• Journal of Christian Education in Korea
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• v.67
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• pp.45-75
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• 2021

The purpose of this study is to explore a new paradigm for Bible didactics in the context of the contemporary times and it turns its gaze to the midrash, the old tradition of Hebrew Bible interpretation. In order for the current Bible study to be meaningful and effective in today's situation, it is an effort to connect the Bible and us well, more than educational contents or materials. The word "midrash" itself means "textual interpretation", or "study", derived from the root verb darash, which means "to seek," "to seek with care," "to enquire," "to require" forms of which appear frequently in the Hebrew Bible. Midrash means an exegesis and interpretation of the Hebrew Bible (Torah) as well as a group of works that are the result of specific interpretations of the rabbis. This rabbinical tradition provides specific interpretative guidelines dealing with the Bible. These interpretive guidelines were passed down and formed an attitude of interpreting the Bible that is still relevant today. The rabbinical interpretative guidelines in midrash lead to the discovery of the following biblical didactical meanings. First, the Bible requires an attitude of listening and learning. Second, an attitude of inquiry is needed. Third, an exploration through the empty space is essential. Fourth, it leads us to recognize the importance of mutual respect and communication. Fifth, through the Words that challenge me, the meaning of biblical teaching is discovered. These interpretation guidelines have much in common with Bibliodrama, which applies midrash to the didactic of Bible. Bibliodrama is a dramatic inquiry, where the effect of in-depth inquiry and consideration that midrash aimed at can be expected. In addition, bibliodrama is a process of communal interaction that leads to a new experience and a richer understanding of the Bible through different positions and viewpoints. Exploring the "white fire" of the Bible, we listen to what God says to us, which causes us to change and form an identity. The biblical didactical meaning found in midrash's interpretation guidelines and the biblical didactical application of midrash through the bibliodrama can be presented as a new alternative to Christian education for the past, the present and the future. This will be able to present a new paradigm for biblical didactics with the word of God living and working in the present, not the Bible of the past, which is far from our present life.

• (The) Research of the performance art and culture
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• no.32
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• pp.595-628
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• 2016

Pansori of a creative group pansori 2006 demonstration factory floor sound brutal sorigeuk the home of is a legend 'deokttaegol' in pansori, a creative for adaptation to remakes Work is. Evil Twin 'deokttaegol' called "Give me my leg back" in of Ghost Stories, broadcast on a kbs of lines from breakneck work is considered to be a pronoun. Sound and shadow play and playing drums and payments sentiments of the cruelty I've come across in this 'Give me my leg back' audience to be deployed to the cruel is formed by the center. Based on emotional horror of cruelty. When I was little, ever heard of Korean Ghost Stories, a bedrock of the main feeling revulsion of value in a short time and is contained in a story of filial piety, while in education, to the target Provided. Done in our lives using genre called 'pansori' sentiment and efficient learning can move about the value education can know. Sound and stories, many carefree a stimulus such as Pansori is a great gesture can be a means of education. Valued with any information, work is performed in pansori, depending upon efficient and the various, education and made an emotional cultivation resulting from the value. In my life friendly, our own via a variety of materials that can easily access many values and sentiments, and to culture for each age group on languages and customs Each age groups and instructive preferred allowing them access through their rhythm, pansori, access to the target is persistent about it with curiosity and interest. Can have interest. This wealth not belong to the traditional pansori and new together private and to the tune called creative work for the Pansori. Therefore, our language and customs, their poems span a friendly, the pansori and created using the vocabulary for each age group creative content is educational effects if used in education It is expected to be big thing. These effective approach for each age group and based on the vocabulary by the content easily understood lessons by causing only a smoothly acquired Can to provide an opportunity. Therefore, the Pansori of a creative education is important to take advantage of educational value.

