• Journal of Christian Education in Korea
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• v.64
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• pp.51-79
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• 2020

This study was conducted to pursue Christian education with the socially underprivileged in the era of the Corona-19 pandemic. Corona-19 is a disaster which is caused, destroyed and exploited by human being. At the time of the indiscriminately spreading global pendemic, we must work together to overcome our selfish self-centeredness and make an attempt for everyone in need. It is a study on how humans can help each other survive in the era of Corona-19 and its post-corona. The problem is that there is too much discrimination between the state, race, and economic capacity, and in the end, the extreme discrimination of capitalism is appeared in society and across the country. There is no significant difference in the confirmation rate when Corona-19 infiltrates, but there is a big difference between those with and less in mortality. As a result, today's reality is that people who have a hard time living because they have less usually are far more vulnerable to blocking and defeating virus attacks. Unfortunately, this is the current situation. From the standpoint of a large discourse, attention is paid to climate change and ecological environment, and as a micro discourse, a number of societies who live with tremendous discrimination according to the gap between the rich and the poor (it is gender, race, disabled, nationality) that exist in almost all countries on the planet. We need attention to the weak. To this end, discourses on vaccine inequality, discourses on the needs of the disabled, discourses on different racial damages, discourses on polarization and dystopia, and discourses on educational inequality were treated as the reality faced by the socially underprivileged in the Corona 19 pandemic. To explore Christian education with the socially underprivileged, to explore ways of sharing, giving, and solidarity for win-win, discourse on inter-dependence and mutual responsibility of mankind, direct counter-measures for the socially underprivileged, and critical literacy education. He proposed a discourse on Korea, a discourse on Homo sapiens, which must return to being a part of creation, and finally a theology of friendship with the weak. Christian education based on Bible words must go forward in the era of the Corona 19 pandemic, hungry, naked, nowhere to go, sick, but dying because of being unable to get a remedy. He emphasized the need to establish a caring theology of friendship and pursue a life in which thought and practice harmonize. Thus, the paper proposed the spirit of Christian education not only doing something for the socially weak, but with the socially weak in the daily life.

• (The)Study of the Eastern Classic
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• no.36
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• pp.31-56
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• 2009

The core thought of Confucius("論語") is 'Ren(仁)'. Then, how ought we to interpret this 'Ren(仁)'? In this study, the researcher has interpreted 'Ren(仁)' from the perspective of Xiujizhiren(修己治人), which is the doctrine of Confucianism and its ideal. At first, the researcher closely reviewed Ren(仁) on the viewpoint of Xiuyang (修養). Ren(仁) is the most fundamental virtue that enables general populace to equip with their qualification as a human being. Specifically, to live like a human being, Ren(仁) is a must. That is to say, it will suffice if we only can expose well what was already cherished inside us, rather than exerting efforts to attain Ren(仁), in some contexts, that must achieve in order to live like a human being. The reason that we exert our efforts for self-cultivation is to bring this Ren(仁), which is foundation of human life, before the public. Even in relationship-building, Ren(仁) is necessary. Human being is not an existence that can live alone, but at all times, humans are required to build a relationship with others. To make this relationship-building lead into right direction, we need to think of that the standpoint of oneself and the other are identical. That is, when I myself and the other person are in the most optimal situation, then a right relationship-building can take place. This most optimal status is Ren(仁). The ideal of Confucianism is to establish a society where all people can enjoy their comfortable life. To accomplish such a society, each individual and society ought to be benevolent and to cherish humanity at the first place. That is to say, people should attain Ren(仁) from both aspects of Xiuji(修己) and Zhiren (治人). If Ren(仁) has not been attained from any of either side, then it is hard to say that the ideal of Confucianism is completely realized. However, Zhiren(治人) must be backed up by Xiuji(修己). For this reason, Kongzi(孔子) presented three steps in connection with this cultivation process, to wit, 'Cultivation of himself in reverential carefulness'(修己以敬) ${\rightarrow}$ 'Cultivation of himself so as to give rest to others'(修己以安人) ${\rightarrow}$ 'Cultivation of himself so as to give rest to all the people'(修己以安百姓). It is noticeable that Xiuji(修己) is included in all three phases. The society that Kongzi(孔子) longed for is still valid in this modern world. Therefore, Ren(仁) which was edified by Kongzi(孔子) is necessary for today's society. If we don't interpret Ren(仁) as with a fixed term lying stagnant in one place, then its definition shall be interpreted newly so as to suit the times and the situation of civil society, thus this Ren(仁) shall be the foundation for building a desirable society for humans.

