• The Journal of Korean Philosophical History
• /
• no.54
• /
• pp.9-42
• /
• 2017

It is as necessary as ever to make constant efforts to overcome the regional strife between the eastern and western parts of Korea and come to a mutual understanding. To achieve this, we must endeavor to correct Korean people's distorted understanding of the history of Korean philosophical thoughts. Ordinary Koreans commonly and mistakenly associate the academic circles of Korean Neo-Confucianism with certain regions by which to divide them into Giho School and Yongnam School and then go as far as associating the schools and parties and pegging them 'Namin'(南人) to refer to as the followers of Yongnam School and 'Seoin'(西人) as the followers of Giho School. Such false notions must be corrected. During the reign of King Seonjo, political factions of Joseon were split into Yongnam and Giho, or East and West. At the time, the two cardinal directions East and West were only used to refer to the eastern and western parts of Seoul, and not Yeongnam(East) and Giho(West) of the Korean Peninsula. Therefore, the factional split at the time has nothing to do with regional cleavages. In fact, a majority of scholars representing Korean Neo-Confucianism maintained a friendly relationship regardless of the school, party, and region. Many leading scholars in the middle of the Joseon Dynasty namely Jo Sik(曺植)/Seong Woon(成運), Lee Hwang(李滉)/Ki DeaSeung(奇大升), Lee Hwang(李滉)/Lee Yi(李珥), Noh Susin (盧守愼)/Lee Yi, the ones in the late Joseon Dynasty -Jeong Gyeong Se(鄭經 世)/Kim Jang-Saeng(金長生), Jeong Gyeong Se(鄭經世)/Song Joon Gil(宋浚吉), and also those at the end of the Joseon Dynasty such as Kwak JongSeok(郭鍾錫) and Kim BokHan(金福漢) deeply respected each other and had a close friendship rooted in their academic commitment. The friendship between the leaders of Giho and Yongnam is a testimony to the high level of their character, academic achievement, and intellect. More than ever, such intangible intellectual and cultural resources drawn from Korean tradition must be utilized to the fullest. From this point on, we need to further promote the friendship and mutual understanding the scholars of Yongnam(Gyeongsang-do), Gyeonggi, Honam (Jeolla-do), and Hoseo(Chungcheong-do) enjoyed, and use them as a cognitive basis for harmony between the eastern and western parts of the country. These invaluable assets can be specifically used in the promotion of exchange between the local autonomous governments of the regions where above-mentioned scholars built an amicable relationship, joint commemorative events, exchange between families of the scholars of both regions, opening of special exhibitions dedicated to the harmony between Yongnam and Giho at museums in the two regions, co-organization of local festivals, joint operation of culture programs, and relationship and exchange between the 'seowons' in both regions, through which to promote the long history of exchange between the scholars of the past and utilize it in joint projects.

• 한국사회정책
• /
• v.24 no.1
• /
• pp.153-185
• /
• 2017

The purpose of this study is to investigate the actual conditions and causes of the problem behaviors of Korean Chinese'left-behind'children in China in order to propose a support system to prevent problem behaviors of them. For this purpose, a questionnaire survey was conducted on 399 children who attend at three Korean Chines schools in Yonbian in China. The questionnaire consisted of general characteristics, internalizing problem behavior, social support, self-esteem, and self-resilience. This paper analysed the survey data by employing one-way ANOVA and a structural equation modeling. It verified if there is significant difference in internalizing problem behaviour, self-esteem, self-resilience, and social support between left-behind children's group and non left-behind children's group. It also identified a structural causal relationship and direct or indirect effects among problematic behaviour, self-esteem, self-resilience, and social support. The results of the analysis are as follows. First, there was a statistically significant difference in the social withdrawal and depression of internalizing problem behaviors between left-behind children's group and non left-behind children's group. Second, the left-behind children's group showed no significant difference in self-resilience and social support compared to non left-behind children's group, but showed a significant difference in self-esteem. In the positive self- esteem factor, non left-behind children's group showed much higher score whereas left-behind children's group was higher in the negative self-esteem factor. Third, social support for left-behind children's group has a statistically significant direct negative effect on internalizing problem behaviors, and indirectly negative effects on problem behavior through self-resilience. These results suggest the necessity of establishing a social support system for mitigating and preventing problem behaviors and the necessity of preparing measures to improve self-resilience. Based on the results of the study, we discussed how to establish a social support system in China to mitigate internalizing problem behaviors of Korean Chinese left-behind children.

