• Journal of The Korean Association For Science Education
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• v.23 no.5
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• pp.443-457
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• 2003

The research aimed to compare science curriculum between Korea and Israel and find out characteristics of science curriculum in Israel at middle school level. The middle school 'science' of the 7th revised national curriculum in Korea and middle school 'science and technology' in Israel were compared. Among characteristics of the Israel curriculum of 'science and technology,' distinct ones are as follows: First, 'science and technology' was most highly emphasized with the largest number of time allotment among all subjects at middle school level in Israel. Second, the contents of 'science and technology' were classified into seven areas of 'energy and interaction', 'materials', 'organism', 'earth and the universe', 'technological systems and products' . 'information and communication',and 'ecosystems' rather than four areas of energy, materials, life and earth in Korea. Third, 'organism' was allocated with the highest number of hours among seven areas. Fourth, objectives of each content of 'science and technology' were divided into three categories: scientific aspect, technological aspect, and social value and objectives of each category were related to one another. This characteristic seems to stress STS, multidisciplinary, and interdisciplinary approaches in 'science and technology' in Israel. Such characteristics of the 'science and technology' education in Israel are likely to make significant contributions to establish human resources of highly developing science and technology including IT, BT, NT, ST in the future society. Reflecting upon the characteristics of 'science and technology' education in Israel, Korea might seek for ways to improve its national power based on science and technology through strengthening science and emphasizing science and technology contents among school curriculum.

• Journal of the Korean earth science society
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• v.40 no.1
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• pp.86-106
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• 2019

The purpose of this study is to develop an astronomy education program reflecting astronomical thinking to be used at science museum and to investigate the effect of the program on the improvement of astronomical thinking ability of high school students. After selecting the components of astronomical thinking through literature studies, we developed an astronomy education program consisting of four stages: demonstration and observation, and question and thinking, support and group discussion, demonstration and assessment. In order to verify the effectiveness of the program, we conducted a covariance analysis on the pre- and post-tests of the experimental group and control group to examine the level of students' thinking before and after using the program in teaching and learning. As a result, it was confirmed that the astronomy education program reflecting astronomical thinking was effective in promoting students' astronomical thinking ability. In particular, this program was effective in enhancing the ability of modeling by reconstructing the observed astronomical phenomenon from the viewpoint of the universe with respect to spatial thinking in the astronomy domain. It was also effective to improve the ability of organizing the system by grasping the relationship between the elements constituting the astronomical system in relation to the system thinking in the astronomy domain. This study is significant in suggesting a specific teaching and learning program to develop students' astronomical thinking.

• Journal of the Korean Society of Earth Science Education
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• v.14 no.1
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• pp.33-47
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• 2021

This study developed a big data-based STEAM (Science, Technology, Engineering, Art & Mathematics) program using WWT (World Wide Telescope), focusing on content elements of 'solar system', 'star and universe' in the 2015 revised science curriculum, and in order to find out the effectiveness of the STEAM program, analyzed creative problem solving, STEAM attitude, and STEAM satisfaction by applying it to one middle school 176 students simple random sampled. The results of this study are as follows. First, we developed a program to encourage students to actively and voluntarily participating, utilizing the astronomical data platform WWT. Second, in the paired t-test based on the difference between the pre- and post-scores of the creative problem solving measurement test, significant statistical test results were shown in 'idea adaptation', 'imaging', 'analogy', 'idea production' and 'elaboration' sub-factors except 'attention task' sub-factor (p < .05). Third, in the paired t-test based on the difference between the pre- and post-scores of the STEAM attitude test, significant statistical test results were shown in 'interest', 'communication', 'self-concept', 'self-efficacy' and 'science and engineering career choice' sub-factors except 'consideration' and 'usefulness / value recognition' sub-factors (p < .05). Fourth, in the STEAM satisfaction test conducted after class application, the average values of sub-factors were 3.16~3.90. The results indicated that students' understanding and interest in the science subject improved significantly through the big data-based STEAM program using the WWT.