• (The)Study of the Eastern Classic
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• no.49
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• pp.39-71
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• 2012

This paper examines Jang Hyeongwang's cultural awareness and the way of practice by focusing on his spirit of humanities in relation to the understanding of territory and bibliographic materials. In fact, this starts from conflicting evaluations on Jang Hyeongwang's way of learning in the field of Korean history. Jang Hyeongwang emphasizes realization of humanity, which is considered as basic framework of culture. He claims the indivisibility of Dao(道) and culture(mun文) by arguing that almighty principle of Dao manifests itself through phenomena of culture. In other words, Dao is the root of culture and, at the same time, culture is the necessary element of making Dao valuable. Furthermore, he insists that realization of human culture is the gist of manifesting the pattern of nature. In this vein, the roles of human beings are so important in creating humanistic civilization. He considers all kinds of human affairs as the contents of humanistic culture, which are contained in six classics. Especially, He says that the moral is reality of human culture and that literature is a literal expression of humanistic spirit. Thus, he criticizes that there are literatures without moral practices. He pays a special attention to his indigenous culture. He links the cultural understanding of geography, which is the foundation of realizing humanistic spirit, to awareness of Korean territory and grasps the territory in the light of topography of geographic power. Thus, he defines it as "Central Field" which bears comparison with China (middle kingdom). With the positive understanding of his country, he insisted that Korean indigenous culture and custom are as much advanced as China and was so proud of the moral characters and norms that Korean people had formed so far. Moreover, Jang truly exhibited affection to Korean literature, which had formed through Korean history. Kim Hyu, one of his students, activates Jang's will to preservation of Korean culture. Over twenty years, Kim completed Collected Record of Korean Literatures(haedong munhon ch'ongnok 海東文獻總錄). Actually, he started the preparatory works for compiling them. We should keep in mind that this compilation was completed following Japanese Invasion of Korea in 1592. It means that he has cultural awareness of preserving Korean literal heritages. Hence, it can be evaluated as the results of the enhancement of national studies. We have seen that He truly highlights realization of humanistic spirit by insisting the practices of moral values. In fact, his mind is linked to genuine affection to Korean territory, culture and literatures. Such affection can be paraphrased as moral awareness of humanity and its practices. In conclusion, his humanistic spirit should be understood as strong belief on universality of human morality. His cultural awareness of homeland and the will to practices should be considered as cultural pride of Korean intellectual traditions rather than following Chinese culture blindly.

• (The)Study of the Eastern Classic
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• no.57
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• pp.383-406
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• 2014

Mi-Am Yu Hee Choon (1513~1577) considered poetry as a part of his life. Therefore, this writer specifically focused on Mi-Am Yu Hee Choon's Chinese poems. The following is the conclusion from the materials discussed in this article. Mi-Am tried to understand literature in ethical perspective. The number of Chinese poems composed by Mi-Am is estimated to be about 300, and the number of pieces that this writer could find was 285. Also, Mi-Am took poem composition seriously, and put emphasis on content more than structure. Among Go Shi, Yul Shi, and Jul gu, Jul gu (especially Chil Un) is the largest in quantity, and it is presumed that he preferred Chil(seven) Un over Oh(five) Un. With regards to Go Shi, there are relatively many Jeon-Go. With regards to Jul gu, which was a poetry composing structure that Mi-Am could make the best use of, they were mostly about the daily lives. And with regards to Yul Shi, there were many poems that expressed his feelings about the real world and self-examination. Mi-Am's poems can be categorized into ones that he wrote when he was on exile, and ones that he wrote while serving for the king again after he got released from exile. During the exile period, self-discipline through learning, friendship, and love for the people were the main themes of his poems, and after being released and started serving for the king again, his poems were mostly about loyalty to the king, interaction with acquaintances, emotions, ancestor worship, self-examination, and conjugal affection through literary communion. Among Mi-Am's poems, there are many that have Eum Song Cha Un included in their titles, and the mainstream of his poems were related to daily lives or experiences. Also, most of them naturally and calmly expressed the fact itself without exaggerating. Mi-Am considered poetry as a part of his life and the fact that he practiced literary communion with his wife by writing poems about the ordinary things happened between him and his wife, Song Duk Bong, is worthy of notice.

