• Journal of People, Plants, and Environment
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• v.23 no.2
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• pp.149-158
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• 2020

The purpose of this study was to establish the role of master gardener coordinators and develop an education program to enhance their job competencies. To analyze and develop the new job of master gardener coordinator, we used the CBC method for curriculum development. The research findings can be summarized as follows. The analysis result of need and importance of education based on the performance level and demand level revealed 20 core competencies, which were classified into organizational education, learning by experience, individual learning, low-priority competencies for program development, with focus on the importance and need for education. The 17 courses are comprised of Eastern and Western Garden History, Understanding of Community Garden, Garden Aesthetics and Environmental Design, Master Gardener's Mission & Management, Garden Plants, and Garden Design and Practice etc. and the curriculum is 33 hours in total. The master gardener coordinator education program was conducted on 73 rural extension workers and the curriculum was evaluated by those who completed the program. The overall satisfaction was 4.29 and 97.1% of the trainees decided that the program would help them perform their duties. The analysis result discovered that all 20 core competencies increased after the program. As a result of conducting contingent valuation to determine the value of the program, willingness to pay (WTP) per hour was KRW 33,223 and the total WTP was KRW 1.096 million, which, when multiplied by 73 participants, is approximately KRW 80.008 million. This is relatively higher than the budget used (KRW 22.943 million), indicating that the program is worth it.

• (The)Study of the Eastern Classic
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• no.41
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• pp.303-331
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• 2010

The theme, 'Good Life', is one of the most classical questions all over the oriental and European societies in the history of politic ideas. Confucius (BC. 551 ~ BC. 479), a philosopher representing oriental ideas, also sought 'Good World' by proposing new world, and such 'Good World' cannot be separated from 'Good Life', which is 'Happy Life', so that his foundation of Confucius School means that he dreamt of 'Confucianism based Happiness' in another words. This study is aimed to look into Confucius' viewpoint of happiness using Analects that best shows his ideas, words and behaviors. In the Chapter 2, I checked good life and happy life dealt in the ancient European societies to get a general cognition of them. Then, I looked into the details written in the Chapter 1 Introduction, Section 1 'HakEe(學而)', Analects, in which Confucius thought that the genuine happiness of human was the process toward internal joy from learning, external joy from communicating with society and humanistic human that was the completion of oneself, which I used as the keys for this study. In the Chapter 3, 4 and 5, therefore, I investigated how such keys shown in the Chapter 1 of the Section 'HakEe' were achieved all through Analects.

• (The)Study of the Eastern Classic
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• no.34
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• pp.63-88
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• 2009

This paper was a quest of pattern of holding "Dae Hak - the Great Learning" during Joseon Period having investigated the characteristics of the Essentials of the Studies of the Sages(聖學輯要, Seong Hak Jibyo) that was compiled by Lee I was a reinterpretation of the Great Learning, and also academic enrichment. During the period of Joseon Dynasty, the Great Learning had held the most important position as core scripture in the intellectual society that pursued Seong Hak(聖學, sage learning). Throughout the Joseon Period, the Great Learning was the essential text for the Emperorship Learning(帝王學, Jewang Hak) as well as Seong Hak, and it can also be said that Seong Hak Jibyo compiled by Yulgok - the courtesy name of Lee I, was the comprehensive collections thereof. While compiling Seong Hak Jibyo, Yulgok presented a model of Seong Hak of Joseon, which was based on "the Great Learning". Yul Gok organized the system of "Seong Hak Jibyo" largely in five parts, and properly arranged the Three Cardinal Principles(三綱領, samgangryeong) and Eight Articles or Steps(八條目, paljomok) therein. Particularly, in the Chapter Two, "Cultivating Oneself(修己, sugi)", Yulgok deal with 'being able to manifest one's bright virtue'(明明德, myeong myeong deok) among the Three Cardinal Principles as the core curriculum, meanwhile, Yulgok also covered "Investigation of things, gyeongmul(格物)," "Extension of knowledge, chiji(致知)," "Sincerity of the will, Seongui(誠意)," "Rectification of the mind, Jeongshim(正心)," "Cultivation of the personal life, susin(修身)," among Paljomok(eight steps) as the ultimate purpose of 'Stopping in perfect goodness'(止於至善, jieojiseon) These well preserve the principal system of Confucianism where "Cultivating oneself and regulating others (修己治人, sugichiin)" are core value, and his instructions as such also back up academic validity logically by presenting specific guidelines for practice according to each domain. Reinterpretation of "The Great Learning" by Yulgok in Seong Hak Jibyo is an arena to investigate the characteristics of Confucianism in Joseon Period, which was different from that of China, furthermore, such guidelines might take a role as criteria to understand the characteristics of humans and learning possessed by Korean people.

