• Archives of design research
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• v.12 no.4
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• pp.53-60
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• 1999

Nowdays many people using and learning 3D Software. However, like artists drawing by brush, that most of designers misunderstood that 3D Software is cover everything as a tool. This sort of situation, change of 3D Software will come to the front very seriously. It can be result about lack of understanding 3D in general and some kind of illusion about 3D Software. These were changing like training school that was teaching only function for technique. Therefore, to prevent above things, this research paper will be based on a conception, that compare with 3D which called cyber space and the real world. That is explanation of construction about 3D Software generally, that will basis how does people think about the world. It function of 3D Software will take concrete shape gradually, which is after general description and understanding and the users will be quick to understand, no need to difficult of access for beginners. In addition, higher education ay university is no longer training center. Lastly, it will be able to capability as an essentially figure. Nowdays many people using and learning 3D Software. However, like artists drawing by brush, that most of designers misunderstood that 3D Software is cover everything as a tool. This sort of situation, change of 3D Software will come to the front very seriously. It can be result about lack of understanding 3D in general and some kind of illusion about 3D Software. These were changing like training school that was teaching only function for technique. Therefore, to prevent above things, this research paper will be based on a conception, that compare with 3D which called cyber space and the real world. That is explanation of construction about 3D Software generally, that will basis how does people think about the world. If function of 3D Software will take concrete shape gradually, which if after general description and understanding and the users will be quick to understand, no need to difficult of access for beginners. In addition, higher education ay university is no longer training center. Lastly, it will be able to capability as an essentially figure.

• Cross-Cultural Studies
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• v.46
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• pp.1-20
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• 2017

This study tries to examine the emotion of the elite characters in Son Jangsoon's early novel, The Koreans. In this novel, most characters are found to have an envy feeling, except for two female characters, Heeyeon and Sue Han. Although the writer does not consciously explore the envy feeling here, she excellently represents the harmful effects of the envy feeling. In this novel, the envy feeling is related to the desire for success and its frustration. In 1960's, people had high expectation of improvement in their individual lives. The elite groups were more likely to have a successful life with good education. But in this novel, these elite people suffer from frustration of their desire and experience of the envy feeling. The impressive point in this novel is that not only females but also males are shown to have the envy feeling. Envious people have the tendency to compare themselves with people around them, to feel shame in an inferior position and to aspire for superiority. In these envious characters, the feeling of envy reveals their lack, their inferiority and it never provides them with the way to escape from their suffering situation. The writer suggests that the envy feeling can be overcome by pursuing other valuable things and focussing not on other people's desire but on their own desire.

• Cross-Cultural Studies
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• v.52
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• pp.1-29
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• 2018

The notion of 'gift' is one of the effective and fruitful codes for understanding Western civilization. In this study, we will shed light on several meanings, especially by comparing among the three French philosophers that expressed interest in this notion: they are Mauss, Derrida and $Ric{\oe}ur$. Called "father of French ethnography", Mauss claims, in his famous article "Essay on the Gift", that the gift is paradoxically a kind of economic exchange dominated by three obligations: to give, receive, and return. But he strives to establish a moral theory based on the obligation to give. Under the influence of Mauss, Derrida deconstructs the theory of Mauss by devoting attention to 'time', one of the determining elements in studies on the gift. Derrida observes that the gift is established just at the extremely short moment of emergence of the act of giving and that this act is transformed into an economic exchange with passing of time. From it, the impossibility of the gift is derived despite its concrete and real emergence and existence. Under the influence of Mauss, $Ric{\oe}ur$, for his part, is interested in the notion of giving as part of the dialectic between 'love' and 'justice'. According to him, whereas justice is dominated by the economy of gift, namely the logic of equivalence, love, by the logic of 'superabundance'. He focuses on establishing 'Supra-ethics' by considering the fact that the gift is at the core of his religious and philosophical vision. Finally, let us point out that in $Ric{\oe}ur$, this notion of gift ('don') is closely linked to forgiveness ('pardon'), that holds in it the secret of understanding regarding the 'fallible' and 'capable' man.

