• Journal of the Korean Society of Earth Science Education
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• v.15 no.2
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• pp.192-212
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• 2022

The purpose of this study is to analyze scientific attitude and its components in the general remarks and in the particulars of one government-designated and seven authorized elementary school science teacher's guides for the 3rd~4th grades which were developed according to the 2015 national science curriculum, and to derive implications for future development of teacher's guide. The results of the study are as follows: First, in their general remarks, five of eight teacher's guides (62.5%) give a very brief explanation on the components of scientific attitude, and the remaining three teacher's guides give a relatively detailed explanation on the components but they lack practical information on teaching and assessing of the components; Second, in the case of unit objective in the four units of the area of 'Earth and Universe', five of eight teacher's guides (62.5%) contain 3~4 components among 'curiosity', 'cooperation', 'objectivity', 'critical mindedness', or 'respect for evidence', and one of the remaining three teacher's guides contains only the component of 'curiosity', another guide doesn't have any component, and the other guide doesn't have unit objective itself; Third, in the case of unit assessment, only one of eight teacher's guide (12.5%) has independent unit assessment, includes several components of scientific attitude in the unit assessment, and is broadly consistent between the components of scientific attitude in unit objective and in unit assessment; Fourth, in case of lesson objective, three teacher's guide (37.5%) contain 3~4 components among 'curiosity', 'cooperation', 'objectivity' and 'critical mindedness', and the remaining five teacher's guide (62.5%) include only 'curiosity'; Fifth, in the case of lesson assessment, among eight teacher's guides, five (62.5%) evaluate 3~4 components of scientific attitudes, two (25.0%) evaluate only 'curiosity' and 'cooperation', and one (12.5%) does not evaluate anything.

• Journal of the Daesoon Academy of Sciences
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• v.49
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• pp.93-125
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• 2024

The article takes a critical perspective that reunderstanding the canon of Daesoon Thought is necessary to expand its application to the needs of modern society given the rapid speed of societal changes. The key point is the emergence of a cultural ecologism within Daesoon Thought. What is called the cultural ecologism is focused upon the sustainable horizon of unifying culture and ecology in the organic structure of a total-life culture. A reciprocal unity of culture and ecology is characteristic of a coherent whole with an original unitary process in the circle of Nature. Cultural ecologism, therefore, aims at seeking after the sustainability of culture wherein the value of culture is integrated in the grand stream of the ecological spirit of Nature. In the Late Joseon Dynasty, Daesoon Thought paid attention to the Great Opening (開闢) to secure the people's livelihoods and it offered edification concerning anti-feudalism in a dimension of realistic awareness which guided people's lives. The process of the Great Opening functions as a process for the world of the Reordering Works of Heaven and Earth (天地公事) which culminate in the experience the Earthly Paradise (地上仙境) of the Later World (後天). In the cultural ecologism of Daesoon Thought, this course is equivalent to a process of Haewon (grievance-resolution) in the sense of dissolution and reconciliation. From the wide umbrella of cultural ecologism, consequently, it is possible to say that Daesoon Thought can arrive at the reality of the Earthly Paradise (地上仙境) through the Great Opening of the Later World, in which human beings can enjoy the infinite vitality of the universe from within their own finite vitality.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.137-173
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• 2019

Modern scientists are trying to find the basic unit of order, fractal geometry, in the complex systems of the universe. Fractal is a term often used in mathematics or physics, it is appropriate as a principle to explain why some models of ultimate reality are represented as multifaceted. Fractals are already widely used in the field of computer graphics and as a commercial principle in the world of science. In this paper, using observations from fractal geometry, I present the embodiment of ultimate reality as understood in Daesoon Thought. There are various models of ultimate reality such as Dao (道, the way), Sangje (上帝, supreme god), Sinmyeong (神明, Gods), Mugeuk (無極, limitlessness), Taegeuk (太極, the Great Ultimate), and Cheonji (天地, heaven and earth) all of which exist in Daesoon Thought, and these concepts are mutually interrelated. In other words, by revealing the fact that ultimate reality is embodied within fractal geometry, it can be shown that concordance and transformation of various models of ultimate reality are supported by modern science. But when the major religions of the world were divided along lines of personality (personal gods) and non-personality (impersonal deities), most religions came to assume that ultimate reality was either transcendental or personal, and they could not postulate a relationship between God and humanity as Yin Yang (陰陽) fractals (Holon). In addition, religions, which assume ultimate reality as an intrinsic and impersonal being, are somewhat different in terms of their degree of Holon realization - all parts and whole restitution. Daesoon Thought most directly states that gods (deities) and human beings are in a relationship of Yin Yang fractals. In essence, "deities are Yin, and humanity is Yang" and furthermore, "human beings are divine beings." Additionally, in the Daesoon Thought, these models of ultimate reality are presented through various concepts from various viewpoints, and they are revealed as mutually interrelated concepts. As such, point of view regarding the universe wherein Holarchy becomes a models in a key idea within perennial philosophy. According to a universalized view of religious phenomena, perennial philosophy was adopted by the world's great spiritual teachers, thinkers, philosophers, and scientists. From this viewpoint, when ultimate reality coincides, human beings and God are no longer different. In other words, the veracity of the theory of ultimate reality that has appeared in Daesoon Thought can find support in both modern science and perennial philosophy.

