• Journal of Korean Philosophical Society
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• v.145
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• pp.71-90
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• 2018

The purpose of this paper is to examine the concept of autonomy, which is the subject of respect, namely, narrow bioethical autonomy and relational autonomy, before discussing autonomy in the era of personalized healthcare based on self-tracking technology. There is a need to extend the scope of the autonomy concept through a review of the autonomy debates presented by Tom Beauchamp and James Childress. Then, I suggest that relational autonomy based on the capability approach as a broader autonomy than the autonomy of consultation is a suitable concept of autonomy as an object to form ethical guidelines in a new situation.

• Journal of Christian Education in Korea
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• v.63
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• pp.121-150
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• 2020

The important developmental tasks of young adults are based on encounter and identity. These problems of encounter and identity are also connected to the instinct of longing for the "face" of primary caregivers, who acknowledge and affirm themselves as their cherished children. James Loder emphasizes that human "face pursuit instinct" later reaches "formal-operational stage" and leads to religious yearning for God as "the Eternal Face." This pursuit of "face" and "the Eternal Face" is an existential and ontological move to find out "Who am I?" through meaningful encounters. Religious psychologist Carl Jung also points out that scientific thinking has contributed to the liberation of humans from superstitious beliefs. But this has also led to the loss of the precious value of human spirit and the sense of unity with nature. Jung emphasizes that "symbolic play" should help learners and counseler face-to-face with their unconscious mind. By doing so, learners can overcome the wounds and scars of unconsciousness and mature toward the true self. James Loder is a scholar who critically introduced Jung's "unconscientious confrontation" therapy to his educational theory. Beyond Jung's unconsciousness and "symbolic play," Loder proposed transformational education for the learners to participate in meaningful changes through interaction between human spirit and the Holy Spirit. With many young adults wandering around in their existential voids, it is clear that functional and socializational education cannot overcome their problems and developmental crisis. This developmental crisis requires a foundation of identity and intimacy in the encounter with God, the "Eternal Face." Therefore, this study suggests that when Jung's "unconscious confrontation" and Loder's "transformation logic" are employed, transformational Christian education for the healthy self-identity and intimacy of young adults can be accomplished. This inquiry presents not only theoretical reflection, but also the reactions of young adults and actual feedback obtained through implementing transformational Christian education for young adults. Through all of these endeavors, this inquiry was completed by proving that "Transformational Christian Education for Young Adults" is an educational theory that can yield actual results and abound fruits. (This enquiry was undertaken by the support of the research fund of PUTS 2020.)

• Sim-seong Yeon-gu
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• v.26 no.2
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• pp.189-208
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• 2011

The psychology of Carl G. Jung is often called an "ancilla religionis"(servant of religion, James Heisig), by which Jung's understanding of the unconsciousness of human being as the religious one is well expressed. According to Jung the dichotomy between the consciousness and the unconsciousness of men is reconciled in the various religious symbols of the world religions. He also asserted that the religious symbols must be understood and interpreted by a symbolical way. When the religious symbols are understood literally and dogmatically, they lost their dynamic power to bring salvation to men. In this paper I try to understand the essence of the symbolical and intuitional understanding of the exclusiveness of Jesus Christ. The confession of the Christianity that only Christ, once for all, could bring the salvation to the whole humankind is to be interpreted by a symbolical and intuitional way. That means, Christ is to be understood as a always new being at every time when he is confessed as a salvator. Christ as a symbol could never be a historical past. I mentioned about the understanding of Buddha by Muneyoshi Yanagi, a Japanese Shinto Buddhist, in order to show how such a symbolical and intuitional understanding of the Christ could be possible.

• Korean Journal of Soil Science and Fertilizer
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• v.37 no.4
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• pp.220-227
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• 2004

Phosphorus desorption study is essential to understanding P behavior in agricultural and environmental soils because phosphorus is considered as two different aspects, a plant nutrient versus an environmental contaminant. This study was conducted to determine soil P buffering power related to P desorption quantity intensity (Q/I) parameters, $Q_{max}$(an index of P release capacity) and $l_0$(an index of the intensity factor), and to investigate the characteristics of relationship between the P desorption Q/I parameters and the soil properties. Soil samples were prepared with treatments of 0 and $100mg\;P\;kg^{-1}$ applied as $KH_2PO_4$ solution. The P desorption Q/I curves were obtained by a procedure using anion exchange resin beads and described by an empirical equation ($Q=aI^{-1}+bln(I+1)+c$). The P desorption Q/I curves for the high available P (${\g}20mg\;kg^{-1}$ of Olsen P) soils were characteristic concave trends with or without soil P enrichment, whereas for the low available P (${\lt}20mg\;kg^{-1}$ of Olsen P) soils, the anticipated Q/I concave curves could not be obtained without a proper amount of P addition. When the soils were enriched in phosphates, the values of desorbed solid phase labile P and solution P, such as $Q_{max}$ and $I_0$ respectively, were increased, but the ratio of $Q_{max}$ versus $I_0$ was decreased. Thus, the slope of desorption Q/I curve represented as phosphorus buffering power, $|BP_0|$, is decreased. The $|BP_0|$ values of the high available P soils ranged between 48 and $61L\;kg^{-1}$ in the P untreated samples and between 18 and $44L\;kg^{-1}$ in the P enriched samples. Overall $|BP_0|$ values of both low and high available P soils treated with $l00mg\;P\;kg^{-1}$ ranged between 14 and $79L\;kg^{-1}$. The $Q_{max}$, values ranged between 71.4 and $173.1mg\;P\;kg^{-1}$, and the lo values ranged between 0.98 and $3.82mg\;P\;L^{-1}$ in the P enriched soils. The $Q_{max}$ and $I_0$ values that control the P buffering power may be not specifically related to a specific soil property, but those values were complicatedly related to soil pH, clay content, soil organic matter content, and lime. Also, phosphorus release activity, however, markedly depended on the desorbability of the applied P as well as the native labile P.

