• Korean Journal of Comparative Education
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• v.18 no.4
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• pp.113-139
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• 2008

The purpose of this study is to analyze the operating case of admission officer system of colleges and universities in USA, and to deduce its implications to Korean colleges and universities. In order to accomplish the purpose of this study, following methodologies were adopted: review on the related literatures, statistical data, and previous studies concerning admission officers of colleges and universities in USA, and in-depth interview with them. Historical and cultural background of university admission system of USA was analyzed. Case study on USA colleges and universities was divided with four parts such as determining factors of admission and admission methods, organization for admission affairs and its number of persons, work of admission officer and admission process, and cost of admission and salary. Implications to Korean colleges and universities were presented with three points such as overall implication, implication on materials for admission process, and implication on managing system of admission. Based on the analysis, discussion and implications, the conclusion and further suggestion of this study are as follows: First, actual authority of admission should be grant to admission officer. Second, not only non-curricular factors but also scholastic factors should be emphasized in role of admission officer. Third, education and training about work of admission officer and unification of criteria for admission should be held. Fourth, admission officers with various occupation background are needed. Fifth, work of admission officers should be extended to various work concerning university entrance. Sixth, cross-checking on marks of over two admission officers is needed. Seventh, in order to stabilize admission process, status of admission officer should be stabilized. Eighth, part-time admission officers are need to employ in season of admission. Ninth, authority of weighting high schools should be grant to admission officers in long term perspective.

• The Journal of Korean Philosophical History
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• no.30
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• pp.311-344
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• 2010

Over 100 years in Mainland China, the 'traditional' thought and culture have been transformed from 'the past must be sublated' to 'the heritage must be preserved.' Today, China hopes to deal with the negative effects of industrial development such as the gap between rich and poor, and the absence of common values etc. through the reconstruction of traditional thought and culture, especially that of Confucianism. The Chinese government superficially accepts Confucianism for the purpose of the social stabilization and ongoing economic development while they keep the Socialism as the nation's ideological system. In the private sectors, there is endeavoring move to make the Chinese traditional thought and culture global paralleled to their economic growth. There are also scholars who find the cultural unification and the spiritual comfort from the restoration of the traditional thought and culture. They, so called 'the critical successionists' or 'the cultural conservativists,' believe that the traditional thought and culture could play a role in the Chinese modernization, and the new understanding and interpretation of their tradition could provide an alternative for their future. In my view, we need a careful survey on the view of the critical successionists or the cultural conservativists who regard tradition and culture as a power (力量). With this, we are required to investigate our own problems through the new understanding of our traditional thought and culture.

• 한국사회정책
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• v.19 no.3
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• pp.247-281
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• 2012

This study investigates issues, which the current disability benefit of the national pension Scheme is facing, and seeks improvements concerning the universalism of coverage, the adequacy of benefit levels, and the equity of institution. The low universalism problem is caused by the coverage deficits and the strict disability assessment system of NPS and can be overcome by widening the disability category and changing the disability assessment system to workability test. In addition, the benefit level of the disability pension will be reduced stronger than the old age benefit in the long. The low benefit level due to the short contribution period and the low disbursement rate and can be improved by the enhancement of the standard contribution years and the disbursement rate. On the other hand, the main reason of the equality problem can be seen as the requirements for benefit, which are applied differently depending on the membership status. As policy measures, the unification of requirement on the basis of a recent payment, a payment in a certain percentage of life, or a hybrid of both criteria is investigated.

• 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.

• (The)Study of the Eastern Classic
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• no.34
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• pp.339-362
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• 2009

If we try to define the concept of beauty in the large sense, as Kant and Chaung-tzu all agree, It can not be fixed in the one sense, but whose connotation and denotation should be extended infinitely. In this sense, I would like to say that the beauty is liberty. Aesthetics of Kant is oriented toward subjective and reflexive dimension, while that of Chuang-tzu is oriented toward natural and practical one. The difference between aesthetics of the two philosophers begins from their philosophical methodology. If the transcendental methode which is proper to Kant's philosophy prefers to discriminate and devide everything especially from dichotomic viewpoint by langage. But Chuang-tzu' methode called Za-Mang criticizes such a dichotomic division and langage itself. Even so, the two in the long run agree as to the foundation of beauty. But Kant's liberty is one of will or transcendental, meanwhile that of Chuang-tzu is based on recognize the fact that we are all production of nature. according to Chuang-tzu, in the great beginning, there was non-being. It had neither being nor name. The One originates from it. When things obtain it and come into existence. As the One, Tao is in the excrement and urine. Everything is under the constant flux. All species have originative or moving power. Although the universe is vast, its transformation is uniform. Because all things are one. Vacuity, tranquillity, mellowness, quietness, and taking no action characterize the things of universe at peace and represent the ultimate of Tao and virtue. The material was transformed to be form, form was transformed to become life, and now life has transformed to become death. A basic principle of Chuang-tzu's art is expressed in the phrase "taking off clothes and squatting down bare-backed". The key of Chuang-tzu's aesthetics is to dedicate to the expression of inner spirit instead of physical verisimilitude, and painting should be a spontaneous and instantaneous flow of the brush. Kant's concepts such as "disinterested" and "purposiveness of nature" seem to imply in the long run the unification of nature and human being which is fundament to Chuang-tzu's aesthetics.

