• Industry Promotion Research
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• v.5 no.1
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• pp.157-164
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• 2020

After the Qing Dynasty overthrow of the Ming dynasty, this is far-reaching influenced on the Ming Dynasty's Sovereign state of the Joseon dynasty. Not only did regulations prohibit the entry into various books published by the Qing Dynasty, In addition, the "Northern Expedition" of Song Siyeo put forward the mainstream political proposal of the Northern Expedition and Qing Dynasty.Even in this context, Representatives of scholars such as Hong Daeyong, Bak Jega, Kim Jeonghui on the Joseon dynasty peninsula at the time, put forward the idea of "Learning from Central Plains" through several visits to Shuntian Prefecture (now Beijing), And gradually formed the well-known Silhak (Practical Learning) ideological of "Bukhak, (Northern Learning)" in the Joseon dynasty history. the Joseon dynasty Silhak ideological scholar of Kim Jeonghui also was under the influence of the Weng Fanggang and Ruan yuan other famous Qing Dynasty Textual scholar, Fruitful achievements in Chinese Classical Studies Epigraphy, Calligraphy.He founded the "Chusa-che" style of calligraphy Chusa, the "Chusa-che" styled is although born out of the clerical script, but more composition and See also asymmetrical in harmony, Strong and vigorous brush strokes, Every word vibrant, Make it a master of gold stone calligraphy in the Joseon Dynasty.This study based on some records of Kim Jeonghui's visited to Shuntian Prefecture(now Beijing), this article examines the academic activities of seeking truth to facts in Korea and the Qing Dynasty at the time, and the impact on these activities on calligraphy and painting in the Joseon Dynasty.

• International Journal of Internet, Broadcasting and Communication
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• v.10 no.2
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• pp.60-67
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• 2018

The purpose of this study was to examine the effects of internet-use Anatomy class, as one of the Flipped learning method, on critical thinking disposition. The class for this study was conducted from March 1 to April 10, 2018. The study involved a total of 180 people in the first year of a University located in C province. Data collection was carried out before and after the Flipped learning method application. Frequency analysis, Paired t-test, Pearson correlation, and Regression analysis were used for the analysis. According to the analysis, 28.3% of men and 71.1% of women and before applying the program analysis of correlation between Flipped learning perception and critical thinking disposition showed a significant correlation between confidence(sub-component of critical thinking) only (p<.005). Comparing the scores of critical thinking before and after the program, it was found that Truth seeking (p<.001), Open-mindness (p<.005), Confidence (p<.001), Systematicity (p<.005), Analyticity (p<.001), and Inquisitiveness (p<.001) scores had increased significantly except Maturity (p>.005). And the regression analysis of Flipped learning method applying influence on critical thinking disposition were significantly affected (p<.001). Based on the results of this study, it was possible to determine that Flipped learning method had a positive effect on critical thinking disposition.

• Journal of Educational Research in Mathematics
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• v.18 no.1
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• pp.137-156
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• 2008

This article discusses the purpose of mathematics education based on the epistemology of Michael Polanyi. According to Polanyi, studying is seeking after the truth and pursuing the reality. He opposes to separate humanity and knowledge on account that no knowledge possibly exists without its owners. He assumes tacit knowledge hidden under explicit knowledge. Tacit knowing is explained with the relation between focal awareness and subsidiary awareness. In the epistemology of Polanyi, teaching and learning of mathematics should aim for change of students' minds in whole pursuing the intellectual beauty, which can be brought about by the operation of their minds in whole. In other words, mathematics education should intend the cultivation of mind. This can be accomplished when students learn mathematical knowledge as his personal knowledge and obtain tacit mathematical knowledge.

