• The Journal of Korean Philosophical History
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• no.56
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• pp.181-208
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• 2018

This paper explores divination cultures of ancient China and how scriptures of the Zhou Yi had been interpreted in terms of Confucian ethics by the Confucian school focusing on Gan hexagram in the Shanghai Museum Zhou Yi manuscript. Gan hexagram shown on the Shanghai Museum Zhou Yi manuscript corresponds with Xian hexagram 咸卦 in the received text of the Zhou Yi, which means "gan 感," and the whole subjects of the hexagram are physical love and marriage between male and female. Such examples of divination for wedding between male and female are found frequently in ancient divination including Qinghuajian "Shifa" and these materials also demonstrates that Gan hexagram merely was a divination for love and marriage. However, Xunxi 荀子 "Dalue" 大略 and "Tuanzhuan" of the received text of the Zhou Yi had expanded to the dao 道 of husband and wife, and moreover, "erqi 二氣" philosophy of yin and yang by abstracting the theme of Gan hexagram, namely Xian hexagram, from love and marriage between male and female. Such expansion had stepped forward to a generative theory of all things that composes the world and cosmos in a way of natural philosophy and to a claim for peace under heaven in a way of human society through influences by shengren 聖人. "Xuguazhuan" also regards Xian hexagram 咸卦 as the dao of husband and wife and, based on it, expands to parents and children, sovereign and subject, superiors and inferiors, and the proprieties. The commentary of "Xuguazhuan" is concluded to human manners, starting with cosmic order. These statements interpreted scriptures of the Zhou Yi as Confucian ethics and show the aspects of how the Zhou Yi had become a Confucian classic.

• Journal of the Korean Society of Floral Art and Design
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• no.37
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• pp.33-48
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• 2017

This study examines garden activity and garden plant preferences for development of the garden activity program using community garden aimed for communication and integration for multicultural age. As a result, for members of multicultural society had high portion of floral arrangement and crafts, growing plants in both indoors and outdoors garden for their garden activities, and using plants for cooking, growing plants in both indoors and outdoors garden was of higher portion for native korean. In the garden plant preferences, members of multicultural society liked ornamental plants the best, due to the environmental correspondence between the plant's place of origin and their home country, while native koreans tend to prefer vegetables, reflecting the recent interest in pro-environment crops and rise in demand of urban farming, veranda gardening and weekend farming. In this study, the garden activity program for communication and integration categorized the value of garden activity into three categories; the value of respect for life, the value of consideration through caring, the value of plant ethics, based on the above preference results. The value of respect for life can be achieved by understanding the meaning of life, experiencing the will to live, and understanding the characteristics of plants and me. The value of consideration of caring comes from waiting and nurturing for living things that are different from me and adapting to the environment as a living The value of plant ethics can give us the insights for human relationships, by understanding and experiencing the natural ecosystem and plant co-existing in it. The eight-session garden activity program also went through validity verification process by experts on gardening and multiculture, and the effectiveness of the program was proved.

• The Journal of Korean Philosophical History
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• no.29
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• pp.179-202
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• 2010

In addition to the emphasis on filial piety ethics in everyday life, filial piety obtained a further significance in Confucianism which had the strong sense of ancestor worship. This paper focuses on filial piety as a mechanism of continuity within Confucianism and points out that it owed its development to its connection to agricultural culture. The sedentary life with less mobility forged a relative intimacy among people and filial piety was the actual expression of that kind of intimate affection. Yet, filial piety in Confucianism created a unique culture in terms that it not only stipulated material and emotional support for parents but also expected one's piety to the further ancestors through a memorial service and made its connection to the infinite posterity through sons. From the perspective of Confucianism that established filial piety at the turning point from life to death, the self existing in present was not an isolated self anymore. Yet, one can see another characteristic of Confucianism from that filial piety, based on blood bonds, could move beyond paternalism to broaden itself. It could be expanded to the care for strangers. The aged experience and wisdom through agricultural life begot the insight that the nature made its infinite connections with everything through circulation. As a stone thrown in a pond would enlarge its boundary by drawing larger and larger concentric circles, this thought enabled people to enlarge their affection to their parents to universal humanity. In this enlarged network, though it was natural to make distinctions between the closer and the farther, Confucianism sought to overcome it by establishing oneself upright. Confucianism emphasized the moral cultivation with its filial piety concept that contained the diachronic thought penetrating life and death and the broadened perspective relating everything around. In Confucianism, filial piety provided an important medium in forming a moral subject that penetrated life and death and related self and others. Inherent in it is the Confucius thought of continuity that searched for a paragon of a moral human being regardless of time and space.

