• Korean Journal of Social Welfare
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• v.61 no.1
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• pp.81-107
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• 2009

This study is to understand, in the view of resilience, the experience of military widows, whose husbands died while on active military duty and have lived as single mothers for a long time. This study using a qualitative research method based on Phenomenology, especially using Colaizzi's process of data analysis. 99 meaningful sentences, 26 themes, and 10 theme clusters has been categorized from the interview of 9 military widows, who has been participated a self-help group for them. The 10 theme clusters are 'denial and grief over the death of spouse', 'ambivalence over the duty of their husbands', 'acceptance of the helpless fate and arduous fight to live', 'sorrow in the social and historical context', 'responsibility and endeavoring of parenting', 'self-existential challenge', 'immanent belief system as a military widow'. 'effort to find self-identity in the outer systems', 'wish to reassure their existence', and 'to find the meaning of life after husband's dead'. These their self respect and feeling of honor have become their belief system in their life, which they have raised their children and take their responsibilities with their best effort. The self-help group has helped them to find their self-identity and has sustained emotionally healthy. This group has been also empowering them through their voices being heard to the outside society. They have made an effort which their existence is recognized by the country and the military system. The findings of this study can be used as a system to gather opinions and to provide information and program which may be accepted politically and then applicable and integrated social work service through the social support system and networking.

• Journal of Korean Philosophical Society
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• v.126
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• pp.1-23
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• 2013

Heute ist das Problem in der globalen Gesellschaft, mit dem wir uns $besch{\ddot{a}}ftigen$ sollen, die ${\ddot{o}}kologische$ Krise. Einer der Wege, um die ${\ddot{o}}kologische$ Krise zu $l{\ddot{o}}sen$, ist das Finden des ${\ddot{o}}kologischen$ Gleichgewichts des Landes und des menschlichen $K{\ddot{o}}rpers$. Dieser Aufsatz behandelt mit dem Begriff von "Salim (Haushalten und Beleben)" die Beziehung des Menschen zum Land, und die Beziehung des Landes zum menschlichen $K{\ddot{o}}rper$. In $Ankn{\ddot{u}}pfung$ an das Konzept der ${\ddot{o}}kologischen$ "Salim" laufen bei diesem Aufsatz $vielf{\ddot{a}}ltige$ Argumente wie die Beziehung des Menschen zum Land als ${\acute{e}}coum{\acute{e}}n$ Ethik, "Salim des Landes" und "Salim des $K{\ddot{o}}rpers$" zusammen. Das ${\ddot{o}}kologische$ Ungleichgewicht im 21. Jahrhundert weist darauf hin, dass die menschliche Beziehung zum Land als einem Platz der menschlichen Besiedlung bis jetzt nicht gesund war. Das Anfordern der ${\acute{e}}coum{\acute{e}}n$ Ethik von heute erweist sich, dass wir herausarbeiten $m{\ddot{u}}ssen$, die gesundliche Beziehung des Menschen zum Land wieder zu beleben. Im Kapitel 3, in $Anschlu{\ss}$ an das Konzept der ${\ddot{o}}kologischen$ "Salim" des Landes, ist die Tatsache in Betracht zu ziehen, dass das Land nicht einfach wirtschaftlichen Wert hat, sondern zur Gemeinschaft des kosmischen Lebens $geh{\ddot{o}}rt$. Mit dem Konzept der ${\ddot{o}}kologischen$ $K{\ddot{o}}rper$-Salim, versucht das Kapitel 4 darzulegen, wie der menschliche $K{\ddot{o}}rper$ im kosmischen Lebenszyklus beteiligt ist. Heute, konfrontiert mit der Amnesie vom Leben des Landes und mit dem $Sch{\ddot{a}}den$ des $K{\ddot{o}}rper-{\ddot{o}}kosystems$, sollten wir unser Bewusstsein und unsere Lebensweise $ver{\ddot{a}}ndern$ und die ${\ddot{o}}kologischen$ Salim-Bewegung in die Praxis setzen.

• The Journal of Korean Philosophical History
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• no.56
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• pp.239-264
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• 2018

Chosun regime, when it replaced the predecessor of Koryo, had to create political ideological system for new integration of the people. The new system, based on Confucianism, replaced religious values of Buddhism with educational ones. In this educational-ideological system, educational objects were mostly limited in character education's. Its goal was 'restoration of good nature'. For the principal agent of educational process, teacher had the initiative. These traits of educational system can be understood as an 'nature-unfolding perspective' or 'formal discipline perspective'. Moreover, the idea of 'teacher shall be served like prince' seems to be ground of political authoritarianism. In this respects, political traits of traditional education system can be restraining elements for developing independent individuality and free citizenship among Korean people. However, traditional teacher was not only authoritarian trainer. As 'a follower of truth and good', he was equal to his disciples. Teacher learned by teaching them. Students could be colleagues of their teacher. And the main traits of traditional education, focusing character development and community consciousness, are still important, in particular, to modern Korean educational and societal environment wanting in humane and participating citizenship.

