• 산업보건소식
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• no.22
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• pp.26-27
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• 1985

• Journal of Digital Convergence
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• v.9 no.6
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• pp.399-410
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• 2011

The purpose of this study was to develop cooperative learning model by utilizing mind practice to build mutual understandings and reliability among team members at the early stage of cooperative learning model That is to say, mind practice was applied to make the team members understanding one another and building the member's mutual confidences. The study was performed by dividing into two stages. First, the draft of mind practice based on cooperative learning model was proposed by performing a literature survey and a case study. Second, the draft model was applied to actual classrooms. And the draft was modified and developed to the final model on the basis of the draft model's strength and improvement founded during the procedure of the actual application. This draft model was implemented to 46 students who were the sophomore of department of education and enrolled the profession class of "Education methodology and Education engineering" at J college in J city for 5 weeks. From the implementation result of the model, it was obtained that there was the positive reaction on applying mind practice to the beginning stage of cooperative learning. Adding of "Re-building team" step in the original steps was suggested. The final model was modified and issued based on the research result. In summary, it was concluded that cooperative learning model based on mind practice could not only provide the harmonious interactions among team members at the step of "building the team members" but also have a positive effect on refreshing learning atmosphere of the team.

• The Safety technology
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• no.172
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• pp.22-23
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• 2012

환한 미소가 가득한 앳된 얼굴, 공을 주시하는 예리한 눈빛, 반대편 코트를 향해 매섭게 내리꽂는 스트로크, 테니스 코트를 울리는 당찬 기합소리. 처음 마주친 김민화(36세) 씨의 모습은 패기 넘치는 여자 테니스 선수의 모습이었다. 하지만 시선을 아래로 향해가면서 또 다른 모습이 시야에 들어왔다. 그것은 바로 휠체어였다. 휠체어에 의지한 몸으로 그렇게 코트를 헤집고 다녔다니, 놀라움과 또한 한편으로는 경외감이 느껴졌다. 김민화씨가 테니스 라켓을 손에 쥔지는 약 1년 정도 그전까지 그녀는 산재의 고통속에서 슬픔을 지워내지 못하고 있었다고 한다. 하지만 지금 그녀의 얼굴에선 조금의 어두운 그늘도 찾아보기가 힘들다. 눈물로 가득했던 마음을 자신감으로 채우고, 다시 한 번 인생의 당당한 주인공으로 우뚝 선 것이다. 무엇이 그녀를 변화시킨 것일까? 따스한 봄바람이 대지를 감싸던 3월의 어느날, 밝은 미소 뒤에 숨겨져 있던 그녀의 지난 일기를 들어봤다.

• Journal of Korean Philosophical Society
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• v.130
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• pp.1-22
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• 2014

Li Zehou(李澤厚) regards Chuang-tzu's fatalism as a kind of pessimism and slavish conformism. The main issue of this paper is to opposes Li Zehou(李澤厚)'s view, and reveal that Chuang-tzu's fatalism is not the negative and slavish conformism but the true positivism of the fate. These Chuang-tzu's fatalism can be conceptualized as a 安之若命. When the human was faced with unavoidable fate, Chuang-tzu's 安之若命 is not pessimistically surrender itself to the fate such as a slave, but pleasantly accepts and affirms the fate. Now, the next three process proves that Chuang-tzu's 安之若命 affirms the fate.The attitude of 安之若命, First, takes the unavoidable(不得已) fate as it is. Second, it resolves a humane 'sadness and joy(哀樂)' through 'the forgetting(忘).' Third, it understands the life and death, the change of world, the human body as the stream of energy(氣). Fourth, in conclusion, it affirms the fate by these processes. These point of view can conceptualize as Chuang-tzu's Amor Fati. That is to say, Chuang-tzu' 安之若命 is not a pessimistic but a positive view of the fate.

• Journal of Korean Philosophical Society
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• v.105
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• pp.149-192
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• 2008

