• Journal of Agricultural Extension & Community Development
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• v.21 no.2
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• pp.101-141
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• 2014

Idealistic Rural Community Movement(Rural Utopia Movement) was one of the most powerful rural community movements in the world. Regardless of the East or the West, people started dreaming of happiness through idealization of rural communities as early as several centuries ago and have tried to implement this as a social movement to make the dream come true. Western rural utopia movement started when Thomas More published "Utopia" in England in 1516 and spread to many other countries in various forms. Chinese version of rural utopia was well portrayed in both "So Gook Gwa Min" (small population in a small country) written by Lao-tzu in the 6th century B.C. and "Arcadia" by Do, Yun-Myoung in the $4^{th}$ century. In Korea, the rural utopia people pursued was vividly described in the following three. First, Yul Do Gook portrayed in "Hong Gil Dong Jun" written by Hu Gyoon. Second, Gong Do portrayed in "Hu Sang Jun" written by Park Ji Won. Third, Sin Min Hwe's rural utopia movement made in the entire nation as well as Manchuria and America so as to save the country, which contributed to protecting the rural communities and arousing hopes in farmers by making a good model. This movement is especially important in that it became the foundation of modernization of Korea through Ga Na An(Canaan) Farmers' School and Sae Ma Ul Woon Dong(New village movement), which were heavily influenced by continued Sin Min Hwe's rural utopia movement.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.1
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• pp.1-12
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• 2013

Korea's traditional Sokgasans(a artificial rock mountain) are elements of our excellent rock garden culture that have been inherited from Goryeo Era to Chosun Era. This study is to analyze how the culture of Sokgasans in the Goryeo and the Chosun Eras has been has been representated the implications and inherited in terms of historical aspects. Korea's traditional Sokgasans, which were created in the Goryeo Era by imitating the landscape of mountain ranges, created a small artificial mountain made of oddly shaped stones, imitating a real mountain. People in those days would reproduce mountain landscapes through a miniaturization technique, enjoying the pleasure of deep mountains and valleys as they lay on their gardens at home while having an aesthetic experience of the landscape that supported their emotional stability and healing. The inner side of these Sokgasan was intended to represent the world of the Taoist hermit with miraculous powers in terms of utopia, expressing 5 Ak mountains(Song Shan, Taishan, Huashan, Heng Shan and Hyeong Shan) where the mountain of 3 Gods(Youngju, Bongrae and Bangjang) wishing for 'No aging and living long' and idea of the Taoist hermit with miraculous powers are concentrated beyond the beauty of form in the landscape itself. In addition, people could refine their minds by practicing the Confucianist lesson of loving the mountain and water by watching the Sokgasan and imitating 'Famous mountains and lakes" from China and they had been changed and advanced embracing various implications in inner side of Sokgasans. Korea's traditional Sokgasans not only made it possible for people to experience aesthetic landscapes as a practical element of the scenery but also had deep symbolic implications that go beyond their formal beauty and were sublimated as an ideational space of unlimited imagination.

• Journal of Korean Medical classics
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• v.19 no.2 s.33
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• pp.294-300
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• 2006

