• Journal of The Korean Association For Science Education
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• v.29 no.8
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• pp.910-922
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• 2009

The purpose of the study was to investigate the professional level of the Korean non-physics major middle-school science teachers in 'force and motion' content knowledge. For the study, nine science teachers who majored in chemistry, biology, or earth science were sampled from middle-schools in a big city in Korea. The physics concept test-tool (subjective type), which the authors developed, were administered, and then followed by in-depth interviews. The research findings are as follows: Firstly, non-physics major science teachers' correct answer rate in physics knowledge test of secondary school level was not so high that they may have difficulty in teaching correct concepts in physics to middle-school students. Secondly, some teachers show that they can not apply some physics concepts from one to another situation. That means that they may have difficulty in teaching physics conceptual application in various situations to students.

• Journal of The Korean Association For Science Education
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• v.20 no.2
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• pp.221-233
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• 2000

Many investigators have reported difficulties in changing the high school students' misconceptions on mechanics. By one possible solution to this problem, some researchers suggested that the students should be taught mechanics at a younger age to make conceptual changes possible. because as they get older they become less willing to change their ideas. The purpose of this study was to compare the patterns of students' conceptual changes on force by age, to find out whether older students were less ready to change their conceptions than younger students. Individual interviews were carried out with 35 students (average ages 13) in middle school class and 50 students (average ages 17) in high school class near by the middle school. Those students who held the misconcetpion that "motion-implies-force (Impetus conception)" were asked to read a student-centered refutational text (anomalous data). In the immediate and delayed posttest, the types of responses of the students were analyzed to find out the patterns of student's conceptual changes on force by age. In result, first, most of students had impetus conception. Some of the students aged 13 understood the force as terminologies related with everyday experiences, while the students aged 17 understood the force as scientific terminologies. Second, there was no evidence to suggest that conceptual change is more difficult for the students aged 17 than aged 13. Third, the students aged 13 showed diverse responses (plain acceptance, critical acceptance, plain rejection, critical rejection) to the refutational text, while the students aged 17 showed restricted responses (critical acceptance, critical rejection). A month later those students who showed the plain acceptance retrogressed unscientific conceptions, while those students who showed critical acceptance maintained scientific conceptions. We did not find out any evidence to suggest that conceptual change is more difficult for older students. These results need deeper investigation on the nature of the loss of plasticity in comparison with other important variables.

• The Journal of Internal Korean Medicine
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• v.13 no.1
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• pp.61-69
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• 1992

In Nan-Gyung, showed that could know the lung condition taking pulse with the weight of three beans, the heart condition taking pulse with the weight of six beans, the spleen condition taking pulse with the weight of nine beans, the liver condition taking pulse with the weight of twelve beans, the kidney condition pressing to bone(骨). This theory is first suggested in Nan-Gyung(難經). In those case, the weight of three, six, nine, twelve beans and pressing to bone don't mean not the real weight but the relative weight(輕重) of taking pulse(按脈). In other words, those represent Boo Jung Chin(浮中沈), which are the conception of the upper, the meddle, the lower part(上中下). So, we could take pulse of the heart and the lung condition in Boo(浮), the spleen condition in Jung(中), and the liver and the kidney condition in Chim(沈). The heart and the lung pulse showed in the Boo(float level) must be seen with Boo-Mack(부맥 : float pulse), the liver and the kidney pulse showed in Chim (sinklevel) must be seen also with Chin-Mack(沈脈 : sink pulse). The result of the method of taking pulse of viscera with relative weight focused on the as pect of mornal pulse(平脈) and disease pulse(病脈) of five viscera in Mack-Gyung publeshed later than Nan-Gyung and special works which made a comprehensive survey the result is as follow. 1. In normal pulse of five viscera, the heart and the lunk pulse were shown with Boo-Mack(浮脈:float pulse) as the central figure, the liver's and the kidney's pulse were shown centering around Chim-Mack(沈脈: sink pulse) and the spleen's pulse was shown with Wan-Mack(緩脈) which is vital force of stomach(胃氣) and seen in only middle part. 2. In disease pulse of five viscera, frequently, the heart and the lung pulse was shown as Chim-Mack(sink pulse), the liver and the kidney pulse was seen as Boo-Mack (float pulse). 3. In the case of normal pulse. the method of taking pulse with relative weight in Nan-Gyung agree with the normal pulse of five viscera in Mack-Gyung. But in the case of disease pulse, they didn't correspond with the other. 4. So the method of taking pulse with relative weight in Nan-Gyung is not the exam pulse which ca be used in the clinical diagnosis but one of the feeling pulse way to bring in the conception of location of the visceras. 5. From now on, the method of taking pulse rdlated to relative weight need to be looked into minutely compared with later physician's theory than Mack-Gyung.

