• Research in Mathematical Education
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• v.7 no.3
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• pp.139-150
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• 2003

The purpose of this paper is to review the gifted education from a reflective perspective. Especially, this research touches upon the issues of selection process from a critical point of view. Most of the problems presented in the mathematics competition or in the programs for preparing such competitions share the similar characteristic: the circumstances that are given for questions are too artificial and complicated; problem solving processes are superficially and fragmentally related to mathematical knowledge; and the previous experience with the problem very much decides whether a student can solve the problem and the speed of problem solving. In contrast, the problems for selecting students for Gifted Education Center clearly show what the related mathematical knowledge is and what kind of mathematical thinking ability these problems intend to assess. Accordingly, the process of solving these problems can be considered an important criterion of a student's mathematical ability. In addition, these kinds of problems can encourage students to keep further interest, and can be used as tasks for mathematical investigation later. We hope that this paper will initiate further discussions on issues derived from the mathematically gifted student selection process.

• Asia pacific journal of information systems
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• v.20 no.1
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• pp.33-56
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• 2010

The current business environment has been characterized as less munificent, highly uncertain and constantly evolving. In this environment, the company with dynamic capability is reported to be more successful than others in building competitive advantage. Dynamic capability focuses on the link between a dynamically changing environment, strategic agility, architectural reconfiguration, and value creation. Being characterized to be flexible and adaptive to market circumstance changes, an organization with dynamic capability is described to have high resource fluidity, which represents business process, resource allocation, human resource management and incentives that make business transformation faster and easier. Successful redeployment of the resources for dynamic adaptation requires organizational forms and reward systems to be well aligned with firm's technological infrastructures and business process. The alignment is considered to be an executive level commitment. Building dynamic capability is knowledge driven; relying on new knowledge to reconfigure firm's resources. Past studies established the link between the effective execution of a knowledge-focused strategy and relevant setting of architectural elements such as human resources, structure, process and information systems. They do not, however, describe in detail the underlying processes by which architectural elements are adjusted in coordinated manners to build knowledge-driven dynamic capability. In fact, understandings of these processes are one of the top issues in IT management. This study analyzed how a Korean corporation with a knowledge-focused strategy aligned its architectural elements to develop the dynamic capability and thus create value in the dynamically changing markets. When the Korean economy was in crisis, the company implemented a knowledge-focused strategy, restructured the organization's architecture by which human and knowledge resources are identified, structured, integrated and coordinated to identify and seize market opportunity. Specifically, the following architectural elements were reconfigured: human resource, decision rights, reward and evaluation systems, process, and IT infrastructure. As indicated by sales growth, the reconfiguration helped the company create value under an extremely turbulent environment. According to Ancona et al. (2001), depending on the types of lenses the organization uses, different types of architecture will emerge. For example, if an organization uses political lenses focusing on power, influence, and conflict. the architecture that leverage power and negotiate across multiple interest groups would emerge. Similarly, if an organization uses economic lenses focusing on the rational behavior of organizational actors making choices based on the costs and benefits of action, organizational architecture should be designed to motivate and provide incentives for the actors (Smith, 2001). Compared to this view, information processing perspectives consider architecture to be designed to maximize the capacity of information processing by the actors. Using knowledge lenses, the company studied in this research established architectural elements in a manner that allows the firm to effectively structure knowledge resources to form dynamic capability. This study is revelatory single case with a historic perspective. As a result of this study, a set of propositions and a framework are derived, which can be used for architectural alignment.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.4
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• pp.123-128
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• 2013

This study was performed with an aim to examine the inner thoughts of Muso Soseki through his works. In this study, we reviewed currently existing Mus$\bar{o}$ Soseki. Works in which his idea or intention behind his works are to be understood in terms of landscaping science or religious perspective. Targeting his best representative works of temple gardens such as Jochou-ji, Eiho-ji, Zuisen-ji, Tenryu-ji, it was sought his view of gardening and technique of garden making. Those temples, selected as target of this study, have significance as a places to have started his learning till matured of his thought into his gardening works. What we need to concentrate and think about regarding the works of Muso is the fact that we are to be impressed upon just looking at his works. The study result indicates that Muso not only symbolized his various mastered ideas & philosophies into spatial configuration into the garden based on Zen Buddhism idea, but also accomplished the Sabi-gardening beauty. Through his writing "Mongjoongmundap(夢中問答)" that is created using his core thoughts, his works can be understood better. This study has significance in that the idea. It could be understood that Muso's work is rooted in the basic idea of three ideas. The first of it is Zen philosophy being indicated in his configuration of gardening such as Zen meditation Stone, cave, chamdo etc. The second of it is shown as the merciful heart of Sangguboje(上求普提), Hahwajoongsaeng(下化衆生), being indicated in his configuration of gardening such as the pond And finally, there appears the Tao idea. Taoist thought has become of where the background space.

