• Korean Institute of Interior Design Journal
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• v.26 no.3
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• pp.34-44
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• 2017

Korean-Japanese architect Itami Jun that proceeded with primeval architecture based on analogue ideas in the digital era realizing nomad architecture is delivering a totally different meaning in the modern time. Not like the Japanese architectural community equipped with rich technologies showed state-of-the-art architecture after 1980s, Itami Jun' formative consciousness intending to assimilate nature from the original position of things is thought to have started from the relationship with Korean-Japanese painters leading MONO-HA desiring to look at the world as it is and approach the source of existence. The purpose of this study is to analyze the spatial characteristics from the viewpoint of 'Theory of Meeting' which is the essence of the work theory of Lee UFan that made the theoretical foundation of MONO-HA to understand Itami Jun's architectural space in the ideological aspect. Although the characteristics of marginal men appearing in Itami Jun's architectural space as others located on the boundary between Korea and Japan, art and architecture, and functions are valuable research objects, they have not been studied in the aspect of source, so it is needed to research his works and the source of the spatial ideas that led his works. Based on Theory of Meeting claiming that the world becomes the place of experience by the medium of objet which is the structure of meeting, and that human beings can meet the truly opened world by self-awareness through body, the expressive characteristics of Itami Jun's interior space was analyzed. As a result of the analysis, it turned out that Itami Jun's interior space actively expressed Theory of Meeting on the unity of structure and space, and on the trans-boundary by the medium of objet. Conclusively, this study suggests that, in the reality of the modern interior design full of technology-intensive designs, analogue approach moving in the opposite way from technologies could be a better expressive method of design delivering the fundamental human emotions.

• The Journal of the Korea Contents Association
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• v.16 no.5
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• pp.772-782
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• 2016

To meet the needs of societies that have been suggesting that practical competency is the key factor in the economies and societies of the 21st century, OECD developed the Program for the International Assessment of Adult Competencies (PIAAC). The purpose of this study is to critically review the contents of adult competency in PIAAC upon the premise that the validity of the contents of adult competency must be assessed before setting up any national strategies to develop adult competency. First, this study points out that the contents of adult competency in PIAAC seem insufficient to objectively measure cognitive and practical competency of adults. Second, the contents of adult competency in PIAAC assess only observable and measurable individual knowledge and functions, despite the fact that adult competency must be viewed as collective competency where various aspects of proficiencies are closely interconnected. Third, the contents of adult competency in PIAAC do not take the nature of humans into consideration: it assesses human beings based only on observable human behaviors. In conclusion, this study maintains that we need to discuss the adult competency that matches well with the societal and industrial needs of Korea and to critically review the validity of any measures assessing adult competency.

• Archives of design research
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• v.15 no.4
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• pp.189-200
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• 2002

Human beings at the beginning of the world have tried to gain mental and physical satisfaction from nature. However, as it became difficult to find such satisfaction in nature, an advanced civilization was created that confronted nature by developing a unique environment. In this process of confrontation, an ecological crisis occurred. As an alternative to solve this problem, there began interest in the ecological paradigm of many fields, and the domain of space design for living became the center of attention. Korean traditional architecture has ecological characteristics suitable for Koreas nature and climate. When discussing Korean traditional architecture from the viewpoint of an ecological paradigm, studies have been based on the understanding that it is the entire combination of structures existing with and as a part of a natural ecosystem rather than the use of independent and individual structures like that of Western architecture. In particular, Korean traditional windows and doors are examples of maintaining an ecological essence by accepting natural surroundings and have important meaning in the subject of ecological space design, but its unfortunate that theyre not utilized in contemporary Korean architecture. Focusing on these discrepancies, this study aims to make traditional windows and doors native to Korea the subject of discussion and to expand the area of study in Korean traditional architecture.

