• Trans-
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• v.12
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• pp.141-171
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• 2022

This study was conducted to understand media and cultivate personality by using media as data for personality education. To achieve this purpose, the Personality Education Promotion Act and the Korea Educational Development Institute's personality virtues were selected as educational elements, and a personality education program using media was developed in combination with the middle school curriculum. For this study, first, in order to extract personality virtues, 13 personality virtues were finally selected as educational elements by comparing and synthesizing the personality virtues of the Personality Education Promotion Act and the Korea Education Development Institute. The final personality virtues selected are self-esteem, courage, sincerity, self-regulation, wisdom, consideration, communication, courtesy, social responsibility, cooperation, citizenship, justice, and respect for human rights. Second, in order to select media and set the direction of development of personality education programs, the process of collecting media data was confirmed, and the direction and goal of the program were set by analyzing the middle school curriculum. Third, in order to propose a method of applying a personality education program using media, the personality grafting unit was selected by referring to the commentary on all subjects of the 2015 revised curriculum.

• Journal of Korean Medical classics
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• v.21 no.3
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• pp.91-102
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• 2008

The most important part of understanding properties of Sasang-in(四象人) is analysis of human characters. In spite of that aspect, there are not enough explanations of human characters like natural virtues, for example Inseong(仁性), in Ijema(李濟馬)'s writings. In this examination we mainly investigated particular relationship between So-eumin(少陰人) and Inseong(仁性). But revelation and practice of Inseong(仁性) are not only belonged to So-eumin(少陰人), also applied to all people of Sasang-in(四象人). Specially for the purpose of recognizing human characters, Ijema(李濟馬) assigned virtues that is to say Inuiyeji(仁義禮智), to each persons of Sasang-in(四象人). We have explained which properties of such Sasang-in(四象人), not limited to So-eumin(少陰人), is concerned with natural virtue In(仁), actually that explanations are more concentrated to relation between Taeyang-in(太陽人) and Inseong(仁性).

• 한국정보교육학회:학술대회논문집
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• 2009.08a
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• pp.113-121
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• 2009

정보화 사회에서의 일원으로 꼭 갖추어야 할 정보통신윤리 덕목들은 기존 산업화 사회에서의 교수-학습방법으로는 부적절하다. 덕 교육 (Virtues Education)은 행위자가 교육의 중심이 되어, 인지 정의 행동의 통합과 공동체주의를 중요시 여겨 학습자 스스로 윤리를 체득하도록 하는 장점이 있다. 본 연구에서는 덕 교육의 장점을 기반으로 학습자가 보다 재미있고 쉬운 학습을 통해 정보통신윤리의 능동적이고 자연스러운 체득이 가능하도록 게임 모형을 개발하였다. 본 게임 모형은 문제 사태를 확인하고, 그에 관련된 규범을 찾고, 규범의 의미와 근거를 찾은 후, 판단을 예측하고, 판단하여 미션을 해결하는 모형이다. 본 모형의 장점 (특징)은 다음과 같다. 첫째, 학습자가 쉽고 재미있게 정보통신윤리 학습을 할 수 있다. 둘째, 게임을 진행하며 윤리의식을 교사가 전달하는 것이 아닌, 학습자 스스로 체득하게 할 수 있다. 셋째, 정보화 사회의 구성원으로서 알맞은 가치관을 확립하여, 정보화 사회의 역기능에 대해 올바르게 판단하고 실천할 수 있다.

• Journal of The Korean Association of Information Education
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• v.14 no.4
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• pp.589-603
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• 2010

Game addiction is the one of side effects from current knowledge-based society, So it is very important to find students with game addiction and treat them as early as possible. In this paper, first of all, a measure scale is developed for diagnosing game addiction. The scale is made based on the literature reviews. Also, a game model is developed based on virtues education. The proposed model has the following characteristics. First, it can induce active participation of students. Second, it helps students find and decide a moral standard related to online game addiction for themselves. Third, students can learn a moral standard naturally through narratives related to various real-life situations. The followings are concluded after applying the proposed game to elementary school students with game addiction. First, game addiction is relieved for those students, specially for "high risk" and "potential" groups. Second, the proposed game can improve respect to others and individual responsibility.

• Journal of Korean Medical classics
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• v.21 no.2
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• pp.151-172
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• 2008

This study searched fundamental basis of four-constitution medicine from the principle of "Yeokgyeong(易經)" that is scientific foundations of Dongmu(東武) Ijema(李濟馬)'s four-constitution medicine based on system of "Yeokgyeong(易經)" and looked into the principle of our-constitution medicine ontologically. That is to say, the translation of five phase(五行) that represented in "Hwangjenaegyeong(黃帝內經)" regulated that substance of five phase is spleen-earth(脾土). But four-constitution medicine mentions the substance as heart-earth(心土) in place of spleen-earth. Because of it's standpoint, the differences on meanings between spleen-earth and heart-earth on the substance of five-phase becomes motive to interpret scientific system of four-constitution medicine fundamental wrongly. For that reason, the research of this title is needed. The results was summarized as follows. First, in ontological view point of structure of four-constitution, five phase is substance and phenomenon, in other words it includes earth of unrevealed substance and wood, fire, metal and water of self-manifestation of existence. Second, in axiological view point, the four-constitution represent principles and contents of four virtues of human nature. And so the innate four virtues ontologically based on four-constitution of heaven. Therefore a human being is endowed innately benevolence, courtesy, justice, intelligence of four virtues. Third, the concept of greater and lesser of Eum(陰, yin) and Yang(陽, yang) in Dongmu(東武)'s four-constitution medicine is four-constitution in "Yeokgyeong(易經)". Greater principle(太極) and four-constitution is a relation of substance and phenomenon. Fourth, the origin and structure of four-constitution medicine includes the structure and principle of natural philosophical Eumyang and four-constitution, the human-centric theory and sciences of human nature and natural laws and medical experience of traditional oriental medicine and medical principle.

