• 중국학논총
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• 제62호
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• pp.101-123
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• 2019

世界第一所孔子学院于2004年成立于韩国首尔. 孔子学院的主要活动是开展汉语教学, 承办各类中国文化及学术活动等. 截至2018年12月, 韩国国内共有23所孔子学院在全国各地发挥作用. 在过去的13年里, 中国国内对孔子学院的研究较为广泛. 近几年韩国出现了一些对孔院的发展历程, 运营模式的研究. 但是, 对孔子学院汉语教学领域的研究尚无令人瞩目的成果. 忠南大学孔子学院自2007年成立以来, 孔院自身的汉语教学规模逐渐扩大, 教学体系较为稳定. 本文通过对忠南大学孔子学院的汉语教学情况, 教师情况, 教学管理体系, 学员问卷调查结果等方面的介绍, 对孔子学院自身的汉语教育现状进行更为深入地分析, 以此来帮助在韩国国内学习汉语的学生们了解孔子学院, 并在孔子学院的优质教育环境中积极主动地学习汉语, 正确地理解中国和文化.

• Journal of Korean Philosophical Society
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• 제97호
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• pp.5-31
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• 2012

Confucius has been viewed as a conservative thinker. Quite a few scholars even argued that it was Confucius who laid the foundations stone of the conservative tradition of Chinese politics. No matter how one defines "conservatism," it seems clear that the relevant passages in the Analects support such interpretation. However, Lothar von Falkenhausen, an archeologist, recently argued that what Confucius upheld as venerable tradition was not a distant past but Confucius own times. This paper attempts to resolve the contradiction between the archeological evidence of Falkenhausen's claim and the textual evidence of the Analects through closer reading of the evidence.

• Journal of Korean Philosophical Society
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• 제137권
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• pp.439-462
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• 2016

This Article's aim is to articulate Confucius's theory of poetics in analects. Confucius tried to establish Humanism and educate the idea of 'learning to become a sage' based upon six classics. He empathized with the education of The Book of Poetry. Sze-ma Tseen said that the old poems amounted to more than 3,000. Confucius removed those which were only repetitions of others and sang to them with his lute, bringing them into accordance with the appropriate musical style. This is the first notice which we have of any compilation of the ancient poems by Confucius. Confucius said, "If you do not learn the Odes, you are not fit to converse with. The Odes 1) serve to stimulate the mind, 2) may be used for purposes of self-contemplation, 3) teach the art of sociability, 4) show how to regulate feelings of resentment, 5-6.) 'From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. and from them we become largely acquainted with the names of birds, beasts, and plants.' Confucius' said, 'In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence-- "Having no depraved thoughts."' This sentence is the final definition of Poetics.

• The Journal of the Convergence on Culture Technology
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• 제9권2호
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• pp.269-274
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• 2023

The purpose of this study is to investigate the factors of Confucius' resilience and the source of his strength through which he overcame and accepted numerous adversities and took a leap from the perspective of modern positive psychology. This study reexamines Confucius' life as a human being, accepting his mental and physical limitations despite numerous trials, overcoming his misfortune, conveying the morals and values that people must protect, and presenting the positive character of being able to practice the truth among people through today's positive psychology. It was compared with the core concepts presented in. References were made to materials and literature related to Confucius. Through research, Confucius's greatest strengths were proven to be human relationships living together in love and consideration, with Confucius's core ideology, benevolence and loyalty.

• (The)Study of the Eastern Classic
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• 제62호
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• pp.263-289
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• 2016

Confucius, whose life coincided with the Warring States period of China, is one of the most respected sages in world history whose teachings and life produced countless disciples in China, Korea, and Japan. There are innumerable pictures, sculptures, and other artworks that portray memorable deeds of Confucius and interesting anecdotes that involve his pupils. One of the most popular subjects for these Confucian portrayals is the anecdote in which Confucius and his pupil, Zhi Ru, discover a tilting vessel at an ancestral shrine in the Lu dynasty and use it to understand the doctrine of the mean. The vessel becomes the basis for the famous Chinese expression, "the cautionary vessel beside one's seat," which is nowadays used to denote one's motto for life. Portraits of these tilting vessels can be divided between those showing the vessels only and others that show Confucius observing the vessels. The former serve as visual reminders, for rulers and policy makers, of the doctrine of the mean that is necessary to fair and righteous governance. The latter form part of the pictorial biography of Confucius with educational content and messages. Interestingly, portraits of Confucius observing or studying tilting vessels have been famous among members of the royal court and the literati, circulated either as single artworks or included in the folding screens of human portraits. Portrayals of other Confucian anecdotes are mostly found in albums that visualize the genealogy of the Way; in contrast, the portraits of Confucius and the tilting vessels were included in folding screens that were popular among the literati that enjoyed stylish works of art and antiques. The portraits of tilting vessels thus highlight the diverse functions and symbolic value of human portraits. This study classifies the portraits of tilting vessels into various forms, and analyzes the period-and objective-dependent changes and characteristics in these portraits. With its exploration of the diverse functions and aspects of portraits of Confucian anecdotes, this study will shed new light on how ancient artists reanimated the lives of great sages and how these artworks differ in their expressions and styles.

