• Journal of Korea Entertainment Industry Association
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• v.13 no.6
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• pp.53-67
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• 2019

This study is expected to be of significance in that it attempted to examine the personal information protection awareness of college students and the state of their personal information protection as prospective information processors and private information owners to boost their will to put private information protection in practice. As a result of making an analysis, the most common average time that the students spent in doing every online activity on weekdays was fewer than two or three hours, and the most dominant activities that they did over the Internet were for entertainment or hobbies. As for awareness of the nature of the Internet, they looked upon it as a quite open public space. Regarding the state of private information protection, they thought that changing passwords on a regular basis would be beneficial to personal information protection, and many thought that it's needed to withdraw from or shut down web sites that weren't used for a long time. In terms of actual practice, however, they didn't change their e-mail passwords regularly on the grounds that it's a hassle, and even the students who had experience of personal information leakage didn't report it or didn't ask for counsel on the grounds that they didn't want to be bothered as well. The majority of the students weren't cognizant of how to report or seek counsel. In the future, personal information protection should be educated on a continual basis as part of curriculum to raise awareness of it among students and boost their will to practice it with a sense of responsibility in an effort to prevent the occurrence of collateral damages triggered by personal information leakage.

• Journal of The Korean Association For Science Education
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• v.43 no.2
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• pp.151-166
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• 2023

This study identified the perceptions of science and technology researchers about interdisciplinary collaboration and the difficulties experienced in the collaboration process and the types of strategies they set up to overcome them. For this study, a questionnaire was developed with five-point Likert-scale questions that confirm attitudes toward interdisciplinary collaboration and qualitative questions that describe difficulties and strategies to overcome difficulties experienced in the collaboration experience. A total of 79 domestic science and technology researchers responded to the survey, and the collected data were analyzed quantitatively and qualitatively. As a result of the study, it was confirmed that the recognition of the efficacy of collaboration had an important influence on the intention of collaboration, but the level of the recognition of the efficacy of collaboration was relatively low. In addition, there were four types of difficulties in the interdisciplinary collaboration process, and seven types of strategies were identified to overcome these. Based on these findings, it was suggested that convergence education should reflect the pluralistic nature of modern science and the features of various collaborations that occur within it.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.7 no.1
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• pp.949-958
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• 2017

It is more urgent that the humanities have the capacity to cope with the many challenges that the humanities need to ask, seek and solve. At this point, I think that virtue that humanities should have is communication. As humanities are the study of human beings, if all the world that human beings perceive and experience is the subject of humanities, it is also the subject of semiotics, so that as our life changes, semiology also changes, Semiotics can be done with the closest friend created by humans, at that time providing the tools. I believe there is a reason why humanities in this age should speak semantics. We believe that this new semioticism can give a fresh impression to us who thought that the method and nature of truth pursued in natural science and humanities are totally different, and this is also a very experimental field and I believe that this area of future semiotics will be developed in the future. As such, semiotics is a discipline that shows reasons beyond boundaries, so the area it can deal with is also infinite. In Chapter 2 of this article, we first discuss what semiotics is as a meta-scholar. In Chapter 3, symbol and communication, and Chapter 4, in structural code, And metonymy.

• The Journal of the Convergence on Culture Technology
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• v.9 no.4
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• pp.291-301
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• 2023

