• Journal of Korean Philosophical Society
• /
• v.130
• /
• pp.219-246
• /
• 2014

Do the particular good and the common good stand in relation of opposition or superiority each other? With regard to this question, some argue that the relevant Thomas texts reveal the superiority of the common good over the particular good, while others argue for the superiority of the particular good. The argument of this articles is, however, that closer examination of texts shows that Thomas Aquinas seeks to the unity of the common good and the particular good instead of seeing the conflict between them. It is true that Thomist moral and political theory emphasizes the value of the individual, but it should be noted that for Thomas the individual as individual does not exist, but shares specific formal determination with other members of the same species and, therefore, is the individualized, concrete universal. Good, meanwhile, means perfection which each being pursues and a thing is called good in the absolute sense when it actualizes its potentialities as a whole. An individual person is said to pursue only partial good, if it only seeks its perfection as an individual. The nature of individual person should be fully realized only in and through the community pursuing the common good. But the aim of living together which is rooted in the nature of human being as a rational being is for its members to live virtuously. The political community is said to try to bring its individual members to perfection, since the virtues are what renders human beings and their acts good. In this sense the particular good of the individual person is achieved through the pursuit of the common good and the common good is realized through the pursuit of the particular good so that they coincide each other. But this unity remains imperfect, when it would not be rightly ordered to its due end which is non other than the highest good, that is God. Accordingly the goodness of the human being in an absolute sense lies in the unity of the particular good and the common good rightly oriented towards the highest good, which is also called common good which every being pursues.

• The Korean Journal of Archival Studies
• /
• no.29
• /
• pp.3-33
• /
• 2011

No one can deny the harsh reality that archival culture has not yet been permeated extensively into all the spheres of our society. Only fragmented records in fixed areas are in the custody of archives. Records to build a living memory for the history of our present are hard to find or remain minimal, if anywhere. Above all, there are few records in archives concerned with the everyday life of common people. No consideration has not been made about the reason for being of archives, not to mention of the strategy for establishing the archival culture. Accordingly, a paradigm shift is required for archives directly connected with the everyday life of common people. Archives of everyday life means one which interprets the behaviour and experiences of individuals(groups) within the context of society through categorizing everyday life of common people into the lesser fields. And archives of everyday life also means an organization or facility/place which documents the everyday life of individuals(groups), and collect, appraise, select and preserve the records from the view point of humanities for the reconstruction of history from the bottom. Archives of everyday life is an attempt to reconstruct memory and records on behaviour by and torment of the common people in the modern history of Korea, on the basis of which we can seek out the oppressive structure in the daily life of capitalism. Archival community should discuss about what is the meaning of records in the age of democracy unlike that of authoritarian era. We also need to have definite direction on the what kinds of records are to be created and appraised from the standpoint of common people. We are to make it possible to create Zeitgeist in the tackle of records and archives' content. on this kind of attempt archival community could make a practical contribution forward a more advanced democracy, resulted in having an opportunity to change the essence of archives.

• Journal of Christian Education in Korea
• /
• v.70
• /
• pp.107-140
• /
• 2022

This study is a review of the role of Christian education in the face of ecological crisis and the task of its recovery from the perspective of Moltmann's creation theory. Mankind has achieved epoch-making industrial development through several industrial revolutions. However, as a result, the ecosystem has suffered severe physical aches and has reached the point of revealing anomalies. In the face of such destruction and suffering of the ecosystem, Christian education needs to approach the ecological sensitivity toward the natural world more holistically and present a practical alternative. Moltmann reminds us that today's growing exploitation of nature by humans stems from a human-centered ecological consciousness that the world belongs to humans. At the same time, it suggests a transition to a God-centered ecological world consciousness. 'A community of creation', 'the fellowship of the Triune God', and 'eschatological new creation through the Sabbath' are key concepts that integrate God-centered ecological world consciousness. Based on Moltmann's creation theory, this article examines the ecological sensibility that Christian education should pursue from the point of view of the sacramental creative community, and reviews the role and practical alternatives of Christian education. Through this, it was derived that the world, including humans, is not owned by humans, but is a sacramental community that is built together toward the end as a part of nature and reveals the glory of God. In addition, it was suggested that Christian education need to be recognized as a suffering subject which mediates humanity and the nature of the mutual fellowship of reconciliation. in the fellowship of God. Sabbath keeping education, which celebrates God's creation and aims for the completion of the eschatological creation, will become a practical area for Christian education to practice for the restoration of the collapsed ecosystem. Moltmann's creation theory is significant in that it provides a meaningful Christian educational insight to restore the ecological environment as well as interest in the ecological environment that has been overlooked or ignored by Christian education.

