• Journal of The Korean Association of Information Education
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• v.23 no.5
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• pp.427-440
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• 2019

Software courses required for all students regardless of their major in many universities. SW educational effectiveness model needs to be developed to enable effective communication among students, professors, and SW educators, and to identify the responsibilities of SW educators. SW educational effectiveness model based on literature review is composed of computational thinking, SW literacy, SW awareness, and SW attitude. Computational thinking, focused on analysis and design of problem solving processes, consists of decomposition, pattern recognition, abstraction, and algorithms. SW literacy involves viewing social development based on SW beyond information literacy in the digital age. The SW awareness and attitude were organized by considering the collegiate contexts. The SW educational effectiveness model will be used as the basis for diagnosis tools as further studies.

• Korean Educational Research Journal
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• v.40 no.2
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• pp.17-33
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• 2019

This study examines the fundamental ethics of practice that Dasan Jung Yak-yong(1762-1836) argued at the book, "Dàxuégōngyì大學公議, The Public debate of Great Learning", by investigating the relationship between main agents of education. "Dàxuégōngyì", the book that Dasan wrote when he was 53 years old at his exiled place, Gangjin. As the title suggested, Dàxuégōngyì, it could be recognized as the impartial view based on the critical perspective to Zhūxǐ(朱憙)'s opinion. Zhuxi focused on the importance of "Great Learning 大學" as a study of the Great people and argued that "Great Learning" is the study for all the people should learn. On the other hand, Dasan claimed that "Tàixuézhīdào太學之道" in "Great Learning" is the study for the prince, not for the normal people. And he also interpreted "Dàxué 大學" as the school for teaching prince. In addition, "Great Learning" suggested the three practical principles; to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence. However, Dasan argued different way and emphasized three ethics of practice; filial piety(孝), admiration(弟), mercy(慈) and regarded as illustrious virtue of "Great Learning." He denied the three principle of "Great Learning" that Zhuxi reorganized and suggested including renovating the people(新民), and provided that close to the people(親民) is one of the main principles of "Great Learning." According to Dasan, if the king practices these three ethics of practice including filial piety, admiration, and mercy, so that the people will practice these ethics voluntarily. In other words, he indicated that the practice of three ethics is not only for the prince in the loyal family, but also for principles to educate the people in the nation. Thus, three ethics by Dasan including filial piety, admiration, and mercy could be recognized as the symbol of humanity. In other words, Dasan's three ethics in "Great Learning" can be recognized as the practical principles including educational issues and educational interactions. If these three ethics can be referred as the symbol of humanity as mentioned above, the implicit educational interactions are specifically constructed within the basic assumptions. Therefore, it is possible to clarify the specific ethics of practice by the indicating specific subjects and objects in the educational interactions between these three ethics of practice. Also, it helps more clear comprehension about the "Dàxuégōngyì大學公議, The Public debate of Great Learning", by Dasan.

• The Journal of Korean Philosophical History
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• no.36
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• pp.75-99
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• 2013

In this treatise, the writer aimed to discuss the points that the Zhouyi("周易") which Dasan(茶山) studied is connected with Xiangshuyixue(象數易學). First of all, Dasan(茶山) reconstructed Shiyi("十翼"). The unique thing is that he included such a new topic, called Shiguachuan("蓍卦傳") - manual of divination signs manual in the Shiyi("十翼"). This Shiguachuan("蓍卦傳") is concerned with the method of divination, and is deeply related to the Xiangshuyixue(象數易學). When it comes to the Zhouyi("周易") which Dasan(茶山) studied, Yilisifa(易理四法). As he discussed Xiang(象), it is connected to the Xiangshuyixue(象數易學). Also, there is a link between the Yilisifa(易理四法) and the Shiguachuan("蓍卦傳"). Dasan(茶山) argued that the Yilisifa(易理四法) is a must in interpreting Zhouyi("周易"). Thus, it can be said that the Zhouyi("周易") which Dasan(茶山) studied is connected with the Xiangshuyixue(象數易學). Next, the writer examined Duyiyaozhi("讀易要旨"), Yilun(易論) and Chunqiu guanzhanbuzhu("春秋官占補註")- literally, annotated collection of divination practice by compiler or editor of annals, etc. Duyiyaozhi("讀易要旨") is related to the Xiangshuyixue(象數易學), too. The writer was able to find out the fact that, in relation to the Divination Signs Manual, the Chunqiuguanzhanbuzhu("春秋官占補註") was also connected with the Xiangshuyixue(象數易學). Through these studies, the writer was able to see that how much Dasan(茶山) had exerted his efforts to define and describe Xiang(象) and Shu(數).

