• The Journal of Korean Philosophical History
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• no.28
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• pp.267-296
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• 2010

There exists various advantages and disadvantages with various thoughts in human beings. Therefore, it causes very complicated conflict by these diversity. It would be impossible if there would not be solved in classes, areas, schools, cultures whether it is simple or complicated. The proposition which totally shows these logic are Cheng-Yi(程頤, 1033-1107)'s principle is one but its manifestations are many(理一分殊) and Yul-gok(栗谷, 1536-1584)'s all penetrating Li and defining Ch'i. The main concern is how to realize concretly the pure goodness in theory of principal and vital force. There are opinion which Li shows it's pure goodness initiatively and it only has to be shown through Ch'i. Toi-gyeo(退溪, 1501-1570)and Woo-dam(愚潭, 1625-1707) thought the subjectivity lies on Li which shows itself even though Li can't shows itself. On the while, Yul-gok thought it realize through Ch'i, and Li has the superintendence which Li shows itself through Ch'i. Regardless with above, Nok-mun(鹿門, 1711-1788) had the point of view which pure goodness come to realize by the coincidence of Li and Ch'i, on the same time, it didn't matter whether the subjectivity lay on Li or Ch'i, Li showed by nature while Ch'i did by vital energy controlled and worked together. While Yul-gok established his theoretical ground of universality in the best pure good and its bases on the realization, Woo-dam put an emphasis on the practice and realization of goodness to endow with its positive meaning. On the contrary of it, Nok-mun emphasised vital enerty, that is, enabled to realize goodness which premised Li and Ch'i are reciprocally related to other in non-segregated condition(理氣不相離). Still however, the most important thing is how the rightness can be concreately explained which human have to practice its pure goodness. It is not restricted on the Sung Confucianism, it is the material question in philosophy.

• Journal of Korean Medical classics
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• v.12 no.2
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• pp.92-109
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• 1999

They say Y$\breve{o}$k'ak(易學) is the root of Oriental studies. This means philosophy, astronamy, geography, medicine, music, numbers are all based on Yin-Yang, and Five phases theory of Y$\breve{o}$k'ak. Nowadays studies are very much specialized but as we go back to old times, we cannot dearly set these studies apart. All the studies can be comprehensively understood with Y$\breve{o}$k'ak(易學). The original purpose of Y$\breve{o}$k'ak is to predict future with highly symbolized signs, Sang-Su(象數). However you cannot fully understand Y$\breve{o}$k'ak without knowing the principle of change in Sang-Su itself. We have to keep thinking about how we should further study Y$\breve{o}$k'ak, treat diseases with Sang-Su, and how Sang-Su can be used in medicine. As a previous step to this process, I will consider relationship of Y$\breve{o}$k'ak and medicine in this paper. This study will help us to set the goal and method in studying medicine. Conclusions of this paper are following: 1. The purpose of understanding a subject is to understand the principle of the subject. The principle of every subject can be turned into principle of changes in the universe. This principle is not affected by time nor space. It is only seen through the changes of subjects. 2. The reason we cannot easily understand the principle is that we have biased mind. How we should overcome this is through developing virtue, and by keep inspecting things over and over. 3. We see the outcome of changes inside but we should not neglect the principle. Therefore we see the principle through Sang. Sang is in between Principle(理) and Things(物), thereby has characteristics of both. Which means it is much like Principle but specific Things is related and it is much like Things but it is not easily understood. 4. There are various kinds of Sang. Mind-Sang(心象) is an image that comes before expressing it with symbols or words. When it is expressed in symbols or words, it is no longer considered as same Sang. Sang in symbol are Kwaesang(卦象), Hyosang(爻象) and Sang in words is Kyesa(卦辭). The characteristic of all these Sang is that it cannot be explained through the logics. 5. If we call Sanghak as the study with Sang, the method is same as that of understanding the principle. The fundamental purpose of Sanghak is to understand the principle of things and then apply this principle to the practical world so that the world can be a better place. So I would say Sanghak is the study of a saint and a ruler. 6. Since the object of medicine is human being who are the mixture of Principle and Ki, we can use Sang which is also related to both Principle and Ki. Actually terms we use in Oriental medicine are not easily understood without the knowledge of Sanghak. 7. When we diagnose a patient, we are looking for Sang that comes from the body inside. When we do the treatment, we cannot neglect the original change that's happening in our body. Therefore studying Sang is a necessary step to do the full diagnosis and treatment. 8. The method of studying medicine is first to get rid of biased mind, taking right Sang from various classics and then apply those Sang to actual situations.