• Proceedings of The KACE
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• 한국컴퓨터교육학회 2018년도 하계학술대회
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• pp.121-124
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• 2018

본 논문에서는 비전공자 대상의 학습자 눈높이에서 흥미와 재미를 유발하고, 실제 비전공자의 컴퓨팅사고력(Computational Thinking)을 향상시키는데 콘텐츠에 따라 학생의 관심도가 달라질 수 있다는 분석결과를 보여준다. 기존의 SW교육 시스템(EPL: Education Programming Language)의 단점인 실행 중심의 SW교육 시스템에서 벗어나 실제 생활에서의 기초적인 컴퓨팅 사고 관련 예제로서 모델별 단계적 접근을 시도하면서, 실제 생활 속 컴퓨팅 사고력 기반의 문제해결력을 높일 수 있도록 피드백 방식이 비전공자 SW교육에 끼치는 영향력을 확인하였다.

• Journal of Digital Convergence
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• 제16권5호
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• pp.21-31
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• 2018

Recently, there is an increasing number of universities in which SW education is operated as a liberal arts education regardless of major. In this paper, the survey is conducted to analysis the factors affecting the non-majors students' perception of the necessity of SW education through a case study of SW liberal arts by gender, college, and SW learning experience. As a result, men, students of social science college, and students with SW learning experience strongly agreed that SW education for non-majors is essential. 'SW education is very helpful in studying my major' was analyzed as a necessary condition of SW education for non-majors. Especially, the difficulty of SW learning did not affect the recognition of the necessity of non-majors SW education. If the SW liberal education is based on the SW technology that helps their major, it will be expected that the improved learning motivation due to majors-relevance will deepen a consensus on SW education.

• Journal of Korean Philosophical Society
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• 제129권
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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.

• Proceedings of the Korean Association of Geographic Inforamtion Studies Conference
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• 한국GIS학회 2004년도 GIS/RS 공동 춘계학술대회 논문집
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• pp.23-29
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• 2004

GIS 관련 산업이 발전함에 따라, 공간 데이터의 상호 운용성이라는 문제가 제기되었다. 현재, 이러한 문제점을 해결하기 위해 OGC는 공간 데이터 및 GIS에 대한 국제적인 표준을 제시하고 있다. 본 연구에서는 OGC의 Simple Features for OLE/COM 표준 사양을 준수하는 GIS 데이터제공자를 구현하여 기존의 공간 데이터베이스와 Geometry 컴포넌트간 공간 데이터에 대한 상호 운용성을 확인하고자 한다. 더 나아가 공간 데이터베이스와 Geometry 컴포넌트로 이루어지는 GIS S/W 시스템 성능 향상을 위한 GIS 데이터제공자 기반의 버퍼관리기법에 대한 설계 및 구현을 하고, 이에 대한 성능 테스트를 하고자 한다. 또한, GIS 데이터제공자 및 버퍼관리기법을 구현하여 앞으로 GIS 데이터제공자 기반의 황용 방안을 제시하고자 한다.

• Spatial Information Research
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• 제12권1호
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• pp.1-12
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• 2004

The 3-dimensional GIS data provider system manages and retrieves 2, 3-dimensional spatial and time data. This system provides the standard interfaces which help developers to omit additional works to do modify or convert a format of 2 or 3-dimensional spatial data, which has been already accumulated, into that dependent on a specified system. This system consists of a data provider and data access component. The former deals with the connections with some databases and manages the meta data, so that the various GIS or software can access to 3-dimensional spatial and time data via the same method, and the latter takes charge of index management and spatial operations on GIS data for consumers. The system offers the diverse spatial operations and analysis functions for 3-dimensional GIS.