• (The)Study of the Eastern Classic
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• no.36
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• pp.57-83
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• 2009

Confucius who lived an era as cosmic being 2500 years ago put an end to confusion of the time and proposed cultivating the self(修養) as a way to live everyone's human life. Confucius recognized that when one satisfies individual' desire and sticks to the self without knowing the self which is comic being, his home and further his nation must get into confusion. What Confucius put an end to the confused world and proposed how to live humanly is self-culture. Confucius considered that when one cultivates himself, he can obtain benevolence(ren(仁)) and be a wise man(君子) who can maintain his nature soundly. What Confucius proposed as a way of self-culture is to acquire by learning timely and practicing and live a practical life by looking back upon himself every minute for self-reflection(省察). Through this, he can be sound to practice benevolence, and finally get used to benevolence and stroll around benevolence. When one acquires benevolence, the key of one mind, actual and social confusion can be solved, from the viewpoint of Confucius. Through this, self-culture is the purposive key word to accomplish benevolence which is a key of Confucius thoughts, and the first step toward benevolence. That is why Confucianism says train myself to be a man of honor and let the others(the people) lead(Sugi Anin(修己安人)). The reason why overall the Analects of Confucius from "Hakyi(學而)" to "Yowal(堯曰)" discusses self-culture is that the self-culture is a basis to manage the world.

• Journal of the East Asian Society of Dietary Life
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• v.20 no.3
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• pp.341-351
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• 2010

The dietary habits of 156 female college students in the Department of Food and Nutrition (n=79) and other departments (n=77) at Sahmyook University, Nowon-gu, Seoul were evaluated from September to December, 2009. All participants completed a questionnaire designed to determine the mini dietary assessment score, as well as to evaluate nutrient intake, healthrelated questions and to determine a physical score. The students in the department of food and nutrition tended to consume more vegetables than Kimchi for each meal (39.2%), fried foods twice a week (38.0%) (p<0.05) and less fruits and fruit juices (29.1%). In addition, 15.2% of students ate Samgyeopsal and Galbi less than two times a week (p<0.05). The subjects in the department of food and nutrition took less vitamin $B_1$ and more vitamin C and E than the subjects in the other departments (p<0.05). All subjects regularly exercised for 30 minutes to 1 hour (45.7%), one or two times weekly (43.5%). The subjects in the other departments consumed more nutrient supplements. Overall, 69.1% of the subjects consumed nutrient supplements. A total of 87.8% of the subjects in the other departments consumed alcoholic beverages and all subjects began to drink when they were in high school (50.4%). The primary reason given to continue drinking was to maintain good relationships with friends (76.7%). Overall, the results of this study indicate that students in the department of food and nutrition of Sahmyook university have better dietary habits and nutrient intake than those in other departments. The results highlight the necessary to introduce a practical method of inducing good dietary habits to the everyday life of students. One approach may be to provide greater opportunity for students in other departments to attend classes in the department of food and nutrition.

• Journal of Digital Convergence
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• v.18 no.5
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• pp.55-63
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• 2020

Recently, there is a strong interest in SW basic education for non-major students in universities, but SW non-majors are having a hard time learning. This paper proposes a class operation method that utilizes customized contents reflecting the interests of non-majors, rather than using existing learning contents for SW majors. The proposed method is to improve the education effects by increasing the learning motivation of SW non-majors. The paper shows a case study of A university, which has operated non-major SW basic education for more than five years. The case study analyzed the change of class satisfaction of students of pre- and post- learning group that reformed major-friendly contents about the same curriculum. As a result, the students of social sciences are interested in learning contents using public data that can examine the social and cultural phenomena of the country, and humanities students are interested in text contents such as novels, history books, and SNS articles. In addition to the understanding of the lectures, the class satisfaction was also greatly improved, and it showed that the major-friendly contents is useful for SW basic education of non-majors.

• The Journal of Korean Philosophical History
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• no.58
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• pp.279-305
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• 2018

Confucius stressed both 'study (學)' and 'thinking (思)' but the two notions are complementary. To precisely measure the importance of the two, however, 'study' outweighs 'thinking.' Yet Confucius primarily states three steps on Analects of Confucius. In other words, Confucius mentioned two steps on 'Haksajang (學思章)' on the surface but it is actually composed of three steps. Then what is the step three? It is a critical issue to grasp the core of Confucius' idea. The ultimate goal of Confucius' idea is, as stressed by Cheng Yi (程伊川), to 'reach the realm of saint by learning,' which refers to a saint as an ideal human character. This paper is to examine three steps of 'oneness of study and thinking (學思合一)' as a way of Confucius' academic methodology to be the saint along with its structure. Saint, in a word, is characterized as 'communication (通).' It means communication through learning and thinking, which are the three steps of study(學)-thinking (思)-communication(通). Confucius emphasizes that this step also is a process itself (知) but it can be truly completed (dual structure) only by practice (行). Eventually, Confucius' academic methodology is of learning scriptures (學), thinking based on this learning (思) and practicing (行) based on this entire procedure (通). In other words, it is of a dual structure with three steps of 知 (study(學)-thinking(思)-communication(通))-practice(行).

