• Journal of Fisheries and Marine Sciences Education
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• v.10 no.1
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• pp.100-113
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• 1998

The information society is characterized by rapidly increasing and changing information. Traditional models of learning and instruct on have emphasized forms of mastering the information in content domains. Storing information and being able to recall it has been central to formal education. But it is no longer possible to master content domains. This paper discusses constructivism as a shifting paradigm for educational research and practice in information society. Constructivism provides an alternative epistemological base to the objectivist tradition. Constructivism holds that there is a real world that we experience. However, the argument is that meaning is imposed on the world by us, rather than existing in the world independently of us. Meaning is seen as rooted in experience. The experience in which an idea is embedded is critical to the individual's understanding of that idea. From the constructivist perspective, learning is not a stimulus-response phenomenon. It requires self-regulation and the building of conceptual structures through reflection and abstraction. Problems are not solved by the retrieval of rote-learned right answers. The effective motivation to continue learning can be fostered by leading students to experience the pleasure that is inherent in solving problems chosen as one's own. Constructivism requires the change of the teacher's role from a knowledge transmitter to a coach or facilitator of student's understanding. Constructivist teachers inquire about students' understanding of concepts before sharing their own understandings of those concepts, and encourage students to engage in dialogue, both with them arid with one another. In Korea, the educational reform called open education has been spreading through out the country. There should be a paradigm shift in learning and instruction from objectivism to constructivism for better educational reform in Korea.

• Journal of Christian Education in Korea
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• v.66
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• pp.11-48
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• 2021

This paper is a thesis that explored the necessity and possibility of spiritual teaching that forms the inner side of human beings in the age of AI where objective knowledge is prevalent, focusing on "contemplative pedagogy". For this it first examined the characteristics of objective epistemology of AI and the direction of school education in the AI and explored the necessity and character of spirituality and spiritual teaching as a request for the AI era, and also explores the possibility of realization of spiritual teaching in general school setting through contemplative pedagogy, which actually puts this into practice. As a result of the study, it found that spiritual teaching is not exclusive to a specific area such as religious studies or theology, but is a teaching that should be embodied in all schools and educational fields in today's era where third person knowledge is widespread. It also found that in addition to contemplative teaching, various spiritual teaching models need to be developed and put into practice for this purpose.

• The Southeast Asian review
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• v.27 no.3
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• pp.49-91
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• 2017

This study analyzes the social and cultural development process of tourism development in Banjar Nyuh-Kuning, a rural village in Bali, and the cultural practices of residential tourist in this area. The role of Banjar in the development of cultural tourism, especially the process of re-recognition of traditional discourse, became the main impetus for the prosperity of the village. For this purpose, the demands of residential tourists in the village and the role of local residents in their response is discussed. Residential tourist and village community experience the process of acculturation under one space, which provides an opportunity for each group to newly recognize tradition. In the end, the residential tourist in the villages provide an opportunity to reexamine tourism practices the stemmed from the concept of existing objectivism and constructivism authenticity. The perception of the authenticity of residential tourists a part of the ontological awareness resulting from everyday satisfactions and security in the course of experiencing tourism. The process of the development of Nyuh-Kuning village as a tourist attraction may be understood from the viewpoint of as a type of existential authenticity that the residential tourists acquire as they practice village traditions.

• Korean journal of communication and information
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• v.45
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• pp.463-495
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• 2009

Korea has started to pay attention to civic journalism in recent years while it initially emerged in the United State since late 1980s. Furthermore, albeit some discernable limitations, the Internet has played an important role in fertilizing civic journalism as indicated by the emergence of online news media and the increasing number of civic journalists engaged in the online activities. Whereas there are some patterns of civic journalism practice and the civic influence commonly observed in both countries, there are significant factors that distinguish th1e case of Korea from that of the U.S. The purpose of this study is to compare the two countries in terms of the patterns of civic journalism practice and civic influence. This goal has been achieved by analyzing ‘CNN iReport’ in the U.S. and ‘Ohmynews’ in Korea, both of which are prime civic journalism websites. Those websites have been compared in light of four standards of civic journalism: first, the degree of post-objectivism; second, the search for effective resolutions of social problems; third, civic engagement in the news making process to enhance bottom-up agenda setting; and finally, citizens’ interaction with the news. The results reveal that the American civic journalism website is more likely to shed light on deviating from the principle of objectivity and seeking alternatives and resolutions of social problems. Moreover, it effectively utilizes civic engagement in the news Abstracts 551 making process as indicated by the higher numbers of civic journalists and civic news resources. Also, readers’ interaction with the news was found to be more active in the iReport website than in the Ohmynews.