• The Journal of Korean Philosophical History
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• no.31
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• pp.143-171
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• 2011

Confucius asserted that the most humane life is to realize the value of 'benevolence(仁) as a human Virtue(德). Mencius also concurred that Confucius's explication of the good life was right. Confucian human mind & it's nature is comprised of benevolence, righteousness(義), propriety(禮) and wisdom(智). Confucianism proposed that we have to approach to other man as benevolence(仁). Mencius discussed about 'Four Virtues(四德)', the essential goodness of human, confirmed by 'Four Clues (四端)' to talk about the possibility of realizing the good life and a good state. On the other hand, he devised Politics of benevolence(仁政)' as a practical tool for it. Confucianism consider a human beings as human relationship. Confucius said, "benevolence(仁) is to love all men, and wisdom to know all men"In generally, Profit(利) is subject to righteousness in Confucianism. Therefore, Confucius said, "When you see Profit, think about Righteousness "But Confucius understands that Profit is ground for the constitution of 'Good life', and 'good State.'In Confucianism, Human Virtue is the root, Wealth is the result. In a State Gain is not to be considered propriety, its propriety will be found in righteousness.

• Journal of Korean Academy of Nursing
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• v.9 no.2
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• pp.49-61
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• 1979

A review of this literature and discussions reveal a development of ideas concerning the elements of nursing models. The elements of a nursing model are the nurses view of the human being, nursing's goal, and nursing activities. It has long been recognized that human beings, at one time or another, require nursing care. Varieties of literature were reviewed in regard to the human being as recipient of nursing care through the theory development in nursing. Florence Nightingale initiated the modern era of nursing and described more clearly man as the recipient of nursing care. She looked at man as responding to the laws of nature whether the person was healthy or sick. Henderson added to Nightingale's concept of man , the recipient of nursing care by emphasizing that man is a whole, complete, and independent being. Her view is further specified by her enumeration of the activities the human being must perform. Johnson has developed a very comprehensive view of man as the recipient of nursing care. Man is a behavioral system which has a tendency to achieve and maintain stability in patterns of functioning. Like Nightingale, Johnson sees that similar patterns occur in both health and illness. Johnson postulates that the whole behavioral system of the human is composed of eight sub-systems: affiliative, achievement, aggressive, dependency, eliminative, ingestive, restorative, sexual. Roger's main contribution to the development of nursing models was her emphasis upon unitary man. She pointed out that man is a unified whole, possessing his own integrity and manifesting characteristics that“are more than and different from the sum of his parts.”Rogers focuses on the life processes of the human and points out that these processes have the following characteristics. Wholeness, openness, unidirectionality, pattern and organization, sentence, and thought. According to Roy, man is a biopsychosocial being in constant interaction with a changing environment. To cope with this changing environment, man has certain innate and acquired mechanisms. Man's ability to respond positively or to adapt, depends upon the degree of the change taking place and the state of the person coping with the change. When she analyzes man as an adaptive organism she further describes man as being composed of four adaptive modes: physiological needs, self-concept, role function, and interdependence. Based on the literary review through the theory development in nursing, general approach by a unified nursing model to a view of the recipient of nursing care may be stated as follows: Man is a unified whole composed of subsystems with a flexible and normal line of defense; his internal regulating mechanisms help him to cope with a changing environment; he functions by the principles of homeodynamics.

• (The)Study of the Eastern Classic
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• no.71
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• pp.99-128
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• 2018