• Korean Journal of Child Education & Care
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• v.18 no.4
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• pp.65-89
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• 2018

Objective: The purpose of this study is to analyze the science concepts and teaching and learning methods presented in the science education-related activities of the Nuri Curriculum teacher guidebooks for ages 3-5. Methods: The research data included 772 activities related to science education in the teachers' guidebook. The analysis of science concepts was based on physical science (force and motion, physical structure, electricity and magnetism, light and shadow, sound properties), chemistry (material properties, material reaction), life science (organizational structure, growth and change, heredity and evolution, animal plant and human relationships), earth science (earth system interaction, earth system structure, and universe), engineering (designed world, engineering design, engineering, technology and society) and ecology (environment preservation). Teaching and learning methods were analyzed according to the types of small and large group activities and of free play activities. Results: Science concepts were mainly presented in the fields of engineering, chemistry, and life science commonly among children aged 3-5, whereas the concepts of physical science were lowly presented in all ages. Science concepts appeared mainly in the daily subjects of 'animal plant and nature', 'life tools', 'environment and life', and 'spring, summer, autumn and winter'. As the teaching and learning method, free paly activities (science area, free outdoor selection activity, math and manipulative activity) were mostly used for the ages of 3 and 4, and small and large group activities (cooking, story sharing, music activity) were for the age of 5. Conclusion/Implications: It is necessary to select the level of science area and concept that can be taught according to the age of children and the timing of the teaching.

• The Journal of Korean Philosophical History
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• no.43
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• pp.55-80
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• 2014

Park, Se-dang criticized or accepted Zhuxi's annotation with his own way of understanding Confucian classics. His way of understanding Zhuxi can explain through the motive of writing his book, sabyeonrok and his basic view of scripture interpretation in the book. He thought one can achieve learning from lower to upper level. That means it is good for one to study from text easy to reach and attain, grasp. But if one begin to study from text or contents hard to understand, that will make to lose the proper way or province to the value of learning. This is what Park, Se-dang's basic point of interpreting Confucian classics, called 'learning from lower to upper level.' Park, Se-dang gave high praise Cheng Hao and Cheng Yi and Zhuxi who recreated confucianism into world from darkness. He thought Cheng-Zhu school corrected confucian's ways of learning went wrong from Chinese Han. So we need to reconsider the assessment of his view as anti?post-Zhuxi. He also thought there were a lot of way to understand Confucian classics. He insisted Zhuxi's way of annotating Confucian classics was one of them, and so as his. He understood Zhuxi's thought in this way of thinking and his academic method of 'learning from lower to upper level.' Therefore to interpretate Confucian classics new way he criticised or accepted Zhuxi's way of annotating scripture though his own way of understanding Confucian classics and academic method of 'learning from lower to upper level.'

• Journal of Christian Education in Korea
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• v.65
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• pp.81-102
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• 2021

In church tradition, cultural misappropriation has often legitimized unjust hierarchy rather than to challenge it. Under the rubric of culturalism, Christian Education has served to justify the oppressive system and maintain status quo as well. A feminist theologian, Rebecca Chopp argues that the contemporary Western culture has intensified narcissistic individualism and self-referentiality and has supported the powerful, while forced the marginalized to be silent. Chopp insists that the role, nature, and mission of Christianity is to provide Word and words of emancipatory transformation. She advocates poststructural feminist theology and aims at renewal of the socio-symbolic order in society by criticizing assumptions underneath language, culture and politics. In this study, we will review the interview with an Asian-American couple and disclose the underlying assumptions and hegemony which have contributed to maintain the male domineering system. I suggest that Christian education for emancipatory transformation should encourage the oppressed women to reflect critically the existing order and to restore their own voice through constructive intervention facilitating "plurivociy" and "problem-posing" dialogue. Proclaimation of transformative Word can empower the marginalized people to revision the world alternatives to monotheistic patriarchal modernism.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.73-102
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• 2017