• Journal of Korea Multimedia Society
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• v.16 no.7
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• pp.888-896
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• 2013

The existing interface study has been focused on rhetorical metaphor based on a cognitive viewpoint in traditional objectivism. But the existing study viewpoint about the interface shows logical limitation by the changes in media environment. This study suggests conceptual metaphor based on embodied cognition for an alternative to solve the limitation, and research logical suitability of the existing interface environment. The result of this study is as follow; The first, the embodied cognitive viewpoint provides the interface as a space for holistic recognition communication, and the conceptual metaphor based on embodied cognition provides a well-structured metaphor logic and is a suitable metaphor to explain complicated metaphor structure. The second, the container image schema provides concrete and detailed metaphor structure than previous metaphor when it comes to explaining desktop metaphor by offering subsidiary image schema from 'IN-OUT-BOUNDARY' image schema. The third, path image schema is possible to make a concrete logic and works off the laxity and confusion of logical structure in existing metaphor by offering subsidiary image schema from 'SOURCE-PATH-GOAL' image schema. The conceptual metaphor based on embodied cognition is expected to be a basic theory to explain interfaces for various media environment by thinking of human physical experience as container and path image schema.

• Journal of Korean Philosophical Society
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• v.126
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• pp.133-158
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• 2013

The main aim of this paper is to show that Gadamer's notion of historical constraint of interpretation is an unsuccessful theoretical postulation. Gadamer tries to present the limits of knowledge and interpretation in terms of his notion of understanding as an event. According to Gadamer, interpretation is bound to be incomplete by nature, and this leads to the thesis of "the uncertainty of interpretation". Although Gadamer seems to make his case successfully against the objective and ahistorical frame of interpretation, his thesis of the uncertainty of interpretation inevitably brings up the fear of nihilistic relativism. To meet this problem, Gadamer offers a constraint of hermeneutic situation, which is derived from the historicity underlying all forms of our existence. Nevertheless, the notion of historicity as the essence of human life does not seem to explain successfully how the actual content of an interpretation is constrained. Drawing on the experientialist notion of 'the embodied understanding", I suggest that the working constraint of interpretations can be appropriately found in the commonality of human experience which is conspicuous at the bodily and physical level of experience. In sum, interpretations, as part of mental and abstract level of experience, arise out of the bodily and physical level of experience, and at the same time strongly constrained by it.

• Journal of Korean Philosophical Society
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• v.120
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• pp.109-130
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• 2011

The main purpose of this paper is to examine Putnam's recent conception of ethics, and show that it gives rise to an ineluctable incoherence with his rationalism. This suggests that Putnam's philosophy has to be far more naturalized to make his new position cogent. Putnam recently has shown some explicit turn toward pragmatism a la James and Dewey under the name of "pragmatic pluralism." Putnam says that traditional ethics has presupposed some form of ontology in one way or another, which he sees is based on an unnecessary pursuit of a misleading conception of objectivity. Putnam tries to get rid of any notion of ontology in ethics, whereby we can talk about a third view which runs between traditional objectivism and nihilistic relativism. In this sense, he defines pragmatism as "fallibilism cum antiskepticism." Putnam's suggestion makes a good sense as far as it goes. However, his continuous transition toward pragmatism is critically impeded by his own adhesion to the normative conception of "reason." In this light, Putnam himself is wobbling between Kant and Dewey, just as he describes ethics is. Dewey's pragmatism does not have recourse to the very notion of reason to secure objectivity necessary to make sense of moral experience. Putnam needs to be far more naturalized to reach cogently where he espouses, and this can be done only by renouncing the normative conception of reason.