• (The)Study of the Eastern Classic
• /
• no.67
• /
• pp.297-325
• /
• 2017

In this paper, the ideological features of Mohism were examined through the analysis into the viewpoint of Mohism on justice and benefit and "universal love" based on it. Even before the viewpoint on justice and benefit became a main agenda in Confucianism, Mohism and the Hundred Schools of Thought, there had been discussions on it, and the relation between "justice" and "benefit" was generally understood as that of means and ends(本末) or that of the thing and its functions(體用). What succeeded to this tendency and set it as an individual's moral standard was the viewpoint of Confucianism including Confucius. Of course, the Confucian view was focused on the politicians or leaders of those times. Compared to which, Mohism represented the stance of their group members and pursued the interest of groups and the society rather than that of individuals. Accordingly, while Confucianism considered "justice" more important than "benefit", Mohism could understand both of them unificatively. The crucial reason why Mohism could be most active during the Warring States Period is that it had its metaphysical basis on "the disposition of Providence." Accompanying this, the viewpoint of Mohism on justice and benefit was internally reflected in its key arguments including "universal love." That is so-called "Jianxiangai, Jiaoxiangli", that is to say, "that loving each other is namely benefiting each other." On the other hand, the fact that the viewpoint of Mohism on justice and benefit, and furthermore, the ideological foundation of its ten main arguments including universal love was "the disposition of Providence" became a double-edged sword. It was because it could be easily accepted by the laborers, farmers, and craftsmen consisting of Mohism of those times, but it instead became the reason for falling into ruins since the establishment of the feudal empire of Qin and Han(秦漢). In the feudal empire, the ideology and activities of Mohism as an individual group couldn't be embraced. For example, the way to set "Heaven"(the heavenly king) above "the sovereign ruler" might be a decisive limit to the legitimacy and rationality of the regime. Moreover, the arguments by Mohism, such as "Jieyong", "Jiezang", "Feiyue" and others couldn't be taken easily by the privileged class. Therefore, Mohism couldn't do any activities as an academic school until Seojedongjeom(西勢東漸) during the Qing dynasty later, and it was different from Confucianism. In brief, ideas of Mohism including universal love ended up as an utopian idea historically, but the conception of sharing mutual interest along with mutual love and consideration with Confucianism from the position of the relatively disadvantaged in the society has a value worthy of being appreciated even today.

• (The)Study of the Eastern Classic
• /
• no.50
• /
• pp.89-120
• /
• 2013

The concept of virtue seems to be one of the rare cases where the European and the Chinese traditions coincide. The meaning of the Latin word virtus and of Greek $aret{\acute{e}}$ seems to be similar to the Chinese $d{\acute{e}}$德. Most striking in virtue is that it is a capacity for self-realisation through action which is unique to man. On the other hand, there is something physical about it. It is the strength to do something. This strength overcomes the resistance of what is naturally given, it transforms the world, turns the natural world into a human one. In the Chinese tradition, $d{\acute{e}}$ 德, i.e. virtue, is therefore always connected with $da{\grave{o}}$ 道, the totality of natural forces. In the Chinese tradition, as opposed to the European one, virtue is itself considered to be a natural force that is present in man. This force sustains man's connectedness, unity and harmony with the surrounding world. Things exist through the unity of principle理 and ether氣. But the knowledge of this unity is due to principle. Moral and legal norms are shifted totally to the sphere of principle. Therefore their have found the final dissolution from a heroic models. Above all the classical Confucians, but also the other schools, would reply to this that there is nothing more precise than a concrete successful action. Its result fits the world perfectly. The difference is due to the differing interest of ethical thought. In the case of the Confucians the path is more direct. The actor establishes a precise pattern for other actions. Education therefore lies in detailed knowledge about forms of behaviour, not so much in conceptual differentiation. It is quite possible that generalisation may be a methodical prerequisite for success in this endeavour. That problem, too, is discussed. But the success of conceptualisation lies in the successful performance of individual actions, not in shaping actions in accordance with normative concepts.

