• Journal of The Korean Association For Science Education
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• v.42 no.1
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• pp.51-60
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• 2022

This study aims to explore the direction of improvement that considers the talent image of science high schools in the admissions process. To this end, first, the talent image and competencies of science high schools were divided into 'publicity' and 'efficiency,' 'execution' and 'achievement' types, and 'publicity & execution' was predominant in most cases. Next, a total of 28 science high school teachers, education experts, and middle school teachers were surveyed on the degree of reflection of talent image and the direction of improvement in the admissions process of three science high schools. The results of the survey are as follows: first, the evaluation of 'publicity' was very limited in the first stage of admissions process, and selection based on 'achievement' was high. Second, there was a strong tendency to select based on 'efficiency & achievement' in the second stage of interview evaluation. Third, we need to improve the selection of students who fit the 'publicity & execution' type of talent image by introducing 'publicity & execution' type of talent image by introducing 'write a competency-oriented self-introduction letter, reflect other subjects' grades and comparative studies in the school life record, and experts' interviews' to the first-stage of admissions process. Fourth, convergence and open-ended questions that enable divergent thinking should be jointly submitted to reflect the 'publicity & execution' type of talent image in the second stage of interview evaluation. In conclusion, the direction of improvement that considers the talent image of science high schools in the admissions process should be changed to competency-oriented in the first-stage of admissions process and in the second stage of interview evaluation consisting of open-ended questions.

• Journal of Convergence for Information Technology
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• v.12 no.3
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• pp.158-170
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• 2022

The purpose of this study is to analyze class satisfaction with peer evaluation in Collaborative Learning-based classes. For collaborative learning-based classes, problem-based learning and project-based learning were selected. Educational implications were derived by designing Instructional procedures of Collaborative Learning-based classes, Peer evaluation types and questionnaire design, Peer evaluation progress of Collaborative Learning-based classes, Class satisfaction research and analysis In Collaborative Learning-based classes. The subjects of the study were participants in Collaborative Learning-based classes selected as problem-based learning and project-based classes. For class satisfaction with peer evaluation in Collaborative Learning-based classes, a survey was conducted on 168 participants A University in Korea. The research tool was designed as Learning procedures for peer evaluation Collaborative Learning-based classes is Team Building, Plan to the Task, To do Task, Mid-check on task, Task completion, Presentation & Evaluation, Reflection & Self-Evaluation. The content validity of items was confirmed by CVR of 12 experts. In the research results, the average class satisfaction of peer evaluation is 4.05(SD=91), followed by class concentration, diligence, voluntary, learning atmosphere. As a result of t-testing the difference in class type between collaborate learning-based classes, the satisfaction of PBL was higher than that of PjBL and a statistically significant difference was observed. The result of this study have significance in providing implications for class design and operation for the application and expansion of peer evaluation in higher education. However, there is a limit to generalization as a result of research using convenience.

• Analyses & Alternatives
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• v.3 no.1
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• pp.93-133
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• 2019

Throughout history, there are three clues of dualistic structures for the development of Hong Kong's nativism. First, inward attribution and outward lookingare two paths to the formation of Hong Kong's nativism. In the dualistic framework of "self-others", nativism is formed. The formation path of "outward looking"can be seen everywhere in the construction history of Hong Kong's nativism. It is under the reflection of "two mirrors" with Britain and Chinese mainland that Hong Kong people acquire the concept of "Hong Kong's nativism". Second, there are two aspects of Hong Kong's nativism: economic and cultural aspect and political aspect. With the gradual development of Hong Kong's history, these two aspects come into being and are closely bound up, thus constituting Hong Kong's nativism today. The third clue is the most critical one. The subjectivity of colonization and decolonization are two different forms of Hong Kong people's subjectivity. These three clues run through the whole process of the construction of Hong Kong nativism, and are carried out in three stages of development: "Origin (1960s-1970s): Preliminary Construction of Hong Kong's Nativism", "Development of Hong Kong's Nativism (1980s-1997): Awakening of Political Aspect" and "Formation and Alienation of Hong Kong's Nativism (1997-present): Deformed "decolonization". Along the evolution of Hong Kong's nativism, with the disintegration of colonialism, Hong Kong people have gradually transited from the subjectivity of colonization to the subjectivity of decolonization, but the process of "decolonization" has not been completed up to now.When nativism loses its native complex from the perspective of "inherent in China", and further develops into the "separatism" of anti-constitutional system and anti-national continuity and unity, it will challenge the stability of the relationship between the central government and the Special Administrative Region under the "one country, two systems". At the same time, it will have a greater impact on the political structure and the rule of law system of Hong Kong, and trigger a series of public law problems that need to be solved urgently. In this regard, on the one hand, we should re-clarify the relationship between the central government and the region under the "one country, two systems" in light of the new situation of democratic political development in Hong Kong, and improve Hong Kong's governance mechanism on the basis of the constitution and the basic law; on the other hand, we should actively learn from the German defensive democracy system to systematically interpret, integrate and apply Hong Kong's existing legal resources so as to effectively curb the development of local separatist forces.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.7 no.3
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• pp.879-888
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• 2017