• Journal of Fisheries and Marine Sciences Education
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• v.13 no.2
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• pp.146-167
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• 2001

Korea and China are two opposite countries located aside Yellow Sea and co-utilize the East China Sea. The two countries are close together from geological point of view, however, the competitive development of resources was more emphasized than the cooperative development of resources between the two countries because the special policy relationship. Additionally, after the communist government of China was founded in 1949, the political conception between the two countries was quite different. Therefore the establishment of appropriate international fisheries co-operation was impossible, and the international management problems of fisheries resources in Yellow Sea and East China Sea were let alone. UN convention on the Law of the Sea came to force in 1994, Korea and China adopted the exclusive economic zone system in 1996. On the other hand, Fisheries Law in Korea was enacted in 1953 in order to management of fisheries resources, and also China was enacted fisheries law in 1986. The two countries control the fisheries effort through fisheries license system, meanwhile through prohibition fishing area, prohibition fishing period, limitation of net size, and limitation of body length to conserve and manage the fisheries resource. The serious management methods of resource management in the two countries are similar such as the creation of promptly decreased species and those species that have commercial value, discharge of fish seedling stock, settlement of artificial reef and clean of fishing ground. Therefore, the two countries should consider not only the improvement of formal law system, but also how to recover the fisheries resources in circumference water zone and how to improve the efficiency of fisheries resource management. Specially the settlement and management of artificial reef should be chosen in the area that have the highest benefit to two countries, and should establish the common management system of discharge of fish seedling stock. And the two countries should adopt the same criteria through technical management and limitation of net size, limitation of body length, and prohibition area of special fisheries to ensure the highest fisheries benefit of fisherman in the two countries and the highest efficiency of fisheries resource management.

• Journal of English Language & Literature
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• v.55 no.4
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• pp.539-565
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• 2009

T. S. Eliot attempted the combining of the liturgy of Anglican Church and a drama in Murder in the Cathedral (1935) and created a modern verse drama which comes most close to the regular tragedy like Greek tragedy today. Eliot chose the drama to deliver his religious insight because of its ritualistic origin and its potentiality to deliver a dramatic world which can contain a complete order. The central theme of this play is the martyrdom. The dramatic action of killing the archbishop Thomas Beckett in this play, however, is not treated as important event enough to be a dramatic climax. He is portrayed as a witness to the reality of God's will rather than a man who wills to give up his own life for any religious belief or cause. In Eliot, a martyr is nothing but "a witness" in its ancient sense. This paper purposes to review the language of this play. The various and new meters and rhythms of the language of this play function enough to bring its playwright to encounter 'the real audience' in 'a living theatre'. The interactions between different verbal models also play a big role to make this play a living theatre. Eliot found the poetry which crosses the various classes and levels of the tastes of audience is the most useful poetry. And the poetry of this play proves as the very thing which intensifies the theme of the play and gives the most powerful force to the play. Especially Eliot's poetry succeeds smost in the various and free meters of chorus, which makes Eliot the first playwright since Aeschylus, who could bring the chorus to undertake the function of extending the dramatic action of the play into the universal meaning. In the theatre the real audience identifies themselves with chorus. And the chorus leads the audience to respond to peace which passeth understanding beyond words and sounds of this play, which is the desired response in Eliot's conception of drama.