• (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.

• The Journal of Korean Academic Society of Nursing Education
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• v.5 no.2
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• pp.376-387
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• 1999

Purpose : To provide fundamental data to present further direction of education on Nursing Ethics by investigating the status of Nursing Ethics education performed at 4-year-Colleges of Nursing. Korea. Methods : A descriptive survey study The data collected from 28 universities through a questionnaire to examine the status of Nursing Ethics education in Korea. Results : I. Teaching Nursing Ethics class as a independent subject-6(21.4%) universities. 1) The average of 23.67 hours(2 credits) in the total educational hours. 2) Teaching method-theoretical class, discussion of case study, discussion of related issues, presentation of video tapes and discussion, team education, role play, and submission of reports. 3) Education contents-Nursing profession and ethics, the dignity of human life, necessity of bioethics, ethical theory and refutation, code for nurses, ethical issues between nurses and patients, nurses and co-workers, and nurses and nurses 6 universities 4) 5 universities-Included ethical decision making, artificial insemination, external insemination, artificial abortion, organ transplantation, brain death, human subject of study suicide, and euthanasia. II. Teaching Nursing Ethics as an inclusive theme in other subjects-22 (78.57%) universities. 1) Educated in Introduction of Nursing (14 universities), Nursing Management, Nursing Ethics and Philosophy, Special Nursing, Nursing and Law, and Professional Nursing. 2) Educational course-Taught in freshman level at 14 universities, average 9.32 education hours. Conclusion: Showed not only that universities, not operating Nursing Ethics as a independent class, unreasonably operate and assign too many contents in comparing with its education hours and are likely to become only a cramming education but also professors whose major is not Nursing Ethics presently in charge need to take a chance to supplement their knowledge and teaching method.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.12
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• pp.197-211
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• 2018

This is an exploratory study on the status of the social work field practicum at a cyber university. The purpose is to investigate the current situation and improvement plan of the social work field practicum. A qualitative analysis was conducted with 11 professors who have instructed the social work field practicum at cyber universities. The social work field practicum based on the experiences of the professors is investigated, and this paper analyzes the status according to students, schools, practitioners, and institutions. In order to improve the quality of the social work field practicum, factors for improvement were analyzed through the efforts of students, schools, the Korean social workers' association, institutional improvements, and social welfare instructors. The results of the study are as follows. Students, schools, and training organizations should recognize the importance of the social work field practicum and must strive for systematic and consistent education. It is also important to remember that a social worker is not a professional with simple qualifications, but an expert with a philosophy, values, and ideologies. The direction for improvement in the social work field practicum is as follows. When constructing a social welfare curriculum, the school should have a realistic curriculum and teaching method that can enhance the sense of the field. The student should not be qualified as a social worker only as a vague investment for the future, but should have the professional ability to serve clients as a social worker and to give professional help to clients, considering the best welfare service for human beings. Institutions should provide a place for students to integrate theory and practice in vital social welfare experiences as social workers. The Republic of Korea is now facing an age with one million social workers. In order to open the future of social welfare in Korea, we need united endeavors with government that can develop students as pre-social workers and establish universities, institutions, and their systems for a substantial social work field practicum.

• Journal of Korean Home Economics Education Association
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• v.20 no.3
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• pp.107-129
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• 2008

The purpose of this study was to get insights and data from home economics teachers for the development of an in-service educational program on practical problem focused home economics program, which was planned to be held from January 21st and to 29th, 2008. For this, focus group interview, one of qualitative research methods, was used. One session of pilot and three sessions of main focus group interview in which total of 18 from October 31st, 2007 to November 14, 2007. Home economics teachers that participated were carried out. Participants requested the followings contents of an in-service educational program regarding the practical problem focused home economics curriculum. First, most of participants strongly desired to participate in an in-service educational program when a program provided. The participants wanted to be a professional, who is able to explain logically with philosophical background and knowledge about the practical problem focused home economics curriculum. Second, participants requested the followings regarding practical problem focused home economics curriculum for the contents of an in-service educational program: philosophy of home economics, setting a perspective on each content areas, development of practical problem, watching a sample class unit, developing teaching materials and motivation stimulating questions, designing of instruction and lesson plans, class presentation and peer evaluation, constructing paper and pencil test items, and feedback from expects on the practical problem focused home economics curriculum. Third, participants wanted an in-service educational program to be a combination of theory and practice, and at least 50% of it allotted to practice. Participants thought that both peer participants and experts from university would evaluate them whether they achieved the objectives of the in-service educational program if an in-service program has to evaluate participants. Participants would evaluate an in-service educational program excellent when they become empowered to teach other home economics teachers the theoretical aspects of the practical problem focused home economics curriculum and the practical aspects as well. Based on the results of this study a framework of the 30 hours practical problem focused home economics curriculum was proposed.