• 한국사회정책
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• v.23 no.2
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• pp.113-139
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• 2016

This article tries to compare exchange relations between welfare and dictatorship in the East Germany and the North Korea. Unlike capitalist welfare aiming at correcting market results socialist welfare has been proposed to satisfy people's basic needs, but it had operated as instrument of dictatorship. Relation between welfare and dictatorship could be distinguished as hard exchange and soft one in line with social construction of welfare. Welfare-dictatorship relation in East Germany had developed from its formation(1949-1970s), crisis(1980s) and dissolution(1989-1990). There had established hard exchange relation in which the legitimacy of dominance had debted to welfare as social rights. While crisis of the exchange relation had been modest in a form of insufficient supply of consumption goods, it was one of the elements of collapse of dictatorship, leading to the unification with West Germany. The journey of the exchange relation in North Korea can be characterized by its formation(1948-1980), crisis(1990s-2000s), and transformation(2010s). Unlike East Germany, welfare was socially constructed as gift form the ruler to the ruled, which made the combination of welfare and dictatorship loosely coupled. Although economic crisis was severe compared to East German one the rulers have succeeded maintaining dictatorial dominance by creating dual exchange relation. They separated core group and subordinated one supporting the former at the expense of the latter. They blocked out most of the people from soft exchange relation making bad use of muddling-through life style dependent on market activities. This strategy led to a 'dictatorship neutral welfare extinction'. Taking the high degree of institutionalization of newly establishing welfare-dictatorship relation into account, lives of most people are hardly expected to be improved by gift by their rulers even if North Korean economy will recover in the future.

• Korean Journal of Ecology and Environment
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• v.53 no.4
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• pp.380-389
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• 2020

Research on diagnosing and predicting the response of ecosystems caused by environmental changes such as artificial disturbance and climate change is emerging as the most important issue of biodiversity and ecosystem researches. This study aims to clean, standardize, and provide the results of National Ecosystem Survey which should be considered fundamentally in diagnosing and predicting ecosystem changes in the form of dataset. To refine and clean the dataset we developed a simple verification program based on the fifth National Ecosystem Survey Guideline and applied that program to the data from the second (1997~2005), third (2006~2013) and fourth (2014~2018) National Ecosystem Survey. Data quality control processes were implemented including (1) standardization of terminology, (2) similar data table integration, (3) unnecessary attribute and error elimination, (4) unification of different input items, (5) data arrangement in codes, and (6) code mapping for input items. These approaches and methods are the first attempt propose an option for ecological data standardization in Korea. The standardized dataset of National Ecosystem Survey in Korea will be easily accessible, reusable for both researchers and public. In addition, we expect it will contribute to the establishment of diverse environmental policies concerning environmental assessments, habitat conservation, prediction of endangered species distribution and ecological risks due to climate change. The dataset through this study is open freely online via EcoBank (nie-ecobank.kr) which is the first ecological information portal system in Korea developed by National Institute of Ecology.

• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.4
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• pp.1-14
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• 2021

This study examined the techniques of creating gardens overseas using native plants from the Korean peninsula, focusing on the case of 'Das Dritte Land', an art garden created in Berlin, Germany. While Korean garden artists are recognized worldwide and are planning to globalize Korean gardens, the purpose of this study is to share information so that Korean gardeners can expand their activities and rediscover the utilization and value of plants native to the Korean peninsula. The work began as part of a project to mark the 30th anniversary of the collapse of the Berlin Wall. To realize the landscape of Korea with the motif of Inwang Jesaekdo, the geographical shape of the Baekdu-Daegan trail was reproduced with black stone, and the naturalization of Korean peninsula species was utilized in the creation of a garden Berlin. It is a surreal bio-top utopia that blooms with the bio-groups of the Korean peninsula. This study examined the process of plant survey analysis, transportation and stabilization, planting planning, composition and monitoring, and targeting the self-growth of the Korean peninsula, which is a symbol of harmony between the South and the North. The planting of Korea's native plants in overseas gardens symbolizes the uniting of the ecosystems on the Korean peninsula. The process of the Korean peninsula's young plants taking root, flowering, and spreading along Germany's previously divided border metaphorically conveys the desire for the unification of the Korean peninsula. In addition, various art programs in the garden space suggest a foundation for cultural dialogue and communication between the two Koreas. Moreover, creating gardens overseas implies that the cooperation of plant research institutes plays an important role in the transfer of plants and the maintenance of life, while the advancement of Korean gardens overseas plays an essential role in the spread of garden culture in our country.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.47-82
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• 2021

