• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2006.05a
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• pp.855-858
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• 2006

First of all, Developing information technology makes it possible to change a paradigm of all kinds of areas, including an education. Students can choose learning goals and objects themselves and acquire not the accumulation of knowledge but the method of their learning. Moreover, Teachers get to be adviser, and students play a key role in teaming. That is, the subject of leaning is students. Constructivism emphasizes the student-oriented environment of education, which corresponds to the characteristics of hypeimedia. In addition, Internet allows us to make a practical plan for constructivism. Web Based Internet provides us with a proper environment to make constructivism practice md causes an education system to change. Sure Web Based Instruction makes them motivated to learn more, they can gain plenty of information regardless of places or time. Besides, they are able to consult more up-to-date information regarding their learning use hypermedia such as an image, audio, video, and test, and effectively communicate with their instructor through a board, an e-mail, a chatting etc. A school and instructors have been making effort to develop a new model of a teaching method to cope with a new environment change. In this thesis, with 'Design and Implementation of Web Based Instruction Based on Constructivism', providing online learner-oriented and indexed video lesson, learners can get chance of self-oriented learning. In addition, learners doesn't have to cover all contents of a lesson but can choose contents they want to have from a indexed list of a lesson, and they ran search contents they want to have with a 'Keyword Search' on a main page, which can make learners improve learner's achievement.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.15 no.10
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• pp.6234-6241
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• 2014

The purpose of this study was to examine the status of medical staff stress and accommodating manners on the death of patients in a hospital setting for serving the basic information to develop a death education program of medical personnel from April 1 to April 30, 2014. A survey was performed on 353 medical personnel at K university hospital, located in Daejeon metropolitan city. Frequency analysis, chi-square test, and independent t-test were used to analyze the data. The results showed that 'to understand the value of the time and preparedness of a meaningful future' were the most important perspectives on the contents of death education (p<0.05), 'in order to change perceptions and attitudes toward death positively' was the most important reason why they required death education'(p<0.05), 'case-based teaching and problem-based learning' was the most effective way of death education (p<0.05), 'negative or hostile response of a patient's guardian to medical personnel' was the largest stress that medical personnel confront upon witnessing a death'(p<0.05). An understanding of the death of patients by medical personnel and an awareness of the need for death education will help improve the understanding of the patient, their guardian, and medical personnel themselves. The main findings will contribute to the development of a specific death education program on the medical personnel in a hospital setting.

• Communications of Mathematical Education
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• v.23 no.4
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• pp.977-998
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• 2009

In this article, we give a comparative study on the last 300 years of USA and Korean tertiary mathematics. The first mathematics classes in United States were offered before July, 1638, but the real founding of tertiary mathematics courses was in 1640 when Henry Dunster assumed the duties of the presidency at Harvard. President Dunster read arithmetics and geometry on Mondays and Tuesdays to the third year students during the first three quarters, and astronomy in the last quarter. So tertiary mathematics education in United States began at Harvard which is the oldest college in USA. After 230 years since then, Benjamin Peirce in 1870 made a major and first American contribution to mathematics and got an attention from European mathematicians. Major change on the role of Harvard mathematics from teaching to research made by G.D. Birkhoff when he joined as an assistant professor in 1912. Tertiary mathematics education in Korea started long before Chosun Dynasty. But it was given to only small number of government actuarial officers. Modern mathematics education of tertiary level in Korea was given at Sungkyunkwan, Ewha, Paichai, and Soongsil. But all college level education opportunity, particularly in mathematics, was taken over by colonial government after 1920. And some technical and normal schools offered some tertiary mathematics courses. There was no college mathematics department in Korea until 1945. After the World War II, the first college mathematics department was established, and Rimhak Ree in 1949 made a major and first Korean contribution to modern mathematics, and later found Ree group. He got an attention from western mathematicians for the first time as a Korean. It can be compared with Benjamin Peirce's contribution for USA.

