• (The)Study of the Eastern Classic
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• no.73
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• pp.153-184
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• 2018

The aim of this thesis was to examine the circumstances that led up to successful coin use across the entire nation in 1678 (the $4^{th}$ year of King Sukjong's reign), during the Joseon Dynasty. To this end, this thesis analysed the Sa-Mouk(事目, Provisions) that contained the institutional protocol for coin circulation, implemented by King Hyojong and the statesman Kim Youk(金堉) who had practical experience in these matters over the ten years of King Hyojong's reign(1649-1659). To regulate the problematic wide circulation of coarse cotton cloth as currency in the market of 1650 (the $1^{st}$ year of King Hyojong's reign), prohibition measures were implemented. Besides the superficial justification given for these measures(i.e., that the market price was disturbed by the use of coarse cotton cloth), there was another purpose to prohibiting the circulation of cotton cloth as money, following the standard ruled by the government: the state aimed to ensure momentum for the upcoming coin circulation policy, by strengthening its control of the current economy. In 1651 (the $2^{nd}$ year of King Hyojong's reign), the government fully cracked down on the use of coarse cotton cloth as currency, and simultaneously implemented its coin circulation policy in the Pyeongan(平安) region. The pretext for this policy was to raise finances to support people who were starving as a result of poor harvests and famine. People who received coins from government officials could purchase food in the market, and the coin circulation policy was judged to be successful. Subsequently, to extend coin circulation further throughout the region, the Sa-Mouk for Seoul was established. The Sa-Mouk included stipulations regarding the use of coin in transactions and for government expenditure; it aimed thereby to enhance the national policy's market credit. The hasty implementation of the policy for the expansion of coin circulation caused some problems that required its modification. In 1652 (the $3^{rd}$ year of King Hyojong's reign), coin circulation was increased to encompass the Gyeonggi(京畿) region, and some of the tax that had been paid in rice was now paid in coin. However, coins were in short supply, since there was insufficient copper, the main material used in coin production, and the policy faced a significant limitation. Therefore, in 1655(the $6^{th}$ year of King Hyojong's reign), a new Sa-Mouk for coin circulation was established. This Sa-Mouk included specifications regarding the determination of coin values based on rice and silver, and mandated the wide spread installation of stores for exchanging spot goods for coins throughout the region in which coins were circulating. This policy's objective was to secure stability for the national economy by further regulating coin circulation. The sustained implementation of the coin circulation policy for ten years by King Hyojong and the statesman Kim Youk offered the government an opportunity to accumulate experience in coin circulation in the market, and also to learn from institutional trial and error. This may have been one of the contributing factors to the nation-wide coin circulation that was established in 1678. The objective of the policy implemented during King Hyojong's reign was not to meet the market's requirements, but rather to ensure the preservation of the national economy, and this misjudgement constituted the policy's key limitation. At this time, the government urgently needed to secure finances to cope with the war against China's Qing Dynasty.

• The Journal of Korean Philosophical History
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• no.42
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• pp.259-294
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• 2014

The key concept of political thoughts of Confucianism is 'Tian(天)=the Heaven' and 'Ren(人)=the Human being'. In particular, the meaning of 'the Heaven(天)' is profoundly exclusive in Confucianism in comparison to the other concepts. It is because that 'the Heaven' is connected with 'Ri(理)' which explains the human being and the heaven metaphysically, and the discussions about those concepts have also been widening to the political field. And if the concept of 'the Heaven's nature(天命)' is excluded, it is difficult for us to discuss the essence of political thought of Confucianism. This paper argued how the politicalization of 'the Heaven' which was private dimension of monarch in the strict sense, changed to the public dimension of people in Japan in the early 18th century through some theories of the two famous philosopher, Ito-Jinsai(伊藤仁齋) and Ogyu-Sorai(荻生?徠) who belonged to the 'Kogakuha(古學派)'. The doctrines of Chu-tzu(朱子學) has hold absolute authority over the history of the oriental political thoughts. But the authority have gone through the stage of disorganization in a unique space called Eto(江戶) era of Japan. Therefore, the interpretations and concept establishments in a new dimension are naturally formed in that periods about 'Min(民)=People'. Based on discussions like this, the purpose of this paper is to study how those movements are emerged in what kinds of thinking and debating process. In part of Ito-Jinsai, this paper have reconsidered the concept of 'People' which Jinsai had thought and examined closely with critical mind about 'In(仁)=Mercy'. In case of Ogyu-Sorai, this paper have argued his political theory of 'the welfare of the people in the nation(安民天下)', in clarifying with the concept of 'the Roads of the Saint(先王의 道)' and the meaning about his declaration that "the Six Scripture(六經) is things(物)". The meaning of political view of this two philosopher is in the point to suggest some kinds of cure for problems of those days with the former days values. In the Jinsai's doctrine, that cure is 'the realization of the rule of right(王道)' based on new interpretation of 'Mersy'. And in case of Sorai, that is a form of independence of politics from morality based on 'the Roads of the Saint'.