• Korean Journal of Acupuncture
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• v.18 no.1
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• pp.117-141
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• 2001

From documentary comparative study on the chief virtues of the Back-Su(兪) points and the Front-Mo(募) points, the following results are obtained : 1. Contrast the Back-Su(兪) points with the Front-Mo(募) points, the needle-steadying depth of the Front-Mo(募) points is deeper than that of the Back-Su(兪) points. and Moxibustion dosage of the Front-Mo(募) points is more than that of the Back-Su(兪) points. 2. In the case of Kimun(LR14) and Kansu(BL18), Kergwol(CV12) and Shimsu(BL15), Chungwan(CV12) and Wisu(BL21), Kyungmun(GB25) and Shinsu(BL23), the Back-Su(兪) points can be chiefly used for the treatment of acute disease, external disease, exess disease and Jang(臟)-disease. contrary the Front-Mo(募) points can be chiefly used for the treatment of chronic disease, internal disease, deficiency disease and Bu(腑)-disease. 3. In the case of Kwangwon(CV4) and Sojangsu(BL27), Serkmoon(CV5) and Samchosu(BL22), Changmun(LR13) and Bisu(BL20), Chungbu(LV1) and Pesu(BL20), Chungguk(CV3) and Banggwangsu(BL28), the Front-Mo(募) points can be used for the treatment of unbalanced visceral funtion. contrary the Back-Su(兪) points can be used for not only the treatment of unbalanced visceral funtion but also the treatment of attached organs. 4. The Back-Su(兪) points can be used for the treatment of acute disease, external disease, exess disease, Jang(臟)-disease and attached organs-disease. contrary the Front-Mo(募) points can be chiefly used for the treatment of chronic disease, internal disease, deficiency disease, and Bu(腑)-disease.

• Anxiety and mood
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• v.13 no.1
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• pp.46-52
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• 2017

Objective : The purpose of the present study was to examine the effectiveness of a school-based character education program on the character development of elementary school students. Methods : A total of 1,325 elementary school students participated in the study. Pre-post changes in eight character virtues (self-esteem, self-regulation, honesty, sincerity, communication & caring, citizenship, justice, responsibility/cooperation) and student satisfaction were assessed. A paired t-test was performed to determine the effects of the program. Results : Of the students who participated in the program, the 4th and 5th grade students showed significantly increased scores on all eight character virtues ; whereas, the 6th grade students showed significantly increased scores on five character virtues. Conclusion : Despite the differences in effect based on the grade levels, the study results supported the effectiveness of a school-based socio-emotional character education program. This study could provide a basis for future research on the development of effective character education programs.

• Journal of Digital Convergence
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• v.19 no.11
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• pp.407-413
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• 2021

The purpose of this study is to recognize the importance of 'character', which is an important keyword in the era of the 4th revolution, and to approach the teaching method through the life of Haydn and his music among various methods of character education. The purpose of this study was to investigate the research hypothesis that the convergence education of music and character brings positive changes in pre-and post-recognition of sub-elements of character virtues. As a research method, character education was conducted through class activities using Haydn's life and music for a total of 6 times. The result shows the change in pre-and post-cognition of sub-elements of personality virtues, and statistically significant (p<0.01) in all virtues of character education. Activity-oriented classes through the life and music of a composer were worthy for the effective character education. A further study would be meaningful by applying various teaching activities if the scope of study is expanded.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.189-234
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• 2023

The most common and prevailing system of virtue ethics is based around the idea of personality rather than external behavior and it grew out of the Aristotelian system of virtue ethics. The purpose of this study is to find out the characteristics of the virtue ethics found within Daesoon Thought through comparison to Aristotelian virtue ethics. This can serve as a basis to establish the virtue ethics of Daesoon Thought in further studies. The systems of virtue ethics posited by the two traditions are similar in that they are both teleological as the virtues they recognize are related to human nature in the context of certain metaphysical assumption and they both exhibit the characteristic tendencies of seeking to realize the highest human good. Therefore, in the Aristotelian context, virtues can be defined as "characteristics needed for the realization of eudaimonia," and for Daesoon Thought, virtues are "characteristics needed for the realization of the Resolution of Grievances for Mutual Beneficence." The representative virtues examined in this comparative study will be the Aristotelian Golden Mean, and the the concepts of guarding against self-deception and great benevolence and great justice in Daesoon Thought. In comparison to Aristotelian virtues, these differ in three main ways. First, Aristotelian virtue is not an innate aspect of character the way it is assumed to be in Daesoon Thought wherein the original human heart bestowed by Heaven is already virtuous. Second, mental virtue in the Aristotelian context centers the mind upon reason whereas in Daesoon Thought, the heart-mind exhibits both reason and emotional concern for others. Third, eudaimonia is a concept limited to humans and their societies whereas the Resolution of Grievances for Mutual Beneficence is a good that includes all beings including divine beings, animals, plants, and Heaven and Earth. Despite the differences, both require practical reason, continuous education, and effort to succeed in the cultivation of virtues and the proper implementation of virtuous living.

• Review of Korea Contents Association
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• v.13 no.2
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• pp.47-52
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• 2015