• Journal of the Korean Institute of Landscape Architecture
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• v.35 no.3
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• pp.71-81
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• 2007

This study focused on the one and only temple of on the coastline of the West Sea, Kimje's Manghae Temple and Mt. Jinbong. The purpose of this study was to research the unique sense of place of the area by researching the location and view that clearly shapes the identity of the landscape. The following are the results. 1. The cultural landscape of Manghae Temple and the natural landscape of Mt. Jinbong have characteristics which take in the coastline and skyline, respectively. Specifically, from the existential vertical-horizontal images of "sky - land - Mt. Jinbong" and "moon - cloud - sea", an ascending reflection of the landscape surroundings can be found. 2. The "Sea - Manghae temple - Mt. Jinbong - sky" is the representation of the moderate 'inside-space' which belongs to the particular landscape area and which also shows the topophilia to Manghae Temple. Through this kind of interpretation, the sense of place of Manghae Temple and Mt. Jinbong reveals an intra-structure of an Imaging Landscape implying harmony and moderation, which is a unified organization of the surrounding phenomena(Temple and Mountain) and the essence (the doctrine of Buddhism) that matches Jin-muk's asceticism and lifestyle. 3. While the cultural landscape of Manghae Temple has a strong religious reference, the natural landscape Mt. Jinbong emphasizes the geography of the landscape. In other words, the motivating factor of Manghae Temple is a metaphorical sense of place such as through the "prospect of the sea" or "the Western Sea Paradise" and Mt. Jinbong, the landmark of the Kimje-Mankyung Plains and the focal point of the West Sea sunset, is highlighted as a simile for this sense of place. 4. Keeping this sense of place and territory respectively and showing the. bond with the sense of place which develops rhythmically and continuously, Manghae Temple and Mt. Jinbong are sublimated into a unified intra-structure, which reflects the Imaging landscape characteristics of "Mt. Jinbong, a focal point of the Mankyung Plains facing the West Sea" and "Manghae Temple, looking out to sea".

• Journal of Christian Education in Korea
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• v.63
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• pp.121-150
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• 2020

The important developmental tasks of young adults are based on encounter and identity. These problems of encounter and identity are also connected to the instinct of longing for the "face" of primary caregivers, who acknowledge and affirm themselves as their cherished children. James Loder emphasizes that human "face pursuit instinct" later reaches "formal-operational stage" and leads to religious yearning for God as "the Eternal Face." This pursuit of "face" and "the Eternal Face" is an existential and ontological move to find out "Who am I?" through meaningful encounters. Religious psychologist Carl Jung also points out that scientific thinking has contributed to the liberation of humans from superstitious beliefs. But this has also led to the loss of the precious value of human spirit and the sense of unity with nature. Jung emphasizes that "symbolic play" should help learners and counseler face-to-face with their unconscious mind. By doing so, learners can overcome the wounds and scars of unconsciousness and mature toward the true self. James Loder is a scholar who critically introduced Jung's "unconscientious confrontation" therapy to his educational theory. Beyond Jung's unconsciousness and "symbolic play," Loder proposed transformational education for the learners to participate in meaningful changes through interaction between human spirit and the Holy Spirit. With many young adults wandering around in their existential voids, it is clear that functional and socializational education cannot overcome their problems and developmental crisis. This developmental crisis requires a foundation of identity and intimacy in the encounter with God, the "Eternal Face." Therefore, this study suggests that when Jung's "unconscious confrontation" and Loder's "transformation logic" are employed, transformational Christian education for the healthy self-identity and intimacy of young adults can be accomplished. This inquiry presents not only theoretical reflection, but also the reactions of young adults and actual feedback obtained through implementing transformational Christian education for young adults. Through all of these endeavors, this inquiry was completed by proving that "Transformational Christian Education for Young Adults" is an educational theory that can yield actual results and abound fruits. (This enquiry was undertaken by the support of the research fund of PUTS 2020.)

• Hwankyungkyoyuk
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• v.21 no.1
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• pp.31-44
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• 2008

This study was aimed at developing and providing textbook writers with information and materials required to introduce forest education ideas and paradigm into primary, middle, and high school students, responding to establishment of the new national curriculum. Research methods included interview with school teachers, literature review on forest education and policy, analysis of writings and drawings of elementary school students. As a primary result, the study produced a framework that can be applied to analyze and understand how people think of and put a value on forest, consisting of 1) Resource-Economic Perspective, 2) Environmental-Ecological Perspective, 3) Cultural-Educational Perspective, and 4) Existential-Ethical Perspective. To test its validity, the developed framework was applied to the processes of reorganizing and interpreting the outcomes of teacher interview and writings and drawings of elementary school students. The results of applications showed that current school education mostly focused on ecological-environmental (about 50%) and cultural-educational (about 30%) perspectives on forest. To improve the quality of current forest education in schools, five main directions including integration, balance, interrelatedness, identity, and systematic approaches were suggested.