• (The)Study of the Eastern Classic
• /
• no.35
• /
• pp.35-73
• /
• 2009

This thesis aims at making clear correlation between the controversy that the nature of people and things is equal or different each other and Sung Confucianism, which is closed and discriminative. For this aim, I am looking closely at philosophy-reason prose that deals with the nature of people and things, from the early days of Chosun when Sung Confucianism became a new trend of thought to the later days when the controversy that the nature of people and things is equal or different had begun in earnest. This philosophy-reason prose has had gradual and important change. There are four different view points toward the nature of people and things. According to the first view point, people are the nucleus of the world. For the second one, things are thought to be important enough to be valued, but people are still the only core of the world. The third view point is that people and things are equally important and they are all the core of the world. Finally, the fourth view point regards people inferior to things and it says that things need to instruct people by scolding their bad behavior. There is a correlation between the view point of the nature of people and things and the attitude of an author. If some scholars think that people are the most important nucleus of the world, they tend to consider Sung Confucianism as the only school. On the contrary, other scholars who think that people and things are equal tend to respect other schools with open mind. In conclusion, the heated debates of the 18th century was an acute pain to destroy the closed and discriminative character of Sung Confucianism. It has contributed to innovate the thought toward the nature of people and things and the reformism of practical science have also done important role in the process of modernism's being groped by itself.

• Journal of The Korean Association For Science Education
• /
• v.41 no.2
• /
• pp.145-154
• /
• 2021

This study aims to investigate teachers' perceptions of the composition of high school science elective courses ahead of the 2022 curriculum revision, and to derive implications for the organization of the 2022 revised science curriculum in preparation for the full implementation of the high school credit system. To this end, a survey was conducted by randomly sampling high schools across the country. A total of 192 science teachers responded to the questionnaire. In addition, 12 high school science teachers were selected as a focus group, and in-depth interviews were conducted to investigate opinions on the restructuring of elective courses in science. Main research results include 129 (67.2%) science teachers in the survey answered that the current 2015 curriculum's science and elective courses system should be maintained. In the next curriculum, when reconstructing science elective subjects, it is necessary to provide an opportunity to experience the entire contents of each science field through Science I·II system as before, and to ensure student choice in preparation for the credit system. In addition, the opinion that general elective subjects should be organized to include all the contents of science I and II subjects was the highest. Through in-depth interviews, science teachers emphasized that the current science I subject system allows access to the content areas of science as much as possible as the number of subjects is small, and that subjects, such as physics, where the hierarchy of concepts is important, should deal with important content within one subject rather than divided by area. On the other hand, in the current I subject system, there is no subject for liberal arts students to choose from, so teachers suggested that science electives should be organized by subdividing each content area. Based on the research results, the necessity of organizing high school science elective courses in consideration of the purpose of the high school credit system, ways to organize science-convergence elective courses as subjects for all students regardless of career aptitude, ways to organize science-career elective courses, and ways to organize science elective courses in connection with the college admission system were proposed.