• Journal of Service Research and Studies
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• v.14 no.1
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• pp.1-12
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• 2024

As the service robot market grows among the food technology industry, the quality of robot service that affects consumer behavioral intentions in the restaurant industry has become important. Serving robots, which are common in restaurants, reduce employee work through order and delivery, but because they do not respond to service failures, they increase customer dissatisfaction as well as increase employee work. In order to improve the quality of service beyond the simple function of receiving and serving orders, functions of recovery effort, fairness, empathy, responsiveness, and certainty of the process after service failure, such as serving employees, are also required. Accordingly, we assumed the type of failure of restaurant serving service as two internal and external factors, and developed a serving robot with a vocational ethics module to respond with a professional ethical attitude when the restaurant serving service fails. At this time, the expression and action of the serving robot were developed by adding a failure mode reflecting failure recovery efforts and empathy to the normal service mode. And by recruiting college students, we tested whether the service robot's response to two types of service failures had a significant effect on evaluating the robot. Participants responded that they were more uncomfortable with service failures caused by other customers' mistakes than robot mistakes, and that the serving robot's professional ethical empathy and response were appropriate. In addition, unlike the robot's favorability, the evaluation of the safety of the robot had a significant difference depending on whether or not a professional ethical empathy module was installed. A professional ethical empathy response module for natural service failure recovery using generative artificial intelligence should be developed and mounted, and the domestic serving robot industry and market are expected to grow more rapidly if the Korean serving robot certification system is introduced.

• (The)Study of the Eastern Classic
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• no.59
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• pp.405-428
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• 2015

Painting theorists in Song dynasty often spoke 'Li' when they talked about paintings. But 'Li' of the song dynasty is not limited to the 'ethics'. First, it includes visible 'natural's truth', such as the differences of 'geography' and 'physics' between the depicted objects. Second, it also includes 'common sense' which was based on both the observation and the thinking. The theorists thought if the 'common sense' was improper in the painting, the whole work was invalid. Thirdly, it also includes 'the reasonable sense in special situation', which requires great imagination ability and elaborative faculty. For example, when playing wind instruments and stringed instruments in the same time at the same concert, the painter should accurately draw the different gestures of musicians according to that the wind instrument is 'sound when the finger lift' and the stringed instrument is 'sound after the finger have left' in that moment. Fourthly, it includes 'art reason', theorists call it as 'ShenLi' or 'MiaoLi'. 'ShenLi' or 'MiaoLi' require the creator to join the spiritual concept besides his observation and thinking. For example, 'banana in snow' is neither observed available nor thought of available, but is the result of spiritual concept of creators for seeking everlasting. And at last, it certainly includes 'the principle of ethics'. Painters often highlighted the ethical relations of the feudal nation and the value of individual gentleman through the allegory story of figure painting and even the sudden composition in the landscape painting. 'Geography', 'physical', and 'common sense' are required the meticulous observation and the rational thinking for the painted object. And 'the reasonable sense in special situation', 'the art reason', 'the principle of ethics' are required enhancing painting style in the painting artistic conception and realm of life based on the nuanced observation, making 'technology' into the 'Tao'. This is the six reasonable increasing requirements for the painting work. Therefore, 'seeking the final reason' is the fundamental spirit of painting theory of Song Dynasty.

• Journal of Haehwa Medicine
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• v.15 no.1
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• pp.11-18
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• 2006

At the age of materialism and ignorance for life, the introspection for the ethics problem of the doctors, is getting more and more attention. It seems that every doctors should have the basic virtues of modesty and benevolence. Such virtues have been stressed throughout the human history, and, apart from the Hipp. ocratic oath of ancient greece, the morality of a doctor is the essential virtue, even for the doctors of western medicine, whose medical technology is based on the materialism. Unlike western medicine, oriental medicine, for its holistic and relative nature, has more 'relative' factors generated from each individual doctors and therefore, tends to be influenced more by the doctors' attitudes. The diagnosis process itself can be influenced by the emotions of patients and doctors, and even the efficacy of the acupuncture treatment itself can be influenced by the conception a doctor has when he/she conduct the treatment. Therefore, in every classics of oriental medicine have stressed the basic 'attitudes of mind' a doctor should have. But, at the time when the western 'natural science' paradigm prevails, it seems to be difficult to educate such state of mind simply by 'understanding' it through books or media. It needs 'shift of concept' through the humane tools of education. Therefore, the present writer would like to consider the effects and influences of meditation as the tools to develop the virtues of oriental doctors, and to investigate the possibility that the virtues achieved by the meditation is the same one as mentioned in many oriental medical classics(not only the attitude for the patients, but also the state of mind a doctor should have during the diagnosis and treatment process).