• Journal of the Korean earth science society
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• v.34 no.5
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• pp.428-434
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• 2013

In this commentary, I examined the implications of Existentialism for science teaching and teacher education. Existentialist thoughts and premises can be used to explore the human element in an educational system. Before emphasizing the pragmatic and technical aspects of teaching, we need to rethink why we teach and recognize our learners as unique beings in a continual process of becoming. By incorporating the existential perspective into curriculums and pedagogies of science education, we can help learners to make their existences and experiences meaningful. This paper consists of three parts. In the first part, I drew on relevant aspects of Existentialism and its implications on the views of the learner. In the second part, I examined the competency-based curriculum in light of Existentialism. Existentialism aims, in part, to develop an educated person who possesses a clear sense of personal identity, a critical attitude, and the inclination to be a life-long learner, and so on. These characteristics are consistent with the implications developed from the competency-based curriculum. In the third part, I explored pedagogical activities consistent with existentialist thinking the ultimate goal of which is to create authentic individuals who can take responsibility for being humans. In the conclusion, I discussed how existentialist ways of thinking and teaching call for the science teacher's reflective practices, where the teacher needs to integrate personal and professional knowledge as the situation demands.

• The Journal of the Korea Contents Association
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• v.18 no.4
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• pp.636-652
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• 2018

This study is about applying the concept of moral injury in reinterpreting and understanding the experience of female North Korean refugees who have experienced psychological trauma and are struggling with adjusting in their everyday lives. The database KISS and DBpia were used to search for academic peer-reviewed articles published before August 13th in 2017, using 'female or women North Korean,' 'female or women relocated North Korean,' and 'female or women North Korean defector' as keywords. In total 51 studies were finally selected for content analysis and the result were the following. First, listing from the most often occurring study topic to the least occurring topic in order: post-defection adjustment related, mothering experience, experience of North Korean regime and Korean War, work or job or employment related, recovering from psychological trauma as well as growth and resilience related, experiences in China, trauma and psychological difficulties, anxiety treatment process and effects. Second, words related to psychological aspect of moral injury appeared 260 times in 51 selected studies, changes in the existential belief appeared 82 times, cognitive aspects of moral injury appeared 71 times, and behavioral aspects 21 times. Third, two main contexts emerged to be the antecedent that led to moral injury and they were 'identity denial' and 'dismantled family.' In attempts to find opposite cases or stories where aspects of moral injury were not found despite the existence of its antecedents and it was 'identity restructuring.' Based on the finding, practice implications that could help female North Korean refugees prevent or recover from moral injury were suggested.

• Journal of Korean Philosophical Society
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• v.117
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• pp.85-111
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• 2011

Topics with which chis paper deals are as following; (1)Zizek's interpretation of Rothko's painting, (2)Lacan's gaze and picture, (3)the real as object a, (4)primal jouissance and death-drive, (5)a new identity of man-emptiness in Zizek, (6) existential level and existential conflict, (7)a variety of meanings of emptiness, (8)transpecsonal drive and meditation, (9) the different Real-Emptiness, (10)Rochko's painting and transpersonal drive.

• Journal of architectural history
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• v.12 no.3
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• pp.149-162
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• 2003

Schulz accepted the existentialist view based on Heidegger's thought and at the same time the objectivist view making fixed this living world, evoking controversies for discussion. He could not see various presentations of the meaning of place because he perceived elements of this world individually. Thus Schulz's mixed system of understanding is sternly different from Heidegger's thought. First, Heidegger suggests that place as existential space represents the occasion revelation of incidents in Dasein. While Schulz recognizes that place is a systematic space predetermined for Dasein. Second, Heidegger interprets the placeness as creative openness in which elements comprising this world face and interact with each other into one. In contrast, Schulz defines each of the elements through signification and regards it as invariable and static. Third, Heidegger perceives that the placeness is expressed with sustainable, complex images through "rift-design" which seeks dynamic interactions between the ground and the world. While Schulz attempts to take "Genius Loci" or "habituated scene" through "gathering" as a concept he regards static and then visualize such structural two factors, producing certain internal images of place. However, limits of Schulz's theory prevent us from exerting complete imagination and discovering the inner creative world of the object. Thus the ultimate goal of paying attention to the placeness, that is, the recovery of individual identity, fails due to the prevalence and abstraction of objectified thinking. In contrast, Heidegger's thought about "openness" is a useful means of realizing the placeness. Openness may be referred to a dynamic coordination in which the earth and the world sustain each other under incessant mutual tensions, but not sticking o each other. "Rift-design" is an openness strategy to cause tense relations by preventing structuralization intentively. This is a creative design that allows seeing original seams of the object.