Zhōuyì周易 is intended to explain the affairs of human beings by observing the images and works of all things in the universe, abstracting them into the $b{\bar{a}}gu{\grave{a}}$八卦, calculating the process and inducing the outcome by the method of stalk divination, in which this paper finds the origin of natural scientific thought of Zhōuyì. The way of Zhōuyì's thought on the natural science is distinguished from that of the Western's. In the West, people dismantled the objects into the parts until they reached the atom and analyzed them by the principle of causality to draw an axiomatic truth. In the meantime Zhōuyì observed and studied the dynamic functions and changes of all things for the convergence of the whole. While the way of Zhōuyì's thinking could have not contributed to the development of modern scientific development, that of the West overwhelmed Asian development passing through the period of enlightenment during 16-17 century. This paper tries to articulate the points where Zhōuyì can share its theory with the contemporary science by finding the traces of scientific thoughts in Zhōuyì. It encounters its ground from the methodology of natural science and scientific statements proposed by Zhōuyì. The essential concepts of Zhōuyì are induced from all things in nature. This can be considered as the idea of '法自然'(emulating the patterns and examples from nature). Also they observed the images and changes seen by the habits of animals, plants and human beings to sense and perceive their laws. These are regarded as the methodology of natural science in Zhōuyì. As a book of divination, the way of stalk divination is designed to calculate the future by using the system of 'numbers'. 'tàijí太極', ' yīnyáng陰陽', 'four symbols四象', '$b{\bar{a}}gu{\grave{a}}$八卦' and 'wǔxíng五行' are the essential concepts of Zhōuyì to represents the dynamic phenomena and changes of the natural order. Among them '$b{\bar{a}}gu{\grave{a}}$八卦' is a presentment to explain the structure of the world not by the individual analysis of things but by the unification of the whole through the contradictions and interchanges among them to reach the new orders. As of now, the studies of Zhōuyì in Korea have focused on the traditional perspectives, such as political and ethical philosophy. Some of recent studies, having interpreted Zhōuyì with scientific inclination have generated controversy 'Can Zhōuyì be a science?', for which scholars have hard time to reach the agreement. This paper tries to find the headwaters of the contemporary natural science by elaborating the methodology of natural science stated in Zhōuyì.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.189-234
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• 2023

The most common and prevailing system of virtue ethics is based around the idea of personality rather than external behavior and it grew out of the Aristotelian system of virtue ethics. The purpose of this study is to find out the characteristics of the virtue ethics found within Daesoon Thought through comparison to Aristotelian virtue ethics. This can serve as a basis to establish the virtue ethics of Daesoon Thought in further studies. The systems of virtue ethics posited by the two traditions are similar in that they are both teleological as the virtues they recognize are related to human nature in the context of certain metaphysical assumption and they both exhibit the characteristic tendencies of seeking to realize the highest human good. Therefore, in the Aristotelian context, virtues can be defined as "characteristics needed for the realization of eudaimonia," and for Daesoon Thought, virtues are "characteristics needed for the realization of the Resolution of Grievances for Mutual Beneficence." The representative virtues examined in this comparative study will be the Aristotelian Golden Mean, and the the concepts of guarding against self-deception and great benevolence and great justice in Daesoon Thought. In comparison to Aristotelian virtues, these differ in three main ways. First, Aristotelian virtue is not an innate aspect of character the way it is assumed to be in Daesoon Thought wherein the original human heart bestowed by Heaven is already virtuous. Second, mental virtue in the Aristotelian context centers the mind upon reason whereas in Daesoon Thought, the heart-mind exhibits both reason and emotional concern for others. Third, eudaimonia is a concept limited to humans and their societies whereas the Resolution of Grievances for Mutual Beneficence is a good that includes all beings including divine beings, animals, plants, and Heaven and Earth. Despite the differences, both require practical reason, continuous education, and effort to succeed in the cultivation of virtues and the proper implementation of virtuous living.

• Korea journal of population studies
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• v.29 no.1
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• pp.269-292
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• 2006

The current environmental problem is global, and threatens the very existence of human beings. Many factors have been argued as the causes of environmental problem. The examples include anthroponcentric human perspective on nature, increase in the knowledge on nature, development of technology, economic growth and unequal distribution, and population increase, etc. The scholars who argues population increase have focused on over-population. However, the estimation of optimum population size has not been attempted in terms of environmental carrying capacity. In such a context, this paper aims at estimating optimum population size in South Korea in terms of environmental carrying capacity. The estimation was done from two approaches. One was based on the state of environment, the other was based on 'the desirable state of environment' Koreans expect. The former is termed an objective approach, while the latter is termed an approach based on social consensus. About 47.5 millions were estimated from the former approach, and 48.5 millions from the latter approach. However, optimum population size increase by 50.5 millions if government increase environmental budget to 2.00% among total budget. As such, different optimum population size is estimated according to the values of variables. The most significant variable determining optimum population size is environmental budget, and followed by supply of clean energy. The estimated optimum population size was based on the time-series data from 1993 to 2002. Therefore, time-series data collected from other years will result in different estimation model, and then different optimum population size will be estimated.