추파(秋坡) 송기수(宋麒壽)(1507-1582)는 500년 전에 출생하여 조선시대 중종, 인조, 명종, 선조의 4대에 걸친 75세를 일기로 생존했던 재조(在朝)의 선비로서 행정가요, 또한 학인이었다. 추파는 기묘사화의 참상을 직접 목도하고 본의 아니게 위훈이 하사되어 평생 마음의 질곡이 되었고, 또한 소위 양재역 벽서사건에 연루된 종형 규암(圭菴) 송인수(宋麟壽)를 구명(救命)하지 못한 그의 처신이 또한 역사 속에서 오해의 사단(事端)으로서 추파에게 큰 굴레로 작용되었다. 추파의 현실인식은, 사화로 사림이 사기저상되었고, 그로 인해서 치도와 강상이 붕괴되었으며, 재해가 출현하고, 민심의 흐트러짐이 모두 천명의 노여움으로 본 동시에, 그 처방을 요순지치인 치도(治道)를 확립할 것, 선진 성학으로서 학문을 진흥할 것과 그 실천 주체인 선비의 기상을 진작시킬 것에서 찾았던 것이다. 추파의 성리설은 이기관계론을 부상리(不相離)라는 주제만을 채택하여 존재론적으로 접근하였고, 그 결과 율곡보다 훨씬 앞서 '리기지묘(理氣之妙)'라는 표현을 쓰면서 리발(理發)보다는 발어리(發於理)라는 말에 무게중심을 둠으로서 기발을 중심으로 말한 "기발어리설(氣發於理說)"을 제시하였다. 이것은 바로 그 뜻으로서의 천리(天理)를 밝혀 기(氣)로 발하는 구체적인 삶 속에 구현 하는 실천하는 길이 되는 것이다. 궁극적으로 추파의 학문은 바로 천리(天理)를 깨달아 실천궁행하여 가는 길로서 삶의 목표로 삼은 점이 특징적인 것이다. 즉 추파에 있어서 학문의 길은 리(理)의 본래적 뜻을 깨닫고 리(理)의 뜻을 심성의지(心性意志)를 통해서 구현하는 길인, 리(理)로 부터 발한 기발(氣發)을 몸소 역행실천(力行實踐)하는 길인 것이다. 이 길을 실제로 자신의 사명과 직결된 삶의 바른 길로 삼았던 것이다. 요컨대 추파의 학문사상의 궁극적 특징은 역행궁리(力行窮理)의 실천학에 있는 것이며, 따라서 결론적으로 사사(事事)(실사(實事))구시정신(求是精神)에 입각한 실천철학만이 그의 학문의 궁극적인 목적지가 되었던 것이다. 현실정치의 민생문제도, 역사적 이념으로서 선비정신 부양과 벽이단도 모두 이 사사구시(事事求是)의 시(是)를 통해야 되고, 이 시(是)를 통해서 구현하는 길이 추파학문사상의 궁극처인 것이다. 그리고 그의 언설과 삶 자체가 실사구시의 실천 그 자체 이었던 것이다. 학문사상사적으로 본다면 추파의 위상은 근본유학의 정신을 살려 그를 근간으로 하여, 한국 성리학의 개화기(開花期)에 새로운 개념으로서 이 기관계를 '리기지묘(理氣之妙)'라든가 발(發)의 근거를 리(理)에 두되 리(理)가 직접 발하는 것이 아니라, 발(發)하는 것은 기(氣)라는 '기발어리(氣發於理)'의 한길만을 중시한 점으로서 이기설의 새로운 문제를 제기한 점이라 할 수 있으며, 궁극적으로 기발론적(氣發論的)인 바탕에서 실천역행의 근거를 확립하게 됐다는 특징을 볼 수 있는 점이다. 또한 이것은 한국성리학의 기발일도라는 기발설의 선구적 주장이며, 또한 이(理)를 근거로 결국 사사구시(事事求是)의 경세실학(經世實學)을 제시함으로서 실학의 선구가 될 만한 문제제기(問題提起)를 했다고 평가할 만한 특징이라 하겠다. 이 연구가 그의 마음속에 얹혀져있던 멍에도, 그간 오해받은 역사적인 멍에도 벗겨질 수 있고, 한국철학사상장성기(韓國哲學思想長成期)(국유사상주류기(國儒思想主流期))의 학술사적인 위상도 바르게 드러나는 계기가 될 수 있기를 기대한다.

• (The)Study of the Eastern Classic
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• no.66
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• pp.103-128
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• 2017

Slaves have been investigated around diaries or slave ownership papers of nobilities up to now. While slaves were described in tales or stories on loyal slaves or historic tales, slaves were not sufficiently examined. This paper analyzed the actual awareness on slaves through the description on slaves in Chinese poem. It was generally very difficult to deal with young slaves because young slaves were included in the lowest class without education and not an adult. The fugitive slaves were loss of labor and brought the emotional betrayal. There were spells to make fugitive slaves return. The sense of loss was nearly same in the death of slaves as in the death of family members. The longer the slaves lived with owners, the greater the sense of loss was. However, the difference of awareness on slaves per period was not identified in this paper. It can be identified only by fully examining more data on slaves. It will be the theme of further study.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.11 no.2
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• pp.221-230
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• 2000

