• Journal of the Korean Chemical Society
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• v.66 no.3
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• pp.228-242
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• 2022

In this study, the educational effect was investigated by providing a teaching program so that pre-service chemistry teachers could apply model ignorance education to teacher training practice. The teaching program was constructed in consideration of the sensemaking concept proposed in the study of Odden & Russ and the process of teacher sensemaking proposed by Asli et al. The subjects of this study were 23 pre-service teachers in the 4th year of chemistry education department at a teacher training university in the central region of Korea. In order to form a sensemaking for the model's ignorance education, the teaching program consisted of four stages; the initial idea generation stage, cognition of model's ignorance stage in a inconsistent situation, the lesson strategy construction stage for model ignorance education, and lesson plan & practice stage during teacher training practice. In the first stage of this program, pre-service teachers' initial ideas about the Arrhenius model and Bronsted-Lowry model of acid-base reaction, and the electron transfer model of the oxidation-reduction reaction were investigated. In the second stage, inconsistant situation that cannot be explained by the knowledge of model was presented to recognize the ignorance of the model. The third stage was to develop the teaching ability of model's ignorance through textbook analysis and lesson strategy composition activities. As a final stage, during the teacher training practice, the pre-service teachers were asked to plan and practice the implementation of the model's ignorance education. Through the teaching program to form a sensemaking for ignorance education of the models, pre-service teachers had come to recognize the ignorance of the model, acquired ability to organize and execute lesson strategies reflecting model ignorance, and acquired recognition of the educational value and necessity of teaching the ignorance of models.

• Journal of the Korean Society for information Management
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• v.39 no.2
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• pp.233-254
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• 2022

Link reduction algorithms such as pathfinder network are the widely used methods to overcome problems with the visualization of weighted networks for knowledge domain analysis. This study proposed NetRSQ, an indicator to measure the goodness of fit of a link reduction algorithm for the network visualization. NetRSQ is developed to calculate the fitness of a network based on the rank correlation between the path length and the degree of association between entities. The validity of NetRSQ was investigated with data from previous research which qualitatively evaluated several network generation algorithms. As the primary test result, the higher degree of NetRSQ appeared in the network with better intellectual structures in the quality evaluation of networks built by various methods. The performance of 4 link reduction algorithms was tested in 40 datasets from various domains and compared with NetRSQ. The test shows that there is no specific link reduction algorithm that performs better over others in all cases. Therefore, the NetRSQ can be a useful tool as a basis of reliability to select the most fitting algorithm for the network visualization of intellectual structures.

• Korean Association of Arts Management
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• no.53
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• pp.207-247
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• 2020

is a project for the senior generation with humanistic knowledge to become a mentor and communicate with them to present the wisdom and direction of life to the new generations of mentees based on various life experiences. has been expanding since 2015, starting with the pilot operation in 2014. In general, projects such as these are assessed to establish effectiveness indicators to verify effectiveness and to establish project management and development strategies. However, most of the evaluations have been conducted quantitatively and qualitatively based on the short-term duration of the project. Therefore, in the case of continuous projects such as , especially in the field of culture and arts where long-term effectiveness verification is required, the short-term evaluation is difficult to predict and judge the actual meaningful effects. In this regard, tried to examine the qualitative change of key participants in this project through the 2017 and 2018 image tracking survey. For this purpose, we adopted qualitative research methodology through interview video shooting, field shooting, and value coding as a research method suitable for the research subject. To analyze the results, first, the interview images were transcribed, keywords were extracted, value encoding works were matched with human psychological values, and the theoretical method was used to identify changes and to derive the meaning. In fact, despite the fact that the study conducted in this study was a follow-up survey, it remained a limitation that it analyzed the changed pattern in a rather short time of 2 years. However, this study systemized the specific methodology that researchers should conduct for follow-up and provided the flow of research at the present time when there is hardly a model for follow-up in the field of culture and arts education business in Korea as well as abroad. Significance can be derived from this point. In addition, it can be said that it has great significance in preparing the detailed system and case of comparative analysis methodology through value coding.