• Korean Journal of Cognitive Science
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• v.26 no.2
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• pp.167-207
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• 2015

This study focused on the awareness and coping methods of psychological trauma and human suffering in the contemporary era after the development of posttraumatic stress disorder(PTSD) including the situations in the Korean society, and proposed principles for an alternative paradigm of trauma recovery. Trauma is defined as an 'external' stress causing chronic suffering mediated by memory, and the American Psychiatric Association approved PTSD in the Diagnostic and Statistical Manual of Mental Disorders in 1980. The development of PTSD empowered moral legitimacy to the victims, opened a successful way to treatment, and accomplished explosive amount of research in the area of neurobiology and cognitive neuroscience. However, this also narrowed the understanding of human suffering, and the importance of an alternative coping method which overcomes the limitations of technical intervention became overlooked. Moreover, the Korean society has an underlying mechanism of replacing the matter of trauma to a problem of an individual. This is shown among the historical context of splitting and denial, and among medicalized bureaucracy. Trauma should be acknowledged as a social suffering, and searching for an alternative paradigm is in need. This study suggested the following principles; seeking for truth and justice, survivor as the agent of recovery emphasizing the responsibility of the community, ecological adaptations of recent bio-psychological achievements, and finally putting emphasis on continuous discussions about the definition of recovery.

• Archives of design research
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• v.17 no.4
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• pp.97-106
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• 2004

Oukjuk becomes to known to the people and valuates due to the importance of the effect of the medicine. Known as taoist hermit plant, Oukjuk tea has called as a Solomon's Seal Tea in the western countries. Dissimilarly from other herb teas, it contains a high percentage of minerals. Because of the utility value of this, people used to use Oukjuk as an oriental medical treatment for various kinds of the condition of illness as for nutritive food or tonic material. According to the records, a sage of old or people seeking after truth had enjoyed the tea very much. In spite of these all effects, public has only a superficial understanding of the matter, Comprehending the problems, this study analyses ways and means of the functional packaging for the Solomon's Seal tea. In this research, the most problems came out with the quality of the products and the level of their packaging which is not variously in forms and not properly developed in materials and designs. As a conclusion the paper pointed out the importance of keeping the traditional high quality in product and having an appeal to packaging for customer's needs.

• The Journal of Korean Philosophical History
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• no.39
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• pp.115-142
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• 2013

The purpose of this study was to explore the changes of values in Korea focused on the period from liberation in 1945 to industrialization in the late 1970s. Those periods classified into 'Transitional Era' and 'Industrial Era' based on historical events significantly influenced the changes of value system of Korean people or Korean society. In this study, not only main values and right people for society but also the way of changing value system in those periods were suggested by investigating factors of politics, economy and society. The results are as follows : First, main values and right people for society on each period were as follows : In Transitional Era, main values were manners and social norms, and right people for this period were practical intellectuals pursuing the principle of action-oriented truth-and- knowledge-seeking. In Industrial Era, on the other hand, main values were sincerity, diligence, self-help and collaboration, and right people for this period were skilled man having occupational ability which was essential for economic development. Second, lasting value in Transitional Era and Industrial Era was patriotism. The patriotism in early Transitional Era was appealed to nation and people because of the collapse of ruling system and the absence of leaders, however, the patriotism changed to loyalty towards a national leader or seniors after the formation of new ruling system by building nation and electing a leader. On the other hand, the patriotism of Industrial Era was distinctly defined purpose for carrying out national economic policy and overwhelming Democratic People's Republic of Korea with anti-communist spirit and unification will.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.93-129
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• 2018

