• Communications of Mathematical Education
• /
• v.24 no.2
• /
• pp.345-363
• /
• 2010

The purpose of this study is to investigate and analyze informal knowledge of students who do not learn the conception of proportion and to identify how the informal knowledge can be used for teaching the conception of proportion in order to present an effective method of teaching the conception. For doing this, proportion was classified into direct and inverse proportion, and 'What are the informal knowledge of students?' were researched. The subjects of this study were 117 sixth-graders who did not have prior learning on direct and inverse proportion. A total eleven problems including seven for direct proportion and four for inverse proportion, all of them related to daily life. The result are as follows; Even though students didn't learn about proportion, they solve the problems of proportion using informal knowledge such as multiplicative reasoning, proportion reasoning, single-unit strategy etc. This result implies mathematics education emphasizes student's informal knowledge for improving their mathematical ability.

• Journal of the Korean Institute of Rural Architecture
• /
• v.21 no.2
• /
• pp.27-34
• /
• 2019

This study explores the emergence of a modern form of Cheongju-eup townscape in the late 1930s by re-examining the 1960s restoration model of Seongan-dong and Jungang-dong in Cheongju, one of the historic cities in South Korea. According to the acquired data from the restoration model, it is found that the construction of a new urban area during the late 1930 was resulted from the following events: the development of a railroad station located outside of the north gate of Cheongju-eup since 1921, the completion of Musimcheon embankment outside the south gate in 1932, and the construction of Chungcheongbuk provincial office outside the eastern gate in 1937. In this period of development, which the author named 'Cheongju-eup period', the streets in the old castle, consisting only of two-story financial buildings, had been expanded from the existing area at the Seongan-gil intersection to the outside the east gate of Cheongju-eup. In addition, public government buildings, which were mainly located in both Seongan-gil and Yulgok-ro in the east-west direction, were newly constructed during the late 1930s in Seokgyo-dong, a new area in which a large number of commercial buildings including department stores, clothing stores, shoes shops, and watch stores were also built along the streets. Moreover, the modern form of Cheongju-eup was to be formed by several construction projects in the area of Jungang-ro in the late 1930s. Until the 1920s, the townscape outside the northern gate of Cheongju-eup, were composed of primary, agricultural, and female schools built on a largest site of Gyoseo-ro and Daeseong-ro as well as a transportation warehouse and a railway office near the Cheongju station. Then, entering the 1930s, new school buildings and domestic industrial shops and factories were built around the area of Jungang-ro ranging from the railway outside the northern gate to Bangadari. As a result, the expansion of townscape with newly constructed buildings in the late 1930s marked the emergence of a modern form of Cheongju-eup.

• Journal of architectural history
• /
• v.32 no.5
• /
• pp.81-94
• /
• 2023

Haeju was home to the Hwanghae-do Provincial Office and a hub for supporting the northwestern regions of Korea. Local commerce expanded in Haeju during the late Joseon period based on its abundant resources and regional products, leading it to evolve into a large city. King Seonjo temporarily resided in Haeju while seeking refuge from the Japanese Invasions of Korea, and Yi Yi (sobriquet: Yulgok) secluded himself in Seokdam in Haeju in his later years. King Seonjo's residence in Haeju and Yi Yi's retirement there boosted interest in the city among the literati and influenced its places of scenic beauty. The development of its local history and literary achievements were documented in a wide variety of historical records and visual materials. Eight scenic views in Haeju became famous through a poem written by Seong Su-ik in the late sixteenth century. Around the mid-eighteenth century, eight new scenic views became popular. Local officials and travelers from other regions produced a vast body of prose and poetry focusing on the landscape and society of Haeju, playing a crucial role in raising awareness of its scenic attractions. Most surviving visual materials related to Haeju were created in and after the nineteenth century. Many of them illustrate both landscapes and the everyday lives of people. Among them, paintings of scenic spots created by Jeong Seon (sobriquet: Gyeomjae), who never actually visited Haeju in person, raises some of the issues posed by relying on indirect materials. In contrast, Eight Scenic Views of Haeju, which is presumed to have been produced by a local painter, appears to have accurately highlighted the characteristics of each scenic spot. Moreover, Haejudo, a folding screen presenting a panoramic view of Haeju, incorporates content from paintings depicting eight scenic views, in this case Eight Scenic views of Haeju. This practice can be observed in visual materials of other provincial cities.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.29 no.1
• /
• pp.50-58
• /
• 2011

