• 기호학연구
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• no.57
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• pp.91-120
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• 2018

This study was contemplated about an aspects of modernity that was discovered of ImcheonByeolgok(林川別曲) written by Okgukjae Lee, Un-young in 18th Century. It was composed time that unprecedented state in the 18th century. So, I considered that Modernity was the most appeared at 18th Century. During this period, Changes has happened in ideology and system in terms of politics, economy, society and culture. This change is the beginning of a new modern consciousness. There is also a tendency to think of Imcheonbyeolgok as the autobiographical story of Lee, Yun-young. It seems that Lee, Yun-young has a progressive scholarly thought, but he did not reveal his own situation by insulting him. Therefore, I am not realistically valid for being able to see it as an autobiographical story that he actually experienced. Also, although ImcheonByeolgok is known as a love song, it is hard to see it as a love song because its satirical features are strong. and It is characterized by the peculiar form of narrative being described as a dialogue. I picked two aspects of modernity in ImcheonByeolgok. One is resistance to love and desire, and the other is disintegration of the order of identity. The two aspects of this paper were presented as Greimas's Actant Model. ImcheonByeolgok is the result of efforts to show the changing modern Joseon Dynasty's elements in the form of resistance and resistance to Joseon's feudal society, such as Confucian ideology and identity systems. Thus, I suggested the corrupt ruling class of Joseon's feudal society and the exploited working class life as an old living and a grandmother instead of 'resistance' and 'disposal' in the 18th century. The criticism of traditional feudal societies that emerged in the 18th century turned out to be a hegemony that distinguishes the Middle Ages from the Modern Age, which resulted in differences between the ages before and after the 18th century. Although these hegemony were not clearly distinguished in household literature in the 18th century, it was established and developed in the 19th century. I suggested that Lim's Star Song was an important work that played an important role in bringing about this change.

• Journal of Korean Philosophical Society
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• v.126
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• pp.263-293
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• 2013

Die vorliegende Abhandlung beachtet die methodologische $N{\ddot{u}}tzlichkeit$ der Dialektik $f{\ddot{u}}r$ die philosophische $Wissenschaftst{\ddot{a}}tigkeit$ des Aristoteles in einer besonderen Aufmerksamkeit auf den Begriff "${\delta}{\iota}{\alpha}{\pi}o{\rho}{\varepsilon}{\iota}{\nu}$". Bei Aristoteles bedeutet "${\delta}{\iota}{\alpha}{\pi}o{\rho}{\varepsilon}{\iota}{\nu}$" 'das durchaus $gr{\ddot{u}}ndliche$ Untersuchen einer Aporie', und eine solche Untersuchungsweise folgt der Dialektik. Deshalb beabsichtige ich zuerst, durch eine Begriffsanalyse und - interpretation von "${\delta}{\iota}{\alpha}{\pi}o{\rho}{\varepsilon}{\iota}{\nu}$" die dialektische Aporetik zu bestimmen als eine Argumentationsmethode nicht nur in einer dialogischen, sondern auch in einer nicht-dialogischen Situation. Besonders will ich einen methodologischen Grund $daf{\ddot{u}}r$ suchen, dass ein allein Forschender in der nicht-dialogischen Situation die dialektische Aporetik verwendet, indem ich einen Text von "De caelo" II 13, 294b 6~13 interpretiere. $N{\ddot{a}}mlich$ betont Aristoteles in Bezug auf den Durchgang der $Wissenschaftst{\ddot{a}}tigkeit$ eine Forderung der selbstkritischen Haltung, die der allein Forschende sich selbst seine Untersuchung in $R{\ddot{u}}cksicht$ auf die anderen Untersuchungen und auch auf die vorhersehbaren Hypothesen ${\ddot{u}}berpr{\ddot{u}}fen$ und verifizieren, um die aus seiner Untersuchung zu entdeckenden Aporien auf die dialektische Weise zu $l{\ddot{o}}sen$. Und diese Position von Aristoteles kann der wichtige Grund $daf{\ddot{u}}r$ sein, den fachsprachlichen Sinn von "${\delta}{\iota}{\alpha}{\pi}o{\rho}{\varepsilon}{\iota}{\nu}$" als auch den wissenschaftlichen Sinn der dialektischen Untersuchung der Aporie richtig verstehen und $erkl{\ddot{a}}ren$ zu $k{\ddot{o}}nnen$. Zuletzt bin ich in der Absicht, die dialektische Aporetik und ihre Funktion in drei Modeln zu formulieren und einige Beispiele $f{\ddot{u}}r$ jedes Model vorzustellen, um zu zeigen, auf welche Art und Weise Aristoteles die dialektische Aporetik $f{\ddot{u}}r$ den Lauf seiner Theoriebildung in der Tat anwendet. Durch solchen Versuch $w{\ddot{u}}nsche$ ich, dass meine Untersuchung ${\ddot{u}}ber$ die dialektische Aporetik etwas besseres $Verst{\ddot{a}}ndnis$ $f{\ddot{u}}r$ die wissenschaftliche Bedeutung der aristotelischen Dialektik anbieten $k{\ddot{o}}nnte$, und auch dass diese Studie als bedeutsame Basisdaten zu einer noch tieferen Forschung und $Verst{\ddot{a}}ndigung$ ${\ddot{u}}ber$ die philosophische Haltung und Methode des Aristoteles betrachtet werden $k{\ddot{o}}nnte$.