• (The)Study of the Eastern Classic
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• no.72
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• pp.35-66
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• 2018

This thesis has examined Jo Guimyeong's observation method and rhetoric of style of writing style. He tried to look at the world differently through observation and expressed relationship with the world through the style of comic. $J{\breve{o}}nggwan$ is a new way of looking at subjects and objects. It trust the senses and thoughts of the subject. So It is to clarify the circumstances and logic of the world from one's own point of view. In this case, it collides with the common thinking of the day. He put the reason and the action standard in the "taste" and the "mind". This means three things. First, he is proud that his reasons and actions are no different from those of a saint. Second, an individual is an independent being with different emotions and thoughts. Third, based on this, his works of literature have their own value. These reasons and actions were incarnated through '$J{\breve{o}}nggwan$(靜觀)'s observation methods. What he gained from the three stages of $J{\breve{o}}nggwan$(靜觀)' is the 'great mind'. The first step is self-reflection. It is the process of objectifying oneself. The second target is the appearance of things. It's about looking at everything equally, whether it's precious or vulgar. The third object of observation is a harmonic. He is joining the movement of the harmonizers. Therefore, one's own reasons, actions, and works of literature share the same meaning as those of a harmonizer. He said that the description can change according to his own knowledge. It means that you can fit the situation. A typical example was the analysis of 'Sung Bo hyung hwasangchan'<成甫兄畵像贊>. He described Park Moon-soo's life as the lives of officials through comic. Through this, He criticized Park Moon-soo's natural nature of the academic world. but the situation in which he can't escape from bureaucratic life by inducing laughter. This style of writing is one of the most representative features which was written by Jo Guimyeong writer.

• Journal of Nutrition and Health
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• v.54 no.2
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• pp.179-198
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• 2021

Purpose: This study examined general characteristics, health status, accessibility to medical services, health-related quality of life, dietary behavior, and energy and nutrient intakes of the elderly at different levels of food security utilizing data from the 7th Korea National Health and Nutrition Examination Survey (2016-2018). Methods: The elderly subjects (1,721 males and 2,271 females) were divided into 3 groups (secure, mildly insecure, moderately/severely insecure) according to their food security levels. Health and nutrient status was determined using energy intake, nutrient density, the prevalence of insufficient nutrient intake, dietary behavior, and health status. Results: The elderly with food insecurities had a lower self-evaluated health status and a higher prevalence of physician-diagnosed chronic diseases such as arthritis, osteoarthritis, rheumatoid arthritis, osteoporosis for males, and hypertension, stroke, arthritis, and osteoarthritis for females. The associated financial burden was the major reason for not accessing medical services in the food insecure group. Furthermore, the food insecure group had a higher risk of impaired health-related quality of life compared to the secure group. The proportion of subjects with an energy intake below the estimated energy requirement was higher in the food insecure group and a significantly higher prevalence of insufficient intake was observed for all the nutrients (proteins, vitamin A, vitamin B₁, vitamin B₂, niacin, vitamin C, calcium, and iron) assessed in this study compared to the food secure group. Conclusion: This study suggests that food insecurity poses a challenge to the health and nutritional status of the elderly population in Korea and needs proper management. It would be helpful to develop food and nutrition assistance programs to ensure the food stability of the elderly population and assure quality to address gaps in their nutrient intake.

• Journal of Korean Home Economics Education Association
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• v.32 no.4
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• pp.81-101
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• 2020

The purpose of this study is to develop and implement a process-based evaluation program with the theme of school space design in the housing area of the middle school home economics. In order to achieve For thispurpose, a process-based evaluation program based on the theme of school space design was developed following the ADDIE instructional design model, and the program was executed to a total of 93 students. A questionnaire survey and in-depth interview were conducted for the evaluation of the program. The results of this study are as follows. First, based on the results of a 2015-Revised Curriculum analysis, a school space design program evaluation plan was established, and two evaluation tasks were developed. Accordingly, scoring criteria were prepared and 8 evaluation materials for students and 2 evaluation materials for teachers were developed. A total of 9 sessions were developed for teaching and learning activities and evaluation-linked operation procedures to perform evaluation tasks. As a result of an expert validity test for the program, all items were verified to be appropriate in content validity and content composition with an average of 3.6 to 4 points (4 points). Second, after conducting the school space design program, a survey on students were conducted, and as a result, all three areas of school space design class, process-based evaluation, interest scored high in average scores of 4.12 to 4.27 out of 5. According to the survey and interview results, the program provided new learning opportunities for school space design, the students were able to reach the suggested achievement goals, and the self-assessment, peer evaluation and teacher feedback positively affected the students during the learning process so that they could reflect on their learning and actively participate in the subsequent learning activity. This study has a limitation in generalizability in that the program was conducted on a limited number of students, and future studies are expected to expand the scope in terms of research participants, evaluation criteria, and school space design classes. This study laid the foundation for theory and practice by developing and implementing a process-based evaluation program for home economics education, and it has contribution in that it suggested the possibility that teachers and students can take the initiatives in school space design, focusing on the housing content elements of home economics.