• (The)Study of the Eastern Classic
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• no.49
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• pp.109-136
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• 2012

'Old man' or 'old age' was not the parts of academic discipline in the Joseon era but Yeoheon put it in the philosophical 'problematization' of the learning of the Confucianism. He was argued that the old man or old age is not merely biological decline but it has the goal to achieve. The completion of self is the meaning and end of the life throughout the subjective realization and procedure of attaining the goal step by step. Well-aged old man is affirming the getting old and making the positive changing of old life time in his one sake. This essay is showing the Yeoheon's thought of old aging as the self-realizing well-ageing. Next, it is argued that the predicament of old age or old man is not just social welfare or biological aspects but it is serious philosophical problems. If it was just social or biological aspects then it is just a social phenomenon to approach the view of scientists. However, this is not only life and death and flux of time and relativities but also it is problematizing the self-identification subjectivities. Obviously, it is the significant that the old and or old age is fundamentally philosophical subject rather than social or biological materials. In the third chapter, we are dealing with the views of the life and death of Yeoheon. He was insisted that quite interesting opinion that is the all the lives in the universe include himself is 'a wayfarer'. It looks like a time traveler in the universe; we are just one who stays in a body for awhile. When we follow him, we are living in this universe in a time (disposable) but the same theorem is applying to the whole universe as well myriad creatures. Therefore, man has a job to do as an entity of the universe. Yeoheon was called it is the business as a job and we have to do the Dao till you end. The fourth, Yeoheon was suggested that the old man has his work and business. There are two kind of works for an old man, the former is self control as an old age that is call the old man's job and the latter is staying with the Dao that is called the old man's business. According to Yeoheon, man has charged to realize the law of the universe that means we are the moral entity; therefore we are business to complete ourselves. Old age is decline of physical activities rather than vigorous, therefore, we have to follow our body and self-affirmation of declination is the Dao. The final, Yeoheon was advised that the old man better saved in the current of the Dao, because the physical function is declining but the shining Dao is within the mind in the body. It is motivation of the self-dignity of old man and one who recognizes the work to do even in the old body that he will be the significant among all the society not a lonely old man anymore. Old aging is biological twilight but the considerable real size expertise and self-affirmation is the Dao of old age. We are meditating nowadays in Yeoheon's philosophical context on old man or old aging. By him, the old age is man of dignity as long as he realizes in his Dao through the business and self-affirmation.

• Journal of Nutrition and Health
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• v.55 no.1
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• pp.21-35
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• 2022

The recommended meal composition allows the general people to organize meals using the number of intakes of foods from each of six food groups (grains, meat·fish·eggs·beans, vegetables, fruits, milk·dairy products and oils·sugars) to meet Dietary Reference Intakes for Koreans (KDRIs) without calculating complex nutritional values. Through an integrated analysis of data from the 6th to 7th Korean National Health and Nutrition Examination Surveys (2013-2018), representative foods for each food group were selected, and the amounts of representative foods per person were derived based on energy. Based on the EER by age and gender from the KDRIs, a total of 12 kinds of diets were suggested by differentiating meal compositions by age (aged 1-2, 3-5, 6-11, 12-18, 19-64, 65-74 and ≥ 75 years) and gender. The 2020 Food Balance Wheel included the 6th food group of oils and sugars to raise public awareness and avoid confusion in the practical utilization of the model by industries or individuals in reducing the consistent increasing intakes of oils and sugars. To promote the everyday use of the Food Balance Wheel and recommended meal compositions among the general public, the poster of the Food Balance Wheel was created in five languages (Korean, English, Japanese, Vietnamese and Chinese) along with card news. A survey was conducted to provide a basis for categorizing nutritional problems by life cycles and developing customized web-based messages to the public. Based on survey results two types of card news were produced for the general public and youth. Additionally, the educational program was developed through a series of processes, such as prioritization of educational topics, setting educational goals for each stage, creation of a detailed educational system chart and teaching-learning plans for the development of educational materials and media.