• Journal of Korean Philosophical Society
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• v.129
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• pp.1-22
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• 2014

Columns 12-18 record a conversation between an aged Confucius and his disciple Zi Gong concerning the Changes and especially the role of divination in its use. The last section, from the bottom of column 24, concerns the hexagrams Sun損, "Decrease," and Yi益, "Increase," which Confucius is here made to regard as the culmination of wisdom in the Zhouyi. The conversation between Confucius and Zi Gong, and especially Zi Gong's apparent misunderstanding of Confucius's interest in the text, has already attracted considerable scholarly interest. Zi Gong criticizes Confucius for changing his teaching about the importance of the Zhouyi and for performing divinations. Confucius responds that while he does indeed perform divinations. there is a major difference between his use of the text and that of others: he regards the I Ching as a repository of an ancient wisdom. This would seem to signal recognition of a dramatic change in the function and status of the text. Zi Gong said: "Does the Master also believe in milfoil divination?" The Master said: "I am right in only seventy out of one hundred prognostications. Even with the prognostications of Liangshan of Zhou one necessarily follows it most of the time and no more." The Master said: "As for the Changes, I do indeed put its prayers and divinations last, only observing its virtue and property. Intuiting the commendations to reach the number, and understanding the number to reach virtue, is to have humaneness and to put it into motion properly. If the commendation do not lead to the number, then merely acts as a magician; if the number does not lead to virtue, then one merely acts as a scribe. The divinations of scribes and magicians tend toward it but are not yet there; delight in it but are not correct. Perhaps it will be because of the Changes that sires of later generations will doubt me. I seek its virtue and nothing more. I am on the same road as the scribes and magicians but end up differently. The conduct of the gentleman's virtue is to seek blessings; that is why he sacrifices, but little; the righteousness of his humaneness is to seek auspiciousness; that is why he divines, but rarely. Do not the divinations of priest and magicians come last!" Although Confucius says two ways of the symbolic numbers and virtue-property, he emphasizes his way of virtue and property more important. In fact he who wrote in Yao 要, "essentials," Confucius's saying describes his own viewpoints of the Changes throughout the conversations between Confucius and his disciple Zi Gong, and is only to borrow the name of Confucius. Furthermore, quoting the original text in Yao 要, "essentials," in sequence, also comparing the materials of "the Analects of Confucius論語," with "the Shih chi史記," this thesis will be centered to a great extent on the relative similarity and differences between the Mawangdui Boshu Zhouyi Manuscript and the received text, and discussed the authencity of Yao 要, "essentials," of the contents shown in the chapter of 'Confucius became aged, and liked "The Book of Changes."' the relation of Confucius and the Changes will be clarified naturally through this progress.

• Journal of Korean Classical Literature and Education
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• no.39
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• pp.137-180
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• 2018

This article examines the constitutional characteristics of the works in the "Shinbi Apartment" (Mysterious Apartment) series produced by Tooniverse, a domestic animation channel, and considers the meaning of the contents of the ghoststory (鬼神談). The "Shinbi Apartment" series is a horror animation for children. It was produced for the first time in Korea and recorded high ratings. Additionally, it is different from Japanese horror animations that were dubbed and broadcast in Korea in terms of composition and narrative direction, and it succeeds in the form and direction of the traditional Korean ghost story. "Shinbi Apartment - The Secret of Ghost Ball" enriches narrative stories by embracing the structure of the "female ghost story" in traditional ghost stories while following the form of ghosts that suddenly pop up in the daily routines of contemporary ghost stories. The ghost's shape, which has a bizarre and unpredictable aspect, embodies the ghost as the object of fear that modern horror stories intend. However, it does not stop there, but puts the attention on the hero who focuses on the emerging ghost and listens and communicates with it, placing the emphasis of the story on communication, understanding, forgiveness, and reconciliation. The structure and contents of the unique story of "The Secret of Ghost Ball" contribute to the transformation of the ghost into a subject of friendliness and entertainment, not merely as one of shock, fear, and anxiety. Additionally, as the concept of "child" is being created, the custom of modernity, which deals with the story of ghosts in the dimension of teaching and edification, is also manifested in "The Secret of Ghost Ball." In other words, through the figure of the devil, it is to continue the lesson of the story by revealing the adventure, the courage necessary for the "child," and the boundaries for substance and appearance. The "Shinbi Apartment" series has also contributed to the success of ghosts as commercial contents. The structure of the story and its characters have been actively used as educational tools and toys for children. It can be said that ghost culture contributed to this popularization by establishing a base for enjoying ghosts for amusement and entertainment.