These days, the world finds itself in a time when 21st century human and societal practices can benefit from alternative viable models; as such models are desperately needed. Daesoon Jinrihoe seeks to show one model inspired by the historical kings, Yao and Shun. In Daesoon Jinrihoe, King Yao and King Shun (堯舜 yo sun) are recollected and projected into modern times. This paper is a study that examines what aspects of Daesoon Thought go into understanding Kings Yao and Shun and what insights their example can provide for modern people today. In Daesoon Thought, the 'Dao of Kings Yao and Shun' has appeared again because the 'Era of the Great Opening (開闢時代 gaebyeok shidae)' has arrived, and this era is characterized by 'Seeking Out the Beginning and Returning to the Original Root (原始返本 wonshi banbon).' This is not simply a return to ancient times. The seeds that fall on the ground grow up to overcome winds and rains, bring forth new fruits in the autumn, and their fruits contain the original seeds. The seeds are simultaneously the original seeds, but not the seeds themselves. Rather, they are complete bodies condensed and infused with abundant experience gained after multitudinous trials. In Daesoon Thought, Kings Yao and Shun are analyzed from the following four perspectives: first, as an ideal human image that combines the qualities of Sages and Heroes (聖雄 seong oong), second, as the historical background behind the truth of the 'Resolution of Grievances for Mutual Beneficence (解冤相生),' third, as an ancient model of the ideal world, and fourth, as Daesoon Jinrihoe's 'Mind Dharma (心法)' and also as the classical basis for the 'Cultivation of Dao (修道).' However, the meaning of Kings Yao and Shun in Daesoon Thought is not limited to traditional philosophical thought but also contains certain crucial differences. In Daesoon Thought, the qualities of sages and heroes are combined in a way that does not compromise or penalize, but in accordance with the rule of law and beyond, the ideal world is understood as a world in which there are no natural disasters and everyone enjoys beauty and splendor. Mind Dharma means the spiritual cultivation of the 'Dao of Mutual Beneficence' as presented by Sangje (上帝 the Supreme God) through sincerity, respectfulness, and faithfulness (誠敬信 seong, gyeong, shin). In addition, through the core truth of Daesoon Thought, the Resolution of Grievances for Mutual Beneficence, the resolution of the grudges associated with Kings Yao and Shun will likewise eliminate the root-grudge plaguing humanity and divine beings. In this paper, I intend to deepen my understanding of Daesoon Thought through a study on our theology's understanding of Kings Yao and Shun, and I also wish to redefine the value of Daesoon Thought through the symbolization and reinterpretation of ancient historical figures.

• (The)Study of the Eastern Classic
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• no.59
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• pp.405-428
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• 2015

Painting theorists in Song dynasty often spoke 'Li' when they talked about paintings. But 'Li' of the song dynasty is not limited to the 'ethics'. First, it includes visible 'natural's truth', such as the differences of 'geography' and 'physics' between the depicted objects. Second, it also includes 'common sense' which was based on both the observation and the thinking. The theorists thought if the 'common sense' was improper in the painting, the whole work was invalid. Thirdly, it also includes 'the reasonable sense in special situation', which requires great imagination ability and elaborative faculty. For example, when playing wind instruments and stringed instruments in the same time at the same concert, the painter should accurately draw the different gestures of musicians according to that the wind instrument is 'sound when the finger lift' and the stringed instrument is 'sound after the finger have left' in that moment. Fourthly, it includes 'art reason', theorists call it as 'ShenLi' or 'MiaoLi'. 'ShenLi' or 'MiaoLi' require the creator to join the spiritual concept besides his observation and thinking. For example, 'banana in snow' is neither observed available nor thought of available, but is the result of spiritual concept of creators for seeking everlasting. And at last, it certainly includes 'the principle of ethics'. Painters often highlighted the ethical relations of the feudal nation and the value of individual gentleman through the allegory story of figure painting and even the sudden composition in the landscape painting. 'Geography', 'physical', and 'common sense' are required the meticulous observation and the rational thinking for the painted object. And 'the reasonable sense in special situation', 'the art reason', 'the principle of ethics' are required enhancing painting style in the painting artistic conception and realm of life based on the nuanced observation, making 'technology' into the 'Tao'. This is the six reasonable increasing requirements for the painting work. Therefore, 'seeking the final reason' is the fundamental spirit of painting theory of Song Dynasty.