• SUVANNABHUMI
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• v.6 no.1
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• pp.107-135
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• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.

• Korean journal of food and cookery science
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• v.14 no.2
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• pp.148-158
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• 1998

This study was to investigate the knowledge of Korean festival foods and the acculturation of American main traditional occasions among Korean American housewives residing in the New York and New Jersey area. Out of 400 questionnaires, the 271 respondents were taken. Of the respondents, 77.1% demonstrated the interest in Korean festival foods. The most important Korean festivals were Chusuk (52.0%), Sulnal(46.9%) and Daeborum (1.1%). In order to make the Korean festival foods to be international foods, the most vital factor was taste and flavor (39.5%), cooking method (34.7%), preservation (10.3%), sanitation (8.1%) and nutrition (7.4%). American Thanksgiving Day was the most important occasion among the Korean American housewives. The factors that keep the American traditional occasions were related to whether the respondents had an occupation or the length of stay in the U.S.A. But in case of Korean festival foods, the factors cannot be applied. On the contrary, they do still keep the tradition and the interest of Korean festival foods in U.S.A. As a result of that, the Korean festival foods in the U.S.A. are systemized for the preservation and popularization for the coming Korean generation.

• Korean Journal of Agricultural and Forest Meteorology
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• v.12 no.4
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• pp.241-263
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• 2010

KoFlux is a Korean network of micrometeorological tower sites that use eddy covariance methods to monitor the cycles of energy, water, and carbon dioxide between the atmosphere and the key terrestrial ecosystems in Korea. KoFlux embraces the mission of AsiaFlux, i.e. to bring Asia's key ecosystems under observation to ensure quality and sustainability of life on earth. The main purposes of KoFlux are to provide (1) an infrastructure to monitor, compile, archive and distribute data for the science community and (2) a forum and short courses for the application and distribution of knowledge and data between scientists including practitioners. The KoFlux community pursues the vision of AsiaFlux, i.e., "thinking community, learning frontiers" by creating information and knowledge of ecosystem science on carbon, water and energy exchanges in key terrestrial ecosystems in Asia, by promoting multidisciplinary cooperations and integration of scientific researches and practices, and by providing the local communities with sustainable ecosystem services. Currently, KoFlux has seven sites in key terrestrial ecosystems (i.e., five sites in Korea and two sites in the Arctic and Antarctic). KoFlux has systemized a standardized data processing based on scrutiny of the data observed from these ecosystems and synthesized the processed data for constructing database for further uses with open access. Through publications, workshops, and training courses on a regular basis, KoFlux has provided an agora for building networks, exchanging information among flux measurement and modelling experts, and educating scientists in flux measurement and data analysis. Despite such persistent initiatives, the collaborative networking is still limited within the KoFlux community. In order to break the walls between different disciplines and boost up partnership and ownership of the network, KoFlux will be housed in the National Center for Agro-Meteorology (NCAM) at Seoul National University in 2011 and provide several core services of NCAM. Such concerted efforts will facilitate the augmentation of the current monitoring network, the education of the next-generation scientists, and the provision of sustainable ecosystem services to our society.

• The Journal of Korean Society for School & Community Health Education
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• v.6
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• pp.17-34
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• 2005