The purpose of this study is to examine the perception of early childhood teachers on ecological art activities oriented to education for sustainable development. The research results are as follows. First, Early childhood teachers recognized the visual art of natural media, the pursuit of community values, and the participation and communication of social members as educational significance of ecological art activities. And difficulties in practicing ecological art were recognized as lack of educational environment, lack of ecological art teaching materials and specific examples, and teachers' lack of understanding of ecological art. Also, they recognized that ecological art activities foster core competencies in art experience area, such as nature-friendly communication skills, eco-friendly sensibility, and creative convergence skills. Second, regarding ecological art activities and sustainable development education, early childhood teachers considered the difficulties in practice as lack of awareness about sustainable development, lack of play meia and materials, lack of educational policies and support, and insufficient teacher training programs. Also, regarding the SDGs that can be practiced in ecological art activities, teachers were found to be highly aware of 'grow affordable and clean energy', 'improve clean water and sanitation', 'provide quality education' in the order. In the contents of education for sustainable development that can be practiced in ecological art activities, teachers are given the order of 'climate change response', 'clean energy', 'water and sanitation', 'quality education', 'health and well-being' and 'marine ecosystem'. was highly recognized. If an ecological art activity program is developed, the rate of responding that it will be used is high, so it is considered that the development of an ESD-oriented ecological art activity program is urgent.

• The Journal of the Convergence on Culture Technology
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• v.9 no.3
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• pp.569-577
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• 2023

This study selected seven carbon-neutral villages, considering the characteristics of each region, including all five administrative districts of Changwon City, and proposed activation plans based on business evaluations through surveys of local residents and FGIs with leaders. The analysis showed that carbon-neutral education was the most important factor for activating carbon-neutral villages, with a response rate of 91.9% for 17 multiple-choice questions, followed by legal (ordinance) arrangements at 79.3% and village organization building at 74.1%. Based on this, the following activation plans through the participation of residents who are involved in the project of creating a carbon-neutral village in Changwon City were proposed. First, the characteristics of each carbon-neutral village model were classified into a resource circulation-based model, an environmental creation-based model, an environmental education and experience event-based model, and an energy efficiency-based model. Second, it is necessary to create and present carbon-neutral village growth stage guidelines for the growth of carbon-neutral villages. Third, manuals and teaching materials related to carbon neutrality, such as theories, issues, and practices, need to be produced and distributed for leaders and activists to easily apply and access for self-government operation of the village. Finally, if a carbon-neutral support center that is legally installable in Changwon City is established, it is expected that the lives of local residents will become more sustainable for carbon-neutral living in preparation for climate crises.

• The Journal of Korean Philosophical History
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• no.29
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• pp.179-202
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• 2010

In addition to the emphasis on filial piety ethics in everyday life, filial piety obtained a further significance in Confucianism which had the strong sense of ancestor worship. This paper focuses on filial piety as a mechanism of continuity within Confucianism and points out that it owed its development to its connection to agricultural culture. The sedentary life with less mobility forged a relative intimacy among people and filial piety was the actual expression of that kind of intimate affection. Yet, filial piety in Confucianism created a unique culture in terms that it not only stipulated material and emotional support for parents but also expected one's piety to the further ancestors through a memorial service and made its connection to the infinite posterity through sons. From the perspective of Confucianism that established filial piety at the turning point from life to death, the self existing in present was not an isolated self anymore. Yet, one can see another characteristic of Confucianism from that filial piety, based on blood bonds, could move beyond paternalism to broaden itself. It could be expanded to the care for strangers. The aged experience and wisdom through agricultural life begot the insight that the nature made its infinite connections with everything through circulation. As a stone thrown in a pond would enlarge its boundary by drawing larger and larger concentric circles, this thought enabled people to enlarge their affection to their parents to universal humanity. In this enlarged network, though it was natural to make distinctions between the closer and the farther, Confucianism sought to overcome it by establishing oneself upright. Confucianism emphasized the moral cultivation with its filial piety concept that contained the diachronic thought penetrating life and death and the broadened perspective relating everything around. In Confucianism, filial piety provided an important medium in forming a moral subject that penetrated life and death and related self and others. Inherent in it is the Confucius thought of continuity that searched for a paragon of a moral human being regardless of time and space.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.69-85
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• 2003