• Journal of Life Science
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• v.31 no.12
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• pp.1088-1093
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• 2021

Jeju horse (Equus ferus caballus) is a Korean horse breed that has been native to Jeju Island for a long time. Jeju horses are used as racehorses, and their racing ability is a major economic trait. The role of the myostatin (MSTN) gene in skeletal muscle mass has been studied in various mammals, and mutations in the MSTN gene are known to affect the racing ability and stamina of thoroughbreds. In this study, we compared the frequency of mutations in the MSTN gene in several horse breeds, including 1,433 Jeju horses. Among the mutations (ECA18 g.66493737C>T) in the MSTN gene, the long-distance aptitude genotype (TT) was found to have a frequency of 0.826 in Jeju horses, which was higher than that in Halla horses (0.285) and thoroughbreds (0.252). The genotypes and arrival records of Jeju horses were compared according to various distances (400 m, 800 m, 900 m, 1,000 m, 1,110 m, and 1,200 m). According to the results, the CT type showed a faster-reaching record than the TT type in races of less than 1,000 m. However, almost identical results were confirmed in races over 1,110 m. This study suggests that the MSTN mutation in Jeju horses may be related to race distance aptitude. In future research, the data in this study can be used for developing markers related to race distance aptitude and racing abilities in Jeju horses.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.1-34
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• 2017

This paper aims to understand the Daesoon Jinrihoe's view of human beings within the context of Korean religious history. Here, the context of Korean religious history refers to the view that every religion, including its doctrine, ritual, and organization is created in a specific historical context. In accordance with the purpose of this research, this paper consists of three main parts: firstly, chapter 2, 'An approach to the preceding research,' focuses on the previous studies on Daesoon Jinrihoe's view of human beings. In this part, I have divided the previous studies into psychological, philosophical, educational, and comparative approaches. These prior studies show that studies on the view of human beings started with approaches based on psychology and scriptural interpretations which were later extended to philosophical, educational, and comparative fields of study. However, these studies suggest that there are more suitable explanatory factors to explain the view of human beings. Secondly, chapter 3 (Daesoon Jinrihoe's view of human beings) explains the view of human beings through the utilization of six factors. This six factors are as follows: the origin of human beings, components of human beings, the final judgment after death, the independence and subjectivity of human beings, the purpose(s) of life, and the practices of life. In comparison with previous studies, these explanatory factors may contribute to a more specific explanation of the view of human beings. Thirdly, chapter 4 ('Remaining problems') focuses on future research tasks based on the six factors mentioned above. In this part, I pointed out various research tasks that have to be considered in future studies of Daesoon Jinrihoe's view of human beings, especially in connection to other religions. Finally, in the conclusion, I present two tasks for active research on the Daesoon Jinrihoe's view of human beings. One is the task of incorporating the terms related to humanity into Daesoon Jinrihoe's dictionary of scriptural terms. The other is the task of establishing a department to discuss doctrine and related issues.

• Sim-seong Yeon-gu
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• v.33 no.1
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• pp.1-60
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• 2018