• 한국노년학
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• v.36 no.4
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• pp.1037-1058
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• 2016

This study aims to investigate the female caregivers'experiences of aggression by nursing home residents, and to identify the policy strategies for violence prevention referred by the female caregivers. A total of 121 female caregivers with more than 6 months of working experiences had participated in this study. Of these, 56.2% had experienced verbal aggression, 51.2% physical aggression, and 27.3% sexual aggression, which reveals that client violence toward caregivers in nursing homes was at an alarming level. Although, physical and verbal violences were mostly caused unintentionally, about a half of the sexual aggression were caused deliberately. Aggression occurred the most when caregivers were providing the following services: changing the diapers or clothes, giving a bath, and serving meals. It was found that 'hitting' was the most common form of physical aggression and it was 'swearing' and 'touching or physical contacting' in the case of verbal and sexual aggression, respectively. Though there was a difference depending on the type of aggression, the most frequent reactions against client violence were to start a conversation or calm down the nursing home residents, and to leave the scene or ignore the incident. This means that the caregivers are coping very passively through resolving the aggressions by themselves, or overlooking the situation. The most frequently recommended strategy to prevent resident aggression was to provide educational programs on violence prevention to nursing home residents and caregivers(42.7%). Compared to the previous studies, this study indicates some differentiated strategies to prevent violence in nursing homes, which include hiring male caregivers, assuring directors to pay closer attention toward caregivers, using refined language between caregivers and residents, and keeping caregivers to wear appropriate clothes. Based on the study results, some policy recommendations on the prevention of client violence in nursing homes were suggested.

• The Journal of Korean Philosophical History
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• no.56
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• pp.151-180
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• 2018

Since the completion of the theories on human ethics and moral had been established to pursue by Confucian thinkers like Confucius and Mencius, they generally had agreed to present the basic principles for human education which every human could be the sage. In these principles for human ethics and morality there is on the premise that the knowledge about your own ethical and that the completion of the so-called act(爲) and learning(學). They had given to us that how to get a goal for the ethical and moral lives there are several academic oriented methodology will have act and learning set. In the point of achieving complete figures which act and learning for good society, there was named the sage(聖). This concept sage has two major types. One is on for the political figures that completed, and the other one is for the realm of academic side. Confucian as above mentioned the moral human being is equipped with a complete personality and political ability to make man and society perfect. Confucius has been understood as a complete human being. Yes, ideal for these two types of figures will be fulfilled in some way? They take a mystical ability to a priori or a posteriori, such as human effort can reach the sage. There are many thinkers are obvious and logical answer for this major problem in the system of confucian philosophy I have been trying. About the sage(聖), inherently natural learning(生知) occur to the position sage or knowledge (學知), can lead to there are two of the doctrine for that problem. With the study of learning and knowledge on human beings and real society the two systems concerned together. In fact, the main content of the "Analects of Confucius" we have a set of ethical and moral values not the benevolent conversation about Jin(仁) and his disciples a steady emphasis but on in praise of learning (學) for. However, at the time in Han Tang(漢唐) Han Wi(韓愈) and Wang Chung(王充), according to such thinkers the sage is already a priori determined, cannot be reached by human effort. But At the beginning of the Neo-Confucianism, Cheng I(程?) for the pioneer this Song(宋) scholars, regarding this issue could rebirth the thought that every human could be the sage through the learning as the pre-Chin(先秦) times.