Death has been one of the basic objects in philosophy and religion. Why do people feel afraid about death? Maybe it is because they don't know the situation after death or because they have a wrong idea about it. Someone may think that he/she doesn't care the situation. But this attitude is wrong. We must understand that our attitude about life is shaped by our knowledge of the situation after death. A recurrent theme about death in popular thought is the idea that death is mysterious. As we have seen, it is difficult to formulate a satisfactory philosophical analysis of the concept of death. If it is impossible to analyse the concept of death, then it is impossible to explain precisely what we mean when we say that something dies. It might be said therefore that, in virtue of this fact, death is mysterious. Of course, death is not distinctively mysterious - all other unanalysable concepts are equally mysterious in this way. Reflection on death gives rise to a variety of philosophical questions. One of the deepest of these is a question about the nature of death. Typically, philosophers interpret this question as a call for an analysis or definition of the concept of death. Plato, for example, proposed to define death as the separation of soul from body. However, this definition is not acceptable to those who think that there are no souls. It is also unacceptable to anyone who thinks that plants and lower animals have no souls, but can nonetheless die. Others have defined death simply as the cessation of life. This too is problematic, since an organism that goes into suspended animation ceases to live, but may not actually die. The eastern philosophers proposed to define death as the nonduality of life and death. Taoists, for example, do not believe in the Wheel of Life of the Buddhists nor in the Heaven or Hell of Christianity. Taoists view existence as glorious. The whole Universe, they teach, is a marvelous, vibrant Unity wherein everything, visible and invisible, pulses with energy and changes. As being develops through the experience of existence, its vessels are swept onwards by the mighty stream of the eternal TAO to other forms of expression and activity. Man does not die; he merely extends into new fields. Taoists teach that the end of a person is the return to the Ultimate Reality. "Life is uncertain - Death is certain": This is a well known saying in Buddhism. Knowing very well that death is certain and it is a natural phenomenon that everyone has to face, we should not be afraid of death. Yet, instinctively, all of us fear death because we do not know how to think of its inevitability. We like to cling to our life and body and so develop too much craving and attachment.

• Journal of the Korean Society of Marine Environment & Safety
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• v.30 no.1
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• pp.43-57
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• 2024

As coastal areas have a distinct nature with the interaction of the lands and waters, they attract people to enjoy and experience the natural environments physically and intellectually; this generates cultural ecosystem services. Coastal beaches are one of the most common coastal areas for cultural ecosystem services. The purpose of this study was to 1) estimate the economic values of cultural ecosystem services derived from coastal beaches, and 2) expand the estimated values into other beaches across the country using a benefit transfer method. We divided the values of cultural ecosystem services into five different categories based on an extensive literature review: recreation and tourism, landscape and aesthetic, educational, heritage, and inspirational values. The values of tourism and recreation, landscape and aesthetic, and educational services were estimated using the choice experiments. The attributes of the choice experiments consisted of conservation funds, litter, water quality, seascape, landscape, and biodiversity, and the data were collected through online surveys with visitors of 11 representative beaches in Korea. Heritage and inspiration services were estimated using a market goods method based on their expenditures. These values were transferred to 257 beaches across the country. Study results can be used for policy decisions on various restoration and conservation projects caused by coastal erosion and development and on the need and extent of public investments.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.1
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• pp.59-70
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• 2013