• The Journal of Korean Philosophical History
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• no.59
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• pp.371-393
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• 2018

Jeong Yak-yong attempted to establish a new philosophical system through the criticism on Neo-Confucianism. The most important area among the ideas of Dasan is on the ethical thoughts. He has a tremendous interest in the ethical education as well as ethical thought. During his exile, he gathered children around and educated them by editing "Jegyeong(弟經)". Dasan regarded "Sohak(小學)" to have some problems in educating children. Thus, he reconstructed the contents of "Sohak" and edited "Jegyeong". "Jegyeong" is more concise than Sohak and is a textbook focusing on children which is mainly composed of practical etiquette in the everyday life. It contains etiquettes to parents, teachers and adults, etiquettes on food in the everyday life and etiquettes between men and women. Although the contents does not exceed the scope of Sohak, he selected reasonable contents and composed with practical contents. Thus, it is practical. Dasan also attempted to make a novel interpretation on Saseo (四書), i.e., Noneo, Maengja, Daehak and Jungyong. His new interpretation on Saseo can be considered as ethical textbooks in a broad sense. Dasan considered the key ethical principle of Saseo (四書) to be Seo (恕). Accordingly, he thought it is very important to understand and practice ethical principle of Seo (恕). Dasan studied and annotated "Simgyeong(心經)" and "Sohak(小學)" for self moral discipline. And, he thought it is utmost important to understand and accept the existence of Sangje (上帝) in order to keep moral mind. He believed it to be important to have Gyesingonggu (戒愼恐懼), which is to aware and respect the existence of Sangje (god) for self discipline and Sindok (愼獨) to be cautious about things that only he was aware of. He thought that if people are aware of Sangje (上帝) and make dialog with Sangje, the will of Sangje could be expressed into Dosim (道心). In the ethical education, it can be said that, ultimately, the awareness on the absolute being is the most important point to Dasan.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.79-116
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• 2020

This paper examines the nature of the transcendent, absolute, and personal host of ancient philosophical notions of the Higher Power (天觀 cheongwan, literally 'view of heaven'), which flows through Toegye's Principle of Reality (Li), Dasan's Supreme God (Sangje), Suwun's Lord of Heaven (Cheonju), and Jeungsan's Supreme God (Sangje). This confirms the sentiment that despite the conceptual differences relating to appearance, as represented by the Principle of Reality, the Dasanian Supreme God, the Suwunian Lord of Heaven, and the Jeungsanian Supreme God, the contents of these notions do not substantially differ from one another. Moreover, the nature of the ancient philosophical notions of the Higher Power lead to Toegye's Principle of Reality, the Dasanian Supreme God, the Suwunian Lord of Heaven, and the Jeungsanian Supreme God. Toegye emphasized the nature of the Principle of Reality as transcendental and absolute, and also as a personal host. This led to Dasan's Supreme God, and furthermore, it also inspired the Suwunian Lord of Heaven and the Jeungsanian Supreme God. In other words, although Dasan criticizes the Principle of Reality and presupposes a Supreme God, a personal host, this is not especially different from the character or role of Toegye's Principle of Reality. It likewise does not especially differ from the Suwunian Lord of Heaven or the Jeungsanian Supreme God. On the contrary, without the foundation of the religious tradition behind Toegye's Principle of Reality, it would have been difficult to establish a theoretical system leading to the upper system of the Dasanian Supreme God, the Suwunian Lord of Heaven, or the Jeungsanian Supreme God. Of course, the construction of heaven and earth, which in Daesoon Thought is actually performed by the Jeungsanian Supreme God, is, in fact, fundamentally different from Toegye, Dasan, and Suwun's previous notions of the Higher Power. In this sense, it is necessary to present more clearly the religious character of Toegye's Principle of Reality.

• Korean Journal of Food Science and Technology
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• v.45 no.6
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• pp.714-720
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• 2013

We investigated the brewing and fermenting characteristics of makgeolli produced from high-yielding rice varieties. We used the high-yielding indica rice varieties, Anda and Dasan 1, and the japonica varieties, Deuraechan and Boramchan. Our results showed that the rice protein level was the highest in makgeolli produced from Anda ($7.5{\pm}0.2%$), while the amylose level was the lowest in makgeolli produced from the mid- to late-maturing japonica varieties (Deuraechan, $18.9{\pm}0.7%$; Boramchan, $18.9{\pm}1.4%$). Samples of makgeolli produced from Anda, Deuraechan, and Boramchan by using the Ipguk (Koji) method had an alcohol content of 16.6-17.4% on completion of fermentation. By contrast, makgeolli produced from Dasan 1 had an alcohol content of 14.3%; further, the makgeolli differed significantly in the sensory test and was scored as excellent regarding comprehensive preference. For makgeolli produced by using the uncooked rice fermentation method, samples produced from the indica varieties, Anda and Dasan 1, had lower alcohol contents (17.2% and 17.0%, respectively) and higher total acidity levels (0.33% and 0.31%, respectively) than did samples produced from the japonica varieties, Deuraechan and Boramchan (0.28% for both). In the sensory test, samples produced from Anda and Dasan 1 performed significantly better regarding scent, swallowing, and comprehensive preference.