• Journal of Korean Philosophical Society
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• v.105
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• pp.243-268
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• 2008

Wang-ch'ung(왕충) negated the theory of efficacy between the Heaven and a Man(천인감응) based on Yin Yang(음양) and Five Elements(오행) that was popular at that time. The Heaven is just solid one without a mouth and ears. The order of nature is circling in its own way regardless of the will of human being. Jung classified psychological types of the human being into the introversion and extroversion. From this point of view, Wang-ch'ung(왕충) is belong to extroversion philosophy. He criticized modern society by using effect and evidence, and expressed it as critical moral philosophy and political ideal.

• Korean Journal of Soil Science and Fertilizer
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• v.37 no.2
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• pp.59-65
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• 2004

Interactions of phosphorus and zinc in soils are important to determine the availability of the elements because those elements are closely related in the agricultural environment. The objective of this study was to investigate the interactions of P and Zn using desorption quantity (Q)-intensily(I) isotherms. Physically and chemically different soils, acidic Egan, acidic sandy Egeland, calcareous Glenham, and neutral Maddock, were used. The soils were enriched with different concentrations of P and Zn as $KH_2PO_4$ and $ZnSO_4$ solutions, respectively. Zinc enrichments affected availability of P in the Egan soil, which contained higher amounts of clay, organic matter, and exchangeable Fe than the other soils tested. After Zn enrichments, the pH drastically decreased in Egeland sandy soil, not changed in the calcarious Glenham soil, and slightly decreased in Egan and Maddock soil systems. The values of $Q_{max}$ and $I_0$ of phosphorus decreased with increasing Zn concentrations enriched in all soils, the changes of those values did not influence the P buffering power, |$BP_o$| values, in most soils. The influences of P treatment on Zn availability were varied. The values of Zn buffering capacity, $BC_{Zn}$, were lowest in the Egeland soil that had the lowest soil pH, amounts of clay minerals, organic matter, CEC, and exchangeable Fe, and were highest in the calcareous Glenham soil. The $BC_{Zn}$ values ranged from 202 to 4480. With P application, the changes of $BC_{Zn}$ values were more affected by the changes of soil solution Zn contents (I) than the changes of DTPA extractable Zn contents(Q). The change of Q and I values was found to be dependent upon soil properties, especially, soil pH.

• Korean Journal of Soil Science and Fertilizer
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• v.8 no.4
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• pp.171-176
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• 1975

The rate and extent of decomposition of rice straw and compost in an acid sulfate soil amended with urea and lime and incubated under aerobic and anaerobic(flooded) conditions were investigated in the laboratory. Results are summarized as follows: 1. The rate of compost(alone) decomposition in a flooded soil was more than twice as high as all other treatments, which included rice straw+urea, rice straw+lime, rice straw (alone), and compost+lime. Lime appeared to suppress the decomposition of compost in a flooded soil but actually enhanced its decomposition under aerobic conditions. 2. Compost decomposition in both anaerobic and aerobic environments was characterized by single maximum peak rates of $CO_2$ evolution that were reached soon after the start of incubation. 3. Both urea and lime greatly increased the rate and extent of rice straw decomposition in the soil when incubated aerobically, although urea had a greater effect than did liming. Decomposition rates were characterized by the appearance of two maximum peak rates, a greater primary peak and a smaller secondary peak. 4. The percent decomposition of rice straw in soil incubated aerobically was approximately half (10.8%) that of compost(23.1%). However, percent decomposition of these substrates in soil amended with lime was essentially the same; i.e., rice straw+lime (29.4%) and compost+lime(31.6%). 5. There is a need to investigate the possible interaction between the addition of lime (pH) and supplemental nitrogen applied to acid sulfate soils and how this interaction might affect the decomposition of organic wastes and residues.

• Journal of Christian Education in Korea
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• v.66
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• pp.413-437
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• 2021

Humans are created as spiritual beings that can relate to God. However, when a human spirit refuses to transform through confronting God, it experiences a crisis. A spiritual crisis results from disconnecting with God, who is the ultimate foundation, but we humans try to overcome such absence through accomplishments and efforts. In this technological age, the ethics issues of AI (Artificial Intelligence), robots, and cloning are related to anthropology. The development of the mind, heart, and logic cannot suggest a basis for destruction and confusion as much as the development of the world. In fact, education focused on the human mind cannot be considered holistic. Mind, together with thought, will, and belief, plays a crucial role in making choices and leading a human life. So it is actively studied in other domains other than Christian education. However, although the human spirit takes care of some territory of humanity, unlike the mind, it can neither be partial nor fragmentary. Instead, it manages the transformation that influences the core of human life. Therefore, Christian education must clearly concentrate on the spirit rather than on other human elements, intentionally concerning spiritual transformation through encounters with God. In other words, Christian education is the passage connecting a human spirit to God's presence at work, which enables us to understand the human being as a whole. For this, we must put our efforts to increase the chances of encountering God through Christian education. While "Encounter" requires both parties' interaction, "Transformation" stresses God as the main agent and His proactive nature. I also want to emphasize "worship" as the opportunity to communicate and experience God in our daily lives. By examining the preparation and the process of the spiritual transformation of humans, this paper would offer a theological foundation for continued transformation of the human spirit in the faith community, rather than personal experience or conviction.