• (The)Study of the Eastern Classic
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• no.41
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• pp.333-359
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• 2010

Both in the East and the West, the most classical question in classical political philosophy was 'what is truly a human virtue and a good life?' 'Human virtue' and 'Good life', and 'good State' are thus essentially tied together. Platon And Confucianism. We began with Platon and Confucianism's definitions of human virtue & good life, and 'good State'. This Essay attempts to systematically approach to what Confucianism thinks as a human virtue and a good life in contrast with Platon. Confucius asserted that the most humane human life is a civilized life and it means to realize the value of 'benevolence as a human virtue. 'Mencius also concurred that Confucius's explication of the good life was right. Moreover, he argued that to realize this, political practice should follow. Mencius discussed about 'Four Virtues', the essential goodness of human, confirmed by 'Four Clues (四端)' to talk about the possibility of realizing the good life and a good state. On the other hand, he devised Politics of benevolence.)' as a practical tool for it. An classica eastern philosophy(platon and confucianism) consider a human beings as human relationship. Confucianism believe in reality of the human mind & it's nature. Confucian human mind & it's nature is comprised of benevolence, righteousness, propriety and wisdom. Confucianism proposed that we have to approach to other man as benevolence.

• (The)Study of the Eastern Classic
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• no.68
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• pp.345-377
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• 2017

Jang Hyeongwang is one of the leading scholars since the era of Toe'gye and Yulgok in Korean Confucianism. Thus, this paper will summarize his schooling, i.e., education in local school(Hyanggyo), specific activities, and the meaning of moral education. Although Toe'gye and Yulgok recognized the problems of local school and their indictment revealed in 16th century, they sought different solutions to overcome the issues. Toe'gye paid attention to establishment of local academy(Seowon) and strengthening its stature in order to renew Confucian education while Yulgok kept an eye on reformation of local school as government educational institution for revitalizing schooling, fostering the talented and establishing moral discipline. In this context, I will summarize Yeoheon's perspective on schooling in terms of the difference with Toe'gye and Yulgok's ideas. Especially, I will analyze his problematique paying attention to restoration of moral order in local communities devastated since Japanese Invasion of Korea in 1592, and how it makes connection with local education and its implication. Furthermore, I will systematically examine the educational regulation of Indong local school(Indong Hyanggyo) he proposed and what its contents and real body he intended. In addition to these, I will suggest how much Yeohon's ideas on local education are meaningful in moral education and what kind of insightful things they would give us in current educational environments.

• The Journal of the Korea Contents Association
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• v.21 no.5
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• pp.221-233
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• 2021

This study analyzed the contents of changes in educational policy from the perspective of policy learning, based on the awareness of the lack of academic efforts to identify such phenomena despite repeated policy failures in educational policy. To this end, it has been more than 20 years since the policy was established, but it was analyzed using the policy analysis case of the teacher incentive policy, which still had severe conflicts between the government and teacher unions. As a result of the analysis, first, there were 11 changes in the policy content from the Kim Dae-jung administration to the Moon Jae-in administration. Whenever the government was newly launched, not only the contents of the policy for teacher incentives changed, but also the policy changes continued during the same government period. Second, when analyzing what kind of policy learning took place at the stage of change in each government's policy content, most of them were 'political policy learning' or 'instrumental policy learning'. Rather than a fundamental discussion about the goal of the policy, it has only repeated policy learning that adjusts only the ratio of differential payments to defend the teacher incentive policy. In order to recover from this current situation, this study suggests that it is necessary to present an alternative policy that can change the rigid society of teachers through 'social policy learning', which examines the basic values and strategies of teacher incentive policies.