• Journal of the Economic Geographical Society of Korea
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• v.8 no.1
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• pp.171-188
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• 2005

Da-san Jeong Yak-yong(정약용) was one of the notable realist in the late 18th century, the second half of Chosun Dynasty. He accentuate the need of national riches and stabilization of the public welfare through his reformat proposal on actual condition. He regarded geography as the necessary knowledge to achieve the national riches and stabilization of the people's livelihood. We can read the contents on agricultural policy and encouragement of farming in Mokminsimseo(목민심서). In Mokminsimseo(목민심서), as coverage on economic geography, he present various policy of encouragement of agriculture as device of agricultural promotion and urges governors initiative on this. On policy of encouragement of agriculture, he insisted that the farmers have side job like horticulture, sericulture and live-stock farming far their rural economy. In sum, Da-san Jeong Yak-yong regarded economic geography as a important subject under realism which aims at improving and reforming contemporary world against 주자학 oriented Confucian classics.

• Korean Journal Plant Pathology
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• v.12 no.3
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• pp.345-350
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• 1996

작물시험장 등 한국의 3개 기관에서 육성하여 1996년도 신품종으로 명명된 다산벼 등 10개 품종과 수원400호 등 6계통을 공시하여 1993년부터 1995년까지 3년동안 이천 등 4개 지역에서 도열병에 대한 발병정도 차이를 검토하였다. 밭못자리검정 결과, 다산벼, 안산벼 빛 남천벼는 발병정도 0∼7로 중도저항성 반응을 보였다. 본답에서의 잎도열병은 다산벼, 안산벼, 남천벼 일미벼 및 밀양123호에서는 전혀 발생되지 않았고, 이삭도열병 발생은 다산벼 0.7%, 안산벼 및 남천벼 1.3%, 수원400호 1.6%를 제외하고는 지역과 연도에 따라 발병정도가 달랐다. 특히 화신벼, 향남벼, 삼천벼, 일미벼 및 중화벼의 경우 이천, 춘천과 나주에서는 이삭도열병이 경미하거나 전혀 발병되지 않았으나, 1995년도 제천에서 16.1∼55.6%로 지역간, 연차간 발병정도의 차이가 심하였다. 또한 도열병균의 레이스 분포상황은 지역별로 다양하였으나 특히 이천 및 제천에서 최근에 판별된 레이스 KI-197의 분포비율이 높았다.

• (The)Study of the Eastern Classic
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• no.73
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• pp.219-248
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• 2018

Confucius said, "I do not murmur against Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven;-- that knows me!" and said, "Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?" The only key Jen仁-concept of confucianism is based on Tien(天). This articles intend to articulate Dasan's commentary of Tien(天)-concept in Confucian analects("論語"). Dasan was to contrast Chu-Hsi's a commentary in assembled commentary of Confucian analects("論語集註") with 2) old commentary of Confucian analects("論語注疏"), and reestablished Tien(天))-concept on old & contemporary commentary of Confucian analects("論語古今註"). He analyzed, deconstructed, and re-interpretations Tien(天)-paragraph of in Confucian analects. Dasan collected, complied, and re-interpretation dispersed original meaning of Tien(天)-paragraph of Confucian analects. Cheong Yagyong tried to recover the original meaning of Tien(天)-concept in Confucian analects.

• Food Science and Preservation
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• v.22 no.1
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• pp.63-69
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• 2015

The highly producible rice cultivars, hanareum and dasan 2, were prepared and investigated for their physicochemical properties, and the quality characteristics of frozen cookie dough with rice flour according to the thawing time were measured. The water, ash, crude protein, amylose, and damaged starch contents of rice flour, as well as its water holding capacity, particle size, and Hunter color value, were measured. The water, ash, and crude protein contents of the hanareum and dasan 2 rice flours were shown to range from 7.28 to 13.14%, from 0.35 to 0.39, and from 6.05 and 8.68%, respectively. The protein content of the control group was higher than that of hanareum and dasan 2 rice flours. The amylose contents of the hanareum and dasan 2 rice flour were 19.05 and 23.04%, respectively. The damaged starch content and water holding capacity of the control group were lower than those of the hanareum and dasan 2 rice flours. The particle sizes of the samples were $48.54{\sim}50.05{\mu}m$. The lightness values of the hanareum, and dasan 2 rice flour, and of the control were 93.72, 93.51 and 92.63, respectively. The quality characteristics of the gluten-free frozen cookie dough were investigated. The lightness of the cookie made with frozen cookie dough decreased according to the by thawing time, but the diameter of the cookie did not differ significantly. The hardness of the cookie made with rice frozen dasan 2 rice dough was lower than that of the cookie made with frozen hanareum rice dough.