• Journal of The Korean Association For Science Education
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• v.43 no.2
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• pp.59-72
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• 2023

This study analyzed a group interview with six earth science teachers and eight middle school students to find out the evaluations and criteria they use to evaluate VR/AR contents (two virtual reality content and two augmented reality contents) in middle school science digital textbook. The study found the VR/AR contents were evaluated on four criteria as follows: VR/AR media characteristics; technical operation; user interface; and teaching-learning design. The evaluations can be summarized by each criterion. First, regarding VR/AR media characteristics, interesting features of VR/AR contents were considered relatively advantageous compared to other media like videos. However, its shortage of visual presence and inconvenience of using markers were mentioned as shortcomings. Second, in the technical operation criteria, teachers and students found the following conditions as technically challenging: failing to properly operate on a particular OS; huge volumes of contents in the application; and frequent freezing when using the application. Third, poor intuitiveness and lack of flexibility were found as negative aspects in user interface. Fourth, regarding teaching-learning design, the teachers evaluated whether the VR/AR contents delivered scientifically accurate information; whether they incorporated class goals set by teachers; and whether they can help students' inquiry. It turned out teachers gave negative feedbacks on VR/AR contents. The students evaluated VR/AR contents by assessing whether they help them with learning science but concluded they did not regard them necessary in science learning at school. Based on the findings, this study discusses which development direction VR/AR contents should take to be useful in teaching and learning science.

• Journal of the Korean Society of Earth Science Education
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• v.17 no.1
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• pp.34-48
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• 2024

With the global rise in interest in competency-based education, the Ministry of Education of the Republic of Korea outlined six core competencies in the 2015 revised curriculum, essential for future society's 'creative and convergent talent'. This study introduces an HTE-STEAM constellation education program designed to develop the core competencies outlined in the 2015 revised curriculum and address the limitations of hands-on astronomy education. The program's effectiveness was assessed through a pilot test. The program was implemented at G Library, an out-of-school education site in Cheongju-si, Chungcheongbuk-do, targeting students from 3rd to 6th grade. The study's results include: First, the HTE-STEAM program significantly impacted all aspects of the STEAM attitude test except for 'self-concept', particularly influencing 'science and engineering career choice', 'consideration', and 'communication'. Thus, it has led to positive outcomes in the cultivation of future society's core competencies, including 'creative thinking skills', 'communication skills', and 'community skills'. Secondly, the HTE-STEAM constellation education program, despite covering the challenging concept of spacetime, was deemed easy by many students. Observations of students applying the spatial concepts they learned by using teaching aids suggest that the program was effective in enhancing students' understanding of the spatial structure of the sky and the universe. Additionally, this program aligns with the 2022 curriculum's updated standards for understanding the sky's spatial structure. Consequently, the HTE-STEAM constellation education program positively cultivates future society's core competencies and serves as a valuable complement to night observation practices in schools.

• Journal of the Korean earth science society
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• v.33 no.7
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• pp.645-657
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• 2012

The purpose of this study was to investigate pre-service elementary teachers' conceptions about the relative sizes of celestial bodies including the universe, galaxy, star, planet, satellite, asteroid, and comet, which were presented in elementary school science textbook. This study also examined the causes of their misconceptions as shown in the study. Sixty three pre-service elementary teachers participated in this study. The survey was developed for this study that asked to make an order of relative sizes of the given celestial bodies and to write scientific facts about each of the celestial bodies. The survey items were analyzed by simple descriptive statistics, and the written responses were analyzed using qualitative and inductive methods. The results showed that only five (7.9%) of the participants correctly answered about the relative size of the given celestial bodies. There were three common misconceptions identified in relation to the relative sizes of the celestial bodies; more than 20% of the participants had: (1) a planet is bigger than a star (46.0% of the participants), (2) an asteroid is bigger than satellite (58.7%), 3) a comet is bigger than a star (22.2%).

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.109-141
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• 2022