• (The)Study of the Eastern Classic
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• no.37
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• pp.217-248
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• 2009

'Pil-dam-chang-su-jib'(collection of conversation by writing about poetry or sentences) which was remained in Japan through the dispatching of Tong-sin mission belong to the Joseon dynasty is a valuable historical records directly to verify sincere relationships with Korea and Japan in the past. At the center of the 'Pil-dam-chang-su-jib', a conversation of senators who was technocrat both countries at that time was not a little contained. Because they need to exchange information and opinions which they had been curious at an appointed hour, the most impending medical problems of that period had to be brought out in the senator's 'Pil-dam-chang-su-jib' and the value of material is high as much. If you examine the 'Pil-dam' records which was exchanged from senators to senators of both countries at that time, you can directly confirm the universality and difference of the medical science and medicine tradition of various East Asian countries. The purpose of a paper was in consolidation to a base of translation and investigation hereafter to consider the characters embodied in medical conversation in the first half of $18^{th}$ centuries. '~ Rok(錄)' can be an opportunity to organize the customs history through the studying an illness, medicines and a remedy. The necessity of the investigation about medical related conversation by writing is in this place. '~ Ui-dam(醫談)' is considering with the all factors above, the first half of 18th century's medical conversation materials are certificated remarkably valuable materials to the cultural history around the physician at that time. '~ Pil-ur(筆語)' is to use of questions and answers form gives presence and reality at the conversation by writing. So, conversation was let the readers to gain the feeling of movement. Also, the contents are substantially reflected the long history of Eastern medical and revealed medical science, treatment reality at that time. Not correspondent with normal collection of conversation by writing, the medical conversation by writing shows a special quality at rich material to confirm the technocrat's identity. The first half of $18^{th}$ century medical conversation by writing had been a foundation of the rational description system at the coming medical conversation to change the description system according to the envoy's coming situation.

• (The)Study of the Eastern Classic
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• no.50
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• pp.89-120
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• 2013

The concept of virtue seems to be one of the rare cases where the European and the Chinese traditions coincide. The meaning of the Latin word virtus and of Greek $aret{\acute{e}}$ seems to be similar to the Chinese $d{\acute{e}}$德. Most striking in virtue is that it is a capacity for self-realisation through action which is unique to man. On the other hand, there is something physical about it. It is the strength to do something. This strength overcomes the resistance of what is naturally given, it transforms the world, turns the natural world into a human one. In the Chinese tradition, $d{\acute{e}}$ 德, i.e. virtue, is therefore always connected with $da{\grave{o}}$ 道, the totality of natural forces. In the Chinese tradition, as opposed to the European one, virtue is itself considered to be a natural force that is present in man. This force sustains man's connectedness, unity and harmony with the surrounding world. Things exist through the unity of principle理 and ether氣. But the knowledge of this unity is due to principle. Moral and legal norms are shifted totally to the sphere of principle. Therefore their have found the final dissolution from a heroic models. Above all the classical Confucians, but also the other schools, would reply to this that there is nothing more precise than a concrete successful action. Its result fits the world perfectly. The difference is due to the differing interest of ethical thought. In the case of the Confucians the path is more direct. The actor establishes a precise pattern for other actions. Education therefore lies in detailed knowledge about forms of behaviour, not so much in conceptual differentiation. It is quite possible that generalisation may be a methodical prerequisite for success in this endeavour. That problem, too, is discussed. But the success of conceptualisation lies in the successful performance of individual actions, not in shaping actions in accordance with normative concepts.

• Journal of Christian Education in Korea
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• v.64
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• pp.203-235
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• 2020

The purpose of this study is to identify the degree of social presence perceived by students and to explore the factors that have affected it after practicing Christian Education classes as synchronous distance course due to Covid-19. It is also to suggest effective ways in the aspects of the design and operation to improve social presence. In order to measure social presence and derive influencing factors, research related to synchronous distance class and social presence is summarized through literature review. The researchers also surveyed 58 students in three courses of Christian education major at a University in Gyeonggi-do and conducted in-depth interviews with 6 students. The main findings are as follows: First, the sense of social presence was moderate, the emotional bond was the lowest by sub-factor, the open communication, the sense of community was moderate, and the mutual support and concentration were the highest. Second, factors that had a positive impact on the sense of social reality were group activities, selfintroduction activities, active participation in classes, mutual communication such as Q & A or response to peer learners' opinions during lectures by professors, questions, feedback, etc, and having a smaller number of students. Factors that had a negative impact on the perception of social presence were lack of private conversations, poor participation in classes, lack of communication with each other, and difficulty concentrating. The causes of these negative factors were technical problems and limitations arising from zoom, inconvenience and distracting surroundings, lack of time, and psychological awkwardness. Reflecting the results of the study, orientation to effective synchronous distance course, guidance on smooth communication methods, strengthening the role of professors to promote learning, strengthening group activities and learner-centered activities, and proposing a smaller scale of students were ways that are offered to improve the sense of social presence in synchronous distance courses.