• The KIPS Transactions:PartC
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• v.18C no.4
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• pp.265-278
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• 2011

The objective of this paper is to analyze and characterize end-to-end packet statistics after modeling and simulation of WiFi (IEEE 802.11g) and WiMAX (IEEE 802.16e) of a virtual wireless network using OPNET Modeler Wireless Suite. Wireless internal and external network simulators such as Remcom's Wireless InSite Real Time (RT) module, WinProp: W-LAN/Fixed WiMAX/Mobile WiMAX, and SMI system, are designed to consider data transfer rate based on wireless propagation signal strength. However, we approached our research in a different perspective without support for characteristic of these wireless network simulators. That is, we will discuss the purpose of a visual analysis for these packets, how to receive each point packets (e.g., wireless user, base station or access point, and http server) through end-to-end virtual network modeling based on integrated wired and wireless network without wireless propagation signal strength. Measuring packet statistics is important in QoS metric analysis among wireless network performance metrics. Clear packet statistics is an especially essential metric in guaranteeing QoS for WiMAX users. We have found some interesting results through modeling and simulation for virtual wireless network using OPNET Modeler Wireless Suite. We are also able to analyze multi-view efficiency through experiment/observation result.

• (The)Study of the Eastern Classic
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• no.41
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• pp.445-476
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• 2010

In this essay I aimed to analyze the concept of cultivation in east asian aesthetics. Most people regarded traditional asian paintings as an artwork that was obviously an artwork by artists. Moreover, they emphasized the cultivation of artists in their creation and used to accept the concept of cultivation which means cultivating one's mind. Generally speaking, to cultivate one's mind meant enlarging one's ethical behavior and he or she became a better person. And in creation, it meant considering all things more deeply. In this point of view, it was too vague to notice the meaning. What is an accurate meaning of cultivate artist's mind? What was the relation between creation and cultivation? In confucian philosophy, the concept of cultivation had two meanings. One was to enlarge one's ethical behavior and the other was to improve one's knowledge about things. The knowledge implied all of the one's experiences about things. Thus, the knowledge meant what he communicated with under his surroundings and created. In this perspective, to analyze the case of "Dohwaguenmungi" and "Limchungochi", cultivation was related to 'you(游)' and 'jing(精)'. It implied all of the artist's efforts to make communication with his objects deeper and wider, at last, he created his own meaning about object that he experienced. Therefore, I suggest that when we use the concept of cultivation in the context of creation, it should be used as the meaning related with improving one's knowledge about things.

• Journal of Korean Classical Literature and Education
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• no.37
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• pp.111-149
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• 2018

This story is written by Shin Kwang-han who is a famous scholar and writer in Josun Dynasty. The most notable feature of this story is the love between a man and a dead woman. The protagonist has failed the test to be a national official for several years, because of the corruption and unfairness of the leaders of his society. He is very upset, but then changes his mind in order to become an officer. One day he meets a dead woman. He saves her life from death, and falls in love with her. Finally he marries her and attains a high position. Till now, all the aspects of this story have been extensively researched from a number of different perspectives. However the narrative structure of this story has not been discussed much. This story belongs to Jungi-novel, a kind of old story style which includes fantasy. The studies on this story have mostly been carried out to find the different features in comparison with other works of the same style. Further, we could not understand its own specific meaning structure. This study aims to find the narrative structure of this story. It was recognized by researchers that Shin's stories talk about his life and his perspective of the world. Further, I will try to show how he expresses his thoughts, emotion and life through this story. First, to obtain a satisfactory result through this study, I will find a way to resolve several problems that have become the center of the controversy. Afterward, the conflict and resolution the hero's relation to the world will be identified in every paragraph. Through these efforts, we will have a new point of the view about the narrative structure of this story and the intent expressed by the writer through its structure.

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.5-44
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• 2016

This study focuses on Ko woo-young (1939-2005), a Korean representative cartoonist. I analyzed his work Nolbudyeon (1988), which is a retelling of Heungbu and Nolbu, a traditional Korean story. I consider Ko woo-young a creative observer who has popularized his perspective in modern society. His work is a good example of how a traditional folktale can be made relevant in modern society. I used three methods of adaptation to differentiate Nolbudyeon from Heungbu story: construction of events, characterizing, and space-time background. First, to aid character development, Nolbudyeon includes a prologue that focuses on conflicts between brothers with different personalities. At the same time, the ambiguous ending could be a response to Heungbu story, which has a didactic theme. Second, I found that the new characters, Nolsun and Yeonsaengwon, enhanced the differences between Heungbu and Nolbu by playing the role of mediators. Also, in Nolbudyeon, both Heungbu and Nolbu had positive as well as negative elements, in contrast with the original story's traditional point of view on good and evil. Finally, by exploring the space-time of Nolbudyeon, we can see that its world is combined with the contemporary world. In other words, Nolbu and Heungbu, though outwardly traditional, have a modern outlook. Therefore, readers can recognize that Nolbudyeon is a metaphor for modern life rather than just an old story.