As many perhaps already know, in East Asian thought there are two aspects of all things such as light and darkness coexist and are called Yin-Yang (陰陽). The initial concept of Yin-Yang was just a simple expression meant to depict natural phenomena, but it gradually became the central concept in explanations of creation and the changes that undergo all things in the universe. The study of the ordering principle of nature that was known as Myeongli (命理) also examined the interrelation between the sky and the earth and divided the two into Ten Celestial Stems (天干 cheongan) and the Twelve Earth Branches (地支 jiji) based on Yin-Yang theory. This thesis analyzed contents of the relationship between Ten Celestial Stems and the Twelve Earth Branches in terms of the patterns of Mutual Aid (相助 sangjo) and Mutual Contention (相剋 sanggeuk) through a literature review and exploration of their common features and differences. Different categorized phenomena under the pattern of Mutual Aid include Tonggeun (通根 root downward) and Tugan (透干 appearance of the upward). Tonggeun means that signs in the Celestial Stems took root in their counterparts of the Earthly Branches. In the Celestial Stems, there is also Tonggeuncheo (通根處 a place to root downward) which in relation to the Earthly Branches show that the same five phases become Samhap (三合 combined three ways to gain power) and Banghap (方合 gathering in the same season). The methods of seeing Tonggeunryeok (通根力 power of a downward root) are as follows: First, it is seen by the places where Tonggeun takes hold. Ilgan (日干 the Celestial Stem of a birthday) is ordered as month (月 wol) > day (日 il) > hour (時 shi) > year (年 nyeon), and other Celestial Stems appear ordered as month > sitting > close place. Second, it can be seen by the characteristics of Earthly Branches that Tonggeun has taken hold. The Earthly Branches are ordered as Rokwangji (祿旺支 vigorous land) and Jangsaengji (長生支 newborn land) > Yeogi (餘氣 remaining energy) > Myogo (墓庫 storage and burial grounds). Tugan is the concept that the main agent was changed to Tonggeun, which means that the spirit of the Earthly Branches is manifested in the Celestial Stems. And the five phases hidden in the Earthly Branches will be able to play their roles as they are revealed. There are also the phenomena of Gaedu (蓋頭 the heavenly destroying the earthly) and Jeolgak (截脚 the earthly destroying the heavenly) which are concepts that convey that the Heavenly Stems and Earthly Branches can mutually destroy one another. There are different opinions on Gaedu because some adopt viewpoints of just focusing on the Celestial Stems and considering it only in terms the Celestial Stems destroying the Earthly Branches. But, the vast majority of scholars think that the Celestial Stems weakens the role of the roots by destroying the Earthly Branches. Jeolgak, the reverse concept of Gaedu, weakens the spirit of the Celestial Stems as the Earthly Branches destroy them, and this is associated with the strong possibility that one is fated to experience disharmony.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

• Journal of Physiology & Pathology in Korean Medicine
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• v.20 no.4
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• pp.766-783
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• 2006

This study describes philosophical background regarding '虛' in oriental medicine in an effort to understand the relationships among some of the Eastern philosophy in accordance with differentiated meanings in several resources by analyzing examples of '虛' in Huang Di Nei Jing. The various usages of '虛' used in Huang Di Nei Jing are as follows: naming; condition of pulse; emptiness; '太虛' which was referred universal space by Chinese ; insufficiency, lack or scarcity, deficiency ; and the description of vitality, mental faculties. 外丹修煉(training by external substances) had the attitude do that withdraw the death by taking external materials. The meaning of '虛'in 外丹修煉 is similar to that in oriental medicine in terms of deficiency. That is, both 外丹修煉 and the oriental medicine consider that the death and disease are caused by the deficiency of something. However, there also exists difference between 外丹修煉 and the oriental medicine. 外丹修煉 supplements through withdrawal prohibition due to the characteristic of unchangeability and stern or immortal while oriental medicine provides concrete object of deficiency. 精(essence of life), 氣(ki, functional activity), and fe(vitality) not only have been considered as basic component of human body, but they also have been an important subject of health preservation for longevity with health in Taoism and oriental medicine. In oriental medicine, 精 and 氣 have been perceived as physical basis of human body and 神 as controller. 內丹修煉(Training of internal active substances) 掠nds to return to '虛', the early state of life through individual training, and attempts to withdraw death through continuous recurrence. The oriental medicine and 內丹修煉 held great value of 神 among health preservation of 精, 氣, and 神. They seek theoretical basis from philosophical Taoism. However, '虛' in Taoism is different from that in training by internal substances and oriental medicine: '虛' in philosophical Taoism has metaphysical concept which refers overcome of life and death, but '虛' in 內丹修煉 and oriental medicine have empirical concept. '太虛' is considered as formless space where it is emp Dut filled with 氣. It is conceptualized with the premise of the relevant adaptation of human body to natural environment theory referring that the interaction between the heaven and the earth makes changes; all creation is originated , and human is affected by the interaction of the heaven and the earth. Furthermore, in $\ulcorner$運氣七篇$\lrcorner$ (Seven chapters described about the five circuit phases and the six atmospheric influences), the expression that the earth is in the center of '太虛' and huge amount of 氣 supports it proves that $\ulcorner$運氣七篇$\lrcorner$ adapts '渾天設'(Chaotic universe thee). In Taoism, '虛' is the grounds where all creation is generated in the optimal condition of Tao. As regards the aspect of mentality, it is the condition in which one can free from the dualistic concepts such as right and wrong, beauty and ugliness, life and death, and so on. Although the ultimate goal of oriental medicine, the achievement of longevity without sickness, might contrast with the Taoist belief that perceives life and death as the natural phenomena or the flowing of the 氣, and eliminates all international, the idea of Taoism that one should live substantial life with naivety, and make Harmony with the nature might be influential to the oriental medicine.