• (The)Study of the Eastern Classic
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• no.70
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• pp.495-524
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• 2018

This study investigated the literary theory of Jang Jiyeon and his compilation consciousness of the historical biography, and based on this, the study examined the aspect and characteristic of the personage adoption of "Ilsayusa". To figure out the characteristic of "Ilsayusa", this study attempted to investigate the Jang Jiyeon's cognition on epic literature first. Jang Jiyeon had interest in the historical biography in his early days. But he clearly expressed the negative position about the novels which had been handed down from old times, mentioning about their harmful effect, even though they were in a big popularity. The good readings he thought was supposed to be helpful for person's work, study, personality and even the custom, so it is thought that the compilation of "Ilsayusa" was planned as a part of a usefulness to help readers' actual lives by summarizing Jang Jiyeon's philosophy as the form of a historical biography of personages who had actually existed. The direct motivation and the awareness of the problem to compile "Ilsayusa" could be confirmed by the postscript he left. Pointing that Joseon's policy of appointing persons of ability resulted in the loss of the nation, Jang Jiyeon paid attention to the classical scholars from low class, people from under middle class and the local figures in Hamgyeongdo and Pyeongando in the process of compiling "Ilsayusa". Along with this, a kind of a sense of duty that the old heritage must be examined by descendents was manifested as the compilation of "Ilsayusa". Through this, Jang Jiyeon tried to show the good model to the readers of "Ilsayusa" what the way of living would be for raising their volition and keeping the fundamentals. The tendency and characteristic of compiling personages in "Ilsayusa" could be sorted in a few ways as written below. First, it includes all kinds of all actually existed episodes while he was collecting various historical biographies published before. Second, it includes the new kinds of personages paying particular attention to figures of middle class and commoners. Third, it compiled the female figures in a great volume and described new model of woman. Fourth, for areas, it has episodes of all areas in the nation including Pyeongando and Hamgyeongdo. Thinking about all the discussion above, we could estimate that "Ilsayusa" is the definitive edition of these kinds of books which inherited all performances of the biographical literature in better way, which had been accomplished in 19th century.

• The Korean Society of Law and Medicine
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• v.16 no.2
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• pp.159-193
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• 2015

Owing to causes such as population aging, increased use of various medical devices, long-term hospitalization of various patients with reduced immune function such as cancer, diabetes, and organ transplant patients, and the growing size of hospitals, hospital infections are continuing to increase. As seen in the MERS crisis of 2015, hospital infections have become a social and national problem. In order to prevent damage due to such hospital infections, it is necessary to first strictly implement measures to prevent hospital infections, while, on the other hand, providing proper relief of damage suffered due to hospital infections. However, the mainstream attitude of judicial precedents relating to hospital infection cases has been judged to in fact shift responsibility over damages due to hospital infections on the patient. In light of the philosophy of the damage compensation system, whose guiding principle if the fair and proper apportionment of damages, there is a need to seek means of drastically relaxing the burden of proof on the patient's side relative to conventional legal principles for relaxing the burden of proof, or the theory of de facto estimation. In relation to such need, the German civil code (Burgerliches Gesetzbuch), which defines contracts of medical treatment as typical contracts under the civil code, and has presumption of negligence provisions stipulating that, in cases such as hospital infections which were completely under the control of the medical care providers, if risks in general medical treatment have been realized which cause violations of the life, body, or health of patients, error on the part of the person providing medical care is presumed, was examined. Contracts of medical treatment are entered into very frequently and broadly in the everyday lives of the general public, with various disputes owing thereto arising. Therefore, it is necessary to, by defining contracts of medical treatment as typical contracts under the civil code, regulate the content of said contracts, as well as the proof of burden when disputes arise. If stipulations in the civil code are premature as of yet, an option may be to regulate through a special act, as is the case with France. In the case of hospital infection cases, it is thought that 'legal presumption of negligence' relating to 'negligence in the occurrence of hospital infections,' which will create a state close to equality of arms, will aid the resolution of the realistic issue of the de facto impossibility of remedying damages occurring due to negligence in the process of occurrence of hospital infections. Also, even if negligence is presumed by law, as the patient side is burdened with proving the causal relationships, such drastic confusion as would occur if the medical care provider side is found fully liable if a hospital infection occurs may be avoided. It is thought that, alongside such efforts, social insurance policy must be improved so as to cover the expenses of medical institutions having strictly implemented efforts to prevent hospital infections in the event that they have suffered damages due to a hospital infection accident, and that close future research and examination into this matter will be required.