The purpose of this study is to explore the competence needed to be possessed by multicultural mentors, and offer an education program for the competence development of mentors. From June to September of the year 2016 in-depth interviews were conducted with 10 mentors who have participated in multicultural mentoring for over a year concentrating on the result of their participation in the mentoring. The interview contents were transcribed, then analyzed into learning competence, psychological competence, social competence as well as cultural competence. The result of the analysis is as follows. First, the learning competence needed for mentors are intellectual capability and teaching skills needed when teaching mentors. Second, the psychological competence consists of the attitude of attentively listening to mentees and advising them. Third, the social competence is conversation skills, communication techniques and leadership. Fourth, the cultural competence consists of recognizing diversity and the ability to manage the mentee's situation. Based on the analysis of this result, educational plans for enhancing mentor's capacity are as follows: First, education for mentors is necessary before they will begin mentoring. Second, it is necessary to provide a place for mentors' self-reflection. Third, it is for mentors to receive regular counseling. This study will become a basic research to reinforce the effectiveness of mentoring and reconsider the importance of mentor's capacity.

• Journal of Korea Entertainment Industry Association
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• v.13 no.8
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• pp.325-334
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• 2019

Director Lee Chang Dong said that it is the most important point for revealing the invisible beauty so that the audience could feel the unseen beauty through the . Discussing about how to find beauty that is not only visible but also invisible through the main character Mi-ja from the film, who makes a decision and reactions on her daily life by her perception that are difficult for others to take same. The film tells that how Mi-ja's ideal of a beauty can be taken the role for writing a poetry at the moment of the dead poet society, making a movie in the age of dying emotion and also when it lost fundamental values and about movie media. This study analyzed the performances of the main character Mi-ja in the film, and actress Yoon Jung Hee based on Director Lee Chang Dong's directed performance. The audience will be self-questioning and reflecting their life through the Mi-ja's an unidentifiable characteristic which something that someone cannot say, something that someone cannot express, something that tells something through Mi-ja's poem and actress herself finds the character's feelings.

• Korean Journal of Culture and Social Issue
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• v.13 no.4
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• pp.29-52
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• 2007

This paper explored the differences in university students' e-Sports patterns(e-Sports behaviors, its meaning and personalities) based on the types of game-lifestyle. The results of this study could be summarized as follows. First, game-lifestyle was categorized into 5 groups, that is, 'game with someone', 'game alone', 'addicted to game', 'novice for game' and 'flow in game'. Second, there were remarkable differences in e-Sports behaviors, its meaning and personalities(altruism, sociality and aggression) among these 5 groups. Specifically, The group of 'addicted to game' was similar to the group of 'flow in game' in the amount of time/money for game. Moreover they were highly likely to regard e-Sports game defeat as the reflection of their self-esteem and as the tool of gaining popularity/superiority to peers. Even though these similarities, the group of 'flow in game' was inclined not to permit deviant words/deeds and to keep the good manner in the cyber space as well as the real space, while the group of 'addicted to game' was permissible wrong and aggressive behaviors in the both cyber space and real space. Third, the group of 'novice for game' was less likely to participate in e-Sports activities(playing e-Sports game and watching TV) and to be less attracted to e-Sports than other groups. Moreover they had negative perspectives on e-Sports. In specific, they regarded it as a dangerous and addictive leisure activity hindering everyday life(study, relationship with peers/family etc) and health. These results would be used to develop game/e-Sports education program