왕숙화(王叔和)의 저작으로 알려진 ${\ulcorner}$맥경${\lrcorner}$은 중국의학사상 매우 중요한 지위를 차지하고 있다. 현재 사람들이 이 책을 중시하는 것은, 진단학의 저작일 뿐만 아니라, 그 가운데 장중경(張仲景) ${\ulcorner}$상한론(像寒論)${\lrcorner}$, ${\ulcorner}$금궤요약방${\lrcorner}$의 내용을 수록 하고 있기 때문이다. 따라서 이 책의 연구를 통해 장중경(張仲景)의 의학문헌 발전사를 살펴볼 수 있다. 본문에서는 ${\ulcorner}$맥경${\lrcorner}$과 중경(仲景)의 ${\ulcorner}$금궤${\lrcorner}$의 편장(篇章)의 목록사이의 관계를 비교하여 토론하였다. 고보혀(高保衝) 등 송신(宋臣)의 교정을 거친 ${\ulcorner}$맥경${\lrcorner}$은 비록 권수가 바뀌지 않았지만 그 내용이 여러 전적을 참고하여 이루어졌다. 중복된 글을 삭제하고 빠진 곳을 채워서 편제가 많이 바뀌어서 부류에 따라 귀속하였으므로 중대한 변화가 발생하였다. 인용문의 통계분석에 따르면, 현본 ${\ulcorner}$${\lrcorner}$ 가운데 제 1, 5, 9, 13, 19, 23편 외에, 나머지는 모두 혹은 대부분 ${\ulcorner}$맥경(？？)${\lrcorner}$에 나온다. 둘의 글자를 비교하면, 조문이 같은 것이 대부분이며, 글자가 다른 곳도 있다. 이들을 ${\ulcorner}$맥경${\lrcorner}$의 글자가 분명히 ${\ulcorner}$금궤${\lrcorner}$보다 많은 것, ${\ulcorner}$맥경${\lrcorner}$ 및 ${\ulcorner}$금궤${\lrcorner}$의 동일 조문을 서로 교정한 것 ${\ulcorner}$맥경${\lrcorner}$ 및 ${\ulcorner}$금궤${\lrcorner}$에서 피해(避害) 인해 같은 조문의 글자가 다른 것 등의 세 가지로 나누어 토론하였다. ${\ulcorner}$맥경${\lrcorner}$과 중경의서(仲景書件)의 편장목록의 비교하여 필자는 만일 왕숙화(王叔和)의 ${\ulcorner}$맥경${\lrcorner}$ 권7의 원래의 존재에 대해 완전히 부정한다면 받아들이가 어려울 것으로 본다. 본문에서 설명한 것처럼, 송신(宋臣)이 ${\ulcorner}$맥경${\lrcorner}$을 정리할 때 당시의 몇 종류의 류핸본(流핸本)을 참고하였으며, 그들은 원래의 구조에 의거하여 이 책을 10 권으로 교간(校刊)하였다. 아마도 원서의 권 7 내용이 풍부하지 않았으므로, 송신은 기타의 책을 참조하여 보충하고 수정하였으며, 추측컨대 권8, 권9도 또한 이러한 가능성이 있다. 이러한 점은 송선이 이미 서문에서 강조하여 설명한 ‘중복된 것을 제거하고, 빠진 것을 보충하였으며 그 편제도 또한 상당히 개역하여 부류에 따라 맞추도록 하였다’ 라는 것이다. 어쨌든, 중경(件景)의 ${\ulcorner}$금궤요약방${\lrcorner}$의 유전과정에서 ${\ulcorner}$맥경${\lrcorner}$은 매우 중시할 만한 문헌의 하나인 것이다.

• Journal of Plant Biotechnology
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• v.38 no.2
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• pp.125-129
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• 2011

Environmental risk assessment (RA) is essential prior to the environmental release of GM crops. RA, however, costs at least 7 to 15 million US dollars and requires several years to complete field tests. Therefore, it is strongly suggested that developers of GM crops must consider all criteria for RA at the beginning stage of the development if it aims for commercialization. Previous review papers have pointed out that the "death valley" for the commercialization of GM crops is the screening stage of early GM events since many candidates are given up due to insufficient data on the molecular characterization of a GM event such as inserted gene's copy number, position of inserted site of a chromosome, flanking sequence of recombinant T-DNA, rearrangement of chromosome, and knock out of endogenous gene of host plant. Recently, Rural Development Administration (RDA) in South Korea has launched a Grand National Project named as "Next Generation of BioGreen 21 Project" from 2011 to 2020 and research funding for the development of global GM crops has been allocated to accelerate the commercialization of GM crops. In this regard, I strongly suggest that researchers involved in the development of GM crops for commercialization must conduct RA by themselves at the screening stage of pre-GM event based on the data for molecular characterization.

• Trans-
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• v.4
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• pp.65-86
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• 2018

In this paper, I chose one of various agenda for life in a philosophical film world view and explored the core of dialectical relation between free will and responsibility. Freedom and responsibility, Existential and inferiority, etc, The conflict of humanity on the crisis of faith have been A comparative study based on the discussions of East Asian religious philosophy and Western philosophy. Including compare the three commonalities and differences with Jean Paul Sartre's 'subjectivity ideology due to the existence of free will' on existentialism in contemporary Western philosophy and The theory of the 'moral autonomy originating in the good will' of the Enlightenment philosopher Immanuel Kant and Concept of 'consciousness' of the life essence of Keiji Nishitani Based on the analysis of the film. In addition, the problem of free will in the viewpoint of nature, along with the individual's point of view, is comprehensively supplemented by the idea of the "nothingness" of the philosopher Zhuang Zhou. A selection of the Polish film Dekalog: Eight and make a basic conclusion of the final by argumentation and analysis as a case of the dialectical relation between the free will and responsibility.