• Knowledge Management Research
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• v.22 no.2
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• pp.167-187
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• 2021

The increase in the number of higher education graduates and of working couples have been improving the quality of parenting and the economic situation of parenting. The relationship between family members, which consists of child rearing support and family health in conversation and play, has been improving as well. This study analyzes the impact of parental level and the family relationship on the spending in private education in households with elementary students. For the analysis, this study focuses on the mediation of parental efficacy and parenting anxiety, through which family relationship and parental level affect elementary private education. Data of 1,075 parents with children aged 6 to 11 from 2018 Children's Comprehensive Survey are used in statistical analysis via PLS structural equation. This study shows that family relationship and parental level had have a positive effect on parental efficacy, and family relationship, parental level and parental efficacy had have a negative impact on parenting anxiety. It is also confirmed that parental level has a positive effect on private education, and that parental efficacy has a negative impact on private education. Family relationship and parental level affects parenting anxiety and private education through the mediation of parental efficacy. This study finds that improving parents' economic and educational level in the overheated private education atmosphere increases private education, but improving parental efficacy from good family relationship lowers parenting anxiety and private education. These results are expected to provide theoretical and practical implications for balancing children's education and family happiness from a knowledge management perspective.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.117-152
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• 2020

In Daesoon Thought, Matteo Ricci is regarded highly as a Jongjang, 'religious leader,' (of Christianity). This paper deals with the life and philosophical/theological thought of Matteo Ricci as homo-religiosus from the perspective of phenomenology of religion. Examining his historical background and biographical sketch, I will analyze Ricci's understanding of God, humanity, and salvation and re-evaluate his relationship with Daesoon Thought. Matteo Ricci, born in Italy, became a Jesuit missionary to China and transmitted various products of western civilization. Accepting the pro-cultural approach of Jesuit mission, he applied it to Chinese culture and language by learning the Chinese language and regarding Chinese people as his friends. This was a sympathetic way to transmit Western religion and culture while on Chinese soil. He suggested eight reasons to look towards the future of China with optimism and taught Chinese people his Christian message through his indirect means of understanding and persuasion. In China, Jesuit missionaries called the Christian God 'Tianzhu (Cheonju in Sino-Korean),' meaning Lord of Heaven. Ricci identified the Confucian notion of 'Shangdi (Sangje in Sino-Korean),' meaning Supreme Emperor (or God) with Tianzhu. While translating Confucian scriptures, he found the common ground between Confucianism and Christianity to be the monotheism of ancient Confucianism. He criticized the concepts of God in Buddhism and Daoism, and justified the Christian doctrine of God by way of a Confucian understanding of deity. Ricci's understanding of humanity was based on his Christian faith in creation, and he criticized the Buddhist concept of transmigration. He proposed Christian ethics and doctrine of salvation by using discourse on the afterlife and in particular, the concepts of heaven and hell. Concerning the relationship between Daesoon Thought and Ricci, the following aspects should be examined: 1.) Ricci's contribution to the cultural exchanges between East and West, 2.) his peaceful approach to his mission based on dialogue and persuasion, 3.) the various activities conducted by Ricci as a Christian leader, and 4.) his belief in miraculous healings. His influence on Korea will likewise be explored. Ricci's ultimate aim was to communicate with Asian people and unify East and West under a singular worldview by emphasizing the similarities between the Christian and Confucian concepts of God.

• Korean Journal of Culture and Social Issue
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• v.22 no.4
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• pp.487-522
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• 2016

The main purpose of this research is to investigate Korean adolescents' perception of stress experiences, and related social support. To this end, adolescents were asked about stress events, as well as stress symptoms, in their lives. Also, the adolescents were asked about the people that provided social support and the types of social support provided. The participants were 952 Korean adolescents (Primary 219; Middle 280; High 212; University 241). Among the four measures (stress events, stress symptoms, social supporters, and types of social support), the measure of stress symptoms yielded a reliability of Cronbach α=.88, while the remaining three measures yielded an inter-judger reliability of 89.6%, Kappa=.87. The results were as follows. First, for stress events, the most frequent responses were related to Academic Achievement, followed by Career/Job, Family Relations, Friend Relations, Lack of Capacity, and Financial Difficulties. For high-school students the most frequent responses were related to Academic Achievement, while for university students Career/Job. Second, for stress symptoms there were significant differences among the groups, in that the high-school students showed the highest level of symptoms, while primary school students the lowest. Third, for social supporters, the most frequent responses were related to Friends, followed by Myself, Parents, Teacher, Siblings, and Seniors/Juniors. As the groups aged (from primary to university), support from Friends and Seniors/ Juniors increased, while support from Parents decreased. Fourth, for the types of social support, the most frequent responses were related to Emotional Support, followed by None, Advice, Supporter Directly Solved Problem, and Talked with Me. The highest frequencies of responses were found for Emotional Support among all groups. As the groups aged (from primary to university), Advice increased while Supporter Directly Solved Problem decreased.