• The Journal of the Convergence on Culture Technology
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• v.3 no.4
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• pp.27-33
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• 2017

Epicurus and Lucretius expressed that death is neither evil to the living nor the dead. On the contrary, our everyday perception of death is that death is evil. Such everyday perception might seem in lack of introspection and blind but our living environment and form of life are strongly supporting this perception. This paper argues that there is reasonable cause for believing death is evil. In order to justify this argue, this paper critically supports Thomas Nagel's 'Deprivation Theory', which identifies the cause of death being in evil in the deprivation of life. This paper investigates the main substances of 'Deprivation Theory, suggests the related problems and therefore reconstitutes the main arguments of 'Deprivation Theory, resulting in the investigation of the following facts; that we cannot avoid the fate of death, but that our existence is headed towards the future, and that as independent individuals we have infinite possibilities of life. Death is natural to humanity as species, but as independent individuals death deprives us from possible life and future. Therefore, death we encounter in our living environment and form of life is evil. As species, we can agree with Epicurus and Lecretius' view, but as independent individuals we cannot share them.

• Korean Institute of Interior Design Journal
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• no.25
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• pp.103-110
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• 2000

The material world around human is normally composed of opaque one, with which human has made the spaces. The opaque material to make space has played a role to control the relationship among people and has produced socio-cultural things since the history started. The opening of opaque material(wall) connects one space with the other. Therefore, the meaning of opening is a connection among people who are in different spaces in terms of sociology. In conjunction with this, socio-cultural situation has been deployed differently. In the traditional european domestic space, the glass has been applied to this opening since they found the glass. It disconnects two spaces physically but connects them visually. Therefore, without blocking the opening visually, the glass became to protect people with their interior space from outside environment. The important thing is that the application of the glass in a building had been restricted because of opening size. However, after Industrial Revolution with the advanced technology of architecture, the glass came to be applied to the building and it became widen. So, the concept of glass window became to be the one of glass wall. This change made a transformation of visual character between two spaces which are separated with glass wall. This means that the glass wall gave two directional visibility while the glass window gave one directional visibility from inside to outside of space. This is because the amount of the natural light to the interior space increased due to widen glass in a space. This gave a change of visual authority and the space of surveillance(interior space) became to the one of communication. The space of surveillance, Michel Foucault mentioned in his book surveillance and punishment, is a very private one that is not visually permeable from the people outside, while the space of communication is a public one which needs other eyes. In the space of publicity, there needs a rationality, morality and ethics because of public surveillance and in the space of privacy, there restores a desire for sex and assaults.

• Journal of Science Education
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• v.38 no.2
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• pp.231-243
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• 2014

The purpose of this study was to compare the duplication problem of achievement standards between science and other subjects in the 2009 Revised National Curriculum and to search for solutions and implications for this problem. From the results of this study, we found that the achievement standards of practical arts, social studies, physical education and ethics were overlapped with science's ones. The duplication of content elements for 'our body and health', 'living things and environment', 'biodiversity' and 'natural disaster' categories was not high, that is, their achievement standards were relatively well-differentiated and reflected the intrinsic characteristic of each subject under common topics. But, in case of 'reproduction and development' and 'world of technology' categories, the problem of duplications was serious. In order to cope with this problem, we need to consider solutions such as merging or integrating the achievement standards of related subjects. The relevant experts should conduct in-depth discussion and negotiation, and develop achievement standards more consistent with the identity of each subject.

• Journal of The Korean Association For Science Education
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• v.13 no.1
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• pp.66-79
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• 1993

The purposes of this study are to analyse trend of STS movement in Korea and to collect basic data on application of STS to school science education. It investigated, from 1990 to March 1993, journals of 6 associations, a monthly magazine of science education, and printed materials of seminars or workshops about science education. It also surveied a question to 47 science teachers and 26 researchers who had experienced STS workshop. The results of the study are as follows: (1) The studies of STS increased since 1990, but they are made at a introduction or background of STS. (2) The 98.7% of the respondents want to apply STS in school science education. (3) They responded that a device for the application of STS which is added last part of each chapter or last chapter, will use the STS program that made by subject, still maintain current science curriculum. (4) They responded that the knowledge & compreshion domain and inquiry process domain contain more high than others. 5) The STS subjects for application to the school science education are as follows; Environment pollution, science for living, ethics of science, human health and disease, information communication, an ecosystem destruction, development and storage of natural resources. This study suggested that establishment of a research institute for systematic research of STS, in-service training, a new evaluation process, a balancing of other subjects and increasing learning hour and changing objectives.