• Journal of Ginseng Culture
• /
• v.3
• /
• pp.54-73
• /
• 2021

The Natural Products Research Institute (NPRI, 生藥硏究所), an institution affiliated with Keijo Imperial University (京城帝國大學), was the predecessor of the NPRI at Seoul National University and a comprehensive research institute that focused on ginseng research during the Japanese colonial era. It was established under the leadership of Noriyuki Sugihara (杉原德行), a professor of the second lecture in pharmacology at the College of Medicine in Keijo Imperial University. Prof. Sugihara concentrated on studying Korean ginseng and herbal medicine beginning in 1926 when the second lecture of pharmacology was established. In addition to Prof. Sugihara, who majored in medicine and pharmacology, Kaku Tenmin (加來天民), an assistant professor who majored in pharmacy; Tsutomu Ishidoya (石戶谷勉), a lecturer who majored in agriculture and forestry; and about 36 researchers actively worked in the laboratory before the establishment of the NPRI in 1939. Among these personnel, approximately 14 Korean researchers had basic medical knowledge, derived mostly from specialized schools, such as medical, dental, and pharmaceutical institutions. As part of the initiative to explore the medicinal herbs of Joseon, the number of Korean researchers increased beginning in 1930. This increase started with Min Byung-Ki (閔丙祺) and Kim Ha-sik (金夏植). The second lecture of pharmacology presented various research results in areas covering medicinal plants in Joseon as well as pharmacological actions and component analyses of herbal medicines. It also conducted joint research with variousinstitutions. Meanwhile, in Gaesong (開城), the largest ginseng-producing area in Korea, the plan for the Pharmaceutical Industry Complex was established in 1935. This was a large-scale project aimed at generating profits through research on and the mass production of drugs and the reformation of the ginseng industry under collaboration among the Gaesong Ministry, Kwandong (關東) military forces, Keijo Imperial University, and private organizations. In 1936 and 1938, the Gyeonggi Provincial Medicinal Plant Research Institute (京畿道立 藥用植物硏究所) and the Herb Garden of Keijo Imperial University (京城帝國大學 藥草園) and Pharmaceutical Factory were established, respectively. These institutions merged to become Keijo Imperial University's NPRI, which wasthen overseen by Prof. Sugihara as director. Aside from conducting pharmacological research on ginseng, the NPRI devoted efforts to the development and sale of ginseng-based drugs, such as Sunryosam (鮮麗蔘), and the cultivation of ginseng. In 1941, the Jeju Urban Test Center (濟州島試驗場) was established, and an insecticide called Pancy (パンシ) was produced using Jeju-do medicinal herbs. However, even before research results were published in earnest, Japanese researchers, including Prof. Sugihara, hurriedly returned to Japan in 1945 because of the surrender of Japanese forces and the liberation of Korea. The NPRI was handed over to Seoul National University and led by Prof. Oh Jin-Sup (吳鎭燮), a former medical student at Keijo Imperial University. Scholars such as Woo Lin-Keun (禹麟根) and Seok Joo-Myung (石宙明) worked diligently to deal with the Korean pharmaceutical industry.

• Korean Journal of Psychosomatic Medicine
• /
• v.30 no.1
• /
• pp.16-21
• /
• 2022

Objectives : The purpose of this study is to investigate depression and suicide ideation according to socioeconomic changes after COVID-19 among Korean adolescent. Methods : Data on the study population were obtained from the 16th Korea Youth Risk Behavior Web-based Survey (KYRBS). The KYRBS is a nationally representative sample of Korean adolescents (aged 12-18 years) that originally included over 103 questions in 15 domains of health-risk behaviors. In the 16th KYRBS, a total 54,948 students from 793 schools responded to the survey. Chi-square test and logistic regression analysis were conducted regarding depression and suicide ideation. Results : This study suggests that changes in the family household before and after COVID-19 pandemic are also affecting the mental health of the adolescents. The study shows that worse change of family household is significant associations with suicidal ideation and depression. Adolescents reporting worse (AOR 1.38; 95% CI 1.38-1.57) and much worse (AOR 2.07; 95% CI 1.87-2.29) were significantly more likely to report depression. Adolescents reporting worse (AOR 1.34; 95% CI 1.34-1.60) and much worse (AOR 2.01; 95% CI 1.76-2.29) were significantly more likely to report suicide ideation. Conclusions : In this study, it was confirmed that young people from socially disadvantaged backgrounds are at high risk of suicide ideation and more depression. The results of this study suggest that we should consider improving the screening and prevention of mental health problems for adolescents with poor socioeconomic changes of COVID-19.