The purpose of this study was to examine the sex-consciousness and sexual values of school children by geographic region. It's specifically attempted to make a comparative analysis of sex-consciousness and sexual values between urban and rural elementary schoolers to help provide efficient sex education for them to build the right sexual values. The subjects in this study were 400 elementary schoolers in their sixth year of elementary schools located in Danyang-gun and Chungju city, north Chungcheong province. After a survey was conducted, answer sheets from 387 students that were analyzable were analyzed. For data handling, SPSS program was employed, and t-test was utilized to see if there's any differences between the urban and rural elementary school youngsters in sex consciousness and sexual values. And $x^2$ test was used to make a comparative analysis of their view of sex education. The findings of the study were as follows : First, regarding sex-consciousness, they had general knowledge on sex. Especially, they were highly aware of sexual violence and the generation of baby, but many of them didn't know about where and how egg cells were produced. This indicated that systematic education should be offered in various ways. Concerning geographic gap, there was a significant difference in sexual knowledge between the urban and rural students. As to sexual attitude, they took a relatively positive attitude toward display of affection or sex-related talk on TV or in movies, as they viewed it as natural. This finding implied that the elementary schoolers were recipient toward sex and took an active attitude toward sexual expressions. Concerning geographic gap, there was no difference between the rural and urban students. As for sexual practices, the largest group of the students had a liking for the opposite sex, which showed that their needs for sex were unveiled in the course of having some trouble due to the other sex rather than through firsthand experiences or activities. As to geographic gap, there was a significant difference between the urban and rural students in that regard. Besides, the urban students put their sex-consciousness in practice more often than the rural students did. After they are educated to build the right sexual values, systematic sex-education programs should also be offered for them to be exposed to sustained sex education and to team how to apply their sex-consciousness to real life. Second, as for sexual values, the school children had relatively positive and equalitarian sexual values. Regarding geographic gap, there were significant gaps between the two groups' view of the opposite sex, sexual roles and chastity. Concerning view of the opposite sex, they attached more importance to the inner aspects of the opposite sex than his or her look, and they wanted to date in a natural manner. Regarding sexual roles, they were relatively well cognizant of gender equity and the importance of male and female roles. As to view of chastity, they looked upon sex as natural, not as what's ugly or ashamed of. Third, concerning their outlook on sex education, approximately more than half the students felt the needs for sex education, and there was a significant difference between the urban and rural students. They wanted to receive education about the prevention of sexual violence and physical changes during puberty the most, and there was a significant gap between the urban and rural students in this aspect. As to the time for sex education, they thought that students should start to be exposed to sex education in their fifth or sixth year. This finding signified that fifth or sixth graders who were in the beginning of puberty started to have a lot of interest in their own physical changes. Therefore, sex education would produce better effects when it's provided to fifth or sixth graders. Nearly half them preferred single-gender class when they received sex education, and there's no gap between the urban and rural students in that regard.

• Journal of Korean Philosophical Society
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• no.116
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• pp.251-281
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• 2017

The Parmenidean tradition of logos which previous researches fail to fully appreciate has three dimensions of reality-knowledge-discourse. Parmenides is not just an ontologist, as the traditional view emphasizes, but also an epistemologist, as the revisionist view begins to emphasize, and, at the same time, a meta-discourser, as those two established views fail to embrace. In order to reach the third view which fully grasps such a dynamic and integrated feature of Parmenides, we should closely pay attention to the organic interconnectedness of three discourse parts of truth-doxa-proem, especially the significance of proem and meta-discourse. In the Eleatic tradition of discourse, the figure who clearly appreciated and further developed such an authentic feature of Parmenides' discourse is not, as one might easily expect, one of the second-generation Eleatics, but Gorgias who has commonly been positioned at the opposite side of Eleatism. This paper investigates how he actually both innovated and succeeded the Parmenidean tradition of logos; especially, it characterizes his discourse as an antilogy(antilogia) from within the tradition: as a 'devil' advocate' who complemented and completed Parmenidean persuasion by positing the Parmenidean tradition of logos as an arena of a huge intellectual discipline and cultivation, offering himself as a sparring partner to it, and bringing up an antilogy. In the process of this antilogy he performed in his rhetorical speeches such as the Encomium of Helen and the Defense of Palamedes he experimented and examined a possibility of persuasion operating independently from truth, which, however, is not merely sacrificing truth in favor of persuasiveness and probability (to eikos) as Plato criticized mainly focussing on his 'philosophical' writing On not-being. Rather, it was an 'opposition for opposition's sake' and serious play which purported to provide balance and flexibility to contemporary intellectual society which had too much inclined towards truth and knowledge and become stiff and to put weight on the opposite side of mainstream. It is wholly our eranos (i.e. our share of contribution) to summon and examine such sophistic tradition for the sake of the task of our times, not for the sake of Plato's task, that we should build up a healthy culture of discourse where we can share serious play.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.209-242
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• 2021