• Sijohaknonchong
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• v.43
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• pp.149-175
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• 2015

There have been few researches about Christian imagination reflected in modern sijo. The purpose of this study was to provide basic information helpful to deeply understand Christian literature and clarify the history of Christian sijo literature. For this purpose, the study focused on pieces of sijo written by Seon Jeong-ju and Jang Sun-ha both of whom put out lots of sijo based on Christian imagination. The two poets are common in that they were born in the Japanese colonial period and started their career as a poet at an almost same time. First of all, how a sijo writer, Seon Jeong-ju applied Christian imagination to his pieces of sijo can be summarized as follows. As a poet and paster, Seon Jeong-ju wrote and published 6 volumes of sijo collection. His pieces of sijo were all written based on Christian imagination. Many of the pieces contain Christianity-related stories that were poetically represented through paradoxical imagination. Among pieces of sijo written by Seon Jeong-ju, some reveal enthusiasm for seeking after truth that he kept in mind as a clergyman and others, the poet's strong belief in the Resurrection. Next, Christian imagination that another sijo writer Jang Sun-ha reflected in his works can be briefed as follows. The poet published a sijo collection of his own in 2010. As one of the best representatives of the modern sijo circles, he is a veteran poet who is still creating pieces of sijo. Since he became a Christian in 1996, he has released more than 200 pieces of Christianity-based sijo including those contained in his sijo collection, "Introduction to Love Studies". Most of the Christian poets quoted words from the Bible or borrowed episodes described in the Book. In those poets, he uses imagination that is allusive to the confession of his faith and, in some cases implies his own views of eschatology. In conclusion, both Seon Jeong-ju and Jang Sun-ha wrote and published lots of sijo works on the basis of Christianity, and each of them built up his own world of Christian sijo. In many of the two poet's pieces of sijo, critical doctrines of Christianity and their desperate devotion to that religion are found. Both of them made remarkable poetic achievements, so they deserve being recognized as second to none in the history of Christian sijo literature.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.245-282
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• 2016

Currently, the whole world is being swept away by spiritual movements seeking divinity in oneself. Yet there are terror attacks, religious disputes and other conflicts continuously taking place on larger and larger scales as well as expanding further and further throughout the world. Interreligious harmony seems like a distant ideal. What is the ultimate cause of religious conflicts? Is interreligious communication truly that difficult? Even among different cultures, said cultures' varieties of ritual expressions, and various religious doctrines, there are points of general common to be appreciated if a deep perspective is adopted. When we find the common ground and understand each other's difference, it will be easier to communicate since everyone will be learning from each other. What could serve as common ground for different religions? Many scholars speak about the state of 'oneness' that is claimed by mysticism throughout a large array of religions. This state of oneness is typically not achieved overnight, but it serves as a prospective state which is pluralistically inclusive. This "religion of enlightenment" emphasizes the process of reaching comprehensive interreligious agreement would be characterized by a deep religious perspective. If superficial religious perspectives focuses only on faith to attain blessings and engage in blind belief, then, by contrast, deep religious perspectives emphasize inner divinity, the true self, orthe higher self. The words, 'superficial religious perspective' and 'deep religious perspective' were defined for personal convenience by O Gang-nam, a scholar of comparative religion. Consequently, this classification is a relative binary concept lacking hard and fast rules with regards to distinctions. But the concept of superficial religious perspectives and deep religious perspectives has its advantage in allowing clearer and easier discussion about religions because it could embrace all aspects of religious life and the development of various religious sentiment. In this way, the terms surface religious perspectives and deep religious perspectives will be used in limited framework. I both borrow this concept and reconsider it by referring to other scholars' methods of classification. From that point, I explore and these views in relation to religious experience. How does religiosity develop, maturity of religious faith take place, deep awareness of truth reveal itself, or an attitude of open-mindedness arise? After these states are realized, is interreligious agreement possible? Most religious studies scholars point out 'religious experience.' They say people could develop their faith from superficial religious beliefs into a more mature and deeper faith through religious experience while continuously aspiring towards enlightenment and practicing their religion in daily life. This study will try to examine aspects of superficial religious perspectives and deep religious perspectives represented in each religion and also explore criticism of each religion. With this view of superficial religious perspectives and deep religious perspectives, some cases documenting the religious experience of Daesoonjinrihoe disciples will be analyzed to see how their religiosity develops from superficial religious perspectives into deep religious perspectives through certain religious experiences. The characteristics of those experiences will also be investigated.