• Journal of Korean Home Economics Education Association
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• v.35 no.4
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• pp.1-12
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• 2023

At a time when interest in the educational use of ChatGPT is increasing, it is necessary to investigate the perception of ChatGPT among college students. A survey was conducted to compare the current status of internet and interactive artificial intelligence use and perceptions of ChatGPT after using it in the following courses in Spring 2023; 'Family Life and Culture', 'Fashion and Museums', and 'Fashion in Movies' in the first semester of 2023. We also looked at comparative analysis reports and reflection diaries. Information for coursework was mainly obtained through internet searches and articles, but only 9.84% used interactive AI, showing that its application to learning is still insufficient. ChatGPT was first used in the Spring semester of 2023, and ChatGPT was mainly used among conversational AI. ChatGPT is a bit lacking in terms of information accuracy and reliability, but it is convenient because it allows students to find information while interacting easily and quickly, and the satisfaction level was high, so there was a willingness to use ChatGPT more actively in the future. Regarding the impact of ChatGPT on education, students said that it was positive that they were self-directed and that they set up a cooperative class process to verify information through group discussions and problem-solving attitudes through questions. However, problems were recognized that lowered trust, such as plagiarism, copyright, data bias, lack of up-to-date data learning, and generation of inaccurate or incorrect information, which need to be improved.

• Journal of Christian Education in Korea
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• v.63
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• pp.121-150
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• 2020

The important developmental tasks of young adults are based on encounter and identity. These problems of encounter and identity are also connected to the instinct of longing for the "face" of primary caregivers, who acknowledge and affirm themselves as their cherished children. James Loder emphasizes that human "face pursuit instinct" later reaches "formal-operational stage" and leads to religious yearning for God as "the Eternal Face." This pursuit of "face" and "the Eternal Face" is an existential and ontological move to find out "Who am I?" through meaningful encounters. Religious psychologist Carl Jung also points out that scientific thinking has contributed to the liberation of humans from superstitious beliefs. But this has also led to the loss of the precious value of human spirit and the sense of unity with nature. Jung emphasizes that "symbolic play" should help learners and counseler face-to-face with their unconscious mind. By doing so, learners can overcome the wounds and scars of unconsciousness and mature toward the true self. James Loder is a scholar who critically introduced Jung's "unconscientious confrontation" therapy to his educational theory. Beyond Jung's unconsciousness and "symbolic play," Loder proposed transformational education for the learners to participate in meaningful changes through interaction between human spirit and the Holy Spirit. With many young adults wandering around in their existential voids, it is clear that functional and socializational education cannot overcome their problems and developmental crisis. This developmental crisis requires a foundation of identity and intimacy in the encounter with God, the "Eternal Face." Therefore, this study suggests that when Jung's "unconscious confrontation" and Loder's "transformation logic" are employed, transformational Christian education for the healthy self-identity and intimacy of young adults can be accomplished. This inquiry presents not only theoretical reflection, but also the reactions of young adults and actual feedback obtained through implementing transformational Christian education for young adults. Through all of these endeavors, this inquiry was completed by proving that "Transformational Christian Education for Young Adults" is an educational theory that can yield actual results and abound fruits. (This enquiry was undertaken by the support of the research fund of PUTS 2020.)

• Journal of Korean Philosophical Society
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• v.131
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• pp.223-244
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• 2014