• Journal of Korean Philosophical Society
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• v.142
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• pp.75-97
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• 2017

This study purpose is to discuss critically the conception of history in Hegel and Marx by drawing on Merleau-Ponty's existential theory of history, finishing with concluding remarks. Merleau-Ponty insists that history is always history experienced. This thesis is his own principle in investigating human history. From this perspective, he begins to flesh out problems with history which Hegel and Marx had understood idealistically and materialistically respectively. He criticised that if Hegel grasps history in terms of teleology, he failed to explain the source and origin of historical meaning from which history makes sense. He failed to think that what gives history meaning comes from embodied consciousness. This means that history is not made of dialectical thinking. The thing is different from such an imaginative construal. History as it stands is not like that. It is not running around like Hegelian dialectical thinking. Marx understood historical behavior wrongly when he explained class struggle in terms of productive relations. He disregarded how class was sedimented or embodied in the minds of proletarians. Owing to this, Marx could not suppose that class consciousness is determined not causally or externally but by incarnated experience. It is affected in so far as it is affected by somebody, that is, the worker. At that moment only Class consciousness begins to work. Marx did not catch sight of this hidden fact.

• Journal of Korean Philosophical Society
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• v.139
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• pp.213-238
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• 2016

This paper examines how Dasan Jeong Yak-yong developed self-healing and his perspective of happiness during the hardest point of his political and social career. Just after the death of King Jeongjo (正祖, reign. 1766-1800) the arrest and persecution of those who accepted Christian knowledge from the West began. Among them were Jeong's family members and friends. Jeong, who had learned but had not accepted Christianity as a religious belief, was exiled to Ganggin 康津 in southern Jeolla Province where he was to spend the next 18 years. The two things that helped Jeong through his exile were the Book of Changes 易經 and his commitment to the study of Confucian thought, political, and social reforms. His life-long commitment to writing and his progressive understanding of the principle of changes of the universe in the Book of Changes, represented processes of self-healing and cultivation, depriving Jeong of self-pity and enabling him to attain the highest level in self-realization. According to Jeong, there are two kinds of happiness; "secular happiness" (yeolbok 熱福) related to power and wealth, and "pure happiness" (cheongbok 淸福), a free and idyllic life. For Jeong, the latter was more valuable than the former. Jeong believed that life pursing ethical virtues only could bring authentic joy to people. Furthermore, his devotion to the issues of systematic, social reforms was out of his desire to bring the public happiness by "practical learning", silhak 實學.

• Journal of Korean Philosophical Society
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• v.142
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• pp.99-119
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• 2017

Buddhism tends to be accepted as an institutional religion. This is probably due to the historical background in which Buddhism has been accepted as a representative institutional religion along with Christianity since the mid-20th century. In particular, Buddhism is accepted as an institutional religion based on tradition. Buddhism is also accepted as philosophy. Even if the western philosophical background is embraced that defines philosophy as the pursuit of intellectual clarity and wisdom in life, Buddhism is deemed to be classified as a philosophy that allows for the possibility of philosophical criticism without unconditionally believing the truth that Gautama Buddha discovered. The possibility of Buddhism as philosophy like this is directly linked to the possibility of Buddhism for doing philosophy. Doing philosophy in Buddhism can be presented in three processes: keeping a distance from daily life, the observation and concentration based on the distance, and the formation of a new world-view. Doing philosophy is rooted in the same way as meditation in the lives of people tired from post-capitalist everyday life. Nonetheless, Buddhism clearly has the characteristics of religion, thus posing a challenge of establishing a new relationship between religion and philosophy. The tradition of a strict separation between the religion and philosophy in Christian civilization is still working as a factor that keeps Buddhism from being classified as philosophy. In cases where the pursuit of intellectual clarity and practical wisdom in life is incorporated into the purpose of philosophy, Buddhism can be categorized into having the distinctive function of religion "spiritual peace", and sharing the common function of philosophy and religion "enlightenment." In that sense, it can also be an important task to seek a new perspective on the relationship between religion and philosophy.