• Proceedings of the Korean Powder Metallurgy Institute Conference
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• 1999.04a
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• pp.5-5
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• 1999

The Principal deficiency of the existing notion about the sintering-mixtures consists in the fact that almost no attention is focused on the Phenomenon of alloy formation during sintering, its connection with dimensional changes of powder bodies, and no correct ideas on the driving force for the sintering process in the stage of establishing chemical equilibrium in a system are available as well. Another disadvantage of the classical sintering theory is an erroneous conception on the dissolution mechanism of solid in liquid. The two-particle model widely used in the literature to describe the sintering phenomenon in solid state disregards the nature of the neighbouring surrounding particles, the presence of pores between them, and the rise of so called arch effect. In this presentation, new basic scientific principles of the driving forces for the sintering process of a two-component powder body, of a diffusion mechanism of the interaction between solid and liquid phases, of stresses and deformation arising in the diffusion zone have been developed. The major driving force for sintering the mixture from components capable of forming solid solutions and intermetallic compounds is attributed to the alloy formation rather than the reduction of the free surface area until the chemical equilibrium is achieved in a system. The lecture considers a multiparticle model of the mixed powder-body and the nature of its volume changes during solid-state and liquid-phase sintering. It explains the discovered S-and V-type concentration dependencies of the change in the compact volume during solid-state sintering. It is supposed in the literature that the dissolution of solid in liquid is realised due to the removal of atoms from the surface of the solid phase into the melt and then their diffusicn transfer from the solid-liquid interface into the bulk of liquid. It has been shown in our experimental studies that the mechanism of the interaction between two components, one of them being liquid, consist in diffusion of the solvent atoms from the liquid into the solid phase until the concentration of solid solutions or an intermetallic compound in the surface layer enables them to pass into the liquid by means of melting. The lecture discusses peculimities of liquid phase formation in systems with intermediate compounds and the role of the liquid phase in bringing about the exothermic effect. At the frist stage of liquid phase sintering the diffusion of atoms from the melt into the solid causes the powder body to grow. At the second stage the diminution of particles in size as a result of their dissolution in the liquid draws their centres closer to each other and makes the compact to shrink Analytical equations were derived to describe quantitatively the porosity and volume changes of compacts as a result of alloy formation during liquid phase sinteIing. Selection criteria for an additive, its concentration and the temperature regime of sintering to control the density the structure of sintered alloys are given.

• Journal of Korean Medical classics
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• v.10
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• pp.450-493
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• 1997