The paper was inspired by Jung's words in the Red Book "just as Christ tormented the flesh through the spirit, the God of this time will torment the spirit through the flesh." I propose that the new form of torment in this era could be eroticism as a way of the individuation process because it seems to be one of a very few ways left to modern men to grasp the sense of permanence, the essence of the divine, without religion because of its peculiar nature of transcendence. I suppose that it is not only a man who is tortured but also god is in torment since the divine needs a man as a womb for his incarnation. Therefore I suggest that man and god are fated to seduce each other to be redeemed by each other. I imagine that Eros with numinous sexuality seduces a man who has potentials for the god's incarnation and who would be willing to give in to the god's demand. This god needs a man who desires his essence of perpetuity, the eternal water of life, in ecstasy. Thus the purpose of the divine's seduction is to make a man awake from unconsciousness to pursue god himself, namely the individuation process. I call such divine seduction "eroticism of god" There seem to be a certain type of people who are destined to live eroticism as a way of individuation process. Through investigations, a melancholic tendency appears to be suitable for this type of individuation. Melancholia is deeply related to the poignant awareness of impermanence as the existential condition, which is a precondition for seeking permanence through eroticism. Melancholia essentially causes deep longing for eternity that bears fulfillment, which exists in eroticism, so melancholic agony seems inevitable for eroticism as the path for individuation in that, without knowing about deficiency, we never seek what is lacking in us. It can also be viewed that while a lover is driven to seduce lost love, what actually waits to become seduced for redemption is the god of love itself behind the human beloved. Man and god are fated to seduce each other for redemption. I suppose that the initiation to Eros implies how to seduce Eros. In a woman's psyche, psychological virginity is one of the essential qualities that her ego needs to attain. To the male it is vital to live his sensuality thoroughly and to experience his own and his lover's emotions to their limit. It cannot be an easy task because it demands us to give up our egotism entirely. Through eroticism, unconsciousness seduces us to make us live life as a whole. The god of love brings powerful sexuality as a means of "spiritual crisis" to redeem our lukewarm soul. Only a few can withstand the experience since it requires a strong will to bear the brunt of the sword despite the keen awareness that it may leave us bleeding in pain.

• Sim-seong Yeon-gu
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• v.25 no.2
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• pp.224-264
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• 2010

A brief story of the tale follows : Mokdoryung was a son of an arbor tree and a fairly. When the boy was 7-8 years old, mother-fairy returned to the sky. By using father-tree, Mokdoryung survived from the flood where he saved ants, mosquitos, and a boy with the same age. They arrived on top of the highest mountain, met an old woman with two daughters, worked as servants. With help of insects, Mokdoryung passed the trials, married to a wise daughter and 2 couples became the ancestor of the mankind. Interpretation of the tale starts with amplification of tree which symbolizes Self and Libido. As the son of the tree-spirit and a fairly from the sky, Mokdoryung is a kind of 'divine child' which represents a psychic possibility to understand archetypal nature of unconscious. Adversities of early childhood due to mother's absence regarded as necessary condition for 'divine child' to attain highest good. Flood can be compensation of absence of feminine as well as to bring a new life. The notion of father·tree becomes a kind of life-boat has to do with union of opposite(vertical phallic tree and horizontal feminine boat). Ants and mosquitoes represent upper and lower level of unconsciousness, they mediate divine power. Therefore respecting insects means respecting unconscious, and reward of insects means salvation come from unconscious. The boy saved from the flood presents emergence of psychic energy in its latent unconscious condition to create mental dynamism. The old woman is Great Mother or anima, the controller or guider of unconscious. Working as servants can be an active service for the divine marriage. Trials of separating millet from sand, and finding right direction relate to separatio, means one needs to be separated from unconscious before conunctio, union of opposite. Two sets of couple becoming ancestor of man-kind has to do with number 4 (quaternity) as well as regeneration. Although the tale includes both positive couple (Mokdoryung, wise daugther in east room). and negative couple(shadow side of Mokdoryung, step daughter in west room)as ancestors of mankind, "Good" seems to be more valued than "evil".

• Journal of Life Science
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• v.34 no.8
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• pp.567-575
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• 2024

New breeding techniques (NBT) recognize specific DNA sequences and remove, modify, or insert DNA at a desired location, and can be used to treat genetic diseases in humans or to improve the traits of livestock or crops. In this study, we conducted a comparative analysis of various agricultural traits and assessed the safety of gene transferability in third-generation genome-editing rice (OsCKq1-G₃) with T and G nucleotide insertions developed using the CRISPR/Cas9 SDN-1 method, in comparison to its parental line (Oryza sativa L., cv Ilmi). The analyzed traits included heading date, culm length, panicle length, tiller number, yield, germination rate, viviparous germination rate, shattering, after wintering seed viability, the presence of toxins and allergens. The target trait, heading date, exhibited a high significant difference of approximately 5 days. Culm length, panicle length, tiller number, yield showed no significant differences compared to the parental line. No T-DNA bands indicating gene transfer were detected. In the third generation of genome-edited rice, the T-DNA was confirmed to be eliminated as successive generations advanced through self-pollination. Through the analysis of germination rate, viviparous germination rate, shattering, and after wintering viability, we confirmed that the genome-editing rice has no potential for weediness. The ORF and amino acid sequences of the genome-editing rice did not reveal any toxins and allergens. The results of this study can be utilized as important data for the environmental risk assessment of genome-editing rice.