• The Journal of the Korea Contents Association
• /
• v.21 no.11
• /
• pp.565-575
• /
• 2021

The purpose of this study was to identify the amount of alcohol and drinking frequency among high school students based on social alcohol drinking supply. The data was on 161 drinkers aged between 16 and 19 from 21 high schools across the country using a questionnaire of the International Alcohol Control(IAC) Study, which was developed in 2012. Results show that the higher the number of social suppliers offering alcoholic beverages to high school students, the greater the consumption of alcohol per episode(59.433 g for one person, 113.40 g for two, and 133.56 g for three or more people). On the other hand, alcohol consumption among 'Honsul' people, a group that drinks alone without a social drinking supplier, was 167.84 grams, higher than that of groups that receive social drinking services. As a social drinking supplier for teenagers, drinking was the highest by their father (29.3 %), while friends (25.0 %) and mothers (20.7 %) were the main drinking suppliers. In particular, the provision of drinking due to father(𝛽=-.32, t=3.55, p<.01) and mother(𝛽=.22, t=2.71, p<.01) showed statistical significance as a factor in increasing the frequency of providing social drinking in adolescents. On the other hand, partner/boy or girl friend (𝛽=-.23, t=-2.73, p<.01) was a factor in reducing the frequency of alcohol provision. Friends(𝛽=.24, t=3.02, p<.01) and senior-junior schoolmates(𝛽=.16, t=2.04, p<.05) were the factors that increase the total alcohol intake of adolescents. This is due to the increase in the frequency of alcohol provision. This suggests that alcohol harm education should be expanded from students to parents, considering the role of parents as a social drinking supplier and the link between high alcohol intake among teenagers due to senior-junior friends and schoolmates.

• Journal of Christian Education in Korea
• /
• v.71
• /
• pp.277-303
• /
• 2022

The COVID-19 Pandemic, which began in 2020, has led to many changes in the Korean church. It created a situation in which not only the change and form of worship time, but also the definition, direction, and philosophy of ministry had to be re-established. In the early days of COVID-19 Pandemic, the Korean church recognized this as a crisis, but gradually regarded these as opportunities and tried to produce positive results. The Department of Education has also undergone many changes, especially in its summer ministry, and is expected to have undergone more dramatic changes in form, location and method than in any other church event or service. However, no accurate data on this has been collected. Accordingly, Mirae with Dreams (CEO: Pastor Kim Eun-ho), a corporation established by the Oryun Church for the next generation of ministry, conducted a survey on the summer ministry of the Korean church, which has been registered as a future member with dreams every year since 2020 when the COVID-19 fan dummy began. A similar survey was conducted in 2022 following 2021, and 260 churches responded, and the results are as follows. In 2022, the summer ministry of the Ministry of Education of the Korean Church returned to the form before the COVID-19 Pandemic. Unlike 2021, when many of them were held online, more than 81 percent said they had conducted summer camps offline, and 31 percent also conducted or attended outdoor camps. In terms of the importance of roles, when online was also the main focus, parents and teachers were equally viewed or emphasized, while in this summer's survey, 90 percent of respondents said that the role of teachers in charge or department was important. Summer events were mainly summer Bible schools and retreats, but 25% of all respondents said they conducted missionary work and evangelism at home and abroad. Compared to 2021, participation in summer camps has increased in all departments, including infant and kindergarten, elementary and middle school, and especially in infant and middle school. While preparing for the summer camp, most of the respondents said that the focus was on content and topics, and the main focus was on children's accessibility compared to 2021. As a result of synthesizing the description of the reason for the respondents who could not conduct the summer camp, about 40% said they could not conduct the summer camp due to a lack of volunteers. This is more than 30% who pointed out COVID-19 as the cause, which can be seen as an urgent problem to be solved at the Korean church and denomination level. In addition, this paper also mentioned detailed changes in each question, referring to the changes in summer camps from 2020 to 2022.