• (The)Study of the Eastern Classic
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• no.49
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• pp.73-107
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• 2012

Yeoheon Jang Hyeongwang(1554-1637), one of the greatest Mid-Joseon Confucianists did systematic studies on universe and nature. It can be considered that he inherited the academic tradition of Cho Sik (曺植) and Jeong Gu(鄭逑) and followed their steps of fengshui (風水) and compilation of geographical records. His living and thought and deserve researching with regard to geographical studies. This paper attempts to analyze Yeoheon's recognition of geography in general. In other words, I shall prove that his view of geography is Neo-Confucian. At the same time, I shall discuss how he named people's residence, how he understanded the Joseon territory, what he thought about fengshui, and what significance the complication of geographical records by his disciples had. Yeoheon considered that land is composed of water, fire, earth, and rock, and understanded the land according to the theory of Zhouyi (周易). He analyzed geographic environments by the system of Zhouyi. His study of geography is basically intended for practical use, and as a result is necessary for people to choose where to live and where to cultivate. In his opinion, it is essential to divide the land of the Joseon by means of geographical differences in order to help people to find a better place to live. We can see his Confucian view from the fact that he placed a greater emphasis on human beings over nature. Therefore, the practical use for humans is the first priority in his study of geography. Meanwhile, he considered nature itself as only the object of study. He realized the vitality of life by making a close observation of nature and attained the mind of the Heaven and Earth in a detached way. He, as a follower of Neo-Confucianism, enjoyed the land by feeling comfortable with his present status and by being satisfied with himself. He put his Confucian view of universe and world into practice in his life. As a part of his efforts, he named his residence and surrounding natural environments with the polar star and 28 stars, and accordingly they are reconstructed in a system of universe. The Confucian tradition of dongcheon gugok (洞天九曲) starting with Zhu Xi's administration of wuyi jiugu (武夷九曲) was widely prevalent during the Joseon period, but Yeoheon's system of organizing places is original. His sense of naming places reflects his ideas of following his predecessors, comparing natural objects to human emotions, and desiring to live in retirement. Yeoheon understanded the Joseon territory with comparison of the Chinese land. He expressed his knowledge in the form of changing geographical features of a district, appreciating natural beauty, locating towns, and being familiar with a region, and proposing his own climatology and view of the reality. His recognition of the Joseon territory resolves itself into the following several points. He regarded the Joseon territory as one organism, and considered the territory to be composed of ki (氣) as Neo-Confucianists usually do. In addition, he understanded not only natural environments but also towns from a perspective of the fengshui and adopted a comparative methodology in dividing regions. He also applied climatology to analyze persons and customs. He employed the methodology of fengshui from the comprehensive theory of the Yijing. It is because he was influenced by Cho Sik and Jeng Gu. Yeoheon chose dwelling places for people, or gave advice on several places of his hometown relying on his knowledge of fengshui. When it comes to his theory of fengshui, he agreed with the theory of topography with regards to the fengshui of tombs, but criticized the custom of delaying funerals in order to turn fortune in one's favor. In addition, he accepted that it is necessary to complement a town by creating forests around it. We need to pay attention to the fact that Yeoheon's disciples complied several geographical records. It proves that they inherited the tradition of "valuing practical use and governing on behalf of the people" from Cho Sik and Jeong Gu. Yeoheon put a great emphasis on geographical records and encouraged his disciples to compile them. In other words, he emphasized that they, as administrator or intellectual, need to be erudite in the history and custom of a region where they have lived, and have to establish a standard to encourage or warn people in the region while considering the geographical records. His opinion functioned as a guideline for his successors to compile geographical records later. This paper only analyzed several facts with regard to Yeoheon's knowledge of geography and an academic tradition concerning the study of geography. In the future, I shall discuss how his predecessors and successors understanded geography and how the tradition of compiling geographical records was transferred and developed between them. I believe that this study will contribute to establishing the history of geography, which the Joseon Confucianists researched for a long time but we have not paid an enough attention to until now.