Cheongpunggye is located in a valley where Baekaksan, the main mountain of Seoul and Inwang Mountain corresponding to right-white tiger(石白虎) divination based on topography are crossed. The owner of Cheongpunggye is Seonwon Kim Sangyong and many people had visited there without pause because of beautiful landscape since the early times of Chosun. Seonwon Kim Sangyong had ever studied together with Yulgok Yi I and Woogye Seong Hon. He was one of the Western faction(Seo-in) which was the leading power of Injo Coup and died for his chastity during Second Manchu Invasion of Chosun. He is known as a model of fidelity which is a symbol for scholar's spirit in Chosun together with his younger brother Cheongeum Kim Sangheon. Jangdong region, the clan village of New Andong family was the birthplace of Yulgok School which was the fundamental of scholar spirit of Chosun. And Jangdong would be the source of Jin-Gyeong(Real Scenery) Culture which was bloomed by Baekak club composed of Gyeomjae Jeong Seon, Sacheon Lee Byeongyeon, and Gwanajae Cho Yeongseok. The contents of this study are as follows. First, this study explored the placeness of Seochon region through the historical background like the relation between Jangdong, the clan village of Andong Kim family and Andong Kim family, and achievements of Seonwon Kim Sangyong and circumstances of that times. Second, this study tried to know original landscape of Cheongpunggye by investigating location, topography, water system etc. based on analysis of literature, old map, and paintings describing Cheongpunggye. The study was progressed in this way. To infer the original landscape, about 50 landscape elements of Cheongpunggye shown in Punggyejibseunggi(楓溪集勝記), Cheongpunggye Cheop, Cheongpunggye(淸風溪), the work of Gyeomjae Jeong Sean were searched, and then the location and form of the elements was analyzed. Furthermore, by analyzing the meanings of the names for the landscape elements, the thoughts(Naturalism, Taoism, Confucianism, Buddhism) supporting the structure of Cheongpunggye could be inferred. It is thought that these findings can contribute to exploration of placeness of Cheongpunggye. The study on original landscape of Cheongpunggye can be used as basic data when these works are executed-revival of Cheongpunggye, restoration of small streams in upper part of Cheonggyecheon, renewal of Seochon region.

• (The)Study of the Eastern Classic
• /
• no.35
• /
• pp.161-188
• /
• 2009

Confucianism's concept of Ye is ruled by the absolute principle of the universe on one hand, and by "the rules of Ye(節文)" and "the rules of ceremony(儀則)", the principle of relative articulation on the other hand. The realizations of the absolute principle of Ye is depending on its usage in everyday life which is fundamentally conditioned by time and space. Thus, Ye's usage can be maximized when the fundamental principle and the condition of its usage make a mutual harmony. Of course, Ye and Ak(樂) are doing complementary roles for each other, since Ye is a principle of a division and Ak is a principle of combining features. However, the essence of Ye can be figured out as the characteristics of mutual reciprocity among things of hierarchy between the classes. Not only in Modern one But also in the medieval society, Ye was not a one-sided force. The essence of Ye does not retain the interests of an individual and the power of a group. If so, the formal aspects of Ye had been distorted. Confucianism demands a strict morality and ethics of a normal person as well as of the ruler. The characteristics of Ye is democratic and open to the condition of time and space. Yegyo should be rooted in everyday lives and realized as a usualness. Therefore, Shirak was an inevitable feature of Yegyo. During the 16th and the 17th century, Ye insinuated into everyday lives of the public in the Korean society. Yulgok Yiyi(李珥)'s Haejuhyangyak(海州鄕約) was estimated as the exemplary feature of Shirak.

• Journal of Korean Medical classics
• /
• v.13 no.1
• /
• pp.117-145
• /
• 2000

Tongmu I Je-ma(1837-1900) set up Sasang Constitutional Medicine(四象體質醫學), a medical theory that would be original in the Korean medical history through his book ${\ll}$Tang-uisusebowon(東醫壽世保元)${\gg}$. In this book, he writes that he found the clue to his sasang Constitution(四象體質) theory from ${\ll}$Hwangjenaegyong(黃帝內經)${\gg}$. But the main logic that gives shape to the Constitution(體質) theory is $s{\check{o}}ng-ch{\check{o}}ng$ theory(性情論) of Confucian. Therefore, Tongmu(東武)'s Constitution $s{\check{o}}ng-ch{\check{o}}ng$ theory(體質性情論) is fundamentally based on confucian thoughts. Kongmaeng(孔孟) saw $s{\check{o}}ng$(性) as a base for connecting the entire mankind to be united, and $ch{\check{o}}ng$(情) as a individual thing that can exalted differently according to one's state of mind. Chuja(朱子) weakene the human's active volition by dividing $s{\check{o}}ng$ and $ch{\check{o}}ng$ as ibal(理發) and kibal(氣發) and therefore describing mankind to be submitted to Heaven's will. On the other hand Yolgok(栗谷) generalized $s{\check{o}}ng-ch{\check{o}}ng$ in the active mind of man himself by saying that $s{\check{o}}ng$ is when i-ki(理氣) does not act as a bodily function of the mind and $ch{\check{o}}ng$ is when it does. Furthennore he emphasized man's activeness on pursuing good by saying that the division of good and bad does not start from the origin of motion but is divided by the condition of ki(氣) which leads motion. Tongmu, who was influenced by Yulgok linked both $s{\check{o}}ng$and $ch{\check{o}}ng$ through, happiness, anger, sadness, pleasure(喜怒哀樂), and saw $s{\check{o}}ng$ as the ability to recognize good which is in the kijil(氣質) formed from the integration of i-ki, and saw $ch{\check{o}}ng$ as $s{\check{o}}ng$ blurred by man's greed. In addition to this, he says that the direct connection between each person's divergence in $s{\check{o}}ng-ch{\check{o}}ng$ and the condition of Four-organ(四臟) which is ki, not the mind which is i(理) forms sasangch'ejirin(四象體質人). His theory that illness comes from the partiality of $s{\check{o}}ng-ch{\check{o}}ng$ and therefore can prevent this by clarifying the mind and adjusting $s{\check{o}}ng-ch{\check{o}}ng$ through volition, has led Korean oriental medicine to be human based.