• (The) Research of the performance art and culture
• /
• no.41
• /
• pp.353-380
• /
• 2020

Samul nori/Pungmul-gut is the symbol of ethnic identity for the Koreans abroad. It is the representative diaspora musical genre which is performed many cultural events held by Koreans. It is, at the same time, a global music which is appreciated by not only the Koreans but also the foreigners. Many musical communities in various countries exhibit the cultural migration through the discourse of 'tradition/variation' and 'authenticity/hybridity' in the course of the acculturation and enculturation of samul nori/pungmul-gut. The pungmul-pae 'Bichoe June' active in Toronto, Canada was organized by a foreign performer. For the foreigners pungmul-gut is easy to access as a genre of world music. As a percussion ensemble, it is easy to learn for the foreigners. The pungmul-pae 'Bichoe June' is a 'music community' consist of the Koreans and foreigners. The band tries to preserve the traditionality and authenticity of the Korean music. There is no variation or hybridity in its music since the member still learns the authentic music through various available textbooks and internet sites. Through the participation of the Koreans and foreigners, the band stimulates the globalzation of the pungmul-gut. The enculturation of the pungmul-gut is exhibited in two performances held by the band. One was host by the Canadian progressive group and the other was by the Korean conservative community. The former understood the nature of pungmul-gut as the music of the common people. The latter, however, accepted the music as the representative traditional music but was not easy to enjoy the 'noisy' music. In other words, the positive/negative acceptance of the pungmul-gut depends of the ideological nature of the listeners rather than the ethnical nature.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.32 no.3
• /
• pp.69-81
• /
• 2014

Herman $F{\ddot{u}}rst\;P{\ddot{u}}ckler-Muskau$ is one of important figures in German landscape architecture who designed both Muskau Park and Branitz Park and published garden book Andeutungen ${\ddot{u}}ber$ Landschaftgartenerei (Hints on Landscape Gardening) in 1834. He was a German nobleman who governed Muskau estates while working as both a writer and a landscape gardener. German landscape gardening was grounded on Romanticism, which was represented in diverse ways such as the reconciliation between man and nature, the liberation of reason, and the pursuit of liberty. The intellectuals came to have an interest on landscape gardening since the garden carried the cultural connotation such as the idealized epitome of nature. This study is to investigate how his idea of landscape gardening had been developed through his personal life and social background and to find out his landscape gardening theory and its unique gardening techniques. Finally, the inventive aspect of his garden theory and contemporary significances in practices were discussed. $P{\ddot{u}}cklers^{\prime}$ personal experience and social background provide us to understand the idea of garden. First, there was a mixture between reality and fantasy in his garden theory. It was due to the influence of Romanticism and literary garden. Second, his gardening mentality and technique were influenced by the late 18th century English garden practices, which emphasized the expressive aspects. Third, $P{\ddot{u}}cklers^{\prime}$ inner disposition and personal experience were represented in his garden design. Fourth, the intention of creating landscape garden for the local people might be a self realization of his contradictory characters between falling nobleman and liberal social leader. The significant value of $P{\ddot{u}}ckler^{\prime}s$ garden idea might be closely related in the dual nature of humanistic garden tradition and garden practice for social agenda. Therefore, his garden idea pursued of the comprehensive landscape strategies toward ideal communities and ethical spirits while concerning ecological, social, economic sustainable development of the region. Furthermore, his landscape gardening aims at the total landscape encompassing garden to region as well as the Gesamtkunst combing the beautiful with the useful. $P{\ddot{u}}ckler^{\prime}s$ holistic attitude gives us fresh insights and new directions to contemporary landscape theory and practice.