• (The)Study of the Eastern Classic
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• no.49
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• pp.161-185
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• 2012

This thesis reorganized the life of Mrs. Yun who was a noble woman in the middle of the Joseon period with main material of Seopo, Kim, Man Joong(1637-1692)'s "Seonbijungkyungbuinhaengjang(先?貞敬夫人行狀)" and considered yeosa(女師)'s image of noble woman embodied by her son. Although women who were remarkable in premodern period nurtured their son well and they became excellent, it's easy that the life of their mother can be hidden by sons' shadow. Luckily, materials of Mrs. Yun were kept by her descendants, so people could analogize how she could endure difficulties and how she educate her children. In a word, the life of Mrs. Yun can be yeosa(女師)'s life. She was born as a only daughter of the best ancestry in the period and grown to be a considerable woman with strong will and discipline under the strict training of her grandmother, Junghye Ongju. And then, she married Gwangsan Kimmun, the best literature house of Joseon period, but her husband, Kim, Ik Kyum was died by unexampled difficulty, Byungjahoran. During the tribulation, Mrs. Yun was in charge of not only parents supporting but also two sons' education excellently. She educated not only her children but also grandchildren and nephews around her, so she had extraordinary passion and sincerity for the education. As the result, she enjoyed a glory that two sons and grandchildren became on daejehak. Mrs. Yun was living with thrift and saving continuously regardless of her circumstances. When her granddaughter became inkyungwanghoo who is a wife of sookjong, she didn't kick her common habit and trained strictly the mind of family members who could be easily in disorder. In spite of the richness, he obeyed manners and showed thrift and saving continuously and thoroughly. When there was a crisis in her family, the first son, Kim, Man Ki was died and the second son, Kim, Man Joong and grandson went into exile during the continuous political upheaval. But, she supported her house, obeyed the rules and promised the future. At that time, she continuously encouraged grandchildren and the eldest grandsons of the head family to study without any stop for themselves in spite of the difficulties. Mrs. Yun pursued truly valuable life. She considered that the life which didn't get praised by other people wasn't valid although he or she lived a pleasant life in luck and richness. Mrs. Yun was a true teacher yeosa (女師) who placed a true value on the life enduring hardship and poorness without fear and becoming an example of other people.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.35-78
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• 2020

