• The Mathematical Education
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• v.59 no.4
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• pp.313-329
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• 2020

The purpose of this study was to develop an integrated teaching model that integrates mathematics and ethics with social justice theme centric approach. To solve the research problems, the investigator conducted literature studies on the 2015 revised mathematics curriculum, 2015 revised mathematics 3rd to 6th grade textbooks, and the 2015 revised ethics curriculum.. Based on the results of analysis, the mathematics and ethics integrated model for social justice was devised by using the three axes of mathematics subject, ethics subject, and social justice. The integrated class of mathematics and ethics for social justice consists of the steps of problem recognition (ME 1), analysis (ME 2), discussion (ME 3), inquiry and practice (ME 4), and it can be implemented in a total of 27 ways. In order to confirm the effectiveness of the integrated model, two classes of sixth grade were selected as experimental and comparative classes. As a result of the study, the integrated class of mathematics and ethics can be used as a tool to improve the value perception of mathematics, However, it should be conducted with full consideration of students' mathematical tendencies in advance. Also, it can improve students' social consciousness. However, practice and experience-oriented classes are effective to overcome 'reserved agency' problem. Finally, it can improve students' perception of integrated classes and their creative thinking and critical thinking skills.

• Journal of the Korean Society of Earth Science Education
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• v.12 no.1
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• pp.27-39
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• 2019

The purpose of this study is to develop a STEAM program for teaching climate change through CLAMP (Climate-Leaf Analysis Multivariate Program) paleoclimate inquiry in connection with high school 'Integrated Science' subject. In order to do so, we analyzed the 2015 revised national curriculum and science textbook in terms of the PDIE instructional design model, and developed the teaching-learning materials for 10 class hours through expert panel discussion and pilot test. According to the STEAM class procedure, in the situation presentation stage, the fossil leaves were collected from the dicotyledon plants near school, and the LMA (Leaf Margin Analysis) climate inquiry activity. was presented as the learning goal. During the creative design stage, students were taught about geology and leaf fossils in the study region, and CLAMP input data (31 characteristics of morphotype and leaf architectural of fossil leaves) were given. In the emotional experience and new challenge stage, we collected leaf fossils for outdoor learning, explored paleoclimate with CLAMP method, and promoted climatic literacy in the process of discussing tendencies and causes of Cenozoic's climate change. The validity of the development program was assessed (CVI .84) as being suitable for development purpose in all items through the process of establishing reliability among expert panel. In order to apply the program to the high school, a pilot test was conducted to supplement the discrepancies and to review the suitability. The satisfaction rate of the participants was 4.48, and the program was complemented with their opinions. This study will enable high school students to have practical knowledge and reacting volition for climate change, and contribute to fostering students' climate literacy.

• 한국체육학회지인문사회과학편
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• v.55 no.4
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• pp.443-462
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• 2016

The purpose of this study was to suggest an extensive and evolved conceptual model of community dance reflecting new tendencies, practice, and various values. For the purpose, efforts were made to categorize common properties based on various cases using qualitative data collection about 10 community dance specialists. The Practice of Community theory of Wenger(1991) has contributed to conceptualization including the new perspective on community dance, which has been the theoretical framework. Firstly, 'a community' as a basic premise is self-organizing, interactive, regional and creative. Secondly, 'practice' in community dance means openness, focused on participants, improvisation and nmind-body centering, value-oriented processes and connectivity with daily lives. Thirdly, 'social learning' can be interpreted within the framework of joint enterprise and domain, quality and status of dacne, and dance literacy embodied as a shared repertoire. Lastly, identity of community dance has been expanding the concept area as 'dance for all' reflecting ongoing properties and future-oriented values in that it pursues healing arts and relationship, amateurism collaborating with dance artists, combination of democratic citizenship and civic creativity, cultural diversity and social integration, and types of sustainable development.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.99-156
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• 2013

This paper is to indicate research tendencies of faith in Daesoonjinrihoe and controversial points of those, and to consider the outlook on Sangje after defining it as theological understanding and explanation for Gu-Cheon-Sang-Je (High-est ruling Entity that is the object of devotion in Daesoon-jinrihoe). As the first introduction to the work, various descriptions for Sangje are arranged and the meanings of those are analyzed. In brief, first, the name of Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, expresses the fact that the authority of Sangje (the Supreme Entity) is exposed by spatial concept Sangje dwells in Ninth Heaven. This fact can be compared with the doctrines Allah in Islam and Jehovah in Christianity each are dwelled in Seventh Heaven. And the name shows Sangje is the ruler who reigns over the universe by using yin and yang. Second, the name, Gu-Cheon-Eung-Won-Nweh-Seong-BoHwa-Cheon-Jon, is imported from China Taoism because it has been in Ok-Chu-Gyeong (the Gaoshang shenlei yushu). But in fact it's root is in Korea because Buyeo and Goguryeo, the ancient Korean nations, have the source of the name. While the name is not the Supreme Entity in China Taoism, it is the Supreme Entity in Daesoonjinrihoe. This fact is a important difference. Third, arbitrarily or not, the name, Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, is put on the image of 'resolution of grievances'. The reason is that many peoples in Korea and China has called the name for about 1,000 years ago to help their fortunes and escape predicaments. Forth, not only Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon but also the name, Three Pure Ones and Ok-Cheon-Jin-Wang (Yuqingzhenwang) in China Taoism used as the Highest ruling Entity in Daesoonjinrihoe. But the relations between three Pure Ones and Ok-Cheon-Jin-Wang and Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon in Dae-soonjinrihoe are different from that in China Taoism. Fifth, Sangje is associated with the Polaris divinity of Tae-Eul, view on God in Oriental Cosmology. The description Tae-Eul as well as Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon is indicated Sangje is linked to the faith of Buyeo and Goguryeo. Sixth, Sangje is not only Mugeuk-Sin (The God of The Endless) who supervise the Endless but also Taegeuk-Ji-Cheon-Jon (The God of The Ultimate Reality) who supervise the Ultimate Reality. These descriptions directly display the fact Sangje is a creator. Seventh, in case explaining Sangje, the point of view is necessary that grasps the whole viewpoints Sangje 'was' Hidden God(deus otiosus) and 'is' Unhidden God after Incarnation. Eighth, Sangje is Cheon-Ju in Donghak, but different from that. Cheon-Ju in Donghak has both transcendence and immanence in tightrope tension, but Cheon-Ju in Daesoonjinrihoe emphasize transcendence than immanence. That difference is the result of the fact Cheon-Ju in Donghak was a being having revealed a man and Cheon-Ju in Daesoonjinrihoe was a being having incarnated after revealing a man. Ninth, Sangje is Gae-Byeok-Jang who is the manager of the transforming and ordering the Three Realms of the World by the Great Do which is the mutual beneficence of all life and Hae-Won-Sin who is the God of resolution of grievances.