• The Journal of Korean Philosophical History
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• no.31
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• pp.7-32
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• 2011

Cheng Yi(程?, 1033~1107) understood that nature is full of "changes(易)". And he noted that human being as part of nature also exists only in a series of changes, i.e. birth, growth, extinction and death. All things including human being arise from the same principle, or "Heavenly Principle." Hence human being can fundamentally be one with all other beings, or nature. It is called "Unity of all things(萬物一體)" and "Unity of heaven and human(天人合一)." This philosophical perspective cannot be regarded as being unique to Cheng only; neo-Confucian predecessors called "the five masters of the Northern Song(北宋五子)" anticipated Cheng's vision already. Nevertheless, Cheng elaborated on the shared vision, revealing his philosophical uniqueness. Cheng maintains that only human being receives the principle in the unstained form, and thereby is capable of being one with nature. The one who realizes her/his potential to be one with nature is a sage(聖人); for Cheng, the order and pattern found in nature is nothing other than moral principle that human beings have to live up to and vice versa. Cheng's idea on the principle which human being receives from Heaven no doubt relates to Mencian notion of the innate goodness of human nature(性善); the innate goodness of human nature is no other than Heavenly Principle, and to become a sage depends on whether one can realize her/his potential - human nature, i.e. Heavenly Principle in her/himself. For Cheng, human nature tantamount to Heavenly Principle has no evil quality; all the evil in the world comes from imperfect "physical endowment(氣質)," or "capacity(才)" which is various from person to person, making various personalities. Accordingly, the task of moral cultivation in Cheng's theory can translate into the matter of rectification of one's physical endowment.

• (The)Study of the Eastern Classic
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• no.54
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• pp.387-416
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• 2014

This article explored the duplicity relation between the Daxue/Zhongyong of Confucianism and the Yonghobigyeol of Taoism, which was advocated by Bongwoo Gwon Tae-hoon, who was a Confucian scholar and the progenitor of Sundoism. The view of Bongwoo Gwon Tae-hoon was that the Confucian scriptures that contain the mind control method handed down from Confucius are Daxue, Zhongyong and Zhouyixicichuan (周易繫辭傳). His another view was that Zhuzi (朱子) intentionally did not expose the original object of Confucian mind control method in the interpretation of Sangangling (三綱領) of Daxuezhangju (大學章句) annotated by him, since he was invoked by the contemporary logic of Sung Period (宋代). Bongwoo Gwon Tae-hoon added a new annotation on Daxue Sangangling and tried to disclose the original object of Confucian mind control method through new interpretation by explaining the implied meaning of character '中' (zhong) of Zhongyong Yunzhijuezhong (允執厥中) by way of Iljungron (一中論). In addition to this new interpretation, Bongwoo Gwon Tae-hoon took the Yuanxiangfa (原象法), which Confucius compiled as the extract of Yijing (易經) from Zhouyixicichuan (周易繫辭傳), as the core of Confucian metaphysical philosophy study. He suggested Yuanxiangfa as a methodology to reach the ultimate target of study together with the Yonghobigyeol of Taoism and paid attention to the close relationship between the two. Bongwoo Gwon Tae-hoon verified the original object of Daxue by new interpretation on Daxue Sangangling, left an analytical thought on the consistency among Daxue, Zhongyong and Xicichuan (繫辭傳) and the study method of Igyohabil (異敎合一), where he integrated the principle of Taoism and Confucianism. Bongwoo Gwon Tae-hoon left a new topic to Korean world of thought, which is as important as the Seondanhosuron (禪丹互修論) of Cheonghaja Gwon Geuk-jung (靑霞子 權克中) in Joseon Period.