui of the Yeoju Headquarters of Daesoonjinrihoe is a highly propitious (吉地) and also accentuates the Saturn associated earth element from five phases. Fourth, Yeongdae (靈臺) in the Yeoju Headquarters of Daesoonjinrihoe faces west where Jeungsan will come accompanied by other gods (神命). Fifth, the Yeoju Headquarters of Daesoonjinrihoe is in charge of property and receives happiness and prosperity (福祿) through its Fengshui. The Yeoju Headquarters of Daesoonjinrihoe is an earthly paradise for immortals (地上天國) forged to achieve the ultimate purpose of transforming its members into the Dotong (道通, those enlightened in Dao and thereby successful in their every endeavor) of the Later World. In accordance with Daesoon thought, the Saturn associated earth element from five phases is positioned in the middle of incantations, and Yeongdae, other architecture, and landscaping has all been arranged to correspond with Daesoon geomancy and numerology (後天數理).

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.137-173
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• 2019

Modern scientists are trying to find the basic unit of order, fractal geometry, in the complex systems of the universe. Fractal is a term often used in mathematics or physics, it is appropriate as a principle to explain why some models of ultimate reality are represented as multifaceted. Fractals are already widely used in the field of computer graphics and as a commercial principle in the world of science. In this paper, using observations from fractal geometry, I present the embodiment of ultimate reality as understood in Daesoon Thought. There are various models of ultimate reality such as Dao (道, the way), Sangje (上帝, supreme god), Sinmyeong (神明, Gods), Mugeuk (無極, limitlessness), Taegeuk (太極, the Great Ultimate), and Cheonji (天地, heaven and earth) all of which exist in Daesoon Thought, and these concepts are mutually interrelated. In other words, by revealing the fact that ultimate reality is embodied within fractal geometry, it can be shown that concordance and transformation of various models of ultimate reality are supported by modern science. But when the major religions of the world were divided along lines of personality (personal gods) and non-personality (impersonal deities), most religions came to assume that ultimate reality was either transcendental or personal, and they could not postulate a relationship between God and humanity as Yin Yang (陰陽) fractals (Holon). In addition, religions, which assume ultimate reality as an intrinsic and impersonal being, are somewhat different in terms of their degree of Holon realization - all parts and whole restitution. Daesoon Thought most directly states that gods (deities) and human beings are in a relationship of Yin Yang fractals. In essence, "deities are Yin, and humanity is Yang" and furthermore, "human beings are divine beings." Additionally, in the Daesoon Thought, these models of ultimate reality are presented through various concepts from various viewpoints, and they are revealed as mutually interrelated concepts. As such, point of view regarding the universe wherein Holarchy becomes a models in a key idea within perennial philosophy. According to a universalized view of religious phenomena, perennial philosophy was adopted by the world's great spiritual teachers, thinkers, philosophers, and scientists. From this viewpoint, when ultimate reality coincides, human beings and God are no longer different. In other words, the veracity of the theory of ultimate reality that has appeared in Daesoon Thought can find support in both modern science and perennial philosophy.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.201-243
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• 2016

This paper analyzes the research trends from 358 scholarly articles published in the Journal of Daesoon Academy of Sciences from the first published journal in 1996 to the most recent journal published on the 25^th of 2015 and proposes ideas for improvement. First of all, "The Journal of Daesoon Academy of Sciences" does not meet the standards required by the National Research Foundation, falling short of the most important conditions for the registration such as the periodicity and punctuality expected from academic journals. Furthermore, in terms of the Bibliometrical analysis, the number of articles published by the journal is decreasing and the consistency, with regards to rules and principles regulating publication details and bibliography formats, is nonexistent. Although various authors seemed to be meeting these criteria on the surface, the ratio of co-authored articles is too small. Securing researchers specializing in Daesoon Thought for expanding the size of the journal is important, but it is also important to diversify the research topics through exchanging ideas among researchers from various organizations. Here are some ideas for the improvement of the Journal of Daesoon Academy of Sciences: First, in order to meet the standards for punctuality and periodicity, it would be best to publish the journal twice a year with 12 to 15 articles. Second, the journal must become searchable through the creation of a database. Third, the key words and abstracts of articles must be written in Korean and English to facilitate the sharing of articles among researchers. Fourth, the journal must have a diverse and outstanding editorial board which takes into account the geographical situations of its board members. Fifth, the Journal must include articles on relevant topics that reflect the core topics of the Daesoon Thought and other studies. Sixth, articles must have a front page that contains bibliographical items to convey information to the reader. Seventh, it is essential that the journal have a clear publication date detailing the year, month, and day as well as a standard numbering scheme (i.e, Vol. and no).