• Journal of the Daesoon Academy of Sciences
• /
• v.43
• /
• pp.1-29
• /
• 2022

In this era of transnational migration, it is necessary to recognize the signs of the times regarding religion. During the globalization of Korean society, migration cannot be avoided, and as such, Korea should look towards hospitality with practical themes of religion and religious people aiming for peace. Therefore, this study examines the concept of 'conscience' in Daesoon Thought because this understanding of the conscience connects people to their heavenly endowed nature and their original selves. First, in order to explore the religious ideas of hospitality for transnational migration, this study viewed the issue through three analytical frames: exclusive perception, tolerant perception, and pluralistic perception, and then criticized these from the perspective of hospitality. Furthermore, hospitality was viewed as an attitude of attempting to expand one's sense of self in dealing with others. Religiously, it was derived that the expansion of one's sense of self should aim for relationships of Sangsaeng (相生 mutual beneficence) as these go beyond mere symbiosis. In addition, as a way to overcome otherness, the religious idea of unconditional hospitality towards migrants was explored focusing on the concept of conscience in Daesoon Thought. In Daesoon Thought, the mind is the source of Heaven and Earth and also the essence of human existence. There are two aspects of mind that arise in humans: conscience and private interest. In Daesoon Thought, the conscience enables human potential and aims for a return to the source. In other words, it is to abandon private-interest and regain one's nature and the essence of one's personality. This can be done through Mujagi (無自欺 Guarding against Self-deception); embodying and maintaining a mind that does not deceive itself. In Daesoon Thought, the practice of Sangsaeng ethics based on Mujagi is expressed as Haewon Sangsaeng (解冤相生 the Resolution of Grievances for Mutual Beneficence) and working for the betterment of others. Therefore, when the relational and communal perspectives of Daesoon Truth and Sangsaeng are reinforced, the argument for developing the practical ethics of Haewon Sangsaeng based on Mujagi into the transformation of the human spirit expressed as unconditional hospitality was found to be sound.

• Journal of Korean Home Economics Education Association
• /
• v.18 no.1 s.39
• /
• pp.77-93
• /
• 2006

As our current society is increasingly demanding a Home Economics Education curriculum that projects the recent changes around us, in this study we hope to present which fundamental materials would be needed in Home Economics Education to satisfy the needs of learners in schools and to Provide actual practice and information crucial to live in the future society. A reform of the present Home Economics regime is needed, and as a result of critical analysis on the subject we found that it did not portray the plurality of family relations and cultures owing to the sudden changes in society, nor did it present an active curriculum that could be applied to the changes in social environments. This was partly because of the matter of establishing a proper academic identity of Home Economics Education, the matter of specializing curriculums and general methods of applying them, the academic conservatism in the field of Home Economics, and ineffectiveness of teacher reeducation as well as a lack of leadership on the part of administrative departments. The objective and content structure of Home Economics Education should be reformed to adjust to the current society by taking an approach focused on family and the consumer. In the family part, curriculums should include the formations of various family structures and home cultures to portray a more open concept of family, which should promote gender equality in matters of child upbringing and housework. From a humanitive perspective, Home Education should he dealing with the mediation and decision-making of individuals caught between social advancement and household functions. their communication skills in choosing and deciding, and furthermore their participation in their living communities which may present more material basis of critical scientific philosophies to be discussed in class. Additional themes such as sustainable consumption for earth environment and resource preservation and ways of application to rebuild our diminishing society must also be included in the education curriculum. We should look to find a more integrated approach to Home Economics Education rather than the present field based and specialized regime.