• 한국노년학
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• v.41 no.3
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• pp.327-351
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• 2021

This study was motivated by the awareness that little attention has been paid to this issue both theoretically and empirically, despite the fact that financial abuse causes serious problems which are difficult for the elderly to recover from. This study intends to explore what the patterns of financial abuse targeting the elderly are, what causes and sustains these abuses, and what makes it difficult to counter such financial abuses. Data analysis was based on individual and group interviews of ten professionals expected to encounter the most financially abused elderly in social welfare institutions. The thematic analysis shows that financial abuse is often caused and maintained in a trusting relationship through care and protection. Because financial abuse was inflicted on the vulnerable elderly in a state of reinforced psychological dependence based on a long and trusting relationship, it appears that it has been made with tacit acknowledgement and consent. Despite those complex dynamics, it is noted that financial abuse can be judged as such only when the elderly claim to suffer from harm. Rather, intervention without victims' acknowledgement tends to be perceived as violating their right to self-determination. This reality naturally leads to the termination of the necessary interventions with the victims in an abusive situation. Based on these results, discussion focused on more realistic and diverse approaches to the issue of financial abuse of older adults.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.243-265
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• 2017

In this research, I define 'conscience' in Daesoon thought as the 'Restorative capability of returning to one's roots.' The notion of conscience forms a structure of separation and return, and it is connected to the ascetic aim of realizing human perfection. The conscience opens up potential possibilities and leads realization of potential possibilities by returning to the the point of origin. In the middle of separation and return, the conscience acts as the power of subjectivity possessed by human beings which is known as 'In jon (Human Nobility)' in Daesoon thought. The concept of conscience in Daesoon thought is connected with the subjectivity of In jon and free will as well as the character of subjectivity. This shares commonalities with critical thinking, modern characteristics, and the subjectivity of Heidegger's existentialism. Heidegger describes human fate from an existentialist vantage point using terms such as dasein, Geworfenheit, and Entwurf, and establishes human existence as an act of self-recovery from within in a lonely existential establishment. Daesoon thought implies that humanity is the root of ultimate reality, and this description is in sharp contrast with the thrownness (Geworfenheit) of Heidegger's subjectivity. Therefore, Daesoon thought can be seen as unique in its characterization of humanity as being connected to the root of ultimate reality, autonomy, and independent existence.

• 한국체육학회지인문사회과학편
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• v.55 no.4
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• pp.443-462
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• 2016

The purpose of this study was to suggest an extensive and evolved conceptual model of community dance reflecting new tendencies, practice, and various values. For the purpose, efforts were made to categorize common properties based on various cases using qualitative data collection about 10 community dance specialists. The Practice of Community theory of Wenger(1991) has contributed to conceptualization including the new perspective on community dance, which has been the theoretical framework. Firstly, 'a community' as a basic premise is self-organizing, interactive, regional and creative. Secondly, 'practice' in community dance means openness, focused on participants, improvisation and nmind-body centering, value-oriented processes and connectivity with daily lives. Thirdly, 'social learning' can be interpreted within the framework of joint enterprise and domain, quality and status of dacne, and dance literacy embodied as a shared repertoire. Lastly, identity of community dance has been expanding the concept area as 'dance for all' reflecting ongoing properties and future-oriented values in that it pursues healing arts and relationship, amateurism collaborating with dance artists, combination of democratic citizenship and civic creativity, cultural diversity and social integration, and types of sustainable development.

• The Journal of Korean Philosophical History
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• no.28
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• pp.61-85
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• 2010

This is about studying on the environmental ethics of Taoism mainly based on Taoism's Bioautonomous. Taoism is the most comprehensive thought in the traditional thoughts of East Asia. According to Taoism, every individual bio has its own intrinsic value having nothing to do with the value estimated by human beings since it has Daoxing. Human beings, however, have their own bioautonomous which is different from other individual bio. In Taoism human beings are independent for their lives. They do not depend on nature, but they can control themselves. That is to say, their lives depend not on god but on their own wills. The human beings' bioautonomous includes two different meanings: one is that human beings can use other individual bio as a tool for their eternal youth, and the other is that human beings are the main character of realizing the intrinsic value of universal bio and bringing harmony into each individual bio. In Taoism the harmony of universal bio is considered as the top value. Realizing the value of human beings is based on keeping harmonious order of universal bio and realizing the value of other individual bio. the environmental ethics of Taoism is not Biocentrism. Biocentrism argues that each individual bio has teleological center of life, which pursues its own good in its own way, and possesses equal members of Earth's community. As a result, human beings role and responsibility was reduced. But Taoism insists on human beings' bioautonomous. And human beings should be responsible for universal bio's harmony. Therefore the environmental ethics of Taoism is not Biocentrism but Bioautonomous. Bioautonomous environmental ethics of Taoism insists on human beings should be responsible being in relation with other living beings. Because of this point, it can be a theory of biorecovery.