• Journal of Service Research and Studies
• /
• v.9 no.1
• /
• pp.1-16
• /
• 2019

This study analyzed Korean representative ideology to establish a service philosophy. As a follow - up study of the service philosophy consistency study of the Korean original idea, we searched for the coherence as the philosophy of the service age in the Korean representative ideology. The basic structure and operation model of service philosophy are presented, and the service philosophy of major korean ideology is derived. The philosophy of service can be presented by the structure of service and the operation of service. The essential characteristics of the service are relationship, interactivity, horizontality, and harmony, and the service structure that reflects this is the coexistence of products and services. Based on the discussion on the structure and operation of the service philosophy, the service philosophy synthesis of Korean representative ideology is presented. From the Silla era to the Koryo dynasty, the essence of Korean Buddhism thought is in line with the service philosophy, and it was found that Toegye and Yulgok to Dasan's thoughts are also consistent with service philosophy. In the future, we need further studies to refine the structure and operational principles of the service philosophy and to develop it into a big idea. In addition, it is necessary to follow up the service philosophy of Oriental representative ideology centering on Chinese and Indian philosophy. Ultimately, it is necessary to establish a service philosophy as the main philosophical thought and to establish a service philosophy as a desirable future economic and social philosophy.

• The Journal of Korean Philosophical History
• /
• no.32
• /
• pp.7-41
• /
• 2011

Theories of Li-Ki mutual dynamism and piety represent philosophical thoughts of Toege School. The theory of Li-Ki mutual dynamism reflects conflicts of Heavenly Law and Human Desire or Principled Mind and Selfish Mind on the private level, but conflicts of Virtuous Gentleman and Materialistic Person on the social level. The theory of piety is for establishments of Heavenly Law's Superintendence and Virtuous Gentleman's Leading Power in life. Toege's followers keep this theoretical stream Their perception of reality has two distinct features: one is that they focus on the fundamental distinguished from the incidental: the other is that they don't tolerate any compromise between righteousness and interest, They think they can make a beautiful world without any compromise between righteousness and material interest if trying hard on the fundamental. Their propensities are very different from those of Yulgok school who sought an appropriate compromise between principle and reality or between the Eastern and the Western party distinguishing an argument of the fundamental from an argument of the incidental.

• The Journal of Korean Philosophical History
• /
• no.30
• /
• pp.283-310
• /
• 2010

This paper attempted to solve the problem of contemporary youth character education through the traditional character education. For this purpose, to revaluate the educational contents of the Chosen Dynasty with current viewpoint and investigate there is what kind of meaning in current society. In other words, tried to observe about principles and methodology of youth education which based on the human being and education theory of the Confucianism. Specially analysis led about youth education theory of the Toegye and Yulgok who represents Korean studying abroad, to suggest learning model that can apply today and propose that will be able to succeed traditional education in modern ways in future. This paper reviewed that using a traditional education model for the development of youth character education as a basic task of character education program, and proposed its three kinds of components and learning model. First, Arranged character education by 10 kinds of core concept. Second, divided character education into 4 stages - recognition, reflection, application, expansion. Then suggested based on the will, emotion and mind- each of the key concept reapplied by the 4 stages.

• The Journal of Korean Philosophical History
• /
• no.35
• /
• pp.7-42
• /
• 2012

The Ho-Rak controversy is an internal dispute in the Kiho School. Both Ho and Rak adopt the theories of Yulgok(栗谷) as their common standard of right arguments. The controversy continues almost two hundred years after the dispute between LEE Gan(李柬) and HAN Wonjin(韓元震). However, it does not develop rich theoretical resources. The fundamental issue of Ho-Rak controversy is how to define the relation of mind(心) and temper(氣質). Ho School regard temper as material of the mind, and so they insist that mind and temper are ultimately the same. But Rak School regard temper as desire of the body, and so they insist that mind and temper are the another one. The viewpoint of Rak School does not correspond to the view of the traditional Neo-confucianism. So we should understand that mind and temper are ultimately the same. However if we define that mind and temper are the same, and they act at the same time, then we can not insure the foundation of pure goodness in human mind. LEE Chulyoung(李喆榮) defines that mind and temper are ultimately the same, but they act alternately. It is the exact definition about the relation of mind and temper.