• (The)Study of the Eastern Classic
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• no.49
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• pp.109-136
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• 2012

'Old man' or 'old age' was not the parts of academic discipline in the Joseon era but Yeoheon put it in the philosophical 'problematization' of the learning of the Confucianism. He was argued that the old man or old age is not merely biological decline but it has the goal to achieve. The completion of self is the meaning and end of the life throughout the subjective realization and procedure of attaining the goal step by step. Well-aged old man is affirming the getting old and making the positive changing of old life time in his one sake. This essay is showing the Yeoheon's thought of old aging as the self-realizing well-ageing. Next, it is argued that the predicament of old age or old man is not just social welfare or biological aspects but it is serious philosophical problems. If it was just social or biological aspects then it is just a social phenomenon to approach the view of scientists. However, this is not only life and death and flux of time and relativities but also it is problematizing the self-identification subjectivities. Obviously, it is the significant that the old and or old age is fundamentally philosophical subject rather than social or biological materials. In the third chapter, we are dealing with the views of the life and death of Yeoheon. He was insisted that quite interesting opinion that is the all the lives in the universe include himself is 'a wayfarer'. It looks like a time traveler in the universe; we are just one who stays in a body for awhile. When we follow him, we are living in this universe in a time (disposable) but the same theorem is applying to the whole universe as well myriad creatures. Therefore, man has a job to do as an entity of the universe. Yeoheon was called it is the business as a job and we have to do the Dao till you end. The fourth, Yeoheon was suggested that the old man has his work and business. There are two kind of works for an old man, the former is self control as an old age that is call the old man's job and the latter is staying with the Dao that is called the old man's business. According to Yeoheon, man has charged to realize the law of the universe that means we are the moral entity; therefore we are business to complete ourselves. Old age is decline of physical activities rather than vigorous, therefore, we have to follow our body and self-affirmation of declination is the Dao. The final, Yeoheon was advised that the old man better saved in the current of the Dao, because the physical function is declining but the shining Dao is within the mind in the body. It is motivation of the self-dignity of old man and one who recognizes the work to do even in the old body that he will be the significant among all the society not a lonely old man anymore. Old aging is biological twilight but the considerable real size expertise and self-affirmation is the Dao of old age. We are meditating nowadays in Yeoheon's philosophical context on old man or old aging. By him, the old age is man of dignity as long as he realizes in his Dao through the business and self-affirmation.

• Journal of Korean Historical Folklife
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• no.45
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• pp.291-325
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• 2014

This study is about examining the changing process of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty. For this, it was compared with book of national rites. This paper will outline the differences of commemorative rites of worshiping heaven between Korea and China and its reason for changing process. Also, it shows the understanding of the historic characteristics of commemorative rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty through analyzing conducted religious service. Following methodological approach was used to achieve the aim of the study. The study includes historical changing process and basic ritual of commemorative rites of worshiping heaven from Koryo dynasaty to King Sejo period through various chronicles and books of rites. Understanding the trend transition of operating commemorative rites of worshiping heaven is expressed differently based on the situation in those days even though it is the same operation of commemorative rites of worshiping heaven. The existing study only primarily considered the rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty through the resources within the country. However, the process of settlement of commemorative rites of worshiping heaven is closely related to settlement of Confucian formality. As the problems cannot be solved if institutional changes are researched only though the resources within the nation, this following study also considered the transition of commemorative rites of worshiping heaven in China for sure. Through this approach, the study understood how China's rites of worshiping heaven settled down and formed in Korea and found differences of the rites of worshiping heaven between the two nations by comparing China's book with ornamental "seal" characters throughout many generations. Furthermore, it also illustrated historical characteristics of rites of worshiping heaven in the end of the Koryo dynasty and early Chosun dynasty by analyzing carried out religious service. Although it seems like there are many similarities of Chinese ritual procedure between Koryo dynasty and Chosun dynasty, there are existing significant differences in the context. Moreover, it is clear that there are differences of ritual between Tang, Song, Ming dynasty. These differences are directly connected to Korea and also with transition of king's power. Generally, Tang and Song dynasty show similar trend whilst Ming clarifies the differences between the two. For instance, there are differences between deep bow and superintendent of cho-hun, a-hun, and jong-hun. Transition of configuration is also one of the major differences. Changing of configuration has considerably important meaning refer to status of king's power. Analyzing specific features, such as size of altar, ancestral tablet, people who participate in sacrifices, okpye, configuration, and etc., made possible to consider the actual differences, not just examining different features of vaguely. Based on this foundation, the study closely examined the differences among the periods between the nations and gave the significance of the differences.