• Journal of the Korean Society of Earth Science Education
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• v.15 no.3
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• pp.391-409
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• 2022

In this study, class demonstrations conducted integrating science education and 'Education for Sustainable Development (ESD)' by pre-service science teachers were analyzed, focusing on the concept of 'sustainable happiness' and the main elements of 'complexity theory'. In addition, changes before and after participating in such education implementation were analyzed from various angles. Through this, pre-service science teachers tried to derive implications for developing multidimensional teacher professionalism in ESD. The main findings are as follows. First, as a result of peer evaluation of class materials and class demonstrations designed by pre-service science teachers, the average of the integration for 'sustainable happiness' was relatively high. Next, it was analyzed that the elements of 'sustainable happiness' and 'complexity theory' generally had a positive correlation with ESD. In addition, after participating in the study, pre-service science teachers considered individual and social behavioral patterns as important in the sense of ESD. Regarding the need to integrate science education and ESD, pre-service science teachers thought it was necessary to deal with the concept of 'sustainable happiness' in science education to understand a sustainable way of life. It was analyzed that the elements of 'sustainable happiness' and 'complexity theory' generally had a positive correlation with ESD. It was found that pre-service science teachers' confidence in incorporating ESD in science classes was significantly higher after participation in the study. In addition, it was analyzed that pre-service science teachers have come to think more about the role of teachers who can communicate with students and think about happy lives together than before. Overall, it is thought that pre-service science teachers have come to think of multidimensional science teacher professionalism by applying the perspective of the teaching and learning strategy of the new ESD, which integrates the concept of 'sustainable happiness' and elements of 'complexity theory'.

• Journal of Science Education
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• v.47 no.2
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• pp.192-210
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• 2023

This study was intended to develop the plant molecular biology experimental program using Rapid-cycling Brassica rapa (RcBr) based on the teaching steps and teaching methods of the cognitive apprenticeship model and to determine its application effects. In order to improve a subject's cognitive function and expertise on molecular biology experiments, two themes composed of a total 8 class sessions were selected: 'Identification of DFR gene in purple RcBr and non-purple RcBr' and 'Identification of RcBr's genetic polymorphism site using the DNA profiling method'. Research subjects were 18 pre-service teaching majors in biology education of H University in Chungbuk, Korea. The effectiveness of the developed program was verified by analyzing the enhancement of 'cognitive function' related to the use of molecular biology knowledge and technology, and the enhancement of 'domain-general metacognitive abilities.' The effect of the developed program was also determined by analyzing the task flow diagram provided. The developed program was effective in improving the cognitive functions of the pre-service teachers on the use of knowledge and technology of molecular biology experiments. It was especially effective to improve the higher cognitive function of pre-service teachers who did not have the previous experience. The developed program also showed a significant improvement in the task of metacognitive knowledge and in the planning, checking, and evaluation of metacognitive regulation, which are sub-elements of domain-general metacognitive abilities. It was found that the developed program's self-test activity could help the pre-service teachers to improve their metacognitive regulation. Therefore, this developed program turned out to be helpful for pre-service teachers to develop core competencies needed for molecular biology experimental classes. If the teaching and learning materials of the developed program could be reconstructed and applied to in-service teachers or high school students, it would be expected to improve their metacognitive abilities.

• The Journal of Korean Philosophical History
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• no.29
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• pp.89-123
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• 2010