Three-yum and three-yang(三陰三陽) is the change state of yum-yang(陰陽) which is caused by six gi(六氣). They mean the flow of six gi(六氣) which exist throughout the viscera, the channel(經絡), and the skin. But it is not easy to understand the meaning because the contents of the attribute of three-yum and three-yang(三陰三陽), the bolt-leaf-hanges(關闔樞) theory and large or small of gi-blood(氣血多少) which is the main clue that explain it in ${\ll}$Somun(素問)${\gg}$ and ${\ll}$Yeongchu(靈樞)${\gg}$ don't coincide with each other. I, the writer, tried to understand the uncertain meaning and the contents which are written about three points above differently in each of the books that are ${\ll}$Somun(素問)${\gg}$ and ${\ll}$Yeongchu(靈樞)${\gg}$. So, from that the course that the book, ${\ll}$Huangjenegeong(黃帝內經)${\gg}$ is handed down is so relatively simple in a wood block-printed book, that the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ has less wong-words than the Somun(素問) and the Yeongchu(靈樞), and from that Yangshangsun(楊上善) wrote the note in the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ by royal order about 100 years former than Wangbing(王氷), as making projects of Yangshangsun(楊上善)'s note and the original of the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ which has relation to the yum-yang(陰陽) attribute of three-yum and three-yang(三陰三陽), the bolt-leaf-hanges(關闔樞) theory, and the large or small of gi-blood(氣血多少) and researching the Yangshangsun(楊上善)'s theory. The result is summarized like this. First, wherease the order of the change of three-yum and three-yang(三陰三陽) which is explained by Yangshangsun(楊上善) consider the change of yangi(陽氣) in body most important, the order of the change gaeggi(客氣)'s three-yum and three-yang(三陰三陽) considers chungi(天氣) most important, and the order of jugi(主氣)'s three-yum and three-yang(三陰三陽) considers jigi(地氣)'s change of ohaeng(五行) most important. If the order of change three-yum and three-yang(三陰三陽) in the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ is considered, each of taeyang(太陽) and soyum(少陰) are expressed as the base of yum-yang(陰陽) and yangmeong(陽明) and taeyum(太陰) are expressed as the palmy days of yum-yang(陰陽), soyang(少陽) and gyolyum(厥陰) are expressed as pacemaker(樞杻) which controls the change of yum-yang(陰陽). Thus, each has something in common that is fettered by the inside and outside. In the flow of channel(經絡), taeyang(太陽) and soyum(少陰) take charge of the behind of body, yangmeong(陽明) and taeyum(太陰) take charge of the front of body and soyang(少陽) and gyolyum(厥陰) take of the side of body. Second, in Yangshangsun(楊上善)'s bolt-leaf-hanges(關闔樞) theory, three-yum(三陰) is regarded as inside, three-yang(三陽) as outside, so when bolt, leaf and hanges fulfil their duties in inside and outside, the life(life force) is thought to be revealed normally. It is impossible to understand the bolt-leaf-hanges with the conception of the inside and outside which divide three-yum and three-yang(三陰三陽) into taeyang-soyum(太陽-少陰), yangmeong-taeyum(陽明-太陰), soyang-gyolyum(少陽-厥陰) according to yum-yang(陰陽) attribute, hence it need the special conception that is taeyang(太陽)-taeyum(太陰), yangmeong(陽明)-gyolyum(厥陰), soyang(少陽)-soyum(少陰) which center on their duties in inside and outside. In the denunciation of the word open(開) and bolt(關), because Yangshangsun(楊上善) said that the duities of taeyang(太陽) and taeyum(太陰) are shutter(閉禁), bolt(關) is coincided with that significance. Third, with explaining the large or small of gi-blood(氣血多少) of three-yum and three-yang(三陰三陽), Yangshangsun(楊上善) expressed the inside and outside either in the same way or differently. Because the inside and outside is interior of body and exterior of body, it is the explanation that is noticed by the fact that the property of large or small of gi-blood(氣血多少) is either able to be same or different. In this viewpoint, if we unite the contents about large or small of gi-blood(氣血多少) of ${\ll}$Somun(素問)${\gg}$, ${\ll}$Yeongchu(靈樞)${\gg}$, we will find that the descriptions of large or small of gi-blood(氣血多少) of three-yang(三陽) in ${\ll}$Somun(素問)${\gg}$ ${\ll}$Yeongchu(靈樞)${\gg}$ correspond with the ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$, but in three-yum(三陰), the contrary presentations exit. The reason is that large or small of gi-blood(氣血多少) of three-yum(三陰) isn't only expressed as che(體) in the point of che-yong(體用), but as a point of yong(用) that is a phenomenon. As researching the original of ${\ll}$Huangjenegeongtaeso(黃帝內經太素)${\gg}$ and Yangshangsun(楊上善)'s notes as a center about three problems that are yum-yang(陰陽) attribute, the bolt-leaf-hanges(關闔樞) and large or small of gi-blood(氣血多少) of three-yum and three-yang(三陰三陽), I, the writer, tried to explain the part which is written differently or has uncertain conception in the book ${\ll}$Somun(素問)${\gg}$ and the book ${\ll}$Yeongchu(靈樞)${\gg}$, but the concrete result of the work like this will be judged according to the question how many theories are correspondent with real presence at a sickbed. Hence, the work to veryfy the theories in the future will be left as assignment.