• Journal of Korean Medical classics
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• v.23 no.1
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• pp.101-114
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• 2010

In the perspective of the correspondence of heaven and man[天人相應], people live through Gi of heaven and earth[天地之氣], and the human body which is a small universe[小宇宙] itself receives influence while sympathizing with the Gi and heaven[天氣]. So with unexpected incident of the Eum and Yang, four season[陰陽四時], ups and downs of warmth of cold and chilliness of warm[寒熱溫涼] differs, and the position of Gi of human[人氣] changes, regimen and application of acupuncture, and images[象] of the pulse changes. In "Maekyojeongmiron(脈要精微論)", ups and downs of Eum and Yang changes by four season[四時], and correspondence of ups and downs of pulse law is explained with compass, carpenter's square, the beam of balance and the weight of balance[規矩權衡]. Compass[規] is a measure of instrument that can draw a circle, like regulating the measure and differing the center of the circle and diameter and drawing a circle, compass is a image of Gi of Yang[陽氣] that was staying deep inside the body in winter stretching out by big fault[太過不及] of year and energy[元氣] of human in spring. Carpenter's square[矩] is a instrument that draws direction, which is a image of Gi of Yang flourishing in summer and when it gets highly flourished, again the Gi of Eum[陰氣] comes alive and falls. The beam of balance[衡] is a scale, like a scale that tilts at once when one side is slightly heavy, the beam of balance is a image Gi of yang that is fully flourished in summer and about to descent again, which is just about to fall but not going down yet. The weight of balance [權] is a image of gi of yang which as descent to the bottom and staying in the deepest place. compass, carpenter's square, the beam of balance and the weight of balance is not a direct pulse image[脈象], but standard image of pulse of pulse corresponding to the Gi of human[人氣] that changes by four season, and the explanation includes the pulse image of four season like the taut, full, floating, deeply gather[弦鉤浮營] of "Okgijinjangron(玉機眞藏論)" or taut, full, skip, float, deep [弦鉤代毛石] of "Pyeong-ingisangron(平人氣象論)". So with compass, carpenter's square, the beam of balance and the weight of balance, can judge is human correspond in Eum and Yang, four seasons, this is importantly used in examination of pulse[診脈] with existence and nonexistence, and prognosis of illness.

• Journal of Korean Medical classics
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• v.3
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• pp.248-279
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• 1989

Chuy$\check{o}$k and Naeky$\check{o}$ng which are the foundations for oriental philosophy and oriental medicine respectively have had a great influence on Oriental ideas for several thou s and years. On this study is focused on the comparative study about the two. And the results are as follows; 1. Chuy$\check{o}$k and Naeky$\check{o}$ng agree with respect to the relationship between Nature and Man, They both insist that everything should come into being through collaboration between Heaven and Earth and that Man is the noblest among them. 2. Though Chuy$\check{o}$k and Naeky$\check{o}$ng agree in regard to the authority of Man's nobility, the one stands on the opinion that Man is noble because of 'Tao'(道), while the other maintains that Man is precious because he is created and changed according to the principle of the Universe. 3. There is a slight difference between Chuy$\check{o}$k and Naeky$\check{o}$ng in the principle of Yin and Yang, and the live elements of the Chinese cosmogony. Chuy$\check{o}$k explains the change and development of everything on the basis of the principle of Yin and Yang, and make no concrete mention of the five elements of the Chinese cosmogony. While Naeky$\check{o}$ng applys the principle of Yin and Yang and the five elements of the Chinese cosmogony to the human body. 4. Though Chuy$\check{o}$k contains little knowledge of the inside of the human body in the anatomical matters, it includes some informations of the outside of the human body. But the basic physiological informations had already existed at the time. 5. Regarding the way of life cultivation. Chuy$\check{o}$k and Naeky$\check{o}$ng concurs. The two books advise to avoid unsuitable meal, overdrinking, inappropriate residence and so forth for the sake of good health. They make much of the mental harmony and maintain the accommodation to the change of Nature to keep a sound mind and body.