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.141-170
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• 2017

In this paper, I will compare the Jinmuk tales from Korean Buddhism and those which appear in Daesoon Thought. Specifically, I will compare the Jinmuk tales from the Jinmukjosayujeokko (震黙祖師遺蹟攷, A Study on the Remains of Patriarch Jinmuk) and those from the Jeongyeong (典經), and then study the differences between the two sources. In chapter two, I approach Jinmuk's thought as conveyed in the Jinmukjosayujeokko by examining four points. The first point is that Jinmuk is a transformation-body (an incarnation) of Sakyamuni (釋迦牟尼) Buddha. In the preface of the Jinmukjosayujeokko, Choui (艸衣) says that Jinmuk is a transformation-body of Sakyamuni Buddha. The second point is the spirit of unobstructed action (無礙行), the third point is the spirit of the fundamental congruence between meditative and doctrinal approaches (禪敎一致), and the fourth is the spirit of the fundamental congruence between Confucianism and Buddhism (儒佛一致). In chapter three, I study on the viewpoints which can be derived from Jinmuk tales in Daesoon Thought, and compare the Jinmuk tales from the Jinmukjosayujeokko and the Jeongyeong. The Jinmuk tales from the Jeongyeong can be characterized by the Daesoon concepts 'Cheonji Gongsa (天地公事, The Reordering Works of Heaven and Earth)' and 'Haewon Sangsang (解冤相生, The Resolution of Grievances for Mutual Beneficience)'. This is the key difference between the Jinmuk tales from Korean Buddhism and those from Daesoon Thought. If I compare the common subject matter of the Jinmuk tales in the Jinmukjosa yujeokko and the Jeongyeong, the Jinmuk tales from these two sources likewise contain differences. Why do these differences occur? I will explain these differences based on Mircea Eliade's approach to mythology. Eliadian theory posits that myths contain the desires of those who deliver the myths. If I explain the difference between the Jinmuk tales in the Jinmukjosayujeokko and the Jeongyeong based on Eliade's theory, Buddhism has Jinmuk tales composed to reflect Buddhist values, whereas Daesoon Thought has Jinmuk tales composed to reflect the values of Daesoon Thought. As Korean Buddhism and Daesoon Thought promote different values, they thereby have different Jinmuk tales.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.175-199
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• 2019

This paper aims to define Kang Jeungsan's Reordering Works of Heaven and Earth through the Hegelian concept of 'labor (arbeit),' which is the fundamental medium in which humans substantialize their own absoluteness in an existentialist context. The Reordering Works of Heaven and Earth performed by Jeungsan enabled Heaven, Earth, and Humanity to communicate with each other through the harmony of Sangsaeng (Mutual Beneficence). As Hegel found the possibility of freedom and emancipation of human subjects through labor and Jeungsan exercised His will to free and emancipate human beings, comparative thinkers are led to recognize a relationship between His Reordering Works of Heaven and Earth and the Hegelian concept of labor. The key point of this paper centers around articulating the meaning of the precise situation wherein labor occurs for the Supreme Being. Labor is a concept that occurs for real-live humans. Human beings can be said to exist between the ideological world and the natural world, or between Heaven and Earth, and this dichotomy creates a specific product given the interplay of infinitude and finitude that it entails. In other words, labor is not a passive deployment but is instead a subjective development. From the point wherein this labor occurs for the Supreme Being, a paradigm shift towards unity begins throughout the universe. The occurrence of God's labor happens at a time of great transformation. These occurrences of God's labor form the communication among Heaven, Earth and Humanity and form a qualitative equality. In other words, the fact that God is far from the world of ideology and has come into the world of finitude means that God conveys His absoluteness to the world of finitude. Therefore, the work of God on Earth builds the world of Heaven on Earth. This can also be seen as the Sangsaeng of Heaven, Earth and Humanity.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.31-76
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• 2019

Lee Sang-ho published Jeungsan Cheonsa Gongsagi (Records of the Holy Works of Celestial Master Jeungsan) in 1926. Then, after complementing the book with additional materials, he published Daesoon Jeon-gyeong in the form of a religious scripture. Since then, Daesoon Jeon-gyeong has been expanded to a sixth edition which was published in 1965. The Haengnok of Daesoon Jinrihoe's The Jeon-gyeong, which was published decades later than Daesoon Jeon-gyeong describes Sangje's whole life year by year in five chapters starting from his descent to the human world all the way to his passing into heaven. It comprehensively contains the essential contents of other chapters from The Jeon-gyeong. This paper was written for the following three goals: first, to study the contents of Haengnok that summarize Sangje's life. Second, to see how its contents are related to descriptions from the other six chapters. Lastly, to discuss how certain verses have been changed from the way they appeared Daesoon Jeon-gyeong. When we compare these two scriptures, there are some verses that are found only in the Haengnok section of The Jeon-gyeong. For example, the verse that explains how Sangje's family name 'Kang' originated and how his ancestors came to live in Gobu area is described only in The Jeon-gyeong. The origin of the family name Kang is considered important because he descended into the world as a human bearing the family name Kang, and it is included in his official name that represents his divine position. Also, unique to The Jeon-gyeong are verses such as those describing "Samsin San (the three holy mountains) in the area where Sangje descended to and verses about the historical change of place names in the areas where Sangje lived. These verses have great significance in terms of their mystical aspects within Daesoon Thought. Secondly, the record about Sangje's Holy Works at Siru Mountain in The Jeon-gyeong is not found in Daesoon Jeon-gyeong. The Holy Works at Siru Mountain are important because they provide proof of Sangje's major activities during the period between his 3-year travel around the country and his Cheonji-gongsa (Reordering Works of the Universe). Next to be observed are some changes in verses that can be seen when comparing The Jeon-gyeong to Daesoon Jeon-gyeong. Of particular impostance here are the story of Sangje's Holy Work called 'King in White Cloth and General in White Cloth' and the description of Sangje's passing into heaven. Both records contain key changes that distinguish The Jeon-gyeong from Daesoon Jeon-gyeong.