• (The)Study of the Eastern Classic
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• no.32
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• pp.1-27
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• 2008

Mi-Am Yu hi-chun(眉巖 柳希春, 1513~1577) was one of the Honam Sarim(湖南士林) with Ha-Sue Kim In-Hoo(하서 김인후) and Go-Bong Ki Dae-Seuing(고봉 기대승) in 16C. But He was condemned to exile and spend 19 years in Jong-Sung, with enthronement of King Sun-jo, was appointed as a gyeong'yeongwan(經筵官), one of the Eulsa sarim(乙巳士林). And at that time, he publicated Jujaeoryu munjip juhae(주자어류문집주해), which is a match for Toegye(퇴계). But due to the shortage of existing work, the study of his learning was not accomplish in depth. Then this article made clear his learning with Mi-Am ilgi (미암일기), which was written for ten years before he die. But a period of yubae literature did not studied. This article present this matter and established the feature.

• (The)Study of the Eastern Classic
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• no.36
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• pp.7-30
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• 2009

Confucius said, "at fifteen, I had my mine bent on learning, At thirty, I stood firm, At forty, I had no doubt, At fifty I knew the decrees of Heaven, At sixty, my ear was an obedient organ for the reception of truth, At seventy, I could follow what my heart desired, without transgressing what was right." This dissertation's aim is to articulate the ideas and methodology of 'learning to become a sage' based upon his saying. Confucius believe in reality of the human mind & it's nature. What Heaven has conferred is called the human nature. An accordance with this human nature is called path of human duty. Confucius's concept of human path is realization of humanness. Confucian's Human relationship is none other than conscientiousness and altruism. This Rule is expressed in the confucian version of reciprocity: "What you do not wish for yourself, do not do to others." Confucian principles of reciprocity imply is equal to Kantian Categorical imperative. This principles imply universalizability and equal consideration.

• (The)Study of the Eastern Classic
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• no.36
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• pp.375-402
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• 2009

In this study, the researcher put together the changing process of Chinese Confucian into Korean Confucian Thought in the dimension of Chiin 'Governing of Others. By analyzing 'Seonghak jibyo' which is reinterpretation of 'Daehak' and also academic enrichment, the researcher investigated the aspects of acceptance of 'Daehak' in Joseon Period. 'Daehak' was the basic textbook for 'Emperorship Learning'(帝王學, 'Jewang Hak') as well as 'Sage Learning'(聖學, 'Seong Hak') over the whole Joseon Period, and it can be understood that 'Seonghak jibyo'- the Essentials of Sagely Learning compiled by Yulgok(栗谷) is the totalization of such learning. Yulgok organized the system of 'Seonghak jibyo' largely in five volumes and placed Samgangnyeong(三綱領, Three Doctrines or Essential Principles) and Paljomok(八條目, Eight Articles) of 'Daehak' in an appropriate manner. Among those, 'Chiin' was discussed intensively in the Volume Three, 'Jeonga'(正家-Family in Correct State) and also the Volume Four, 'Uijeong'(爲政 the king exercises government by means of his virtue). In the volume, 'Jeonga', Yulgok clearly arranged the core virtues for which the family is obliged to put into practice in everyday life having segmented the contents of the doctrine of Jega(齊家-to order family relationships) in 'Daehak', and, in 'Uijeong', Yulgok deepened the contents of 'Chiguk Pyeongcheonha'(治國平天下, ordering the state, bringing peace to the whole world) and presented consciousness on the spirit of contemporary as well as the practice of the state managements in an affirmative manner. These prove the validity of learning steps by presenting the practice guideline to fit the situation while well preserving the basic system of Confucian thought that leads to 'Chiin' (治人-'Governing of Others' or Governance of humankind) based on 'Sugi'(修己, the cultivation of the self). And such viewpoints feature the characteristics of Joseon Confucian Thought which had been through more abundant enrichment process than Chinese Confucian. Therefore, Yulgok's thoughts expounded in The Essentials of Sagely Learning(聖學輯要, 'Seonghak jibyo') can be regarded as criteria to understand humanity and arts cherished by Joseon people, as well as the distinctive features of politics.