As above, as theoretical basis of critiques against School of Mohism, the researcher summarized the positions of the elder Confucian scholars including Meng Zi. In the body of text, taking it as promises, the researcher examined the critiques against Mo Tzu and School of Mohism as well focusing on the aspects and development of the theory of rejecting heterodoxy which had been introduced and strongly argued from the end of Goryeo kingdom to the late Joseon period. The summary of the body of this text is as follows: In the old literatures prior to Goryeo Kingdom, the researcher couldn't find any cases that either the School of Mohism or Mo Tzu including the Hundred Schools of Thought had been rejected explicitly. Having reached the end of Goryeo and the beginning of Joseon period, Meng Zi's viewpoints on the theory of rejecting heterodoxy had begun to emerge and come into play with the progress of accepting Neo-Confucianism, and, these critiques against Yang Zhu and Mo Tzu being given, the scholar-literati circle had started rejecting Buddhism and Lao Tzu. Basically the contents of the critiques against the School of Mohism in the early period of Joseon were in succession to Meng Zi's theory of rejecting heterodoxy and the views and thoughts of the elder Confucian scholars including Han Yu rather than any specific critiques against Mo Tzu' ideology itself. Until entering the middle of Joseon period, the critiques against the School of Mohism had been used as a tool to promote Confucianism in an affirmative manner, while arguing strongly against the viewpoint of Han Yu in the first place. Particularly, not only the original text of the Mo Tzu's writings were directly quoted, although it was partial, but also the contents of the critiques against the School of Mohism had been developed and stretched to the extent of their entire ideological system. Having approached to the late period of Joseon, the critiques against the School of Mohism had begun to be linked to those critiques against the study of state examination or of sentence patterns including Catholic Church, furthermore the critics raised their harsh tones against the irregularities of the society at large like the issue of corruptions of the government officials of those days instead, although they still had firmly stood on the ground of the theory of rejecting heterodoxy. Those scholars that belonged to the School of Practical Learning, in particular, said in justification of the School of Mohism arguing that the major ideologies of Mo Zi had usefulness in the real world, also they even evaluated that Meng Zi ' critiques against the School of Mohism were immoderate. To sum up, characteristics of scholars in the Joseon period to understand and critique the School of Mohism are that ideologies of Mo Tzu were mostly used as a tool for the sake of critiques against heresies in other sectors of society based mainly on Meng Zi's theory of rejecting heterodoxy, rather than opposing views against the ideologies or philosophies of the School of Mohism itself. Meanwhile, however, on the plus side, the critics praised Mo Tzu's individual efforts in order to put his ideology of peace into practice apart from the ideological system of the School of Mohism. Also, having reached the late period of Joseon, the researcher was able to have discovered the fact that the writings of Mo Tzu had been used as historical materials in order to ascertain historical truths of Confucian Scriptures, rather not having it regarded as an ideology text.

• Korean Journal of Radiology
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• v.23 no.2
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• pp.226-236
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• 2022

Objective: This study aimed to explore the myelin volume change in patients with mild traumatic brain injury (mTBI) with post-concussion syndrome (PCS) using a multidynamic multiecho (MDME) sequence and automatic whole-brain segmentation. Materials and Methods: Forty-one consecutive mTBI patients with PCS and 29 controls, who had undergone MRI including the MDME sequence between October 2016 and April 2018, were included. Myelin volume fraction (MVF) maps were derived from the MDME sequence. After three dimensional T1-based brain segmentation, the average MVF was analyzed at the bilateral cerebral white matter (WM), bilateral cerebral gray matter (GM), corpus callosum, and brainstem. The Mann-Whitney U-test was performed to compare MVF and myelin volume between patients with mTBI and controls. Myelin volume was correlated with neuropsychological test scores using the Spearman rank correlation test. Results: The average MVF at the bilateral cerebral WM was lower in mTBI patients with PCS (median [interquartile range], 25.2% [22.6%-26.4%]) than that in controls (26.8% [25.6%-27.8%]) (p = 0.004). The region-of-interest myelin volume was lower in mTBI patients with PCS than that in controls at the corpus callosum (1.87 cm³ [1.70-2.05 cm³] vs. 2.21 cm³ [1.86-3.46 cm³]; p = 0.003) and brainstem (9.98 cm³ [9.45-11.00 cm³] vs. 11.05 cm³ [10.10-11.53 cm³]; p = 0.015). The total myelin volume was lower in mTBI patients with PCS than that in controls at the corpus callosum (0.45 cm³ [0.39-0.48 cm³] vs. 0.48 cm³ [0.45-0.54 cm³]; p = 0.004) and brainstem (1.45 cm³ [1.28-1.59 cm³] vs. 1.54 cm³ [1.42-1.67 cm³]; p = 0.042). No significant correlation was observed between myelin volume parameters and neuropsychological test scores, except for the total myelin volume at the bilateral cerebral WM and verbal learning test (delayed recall) (r = 0.425; p = 0.048). Conclusion: MVF quantified from the MDME sequence was decreased at the bilateral cerebral WM in mTBI patients with PCS. The total myelin volumes at the corpus callosum and brainstem were decreased in mTBI patients with PCS due to atrophic changes.