• (The) Research of the performance art and culture
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• no.43
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• pp.79-120
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• 2021

Nagyangchun is a Dangak that has been handed down to the present time with Boheoja as a Saak of the Song Dynasty which was introduced in the Goryeo Dynasty. The title and lyrics of Nagyangchun are conveyed in the Dangakjo of Goryeosa-akji and the Jeungbomunheonbigo. The remaining scores containing Nagyangchun include Akjangyoram, Sogagwonbo Vol.4 and Vol.6 of the Joseon Dynasty and Aakbu-akbo, the 6th Aaksaeng-gyogwacheol, Leewangjikaakbu-oseonakbo during the Japanese colonial period. Besides, the current melody of Nagyangchun is based on Hangugeumak and Gugakjeonjib published by the National Gugak Center. This paper aims to examine how Nagyangchun, which is currently being performed at the National Gugak Center, went through the process of change to have the same structure and form as it is now using these scores as a research subject. The study results are summarized as follows. First, the song of Nagyangchun, which was originally Saak but transmitted as an instrumental piece without lyrics, first appeared in the Hangugeumak Vol.16 and Gugakjeonjib Vol.7 published by the National Gugak Center in 1978 and 1979. In this process, the Janggu added by Kim Ki-soo is now disappearing and is replaced by Jwago. Second, though the five notes of 黃, 太, 仲, 林, and 南 have been maintained unchanged since the Akjangyoram, the pitch of 無/應 and 夾/姑, which appear once each, gradually rises and is unified into 應 and 姑 during the period of Aaksaeng-gyogwacheol or at the latest Leewangjikaakbu-oseonakbo, and reached the present. Third, the current melody of Nagyangchun consists of a structure in which the tones and range of each phrase rises within the form of Mijeonsa (a·b·c·d) and Mihusa (e·b'·c'·d'). Particularly, except for the a-type and e-type melodies, which are the introduction for the Mijeonsa and Mihusa, the remaining melodic types show a gradually descending structure within the corresponding phrase, so the structure of ascending and descending is generally in harmony. Forth, the Ganeum that appeared from Aakbu-akbo are currently classified into seven types, and they appear in ascending pitches of 2nd, 3rd, 4th, and 5th and play a role in smoothly or fluently connecting melodic progression. Fifth, after Akjangyoram, Nagyangchun, which had been handed down as an instrumental piece without lyrics, was restored in 1960 by Lee Hye-gu, and is being passed down as the form of male and female vocals added to the instrumental accompaniment. As a result of examining the current Nagyangchun, which was formed through the process of change after Akjangyoram, it was found that there were tasks that required reconsideration of the current Nagyangchun, which is being played at the National Gugak Center, such as the arrangement of Janggu, the identification of the key, and the investigation of the lyrics. When follow-up studies are continued in the future, it will be able to contribute to the cultural transmission of Nagyangchun.

• Economic Analysis
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• v.26 no.1
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• pp.84-132
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• 2020

A central bank infers market expectations of future yields based on yield curves. The central bank needs to precisely understand the changes in market expectations of future yields in order to have a more effective monetary policy. This need explains why a range of models have attempted to produce yield curves and market expectations that are as accurate as possible. Alongside the development of bond markets, the interconnectedness between them and macroeconomic factors has deepened, and this has rendered understanding of what macroeconomic variables affect yield curves even more important. However, the existence of various theories about determinants of yields inevitably means that previous studies have applied different macroeconomics variables when estimating yield curves. This indicates model uncertainties and naturally poses a question: Which model better estimates yield curves? Put differently, which variables should be applied to better estimate yield curves? This study employs the Dynamic Nelson-Siegel Model and takes the Bayesian approach to variable selection in order to ensure precision in estimating yield curves and market expectations of future yields. Bayesian variable selection may be an effective estimation method because it is expected to alleviate problems arising from a priori selection of the key variables comprising a model, and because it is a comprehensive approach that efficiently reflects model uncertainties in estimations. A comparison of Bayesian variable selection with the models of previous studies finds that the question of which macroeconomic variables are applied to a model has considerable impact on market expectations of future yields. This shows that model uncertainties exert great influence on the resultant estimates, and that it is reasonable to reflect model uncertainties in the estimation. Those implications are underscored by the superior forecasting performance of Bayesian variable selection models over those models used in previous studies. Therefore, the use of a Bayesian variable selection model is advisable in estimating yield curves and market expectations of yield curves with greater exactitude in consideration of the impact of model uncertainties on the estimation.