• (The)Study of the Eastern Classic
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• no.57
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• pp.67-102
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• 2014

Yeoheon is a representative recluse and philosopher in the 17th Joseon dynasty. His contemporary intellectuals considered him as a sincere nobleman, Confucius in the Joseon, and moreover a saint, a cornerstone of culture, and a model for Confucianists. As a politician, he was regarded as practicing the stabilization of the people's livelihood and education, which are the key ideas of Confucian politics, when he serviced as a local governmental office twice. In addition, his ruler thought that he was right, wise, and modest, and therefore had the dignity of the old sage. His subordinates considered that he possessed the way of the old great ministers and the eye to see the current state of affairs. His theory of the Yijing is based on Cheng-Zhou learning, but developed their interpretation of the text. In addition, he discussed that Confucianism is a practical learning. His theory of the ritual was considered to follow Zhu Xi's works, but refer the old rituals and overcome the aspect of minor customs. His contemporary scholars thought that his theory of Neo-Confucianism revealed the essence of Li-Four and Qi-Seven theory regardless of scholarly parties, which were formed after Toegye and Yulgok. However, he proposed the Li-longitude and Qi-latitude theory in order to restore the real values, but it is similar to Yulgok's theory, which was criticized by the schools of Toegye and South Faction near Seoul. However, his theories revealed the fact that Joseon Confucianism cannot be simply differentiated as two major theories of "Centering on Li" and "Centering on Qi. In addition, his ideas of the universe and concern for the old showed that Joseon Confucianism is not just a theory, but is related to our lives and therefore practical in its nature.

• The Sea:JOURNAL OF THE KOREAN SOCIETY OF OCEANOGRAPHY
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• v.29 no.1
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• pp.1-13
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• 2024

The southwestern part of the East Sea is known to have a high primary productivity compared to those in the northern and eastern parts, which is attributed to nutrients supplies either by Tsushima Warm Current or by coastal upwelling. However, research on the biological pump in this area is limited. We developed machine learning models to estimate net community production (NCP), a measure of biological pump, with high spatial and time scales of 4 km and 8 days, respectively. The models were fed with the input parameters of sea surface temperature, chlorophyll-a, mixed layer depths, and photosynthetically active radiation and trained with observed NCP derived from high resolution measurements of surface O₂/Ar. The root mean square error between the predicted values by the best performing machine model and the observed NCP was 6 mmol O₂ m^-2 d^-1, corresponding to 15% of the average of observed NCP. The NCP in the central part of the Ulleung Basin was highest in March at 49 mmol O₂ m^-2 d^-1 and lowest in June and July at 18 mmol O₂ m^-2 d^-1. These seasonal variations were similar to the vertical nitrate flux based on the ³He gas exchange rate and to the particulate organic carbon flux estimated by the ²³⁴Th disequilibrium method. To expand this method, which produces NCP estimate for spring and summer, to autumn and winter, it is necessary to devise a way to correct bias in NCP by the entrainment of subsurface waters during the seasons.

• (The)Study of the Eastern Classic
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• no.32
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• pp.159-187
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• 2008

This article aims to investigate the change of theories of reading and its historical meaning in the later Joseon period. Three scholar who left major theories of reading are mainly analyzed for the sake of it. Park, Se-chae(1631-1695) was a Neo-Confucianist who had the theory of reading named Dokseo-Gungliron(讀書窮理論). It was totally based on the scheme of Neo-Confucianist instruction and concentrated on mastering the moral principles with relishing the sentences of the Confucian Canons. Jeong, Yak-yong(1762-1836) was a Practical learning scholar and then criticized the moral-centric theory of reading of Neo-Confucianism. He valued much of the Confucian Canons but also focused on erudite reading so as to enlarge practical knowledge. Hong, Gil-ju(1786-1841) was a stylist and presented a severe criticism against Neo-Confucianist theory of reading as much. He thought that what we could realize with reading are the principles of the individual, not of the whole. The change of theories of reading in the later Joseon period as above reveals us the fact that the intellectual history of that period was in the process of dynamical change.

• (The)Study of the Eastern Classic
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• no.70
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• pp.9-31
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• 2018

Houshan's Comments on Poets and Poetry by Chen Shidao, one of the most famous comments on poets and poetry in the Northern Song Dynasty, is regarded as the early masterpiece of the literary critic genre called comments on poets an poetry. In particular, the theory on poetry of Houshan's Comments on Poets and Poetry reflected the overall literature fashion of the Song Dynasty, and captured the typical arguments of poetics in the Song Dynasty. The poet's character-building and accumulation of knowledge, the study of Du Fu and other poets and a quest for "No Trace" reveal the practice and aesthetics of the poets in the Northern Song Dynasty. So far, Chen Shidao has been known as a formalist poet, and he has actually focused on learning the rules of verse and learning classical poetry. But the final goal of his theory on poetry was a free creation, not the strict rules. He just thought that he could get the freedom of creation by constantly learning rules and building a poem. Therefore, his comments in Houshan's Comments on Poets and Poetry can not be regarded as simply formalist views. Because he wanted to achieve his ideal freedom of creation with elaborate formats and content.