This study aims to reveal the overall Fengshui figuration and geomantic features of Daesoon Jinrihoe's Geumgangsan (Mt. Geumgang) Toseong Training Temple Complex from the Hyeonggi (Energy of Form) Theory in Fengshui. This study first looked at the mountain landscape viewable from the surface, examined the influence of Qi (Energy) flowing inside it, comprehended the flow of its vitality in terms of its strengths and weaknesses, and gauged the depth of the energy produced from mountain streams to determine fortune and misfortune. There is a special significance to this site due to Sangje's teaching that "⋯ it will be prosperous with 12,000 Dotonggunja (Dao-empowered Sages)," and it is also known as a efficacious grounds for cultivation among ascetics due to it housing the royal mausoleum of Dojeon (interpreted by some as Maitreya). Concerning this, this study explores the geomantic symbolism and growth-supporting land of Geumgangsan Toseong Training Temple Complex as it corresponds to Fengshui theory, and in keeping with this, the topography and conditions are likewise examined. The mountain range and its energy pathways (veins) harmonize with the pure water energy coming from the East Sea. The mountain terrain of Mount Geumgang, and the geomantic location, topography, and energy pathways that influence Daesoon Jinrihoe Geumgangsan Toseong Training Temple Complex are all explored. The Baekdudaegan Mountain Range extends through Mount Geumgang to Sinseonbong Peak, and one range extends to Geumgangsan Toseong Training Temple Complex whereas the other range extends through Sangbong Peak down to Misiryeong Valley and Mount Seorak. Thus, this study demonstrates that Daesoon Jinrihoe has always strongly considered the relationship between its temple complexes and their surrounding environment. The order has always selected locations that exhibit optimal conditions which suit the construction of sacred spaces. The determinations in this paper were made through an academic approach that drew upon various theories of Fengshui while examining Daesoon Jinrihoe's Geumgangsan Toseong Training Temple Complex. The in-depth analysis was specifically based on Hyeonggi Fengshui. At the same time, this study also looked into the surroundings of Geumgangsan Toseong Training Temple Complex. In particular, the mountains and flow of nearby bodies of water were comprehensively examined to show how the surrounding topography corresponds to the principles of Fengshui. An integral approach combining all major theories of Fengshui revealed that Geumgangsan Toseong Training Temple Complex starts from Sinseonbong Peak, and its energy flows through the main mountain range, going through numerous geographical changes of yin and yang. When the range flows down, the water flows accordingly, and where the water whirls, the mountains are shaped accordingly. Eventually, this energy reaches Geumgangsan Toseong Training Temple Complex. From the organic relationship between mountains and bodies of water, which can be said to be the essence of the order of nature, it can be judged that the most prominent geomantic feature of Geumgangsan Toseong Training Temple Complex corresponds to traditional theories of Fengshui in that it forms a configuration wherein optimal water energy supports the Virtuous Concordance of Yin Yang and harmonizes the Blue Dragon with the White Tiger.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.215-247
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• 2021

In Buddhism, there are specific terms related to miracles and miraculous acts such as the Sanskrit term, abhijñā, which was translated as into Chinese characters as shintong (神通). This term implies the six supranormal powers. It originally meant 'direct knowledge,' 'high knowledge,' or 'knowledge beyond the common senses,' which was understood as a superhuman and transcendental ability possessed by Buddhas, Bodhisattvas, and noblemen. However, this took on different meanings and morphed into different terms later in India and China. This article analyzes the subject, object, type, and purpose of these shintong, focusing on the Sutra for the Householder Kaivarti (堅固經, Gyeonggo-gyeong, Kaivarti-sūtra) from the Longer Discourses (長阿含經, Jang-Ahamgyeong, Dīrghâgama) and exemplary Buddhist texts such as the Sanskrit, In Praise of the Acts of the Buddha (佛所行讚, Bulsohaengchan, Buddhacaritam) and the Chinese Records of Eminent Monks (高僧傳, goseungjeon) and Continued Records of Eminent Monks (續高僧傳, Sok-goseungjeon). The historical evolution and changes to the meaning of Shintong in Indian and Chinese contexts can be observed through these texts. In the Sutra for the Householder Kaivarti, the Buddha said that there are three kinds of Shintong: supranormal footedness (神足, shinjok, ṛddhi-pāda), mindreading (觀察他心, gwanchaltashim, anya-mano-jñāna), and education (敎誡, gyogye, anuśāsana). Among them, supranormal footedness (multiplying one's body, teleportation, flying, walking on water, etc.) and mindreading were denied because, at that time, claims of this nature were used to appeal to people's emotions and inspire sincerity, but this was of no use in conveying the Buddha's teaching. On the other hand, education, acquired only with through enlightenment, was sanctioned as a shintong unique to Buddhism. However, in In Praise of the Acts of the Buddha, supranormal footedness and mindreading were described as important ways to lead people to enlightenment, while education pertained to the whole of spiritual work. In China, Buddhism was a foreign religion at first, and it urgently sought to be accepted. After the increase of its religious influence, introspection on discipline and practice was meant to firmly deepen its roots. In line with this, shintong and miracles were transformed and expanded to suit the Chinese cultural context. Such changes in Buddhist history are well illustrated by the shini (神異, miraculous powers) described in Records of Eminent Monks and the gamtong (感通, penetration of sensitivity) detailed in Continued Records of Eminent Monks. In Records of Eminent Monks, the subject of shini was that of eminent monks and its objects were those who did not know of Buddhism or believe in it. In Continued Records of Eminent Monks, however, the monks themselves could be objects of shini. The change of object suggests that the purpose had shifted from edification to awareness and self-reflection. Shini focused on edification, whereas gamtong re-emphasized the importance of the pure discipline and practice of monks during the 6^th and 7^th centuries when China became predominantly Buddhist.