• (The)Study of the Eastern Classic
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• no.57
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• pp.9-40
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• 2014

This article focuses on Yeheon's consideration and solution for the hostile of social circumstances during the time of the Japanese invasions. Yeheon thought that the Chosun dynasty must have faced such disorder before the war happened. People including the king and his subjects did not live their life according to the righteous principle, and the state was not under control in a way that it should accomplish the Dao. Yeheon thought that the Japanese invasion, which is more like a flood or certain disasters, was not primarily responsible for the harshest of environments. Yeheon paid his attention to the fact that even after the Japanese invasions ended, people were still in disorder losing their mind-and-heart. People's mind-and-heart became that of animals because of starvation and disease. This is because the government made people trapped in a difficult situation by forcing them to prepare for military operations, rather than taking care of them. As a result, in Yeheon's view, the main cause of the social disorder was people's lack of mind-and-heart, which brought about their actions of brutality like those of animals. Although Yeheon himself did not form righteous armies, he instead suggested a right path to overcome and solve the social disorder by describing and analyzing in detail the reality of the war as well as the problems of policies. In particular, Yeheon studied the Zhou yi at the time because understanding the principle of fortune and misfortune, as well as the rise and fall of a state, could give a proper solution to the social turmoil of his times. In Yeheon's eyes, the most important thing to do in the time of people's losing mind-and-heart was to follow li and accomplish the Dao in their daily life. And this was what he, as a gentleman, should do. Yeheon thought that in spite of the harshest of environments, one can still preserve one's grace and dignity, which would overcome one's adversity. This gives us the following questions: should one put aside one's grace and dignity to overcome wartime perils? Or in so doing, one should face more severe time after a short period of peace and stability? These questions concern the relationship between one's morality and the state's responsibility, and what is the right way of doing one's duty to the state is the main philosophical subject in this article.

• Journal of Christian Education in Korea
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• v.64
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• pp.203-235
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• 2020

The purpose of this study is to identify the degree of social presence perceived by students and to explore the factors that have affected it after practicing Christian Education classes as synchronous distance course due to Covid-19. It is also to suggest effective ways in the aspects of the design and operation to improve social presence. In order to measure social presence and derive influencing factors, research related to synchronous distance class and social presence is summarized through literature review. The researchers also surveyed 58 students in three courses of Christian education major at a University in Gyeonggi-do and conducted in-depth interviews with 6 students. The main findings are as follows: First, the sense of social presence was moderate, the emotional bond was the lowest by sub-factor, the open communication, the sense of community was moderate, and the mutual support and concentration were the highest. Second, factors that had a positive impact on the sense of social reality were group activities, selfintroduction activities, active participation in classes, mutual communication such as Q & A or response to peer learners' opinions during lectures by professors, questions, feedback, etc, and having a smaller number of students. Factors that had a negative impact on the perception of social presence were lack of private conversations, poor participation in classes, lack of communication with each other, and difficulty concentrating. The causes of these negative factors were technical problems and limitations arising from zoom, inconvenience and distracting surroundings, lack of time, and psychological awkwardness. Reflecting the results of the study, orientation to effective synchronous distance course, guidance on smooth communication methods, strengthening the role of professors to promote learning, strengthening group activities and learner-centered activities, and proposing a smaller scale of students were ways that are offered to improve the sense of social presence in synchronous distance courses.

• Journal of Christian Education in Korea
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• v.64
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• pp.289-321
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• 2020

Without overcoming the fragmented characteristics of the postmodern era and solving many difficulties as it is, our society is passing through a time of crisis more than ever because of Corona 19, a more rapid social disaster. As the crisis caused by the pandemic is prolonged, our society is becoming more diverse than before the coronavirus, and efforts in various fields of society are required to cultivate new capabilities to overcome social conflicts. This study started with an awareness of the necessity of reinforcing Christian civic education to fulfill the public responsibilities of Christians by recognizing the social and situational problems of this era as a public task amid in the crisis and change of the pendemic. Therefore, a meaningful work was undertaken to find an educational ministry practice frame for essential core competencies and transformative transformation competencies responding to changes in the times as education to cultivate and reinforce competencies as Christian citizens. First, the theoretical basis for competency education for Christian citizens was reviewed through the theological and Christian education theories that were studied in the situation of public theology about the public perception and social responsibility of Christians on the issues of the times. Furthermore, through this study, education to establish and cultivate the public identity of disciples-citizens as a Introductory education is explored in a multifaceted method of educational ministry, and educational methods were searched for cultivating communication competencies of Christian citizens with practical capacity of public faith. In conclusion, through this study, an educational ministry frame of identity cultivation, the core competency of recognizing the position of the public mission as a Christian citizen while living as a disciple of God's kingdom in the world and an educational frame to cultivate the ability to communicate as a transformative Christian citizen's transformative competency to carry out public tasks was systematically established, and an educational ministry convergence frame was proposed for cultivating core competencies and transformation competencies for Christian citizenship education.