• Journal of Korean Philosophical Society
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• v.144
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• pp.339-369
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• 2017

Mengzi's biological analogies of man's moral tendency need to be analyzed in order to understand his ethical perspective because he uses lots of analogies to advocate his own moral naturalism. The biological analogies he uses are composed of human body, plant's seeds and sprouts. First, Mengzi thinks that human beings have inborn moral nature as if our bodies are given and plants can be grown from their seeds. His ethical approach to define morality in terms of natural properties such as the Four Sprouts(四端) causes a philosophical debate with Gaozi who thinks that morality cannot be described by natural property. Second, we have a moral preference as if we have a physical desire. This kind of moral sentimentalism emphasizing the preference is continued to Jeong Yakyong's ethical theory that nature is a preference(性嗜好說). Third, if we examine our preference and desire, then we can find that the moral preference is more valuable than the physical desire. Fourth, the biological analogies accepts monism that mind and body are composed of material force(氣). For this reason, the innate moral tendency is manifested on body such as a facial expression, a visceral reaction, and affect. Finally, Mengzi's theory of Four Sprouts causes two different interpretation. One is Zhuxi's interpretation that Duan端 is the visible end(緖) of a thread out of pack, the other is Jeong Yakyong's interpretation that Duan端 is a starting point(始) to cultivate virtues. While Zhuxi considers the Four Sprouts as a clue to find virtues in one's mind, Jeong Yakyong believes that we can cultivate our virtues by preserving the Four Sprouts.

• Strategy21
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• s.30
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• pp.263-285
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• 2012

History, demonstrating convincingly that pirates have arisen continuously for a lengthy period of time throughout the world, is able to become a cooperative study of international law in terms of pirates matters ; Viking pirates. There are beneficial topics for the study of true nature of viking activities and the settlement of present pirates matters ; How were the pirates activities of Vikings, What sort of relations do they have between Vikings and other pirates which have arisen in world history, What are the differences compared to present concept of pirates. There were active pirates activities in the coast and waters of Scandinavia even before the period of the Migration Age because of geographical condition. With those experiences, Vikings began to ambush Britain Islands sailing across the North Sea since the late 8C, ages of migration in earnest. They ambushed all coasts of the European Continent expending boundary until the late of 11C. Pirate activities in a sort of guerrilla operations were operated when they encountered Islams in the Iberian Peninsula and the coast of North Africa. They showed twofold attitudes ; if the defence of the region and sea was weak, they plundered, or if strong, traded. In plundered europeans' position, Vikings were pirates with cruelty and barbarians. In vikings position, they were normal human beings who did a pirate activity to lead a better life. Viking pirates showed different characteristics in terms of three aspects ; area and aspect of action, activity after piracy. Meanwhile, Viking pirates showed several differences with pirates defined in terms of modern international law. Among the satisfying conditions of pirates, required by the international law of the sea, Vikings fulfilled animus furandi, desire for gain, activities for hatred and revenge, and private ends. Other conditions including attacking authority of the vessels, activities toward private ships, activities in the coast and the land, and illegal terroristic activities toward ships are found in viking pirates. However, Viking pirates do not show the activities in high seas and in the outside of a State's jurisdiction. In addition, it cannot be excluded that they pirated with vessels of regional leaders and the Sovereign, not private ships. Contrary to the definition of concept in terms of modern international law toward pirates, Viking invaded foreign waters, came on shore to foreign land and island, went up-stream the rivers to the back of interior, and attacked churches and abbeys. Strangely, they sometimes settled down in the places where they had pirated. Today, pirates appearing in history and defined in international law exist simultaneously and separately. It means, the historical nature and the nature under the international law are turning up differently. Historical cases of pirates should be reflected to modern international law. If so, it seems that the clue to solve pirate problems can be arranged. History is the immortal living thing, which not just existed as a past but reflects present.