• Journal of Korean Elementary Science Education
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• v.41 no.4
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• pp.658-672
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• 2022

The unique teaching and learning difficulties of speed-related units in elementary school science are mainly due to the student's lack of mathematical thinking ability and procedural knowledge on speed measurement, and curriculums and textbooks must be constructed with these in mind. To identify the implications of composing a new science curriculum and relevant textbooks, this study reviewed the structure and contents of the speed-related units of three curriculums from the 2007 revised curriculum to the 2015 revised curriculum and the resulting textbooks and examined their relevance in light of the literature. Results showed that the current content carries the risk of making students calculate only the speed of an object through a mechanical algorithm by memorization rather than grasp the multifaceted relation between traveled distance, duration time, and speed. Findings also highlighted the need to reorganize the curriculum and textbooks to offer students the opportunity to learn the meaning of speed step-by-step by visualizing materials such as double number lines and dealing with simple numbers that are easy to calculate and understand intuitively. In addition, this paper discussed the urgency of improving inquiry performance such as process skills by observing and measuring an actual object's movement, displaying it as a graph, and interpreting it rather than conducting data interpretation through investigation. Lastly, although the current curriculum and textbooks emphasize the connection with daily life in their application aspects, they also deal with dynamics-related content somewhat differently from kinematics, which is the main learning content of the unit. Hence, it is necessary to reorganize the contents focusing on cases related to speed so that students can grasp the concept of speed and use it in their everyday lives. With regard to the new curriculum and textbooks, this study proposes that students be provided the opportunity to systematically and deeply study core topics rather than exclude content that is difficult to learn and challenging to teach so that students realize the value of science and enjoy learning it.

• Journal of the Korean Society of Earth Science Education
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• v.16 no.2
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• pp.210-223
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• 2023

This study developed elementary and middle school career education programs linked to science subjects and local natural resources, and explored learning effects and implications for developing and operating career programs. In order to achieve the research purpose, a 10-hour career education program using local natural and social resources was developed and applied to 25 elementary and middle school students in rural areas. As a result of the study, most of the elementary and middle school students who participated in this study were not well aware of the natural and social resource value of the area where they lived. Therefore, when developing and operating a regional-based career education program for elementary and middle school students in rural areas, it is necessary to operate a separate teaching/learning activity time so that students can fully know the natural and social information and resource values of the region. In addition, in order to enhance students' participation and interest in career education programs, it is necessary to organize the operation of the program in groups, not individuals, and to guide students in detail by dividing the program's performance process into several sub-steps. Finally, the core material of regional-linked career education-related programs focused more on their own content, that is, agricultural products grown by parents, and future job settings were higher in start-ups that directly operate companies such as travel agencies and manufacturing companies. Given the recent emphasis on career education in the curriculum, it is suggested that local students should pay more attention to finding materials with local resource value in the field of geoscience, which is closely related to natural resources, and developing and operating them as career education programs linked to local resources.