In this paper, the author interprets Juyeok (The Book of Changes) as a philosophical book on self-culture instead of a book on divination. Juyeok, originally, was a book on divination written to tell fortunes; however, it has been a rich source producing the discourse of the humanities. This is because it has a unique system of linguistic symbols. Gwae-Hyo (Hexagrams and Horizontal Lines) system of Juyeok has a number of symbolic features, and there is too much room for new philosophical, cultural interpretations. Thus, Juyeok can be applied to any information and events, and it can, accordingly, help solve the problems of life we are facing. Moreover, Juyeok's unique characteristics are revealed very well in active intervention of persons who read and interpret it. Carl Gustav Jung is the very person who argued that one should interpret Juyeok through this active intervention. In the foreword of Juyeok translated by Richard Wilhelm, he mentions a possibility of the interpretation of Juyeok applying 'synchronicity.' According to him, Juyeok is a material not to predict the future or tell the fate ordained, but to look back on oneself or find the solutions of problems oneself. It allows the inquirer to interpret Gwae-Hyo-Sa (Explanations) not simply through the result of fortune-telling but the act of telling one's fortune. He applies 'synchronicity' to the finding of answers to one's problems in the given Gwae-Hyo-Sa. Synchronicity refers to 'the principle of non-causal relationship explaining a phenomenon of meaningful coincidence.' Here, simultaneity, unlike contingency the principle of causality refers to, means 'meaningful coincidence.' He presents a theory that the divination signs derived from Gwae-Hyo-Sang (Images) through synchronicity is a reflection of the psychology of the unconscious the fortune-teller or a man who receives the results of the divination signs has under certain circumstances on the outside. This is because Jung interprets it like this because the way of communication of Juyeok using symbolic language is not direct but indirect. Juyeok's system of symbolic language aims not at delivering objective knowledge, but the reader's self-transformation. This point can be applied in clinical philosophy. People who suffer from agony and pain in their daily lives may find meaningful and helpful advice for themselves no matter what Gwae-Hyo-Sa they choose in Juyeok. This is because it was originally hidden in their inner space and just revealed concretely through Gwae-Hyo-Sang or Gwae-Hyo-Sa in Juyeok. In this sense, we connect the meaning Gwae-Hyo-Sang or Sa contains from Juyeok to their circumstances, read counsel or advice needed ourselves and make it our own to be able to have power to change and help ourselves. And at this very point may be evaluated as an important role of Juyeok.

• The Journal of Korean Philosophical History
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• no.38
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• pp.63-96
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• 2013

$L{\ddot{u}}Zuqian$(呂祖謙) was one of the famous philosophers during the Southern Song period, and is called one of DongNamSanXian(東南三賢) together with ZhuXi(朱熹) and ZhangShi(張?). With his profound knowledge transmitted and uphold by JiaXue(家學), $L{\ddot{u}}Zuqian$(呂祖謙) established his learning system, interacting with scholars of those days. Principally, $L{\ddot{u}}Zuqian$(呂祖謙)'s XinLun(心論) was based on Mengzi(孟子)' theory of LiangXin(良心) and BenXin(本心). $L{\ddot{u}}Zuqian$(呂祖謙) explained the meaning of such a conscience through ChuXin(初心) and Inner NeiXin(內心). According to $L{\ddot{u}}Zuqian$(呂祖謙), ChuXin(初心) arouses when one encounters external things, and this one's intention enables us to make the right judgments over the outside objects. NeiXin(內心) means LiangXin(良心) and BenXin(本心) that recovered the ability of moral awareness. The important significances of $L{\ddot{u}}Zuqian$(呂祖謙)'s XinLun(心論) are XinWai WuDao(心外無道), and XinWaiWuTian(心外無天). Through these, $L{\ddot{u}}Zuqian$(呂祖謙) emphasized that Tian(天), Dao(道), and Li(理) are one. $L{\ddot{u}}Zuqian$(呂祖謙) arranged a meeting of EHuSi(鵝湖寺), and exerted efforts to negotiate the academic differences between ZhuXi(朱熹) and LuJiuyuan(陸九淵). However, compared with LuJiuyuan(陸九淵) who asserted FaMingBenXin(發明本心), $L{\ddot{u}}Zuqian$(呂祖謙) put the emphasis on DaoWenXue(道問學) with self-awareness of conscience. Meanwhile, $L{\ddot{u}}Zuqian$(呂祖謙) valued much of Jing(敬) like ZhuXi(朱熹). But, to $L{\ddot{u}}Zuqian$(呂祖謙), Jing(敬) meant WuJianDuan(無間斷) of ChunYiBuZa(純一不雜) DaoDeXin(道德心), and implied the same as Cheng(誠). $L{\ddot{u}}Zuqian$(呂祖謙) stressed the reading and pursuit of study, however, he also asserted that Li(理) could be understood and realized through self-awareness of one's mind and its reflection, and working without interruption. $L{\ddot{u}}Zuqian$(呂祖謙)'s academic tradition of the XinXueDe XueFeng(心學的 學風), which reveals through compromise and confrontation with ZhuXi(朱熹), can be said that it will have a significant meaning of idealism of dispute in the Southern Song period.