At the age of 15, Song Gyu, the second patriarch of Won Buddhism, met Jeungsan-gyo members and was substantially influenced by them. Jeongsan cultivated himself for three months in Mount Gaya based on their recommendations. He instructed his family members to practice reciting the Tae-eul Mantra. Henceforth, Jeongsan was said to attain supernatural power when he was around 18 years old, and he pursued the traces left by Jeungsan in Jeolla Province. Once there, he asked Jeungsan's younger sister to move to his hometown, Seongju, Gyeongsang Province, and he served her with his utmost sincerity. He went back to the birthplace of Jeungsan and received a Daoist book from Jeungsan's daughter titled, Essentials for an Upright Mind (正心要訣). Jeongsan practiced holy works for 10 months at Daewon-sa Temple in Mount Moak where Jeungsan was said to have attained unification with the Dao. After he had met Jeungsan-gyo members at the temple, he was able to stay in her house where he ended up meeting So Taesan. Before their meeting, it is obvious that Jeongsan was a member of Jeungsan-gyo. Afterward, Jeongsan entered into Won Buddhism and used the passage, 'saving lives by curing the world (濟生醫世).' He recited the writing of Jeungsan, which had been given to his disciples, as if it had been a mantra. In addition, he mentioned Jeungsan's poems or the Chinese poems that he had quoted many times. Jeongsan also interpreted passages from The Hyunmu Scripture (玄武經) written by Jeungsan in a unique manner. Jeongsan answered his disciples in his own way when they asked questions on the teachings of Jeungsan. He recognized Jeungsan as one of the Three Primes, who presided over the Great Opening.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.107-139
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• 2020

This paper primarily focuses on the highest deity, the Upper Thearch of the Nine Heavens (officially translated as 'The Supreme God of the Ninth Heaven'), in the Korean new religious movement (NRM) Daesoon Jinrihoe and the true minister of the myriad spirits in the Taiwanese NRM, Yiguan Dao, the Upper Thearch of Manifest Luminosity. As the two both serve as highly representative "Upper Thearch" beliefs in emerging NRMs, I attempt a comparative analysis of the source of these beliefs, their characteristics, and the links that exist between them. On the basis of ancient Chinese classics and Daoist texts, along with Daesoon Jinrihoe's scriptures and works from Yiguan Dao's Canon, I try to understand the distinguishing features of cosmological ideas from both religious movements. For example, because the Upper Thearch of the Nine Heavens could not bear to see the human realm growing ever more disordered and in order to improve worldly conditions, he traveled to the harmonized realm of deities, and therefore descended into the world to make a great itineration and enlighten the people through his teachings. In the end, he came to Korea and was reborn as Kang Jeungsan (secular name: Kang Il-Sun) in Gaekmang Village. In the Human Realm, he spread his transformative teachings to the people which were later became the doctrines of the Virtuous Concordance of Yin and Yang, Harmonious Union between Divine Beings and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification (jingyeong 真境) with the Dao. Yiguan Dao; however, explains that the source of humanity is the "Heaven of Principle" (Litian 理天), and people are "Buddha's Children of the Original Embryo" (Yuantai Fozi 原胎佛子), created by the Upper Thearch of Manifest Luminosity, who came to world to govern and impart spiritual refinement, before returning to his native place in the Heaven of Principle. Yet, because he became infatuated with the world of mortals, he forgot the path of his return. Therefore, the Eternal Mother sent Maitreya Buddha, the Living Buddha Jigong 濟公, and the Bodhisattva of Moon Wisdom (Yuehui pusa 月慧菩薩) to descend to the human world and teach the people, so that they may acknowledge the Eternal Mother as the root of return, achieve their return to the origin, and go back to the home of the Eternal Mother in the Heaven of Principle. Both Daesoon Jinrihoe and Yiguan Dao refer to their highest deity, the true ministers of the myriad spirits, with the simple title "Upper Thearch." This phenomenon also has some ties to God in the western Biblical tradition but also has some key differences. In investigating the sources of these two deities, we find that they likely took shape during the Yinshang (殷商) period and have some relationship to the Upper Thearch of Chinese antiquity. The questions raised in this research are quite interesting and deserving of deeper comparative study.