• Korean Journal of Adult Nursing
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• v.12 no.4
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• pp.690-705
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• 2000

This ethnography was based on Kleinman's explanatory model of a health care system. It is conducted to make thick discription of illness conception of the elderly in a sociocultural context. The basic assumptions were as follows. 1) A health care system is a cultural system, and as with any other cultural system, it is a system of symbolic meanings anchored in a particular arrangement of social institutions and patterns of interpersonal relationships; 2) In all societies health care activities are more or less interrelated. Therefore, they need to be in a holistic manner as socially organized responses to disease that constitute a special cultural system; health care system; 3) Health and illness experiences are the natural process of disease. Individuals who recognized a for state of health, their family, neighbors, and communities define the state, search for causes of the health problems, and response to it. According by, they proceed to search for healing stratagies. So, understanding of the illness experience is the starting point for health care. The study participants were 12 elders aged 60 or more. The fieldwork was conducted in an agricultural clan village of Namwon city. The data collection and analysis were cyclic, from descriptive observation, domain analysis, focused observation, taxanomic analysis, selected observation, componential analysis, and finally cultural themes were all analysed. Proxemic and text analysis techniques were used according to the characteristics of the data. The data of sociocultural context and descriptive data were collected from 1990 to 1992. Informations on illness concepts were collected during 1994 using focused observation. Data confirming and contrast observations were conducted from 1997 and 1999. Illness concepts of the elderly were taxonomized supernatural cause, non-supernatural cause, immediate cause, and ultimate cause. The supernatural ones were ancestors, god of home, god of village, and ghost such as 'sal(evil force of dead man)' and 'gagqui(ghost of begger)'. The non-supernatural ones were Ki, natural phenomenones, natural objects, foods, human and human behaviors. Immediate ones were insufficiency and overflows, discretion and consolidation, disorder and out of order, cloudness and contamination, and fluctuation and stagnation of supernatural cause and non-supernatural ones. Ultimate causes were intrusion and loss of supernatural and nonsupernatural ones. The cultural themes of illness concepts of the elderly are: 1) illness concepts are not based on causality principle, but on reciprocal principle; 2) illness concepts are affected by social level and charicteristics of the patients; 3) the causes of disease are recognized as imposed both positive and negative effects on health based on interpretation of the indiviuals; 4) illness concepts reflects on principles of everyday life of the society members such as hierachial structure and group cohesiveness; 5) illness concepts are ruled on principle of reciprocity and spread; 6) illness concepts are interrelated with physical environment of the participants. It can be concluded that the illness concepts of the elderly in a traditional clan village are a component of health care system as a cultural system based on these results. The these results can be a useful basis for gerontological nursing practice and education.

• Journal of Korean Philosophical Society
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• v.117
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• pp.113-136
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• 2011

According to the thesis of the publicity of reasons, practical reasons are public in their nature: the normative force of reasons may extend across different agents. Wallace argues that the normative mode of public reasons can be exhausted by what he calls the requirement of non-interference. I argue that the publicity thesis as he presents it equally applies to both (non-special) interpersonal relations and special relationships. At first, Wallace's version of the publicity thesis may seem incompatible with the fact that there exists reasons of positive aid. He says that when these reasons obtain in the case of interpersonal relations, they are accommodated by relevant specific moral principles. I defend this claim by showing that there is a kind of internal relation between the publicity thesis and moral principles in question. It is true that the reasons of positive aid obtain in the case of special relationships as well. I show that in this case such reasons are grounded by the requirements of the given special relationships themselves. I argue that the logical consequence of these claims is what I call the dualistic conception of our practical reasoning about what to do and that this dualism does not raise a serious challenge to the publicity thesis. The overall arguments of this paper, I believe, make us to be "realistic" about the philosophical significance of the thesis in question in moral discourses.