This manuscript started with the purpose of producing research that investigated and verified how Buddhism was understood by Seongdam (性潭) Song Hwan-gi (宋煥箕), the founder (宗匠) of Horon (湖論) who was active around the early 19 th century. Song Hwan-gi, Uam (尤菴) Song Si-yeol (宋時烈)'s fifth generation, was a scholar who had a deep sense of duty to inherit the Theory of Uam (尤菴學), and he adhered to the Confucian theory of genealogy (道統論) and Anti-Heresy Discourses. Thus, this manuscript expressed curiosity about Song Hwan-gi's understanding of Buddhism, which was the representative heresy. This manuscript examined the naming method of Buddhist clergy (僧侶), degree of pedagogical knowledge, and critical statements that were made concerning Buddhist tales (說話). Meanwhile, it is noticeable that the terms of address for Buddhist clergy were composed of four categories: general terms, honorific forms, palanquins [輿], and miscellaneous terms of address. This scheme conforms to the Buddhist-friendly aspects of Song Hwan-gi. Examples of these terms of address include Danseung (擔僧) and Yeoseung (輿僧), both of which were Buddhist clergy who carried palanquins. Naturally, Song Hwan-gi was helped by Buddhist clergy when he went sightseeing on famous mountains. In the meantime, Song Hwan-gi's pedagogical knowledge can be shown to be not especially profound based on his understanding of The Diamond Sutra, The Avatamska Sutra, and The Shurangama Sutra. Cheongnyansan Travel Records (淸凉山遊覽錄) and Dongyu Diary (東遊日記) make it clear that Song Hwan-gi had no interest in taking refuge in the three treasures of Buddhism (佛法僧 三寶). It is rather the case that he was deeply critical of Buddhism. On the other hand, Song Hwan-gi expressed profound sadness when he encountered the dilapidated remains (古蹟) of Buddhist temples and hermitages. Consequentially, it can be concluded that Song Hwan-gi's understanding of Buddhism contained examples of affirmation, acceptance, denial, and exclusion.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.9 no.5
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• pp.115-127
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• 2014

The national Entrepreneurial policy of Start-up assists the young and college students to be raised as entrepreneur in various ways seeking solution for serious unemployment problem. Many young generation start-up a business without prior knowledge and experience in management that end up as a case of failure rather than success. Many young pre-entrepreneur are afraid of Start-up and hesitate or give up before start. Now many Entrepreneurship education contents and Entrepreneurship mentoring programs are being provided for pre-entrepreneur. Especially, Entrepreneurship mentoring programs's importance to ease off these fear and anxiety is recognized and Mentoring program's part and contents are being enhanced in Entrepreneurship education content. In this study, the influence of Entrepreneurship mentoring program to young and brilliant entrepreneur who wants to start a business will be explained. The function of Entrepreneurship mentoring to improvement of entrepreneurial capability will be anaylzed and by using the function of Entrepreneurship mentoring and entrepreneurial capability, the moderating effect of start-up preliminary period and start-up aim period is examined. The results of as regression analysis, the study found out the function of Entrepreneurship mentoring has a positive significant influence with entrepreneurial capability which means technological competence and creativity competence. For the moderating effect of start-up preliminary period and start-up aim period, it is found out that the effect does not have a significant influence on the function of Entrepreneurship mentoring and also technological competence, but on creativity competence, significant influence was found. However, after looking at the moderating effect that is considered to be related to entrepreneurial capability, for the function of mentoring only the effect on start-up preliminary period.