• Archives of design research
• /
• v.20 no.3 s.71
• /
• pp.279-288
• /
• 2007

Today, design is not free from fashion, which emerges and vanishes temporarily, and aims at equalization. As a result, products quickly become obsolete because of fashion. This means that the span of products is determined by a social concept, which is not clarified, regardless of their functions. Usable products will gradually disappear from us and it will cause serious environmental problems, unless we can find out measures against fashion. As such, it is important to study the characteristics of the shaker's design in this circumstance. The Shaker's community has a distinguishable difference from other general societies. Temporary fashion and misled information cannot interfere with their consciousness. Religion, the life and the principle of design have developed on the same level in their community. Especially, any decoration or the difference of materials is not allowed in shaker's design. It reflects their thinking that all people are equal in the sight of God. Therefore, any decoration for social and economical superiority can not be used. Through this consciousness, they can be free from fashion or decoration. They, also, believe that they can reach perfection through practicality and simplicity. The reason why shaker's design is not disturbed by fashion is that their belief is involved in their design. Consequently, if religious or conscious contents are primarily set up, design can be free from fashion and products can be used for a long time.

• Journal of The Korean Association For Science Education
• /
• v.34 no.8
• /
• pp.731-744
• /
• 2014

Extracting students' own culture and resources as main sources in science class, we begin a research to explore teaching and learning settings that are more responsive to adolescents. This study has been designed to explore the funds of knowledge that students bring into middle school science class. It also focused on the features of teaching and learning settings that stimulated the autonomous inflow of students' funds of knowledge as resources of science learning. Data from participant observations and in-depth interviews with 7th grade students were qualitatively analyzed based on grounded theory. We found that students' funds of knowledge were formed from their family life, neighbor communities, peer group, and pop culture. The funds of knowledge based on peer culture emerged as the most salient factor of students' enhanced participation and utterance. Common features of classes that stimulated the inflow of funds of knowledge were analyzed to be: (1) hybrid spaces for learning designed in advance: (2) sharing and enlargement of the funds of knowledge that has been brought into the class: and (3) common orientation of the community of practice for knowledge co-construction and shared outcomes. From these findings, this paper discussed the educational implications for promoting students' potential resources to actual sources of science class. It also discussed students' development of participation specifically among the generally marginalized students. Science classes based on the funds of knowledge of students offer an increased possibility of knowledge co-construction through the hybridized interactions of student's everyday lives and science knowledge and lead to more meaningful learning experiences.

• Journal of Korean Society of Forest Science
• /
• v.100 no.3
• /
• pp.522-534
• /
• 2011

The aim of this study is to draw forth the tasks for establishing the right of native biology in Korea through the case study on 'Access on genetic resources and Benefit Sharing'. For this purpose, this study decided on its research subject by selecting Hoodia, on which ABS treaty was made the most recently, through the examination of the representative ABS precedents on plant species. This study analyzed the process background of ABS on Hoodia, and compared & analyzed the ABS procedures of 'Bonn Guidelines' adopted by the 6th Conference of the Parties of the Convention on Biological Diversity in 2002 and Hoodia case. Together with the ABS major issues in common drawn as a result of this analysis, and "Nagoya Protocol" adopted by the 10th Conference of the Parties of the Convention on Biological Diversity, this study intended to shed a light on the impending tasks which Korea faces at present and its role relationship. The research results are as follows: 1. It is required that species habitats should be divided based on biological classification and its subsequent community should be established with the development of infrastructure such as a community's independent production, management and monitoring of bio-species. 2. There needs to be a designation of ABS National Focal Point for sharing of ABS-related general information, boosting of implementation of the relevant convention. 3. There needs to be the establishment of ABS convention system consequent on legislative, administrative, political procedures, and designation of the Competent National Authorities for the provision of the format of Prior Informed Consent (PIC) and Mutually Agreed Terms (MAT) and their contents assessment and confirmation. 4. There should be the establishment of integrated management system of ABS-related research and development of forest biological resources and its relevant research projects. 5. There should be information development through the distribution of responsibility and role between the ministries and offices concerned according to bio-resources, and there needs to be efforts in aiming for opening a working group of academic-industrial institutions for developing a mutually interchangeable system. 6. It's required that the efficient access between industrial circles and the people should be promoted by setting up ABS support center of biological resources in ministry and office's charge. 7. There should be a selection of a national supervisory organization for securement of the right of a local community and monitoring of ABS convention implementation, and a countermeasure system for preventing outflow of forest bioresources. Conclusively, it's judged that it will be possible to inquire into the countermeasures for the establishment of the native forest biology dominion through such research results.