• The Journal of Korean Philosophical History
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• no.32
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• pp.215-249
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• 2011

This essay reflects on the modernity of Korea by examining the transformation of the traditional knowledge system from a historico-semantic perspective with its focus on the opposition and collision of the old and the new conception occurred in the early period(1890~1910) of the acceptance of the Western modern civilization. With scientific success, trick of reason, Christianity and evolutionary view of history, the Western modernity regarded itself as a peak of civilization and forced the non-Western societies into the world system in which they came to be considered as 'barbarism(野蠻)' or 'half-enlightened(半開).' The East Asian civilization, which had its own history for several centuries, became degraded as kind of delusion and old-fashioned customs from which it ought to free itself. The Western civilization presented itself as exemplary future which East Asian people should achieve, while East Asian past traditions came to be conceived as just unnecessary vestiges which it was better to wipe out. It can be said that East Asian modernization was established through the propagation and acceptance of the modern products of the Western civilization rather than through the preservation of its past experience and pursuit of the new at the same time. Accordingly, it is difficult to apply directly to East Asian societies Koselleck's hypothesis; while mapping out his Basic Concept of History, he assumed that, in the so-called 'age of saddle,' semantic struggle over concepts becomes active between the past experience and the horizon of expectation on the future, and concepts undergoes 'temporalization', 'democratization', 'ideologization', 'politicization.'The struggle over the old and new conceptions in Korea was most noticeable in the opposition of the Neo-Confucian scholars of Hwangseongsinmun and the theorists of civilization of Doknipsinmun. The opposition and struggle demanded the change of understanding in every field, but there was difference of opinion over the conception of the past traditional knowledge system. For the theorists of civilization, 'the old(舊)' was not just 'past' and 'old-fashioned' things, but rather an obstacle to the building of new civilization. On the other hand, it contained the possibility of regeneration(新) for the Neo-Confucian scholars; that is, they suggested finding a guide into tomorrow by taking lessons from the past. The traditional knowledge system lost their holy status of learning(聖學) in the process of its change into a 'new learning(新學),' and religion and religious tradition also weakened. The traditional knowledge system could change itself into modern learning by accepting scientific methodology which pursues objectivity and rationality. This transformation of the traditional knowledge system and 'the formation of the new learning from the old learning' was accompanied by the intersection between the old and new conceptions. It is necessary to pay attention to the role played by the concept of Sil(hak)(實學) or Practical Learning in the intersection of the old and new conceptions. Various modern media published before and after the 20th century show clearly the multi-layered development of the old and new conceptions, and it is noticeable that 'Sil(hak)' as conceptual frame of reference contributed to the transformation of the traditional knowledge system into the new learning. Although Silhak often designated, or was even considered equivalent to, the Western learning, Neo-Confucian scholars reinterpreted the concept of 'Silhak' which the theorists of civilization had monopolized until then, and opened the way to change the traditional knowledge system into the new learning. They re-appropriated the concept of Silhak, and enabled it to be invested with values, which were losing their own status due to the overwhelming scientific technology. With Japanese occupation of Korea by force, the attempt to transform the traditional knowledge system independently was obliged to reach its own limit, but its theory of 'making new learning from old one' can be considered to get over both the contradiction of Dondoseogi(東道西器: principle of preserving Eastern philosophy while accepting Western technology) and the de-subjectivity of the theory of civilization. While developing its own logic, the theory of Dongdoseogi was compelled to bring in the contradiction of considering the indivisible(道and 器) as divisible, though it tried to cope with the reality where the principle of morality and that of competition were opposed each other and the ideologies of 'evolution' and 'progress' prevailed. On the other hand, the theory of civilization was not free from the criticism that it brought about a crack in subjectivity due to its internalization of the West, cutting itself off from the traditional knowledge system.