This study was to suggest cultural landscape preservation, value creation, as well as utilization plan to help landscape development of Hahoe village by identify the existence of Okyeonsipyeong(玉淵十詠) natural features, which were set around Buyongdae(芙蓉臺) in Hahoe Village by Seoae(西崖) Ryu, Seongryong(柳成龍), and understanding their characteristics and meanings of natural features and meanings. Based on the writings of "Okyeonseodanggi" and "Okyeonsipyeong", the major results of this study are as belows. 'Okyeon(玉淵)' letters carved on the rocks, also known as the name of pavilion in Okyeonjeongsa(玉淵精舍), is the center of Okyeonsipyeong that symbolizes the enlightenment of clean noble man, as well as the symbolic locational expression of studying room. One of Okyeonsipyeong, 'Wansimjae', is assumed to be the name from the combination of two Buddhist names, 'Wanjeok(玩寂)' and 'Seshim(洗心)', 'Dangho(堂號)', lined on both sides with Wonlakjae, the residence of Seoae, as the center. Wansimjae is after all the natural feature indicating the overall Okyeonjeongsa as the core of Okyeonsipyeong with west edge Gyeomamjeongsa(謙巖精舍). Among ten Okyeonsipyeong natural features, Wansimjae(玩心齋), Ganjukmun(看竹門), Gyeomamsa(謙菴舍), Dalgwandae(達觀臺), Ssangsongae(雙松厓), and Dohwacheon (桃花遷) are on the right side of the stairway from Okyeonjeongsa to Gyeomamjeongsa, while Chuwoldam(秋月潭), Neungpadae(凌波臺), Gyeseonam(繫船巖), and Jijuam(砥柱巖) are on the road to the cliff under river cliff in Buyongdae as well as to the dock, and all are located within 500m radius close and diameter area. As the results of lexeme and context analyses of Okyeonsipyeong poet, they are mainly about Confucian teachings symbolizing the constancy of the classical scholar including ego becoming one with the nature and back to the nature, unworldliness and farsighted view, transcendence and seclusion, as well as integrity spirit. In Dohwacheon and Gyeomamsa poets, there is Tao characteristics and brotherhood that pursue fairylands such as Mooreungdowon(武陵桃源). To create tourism brand and landscape of Okyeonsipyeong, it is necessary to prepare storytelling plans including the letters carved on the rocks introduction in Buyongdae area, and also synopsis of the Silgyeongsusang musical, 'Buyongjiae(芙蓉之愛)' that is related to 10 natural features. In addition, the related plans of the experience road from Gyeseonam, which is the boat stop in Buyongdae, to Ganjukmun of Okyeonjeongsa, and again to viewing routes on the stairways to Gyeomamjeongsa using boats are necessary. For preliminary preservation and maintenance plans, the safety of the stairway from Okyeonjeongsa to Gyeomamjeongsa should be secured, the rock inscription should be preserved, landscape interpretation plates should be installed, trees and shrubs around Dohwacheon rock inscription should be removed, Dalgwandae letters carved on the rocks should be restored, and the bamboo forest outside Ganjukmun as well as Prunus persica plantation around Dohwacheon should be pointed out.

• Journal of the Korean Institute of Landscape Architecture
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• v.40 no.5
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• pp.8-18
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• 2012

Urban nature plays an important role not only in the improvement of the physical environment but also from the perspective of psychological and social function. In particular, schoolyards as well as the green spaces near school surroundings function as a primary space for urban children to experience nature in Korea, as they spend most of their time at school. In this study, the status of urban green spaces near school surroundings was examined. For the analysis, 185 elementary schools in Seoul were selected and the green spaces within a radius of 300m(defined as 'school zone' in this study) were analyzed using the Rapid Eye multispectral satellite image data. The mean green space ratio of school zone accounts to about 21% with a high variation from 74% to 0.7% and more than half of the school zone have a green space ratio of less than 20%. Schools with a high green space ratio in their school zone are mostly located near urban forests, so forest areas particularly contribute to increase the green space ratio. Furthermore, forest vegetation shows relatively higher vitality than other green spaces located in urbanized areas. In contrast, schools with a low green space ratio in their school zone are mostly situated in high-density residential areas and the green spaces show relatively low vegetation vitality. Except for the urban forest, the majority of urban green spaces in urbanized areas are landscape green facilities in apartment districts. The other types of urban open spaces such as environmentally shaped schoolyards or street parks account only for a very small proportion of school surroundings. Therefore, it is needed to establish countermeasures in the context of urban planning; e.g. to promote the school forest projects preferentially by selecting schools with a extremely low green space ratio in their school zone, to foster roof greening in near surroundings, and to connect schoolyards organically with nearby apartment landscape green facilities as an easily accessible urban open space.