• (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.

• Proceedings of The KACE
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• 2017.08a
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• pp.235-239
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• 2017

학습자는 교육의 3요소인 교육자, 학습자, 교육내용의 하나로 학습자 특성과 이가 학업성취에 미치는 영향을 이해하는 것이 중요하다. 컴퓨터 비전공자를 대상으로 하는 컴퓨팅 교육이 점점 활발해지고 있다. 비전공자 컴퓨팅 교육이라는 맥락에서 학습자 특성과 학업성취의 관계를 이해할 필요가 있다. 본 연구는 비전공자 컴퓨팅 교육에서 학습자 특성과 학업성취의 관계를 실증적으로 이해하기 위해 실행되었다. 학습자 특성을 이전경험/사전지식, 인지적 요인, 심리적 요인의 3가지로 분류하였고, 연구대상을 3그룹으로 설정, 다양한 하위 요소 데이터를 수집하였다. 그 결과, 대상 1의 경우 학습스타일(순차적: 부적상관, 통합적: 정적상관), 대상 2는 자기 효능감(사후), 대상 3은 수학 사전지식, 컴퓨팅과 전공의 연계성 인식, 정보적 사고에 대한 인식이 학업성취와 유의미한 상관관계가 있었다. 하지만 상관성이 모두 0.5이하로 크지 않고, 자기 효능감과 전공 연계성 인식의 경우 대상에 따라 결과가 상이하였다. 향후 연구에서 다루지 않은 변수에 대한 연구와 상관관계가 밝혀진 변수만을 대상으로 인과성을 확인하는 연구가 필요하다. 또한 현상학적 관점으로 학습자 특성을 고찰할 필요가 있다.

• The Journal of Korean Association of Computer Education
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• v.20 no.6
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• pp.61-69
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• 2017

The Goal of SW education is to improve computational thinking. Especially, non computer majors need to apply computational thinking to their problem solving in their fields after computational thinking class. In this paper, we verified what factors affect the improvement of computational thinking through mixed research method after teaching computational thinking to non major students. Also, we analysed the characteristics of initial learning transfer of computational thinking, and establish the reason about he validity and justification for non major in SW education. The result shows learning satisfaction, learning transfer motivation, and self-CT efficacy affect the perception about improvement of computational thinking. Also, we found that there is application of computational thinking was coming up with problem solving process because the initial learning transfer process of computational thinking has characteristics about concepts and practices of it in programming steps. The effectiveness and learning transfer process of computational thinking for non majors will give the validity and justification to teach SW education for all students.

• The Journal of Korean Association of Computer Education
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• v.23 no.2
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• pp.1-11
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• 2020

As software and artificial intelligence education became more and more important, in December 2019, the Ministry of Science and ICT announced plans to expand software and AI education to mandatory education in elementary and secondary schools by 2022. In addition to elementary and secondary schools, most universities are actively engaged in software education for computer non-majors, but research on coding education for computer non-majors is insufficient. The purpose of this paper is to find an efficient teaching and learning method for coding education for computer non-majors. Nowadays, college students, called Millennial and Generation Z, prefer visual information and are familiar with computers as digital natives. Based on these characteristics, this study examined the visual literacy and thinking styles of college students and then examined whether the students' visual literacy and thinking styles influenced coding-based problem solving in coding subjects. Based on this, this paper proposes an alternative to do programming education more efficiently for students who are new to coding.

• (The)Study of the Eastern Classic
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• no.66
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• pp.227-250
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• 2017

The Conception of the Dao(道) have a large number of implication. The Dao is Taoism's representative concept, also the Confucianists considered the Dao important. But relatively the Confucianists emphasize the way of Human(人道), Taoists stress the way of Heaven(天道) The Justice is the western philosophical conception. The Justice is necessary for the peace and prosperity in interindividual, inter-social, and international. If closely consider, We can explain the real nature of Justice from the Dao, and know practicing the Dao is namely practicing the Justice. In this paper, I studied the conception of Dao and it's meaning in the philosophy of Lao-tzu (B.C. 604?~531?) and Confucius(B.C. 552~479), and researched the method of practicing the Justice. Through this study, I ascertain that Confucian's the way of Human is the Benevolence(仁), practicing the Benevolence is namely practicing the Justice. And Lao-tzu's he way of Heaven is the real nature of Justice, Nature itself remained intact(無爲自然) is namely practicing the Justice.

• The Journal of Korean Philosophical History
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• no.41
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• pp.223-246
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• 2014

The main concern of classical Confucianism, which has Kongzi as its main thinker, is how one can attain moral perfection. In this respect, all of the Confucian teachings can be characterized as an attempt to expound the nature of sages or gentlemen who are believed to attain moral perfection. In Confucianism, de 德 (moral virtue) refers to moral principles or the attributes of things, and it also signifies moral qualities and abilities of humans which are believed to be bestowed by the moral source. Kongzi substantiated the details and practical methods of de, through his teachings of ren as its internal principle and li as its external form. in this way, he put a special emphasis on moral practicality of de. To study Kongzi's practical moral teachings focusing on de can be understood as a reflection on current educational issues.