• Bulletin of the Korean Space Science Society
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• 2008.10a
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• pp.27.1-27.1
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• 2008

KASI (Korea Astronomy and Space Science Institute) is developing a compact wide-field survey space telescope system, MIRIS (The Multi-purpose IR Imaging System) to be launched in 2010 as the main payload of the Korea Science and Technology Satellite 3. Through recent System Design Review (SDR) and Preliminary Design Review (PDR), most of the system design concept was reviewed and confirmed. The near IR imaging system adopted short F/2 optics for wide field low resolution observation at wavelength band 0.9~2.0 um minimizing the effect of attitude control system. The mechanical system is composed of a cover, baffle, optics, and detector system using a $256\times256$ Teledyne PICNIC FPA providing a $3.67\times3.67$ degree field of view with a pixel scale of 51.6 arcsec. We designed a support system to minimize heat transfer with Muti-Layer Insulation. The electronics of the MIRIS system is composed of 7 boards including DSP, control, SCIF. Particular attention is being paid to develop mission operation scenario for space observation to minimize IR background radiation from the Earth and Sun. The scientific purpose of MIRIS is to survey the Galactic plane in the emission line of Pa$\alpha$ ($1.88{\mu}m$) and to detect the cosmic infrared background (CIB) radiation. The CIB is being suspected to be originated from the first generation stars of the Universe and we will test this hypothesis by comparing the fluctuations in I (0.9~1.2 um) and H (1.2~2.0 um) bands to search the red shifted Lyman cutoff signature.

• Journal of Korean Elementary Science Education
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• v.42 no.1
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• pp.93-108
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• 2023

This study aims to analyze the types and roles of visualization materials presented in the third- and fourth-grade national and authorized science textbooks based on the 2015 revised curriculum. Using the type and role framework, 17 chapters were analyzed. The analysis revealed, first, that the national and authorized textbooks had different total amounts of visualization data and total amounts of simple illustrations. However, no difference in the amounts of simple illustrations and infographics used in the units was evident. The units that used the most infographics were Life, Earth and Universe, in that order, in both the national and the authorized textbooks. Second, simple illustrations were observed to have role differences according to the type of visualization data, but infographics had no such differences. Specifically, the motivational role in a simple illustration increased in all the authorized textbooks. Third, looking at the frequencies of the infographic subtypes, the Process, Structure, Comparative Analysis, and Timeline types accounted for 86% of the total, but the proportions of those subtypes varied in the national and authorized textbooks. Based on the results of this study, I suggest that to achieve differentiation in the types or roles of visualization materials, changes in the types, processes, and skills of inquiry must first occur, as must changes in the structure of chapters or lessons. Continuous research and discussion on the standards and methods for authorized textbooks are also needed.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.49-92
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• 2018

I have examined some beliefs in the Thunder God and their magico-ritual techniques in Korea from the perspective of Korean national religious history and have classified these types of beliefs. In several myths from ancient nations in Korea, the Thunder God was the Supreme being governing the Universe including the sky, earth, and water, and he justified political power transcendently. In the medieval period, the Thunder God who was called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' was the object of Daoist ritual for rain. In the early Joseon period, people believed that the prehistoric stone tools known as thunder axes were the tools of the Thunder God, and thereby were imbued with medicinal power. In the late Joseon period, beliefs in the Thunder God developed in various ways such as the overcoming of wars and healing of diseases. Modern Korean national religions including Daesoon Jinrihoe reappropriated the Thunder God called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from the perspective of the Great Opening (Kaebyŏk) and the resolution of grievances (Haewon).

• Journal of The Korean Association For Science Education
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• v.44 no.4
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• pp.301-311
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• 2024

We developed a small-group training program for in-service teachers focused on scientific modeling. We collected the discourses of the teachers who participated in the activity and analyzed them by type. The training program employed a collaborative approach in which a small group completed tasks and produced outputs based on the theme of 'galaxies and the Universe' to enable practical application in classes. Three in-service science teachers participated in the training program. Their discourses were recorded, transcribed, and classified into types based on individual turns and interaction units. The language expressions of the teachers reflected the unique characteristics of the teaching profession, with each participant having preferred language expression types, albeit with a generally low prevalence of specific language expression types across the participants. Differences in discourse characteristics related to the modeling theme, task presentation method, and model types, revealed that variations in the proportion of interaction unit types during the modeling design, build, and evaluation stages were primarily influenced by the teachers' familiarity with the modeling theme. While the task presentation method also influenced interaction types, model types had little impact on the distribution of interaction types. Considering these findings, training programs on modeling for in-service teachers should include a checklist to encourage sufficient interaction between participants as well as propose proper questions that can be effectively addressed through collaboration.