• Korean Journal of Environmental Biology
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• v.38 no.4
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• pp.634-649
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• 2020

Recently, stream longitudinal connectivity has been a topic of investigation due to the frequent disconnections and the impact of aquatic ecosystems caused by the construction of small and medium-sized weirs and various artificial structures (fishways) directly influencing the stream ecosystem health. In this study, the international and domestic research trends of the longitudinal connectivity in aquatic ecosystems were evaluated and the applicability of fish-based longitudinal connectivity models used in developed countries was analyzed. For these purposes, we analyzed the current status of research on longitudinal connectivity and structural problems, fish monitoring methodology, monitoring approaches, longitudinal disconnectivity of fish movement, and biodiversity. In addition, we analyzed the current status and some technical limitations of physical habitat suitability evaluation, ecology-based water flow, eco-hydrological modeling for fish habitat connectivity, and the s/w program development for agent-based model. Numerous references, data, and various reports were examined to identify worldwide longitudinal stream connectivity evaluation models in European and non-European countries. The international approaches to longitudinal connectivity evaluations were categorized into five phases including 1) an approach integrating fish community and artificial structure surveys (two types input variables), 2) field monitoring approaches, 3) a stream geomorphological approach, 4) an artificial structure-based DB analytical approach, and 5) other approaches. the overall evaluation of survey methodologies and applicability for longitudinal stream connectivity suggested that the ICE model (Information sur la Continuite Ecologique) and the ICF model (Index de Connectivitat Fluvial), widely used in European countries, were appropriate for the application of longitudinal connectivity evaluations in Korean streams.

• Journal of Food Hygiene and Safety
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• v.36 no.3
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• pp.220-227
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• 2021

Fluoroimide is a fungicide and is also used as a pesticide for persimmons and potatoes. The established fluoroimide pesticide analysis method takes a long time to perform and uses benzene, a carcinogen. In addition, a lower limit of quantification is required due to enforcement of the Positive List System. Therefore, this study aimed to improve the analysis method for residual fluoroimide to resolve the problems associated with the current method. The analytical method was improved with reference to the increased stability of fluoroimide under acidic conditions. Fluoroimide was extracted under acidic conditions by hydrogen chloride (4 N) and acetic acid. MgSO₄ and NaCl were used with acetonitrile. C₁₈ (octadecylsilane) 500 mg and graphitized carbon black 40 mg were used in the purification process. The experiment was conducted with agricultural products (hulled rice, potato, soybean, mandarin, green pepper), and liquid chromatograph-tandem mass spectrometry was used for the instrumental analysis. Recovery of fluoroimide was 85.7-106.9% with relative standard deviations (RSDs) of less than 15.6%. This study reports an improved method for the analysis of fluoroimide that might contribute to safety by substituting the use of benzene, a harmful solvent. Furthermore, the use of QuEChERS increased the efficiency of the improved method. Finally, this research confirmed the precise limit of quantification and these results could be used to improve the analysis of other residual pesticides in agricultural products.

• Journal of the Korean Association of Geographic Information Studies
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• v.24 no.2
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• pp.12-28
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• 2021

Based on the global smart city promotion trend, in 2018, the "Fourth Industrial Revolution Committee" selected "sustainability" and "people-centered" as keywords in relation to the direction of domestic smart city policy. Accordingly, the Living Lab program, which is an active citizen-centered innovation methodology, is applied to each stage of the domestic smart city construction project. Through the Living Lab program, and in collaboration with the public and experts, the smart city discovers local issues as it focuses on citizens, devises solutions to sustainable urban problems, and formulates a regional development plan that reflects the needs of citizens. However, compared to citizen participation in urban regeneration projects that have been operated for a relatively long time, participation in smart city projects was found to significantly differ in level and sustainability. Therefore, this study conducted a comparative analysis of the characteristics of citizen participation at each stage of an urban regeneration project and, based on Arnstein's "Participation Ladder" model, examined the level of citizen participation activities in the Living Lab program carried out in a smart city commercial area from 2018 to 2019. The results indicated that citizen participation activities in the Living Lab conducted in the smart city project had a great influence on selecting smart city services, which fit the needs of local residents, and on determining the technological level of services appropriate to the region based on a relatively high level of authority, such as selection of smart city services or composition of solutions. However, most of the citizen participation activities were halted after the project's completion due to the one-off recruitment of citizen participation groups for the smart city construction project only. On the other hand, citizens' participation activities in the field of urban regeneration were focused on local communities, and continuous operation and management measures were being drawn from the project planning stage to the operation stage after the project was completed. This study presented a plan to revitalize citizen participation for the realization of a more sustainable smart city through a comparison of the characteristics and an examination of the level of citizen participation in such urban regeneration and smart city projects.