Bullying is the intentional, unprovoked abuse of power by one or more children to inflict pain on or cause distress to another child on repeated occasions. Bullying can be considered to be a form of child abuse：peer abuse. Victims suffer adverse effects in the short and long term. If bullying is regarded as a form of abuse then professionals have a duty to detect it, take it seriously, and ensure that it is deal with to reduce the child's suffering and minimize the potential long term effects. This study is aimed preliminarily the development of cognitive behavioral group therapy for school bullied. 202 normal middle school freshman responded to self report scales- Offer's Self-Image Questionnaire-Revised, Children's Depression Inventory, Spielberger State/Trait Anxiety scale, and Defining Issues Test. The data were analyzed with Pearson's correlation to test the relationship among the above 4 variables. Self Image, depression, and anxiety were correlated strongly each other. But moral development was not correlated with self image, depression, and anxiety. Five school bullied students were referred by their teacher for school maladjustment. The author tried 12 sessions of Cognitive-Behavioral group therapy and assessed their behaviors pre- and post intervention by above 4 scales. There were no significant different intervention effects statistically. But It is meaningful that improvement of psychological mindedness in diary written by subject in treatment sessions

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• Korean Journal of Soil Science and Fertilizer
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• v.13 no.4
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• pp.107-113
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• 1981

In order to investigate effects of fertilization on the yield of chestnut trees and to compare the compound fertilizer (CF) and Boron contained compound fertilizers (BCF) for chestnut trees developed by Chosun Fertilizer Inc. with single fertilizers (SF) at different fertilizing levels, a field experiment was conducted during the 1979 and 1980 growing periods. The results were summarized as follows: 1. The growth of chestnut trees was markedly improved as increasing the amount of fertilizers regardless of the SF, CF or BCF. 2. The number of strobiles increased as increased amount of fertilizers, and the ratio of dropped strobiles decreased by more than 90 percent by the BCF application while that decreased by 12 to 47 percents by the SF or CF applications. It implies that the boron application be necessary for increasing strobiles and reducing the ratio of dropped strobiles. 3. The yield increments by the SF or CF applications at the standard level were 80 percent and that by the BCF application at the same level was 202 percent and the highest yield increment was recorded as high as 302 percent by the BCF application at the doubled level in 1979. The yield response in 1980 was similar to that in 1979; however, the yields were lower than in 1979 due to the abnormal weather conditions such as low temperature and low solar radiation during summer except BCF applicated treatments where the yields were outstandingly increased. 4. The BCF developed proved as a recommendable compound fertilizer for chestnut trees.

• Journal of Korean Classical Literature and Education
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• no.33
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• pp.153-184
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• 2016

This study investigates the funeral rituals practiced by the Joseon Dynasty as recorded about Lee Mun Geon (1494~1567, a.k.a Mukjae), who mourned by the grave of his deceased mother, Ms. Shin (1463~1535), a woman whose family's origin was Goryeon. The study focuse on the rituals performed by Lee after his mother's death, his participation in the funeral, and his mourning specifically as an individual who has lost his parent. Reviewing Lee's mourning life beside the grave, the contents of diary belonging to a nobleman in the middle of Joseon Dynasty were studied aimsing to find out the meaning of rituals, the overall recognition accorded to death, and the filial duties that were carried out by the noblemen of the time. Although noblemen in the middle of Joseon Dynasty ceaselessly attempted to change the observance of funeral rituals through legislation, it was difficult to change the mindset of the people, who fllowed the deep-rooted traditions of long history. It must be acknowledged that the Joseon Dynasty had a different cultural background than that of China. There was a fundamental problem when they tried to adapt The Family Rituals of Zhu Xi, followed by the Chinese, to the Joseon society. Although The Family Rituals of Zhu Xi emphasized ancestral rites focusing on enshrining mortuary tablets and the importance of establishing the family shrine hundred times, noblemen in the mid-Joseon Dynasty period cared for their parents in the grave by mourning for them than by following such practice. The solemn memorial service held in front of the grave, and the annual ritual service on the death anniversary were far more important to the noblemen in the mid-Joseon Dynasty. Amid such contradictions, the noblemen accepted and performed the mourning rituals beside the grave of their parent. Human beings across the ages have always dwelt upon thoughts of the afterlife. Most people believe that they attain a state after the death of their physicalbody. If humans did not have such thoughts, they would not be bothered if death occurs on being hit by a car on the street. Thus, human beings often think of the ritual services related to death, although in different forms. Therefore, mourning by the grave of their parent held great significance among the noblemen of the Joseon Dynasty as a sign of their filial piety.