This paper is an attempt to find commonality and complementarity between psychanalysis and Daesoon thought, while understanding the practical meaning of the Haewon-Sangsaeng, which is one of the religious doctrines of Daesoon Jinrihoe, in terms of the theory of desire posited by psychoanalysis. There is a common point between Daesoon thought and psychoanalytic theory since both ideas give importance to desire. The Haewon idea is similar to that of psychoanalytic theory, which emphasizes restoring desire through mourning and realizing it within a structure of inter-subjectivity. Of course, the meaning of desire in Daesoon thought, given its status as a religious doctrine, is polysemous, and the orientation of this type of desire is also different from that of psychoanalysis given psychoanalysis's role as a therapeutic discourse. However, Daesoon thought explains that the pain and unhappiness suffered by human beings occurs because of mutual overcoming which is a relational style wherein desire can not be solved properly for either party involved in an interaction. Mutual overcoming is a state of mutual beneficience beyond the previous state of mutual overcoming. Likewise, psychoanalysis seems to accept the loss of the object through mourning, and in this way, desire is reactivated. Daesoon thought emphasizes the importance of social and cosmic systems like mutual beneficience and the reordering of the Universe and these systems have a commonality with psychoanalysis as psychoanalysis sees desire positively within the structure of inter-subjectivity. The direction of social practice in Daesoon thought and psychoanalysis both aim at the realization of a new universality. The inter-subjectivity structure suggests desire of recognition and recognition of desire as a way of practice because desire is not personal but rather social. In conclusion, we should not stop at resolving our own individual desires, but should instead go forward in solidarity toward the achieving the common good.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.8 no.3
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• pp.407-418
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• 2018

Science and technology have led the development of mankind, but have created problems such as natural depletion, climate change, economic inequality and poverty. The purpose of this study is to explore the meaning of early childhood science for sustainable development to solve these problems and to contribute to the harmony of nature and human beings. In order to accomplish this research objectives, 18 experts and 15 teachers were interviewed on the meaning of sustainable development and the directions of early childhood science education for sustainable development. Early childhood science education for sustainable development was categorized as follows. 'Mutual respect between child-teacher-organism', 'developing individual inquiry-based on community consciousness', 'looking at the world with child's eyes', 'deepening and expanding on topics of interest', 'continuous inquiry and commitment', 'conversation and sharing-centered exploration'. By these results, it was concluded that early childhood science education for sustainable development should start from the perspective of children, and was a meaningful process in which children constantly learn about the nature surrounding themselves based on mutual respect.

• Journal of Christian Education in Korea
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• v.73
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• pp.55-72
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• 2023

Recently, religious communities have devised multiple practical training programs for spiritual formation and direction. In this study, we define Christian spiritual formation as a lifelong journey of growing, progressing, increasing and strengthening toward wholeness in the image of Christ. In dialogue with J. Edwards' theology of spiritual sense, this essay suggests three major points of holistic spiritual formation in depth: first, spiritual Formation is a process; second, spiritual formation should attend to the balance between God's Initiative and Human Agency; third, holistic spiritual formation is a process to seek God-self. Spiritual formation is not a static status acquired by several techniques, methods or programs. It is a formative process through which one prepares to comprehend divine love and purpose. Spiritual formation is a dynamic process to respond to the One who shapes our life path with increasing faithfulness. Holistic comprehension of Christian spiritual formation will assist postmodern people to find meaning, value, purpose, and identity through deeper experiences with God in the midst of the fragmented and troubled world, so that they could restore wholeness in the image of God.

• The Journal of the Convergence on Culture Technology
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• v.9 no.5
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• pp.927-934
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• 2023

This study explored the process of how children are connected to and placed in the daycare center's interest area environment. Focusing on the process of getting to know, we tried to understand it through Deleuze's concept of connection-placement, which emphasized the power between materials and humans, to see how the familiar environment called the area of interest affects children's behavior. For this purpose, 20 children in the mixed class aged 4-5 years at B Daycare Center in Seoul were observed for a total of 2 hours each through 2 preliminary observations and 5 research observations from March to May 2023. First, the results of the study showed that infants' true interest could be found in the infant's gaze, not in the adult's gaze. Second, the space and play materials of the interest area environment are structurally arranged in accordance with the order of play types, but the boundaries become ambiguous as they are connected to children. Third, although the children's play seemed to be play without deviating from each area of interest, the space itself was a single mass in which interest was expressed. We hope that this study will help instructors in their practice of constructing an environment for areas of interest, and that we will become instructors who ask questions at every moment about what kind of traces will be left on children's thinking as the environment of space and media.