• Journal of Korean Philosophical Society
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• v.137
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• pp.249-276
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• 2016

The thought of Emmanuel Mounier addresses the most important problems in human life. In this research we try to analyze the three ontological characteristics of 'Person'. First the person has an indefinable character and is not substitutable since he is the true self which is the inner and spiritual being constituting the self-consciousness of an individual. The person has his individuality precisely because he is an individual and his being sovereign in having his own world. Next, the person's individuality has an ontological solitude from his own perspective. Nevertheless, having essentially an existential openness since it receives the elements that compose his own world by relationship and communication between men, and being connected unremittedly, the person is paradoxical. Finally, the person appears as a dynamic thing that continues to create the new self-consciousness. And this dynamism of the person wants to proclaim its self identity while at the same time, aim for a "personification of society" based on the love of humanity. Because of this we can say that the thought of Emmanuel Mounier on the person may be a new type of "humanism" that can give light to the misery of modern society.

• Korean Journal of Social Welfare
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• v.61 no.1
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• pp.81-107
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• 2009

This study is to understand, in the view of resilience, the experience of military widows, whose husbands died while on active military duty and have lived as single mothers for a long time. This study using a qualitative research method based on Phenomenology, especially using Colaizzi's process of data analysis. 99 meaningful sentences, 26 themes, and 10 theme clusters has been categorized from the interview of 9 military widows, who has been participated a self-help group for them. The 10 theme clusters are 'denial and grief over the death of spouse', 'ambivalence over the duty of their husbands', 'acceptance of the helpless fate and arduous fight to live', 'sorrow in the social and historical context', 'responsibility and endeavoring of parenting', 'self-existential challenge', 'immanent belief system as a military widow'. 'effort to find self-identity in the outer systems', 'wish to reassure their existence', and 'to find the meaning of life after husband's dead'. These their self respect and feeling of honor have become their belief system in their life, which they have raised their children and take their responsibilities with their best effort. The self-help group has helped them to find their self-identity and has sustained emotionally healthy. This group has been also empowering them through their voices being heard to the outside society. They have made an effort which their existence is recognized by the country and the military system. The findings of this study can be used as a system to gather opinions and to provide information and program which may be accepted politically and then applicable and integrated social work service through the social support system and networking.

• Journal of Korean Philosophical Society
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• v.142
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• pp.145-164
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• 2017

In his Phenomenology of Perception, Merleau-Ponty raises a question of why he has to ask what phenomenology is again. This study assumes that the question can be answered in a new understanding of the "nature" concept and finds its possible grounds in the nature concepts of Schelling and Merleau-Ponty. Schelling and Merleau-Ponty develop philosophical thinking from a critical point of view on the Cartesian and Kantian philosophies "Thing-in-itself" by Kant is, in particular, one of important questions that has to be answered in the philosophy of Schelling since Kant further solidifies a dualistic world by leaving thing-in-itself. Schelling solves the question with the concept of identity and Merleau-Ponty solves the question with body-subject. What we notice in this article is the understanding of Shelling and Merleau-Ponty about nature. Schelling believes there are the creative activities of unconscious intelligence in nature, but spirit or intelligence in his nature concept cannot induce an existential being. Here we see that Schelling is still beyond the traditional epistemological framework. To restore the original nature of nature, we must begin with an understanding of the totality of nature. Nature must also be explained through relationships with humans. Merleau-Ponty shows the entanglement of nature and spirit through the body-subject. In Merleau-Ponty's phenomenology, the body is the equivalent of nature. Understanding the forces of nature that Schelling and Merleau-Ponty are trying to show, and at the same time explaining the problem of how the mind or human beings emerge from nature, we will be able to discover the true nature of nature.