• Journal of Gifted/Talented Education
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• v.15 no.1
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• pp.11-36
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• 2005

Cooperative teaching emerged as one of the interesting topics on curriculum administration and teaching-learning method in BSA(Busan Science Academy). The purpose of this study is to do research on social studies learning with respect to cooperative teaching, and to develop the model of cooperative teaching. The results of this study are as follows: First, We surveyed both the concept of cooperative teaching in all aspects and the methodological application on cooperative teaching. Second, We searched all teaching-learning methods in BSA in terms of cooperative teaching. Third, We studied cooperative teaching system on social studies considering current environmental factors. Forth, We performed seminar class which is constructed as one of the cooperative teaching models. The topic of seminar was 'The distortion and falsification of Koguryeo history in China'. The participants of seminar were volunteer students and social studies teachers whose subjects were geography, history, social studies, and ethics. And the participants conducted the research and cooperative learning based on teacher's subjects and subtopics. Fifth, The interactions between teacher and teacher, student and student, and teacher and student in the process of seminar preparation and publication were conducted very excitedly. Especially we found the possibility of cooperative teaching by the interaction between teachers. Finally, students developed the mind-frame to participate in social studies learning actively, and learned the method to research social affairs for themselves, and extended the eyes to approach social affairs with different opinions.

• The Journal of Korean Medical History
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• v.12 no.2
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• pp.147-167
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• 1999

1. 연구 목적 한국의학사(韓國醫學史)의 한 분야인 식품사(食品史) 및 약물사(藥物史)는 미개척분야라 해도 과언은 아닐 정도로 연구 업적이 부족하다. 특히 식물명칭에 대한 정리는 기초학문이지만 방치되어진 것도 부인할 수 없다. 따라서 본고는 식품문화사(食品文化史)를 정리하는 과정중의 일환으로 고추의 어원(語源)을 중심으로 살펴보고자 한다. 이는 식품사(食品史) 연구에 도움이 되는 동시에 체질식이요법을 강조하는 사상의학(四象醫學)의 식품 분류에 대한 학술적 근거를 제시하는 계기로 삼고자 한다. 1493년 콜럼버스에 의해 알려진 고추는 우리 나라에 들어와 천초(川椒)대신 사용됨으로서 현재 중요한 양념이 되었다. 이에 고추의 도입과정과 호칭변화를 살펴봄으로서 현재 사전류에서 잘못 서술되고 있는 것을 시정하고, 고추가 도입된 이래 우리가 어떻게 이해하고 응용하였는 지에 대하여 문헌고찰을 통하여 의학사적(醫學史的) 입장으로 정리하는 것이 본 연구의 목적이다. 2. 연구 방법 "산림경제(山林經濟)"(1715), "임원경제지(林園經濟志)"(1827)같은 농서(農書), "물명고(物名考)"(1830), "오주연문장전산고(五洲衍文長箋散稿)"(1850) 같은 유서(類書), "훈몽자회(訓蒙字會)"(1527), "신증유합(新增類合)"(1574)같은 사전류, "지봉유설(芝峰類說)"(1614), "성호사설(星湖僿說)"(1763)같은 문집류, "흠정수시통고(欽定授時通考)"(1737), "본초강목습유(本草綱目拾遺)"(1765)같은 중국본초서(中國本草書) 등과 국내의서 등 을 통하여 고추에 대한 문헌정리를 시도하였다. 3. 연구 결과 고추가 도입된 이래 남만초(南蠻椒), 남초(南椒), 번초(番椒), 왜초(倭椒), 왜고초(倭苦椒), 왜개자(倭芥子), 고초(苦椒), 랄가(辣茄), 고쵸, 등으로 표기되어 왔다. 하지만 고추가 도입되기 전에 출간된 "구급간이방(救急簡易方)"(1489)에 '초(椒) 고쵸, 죠피'라는 기록이 나온다. 이는 천초(川椒)(초피나무)를 의미하는 '고쵸'로 보아야 한다. 후에 고추가 도입됨에 따라 의미가 변하여 고추를 의미하게 되는데 이를 정리하면 다음과 같다. 첫째, 현존하는 문헌 중 고추에 대한 최고기록인 "지봉유설(芝峰類說)"(1614)에 근거하여 고추(남만초(南蠻椒))는 임진왜란때 일본에서 도입되었다는 것이 정설이었다. 하지만 임진왜란 이전에 일본을 통하여 고추가 도입되었고 이의 개량종을 오히려 임진왜란때 일본으로 전해주었을 가능성이 높다. 둘째, 현재 대부분의 사전류에서 "훈몽자회(訓蒙字會)"(1527)의 '고쵸 쵸(초(椒))'를 고추에 대한 최초의 어원으로 보고 있으나 이는 잘못된 것이다. "훈몽자회(訓蒙字會)"의 '고쵸(초(椒))'는 고추가 아닌 매운 열매의 총칭으로 호초(胡椒), 천초(川椒), 진초(秦椒)를 의미한다. 이는 "구급간이방(救急簡易方)"(1489)의 천초(川椒)를 의미하는 '초(椒) 고쵸'에서도 확인할 수 있다. 셋째, 현재 대부분의 사전류에서 고추의 한문표기가 고초(苦草)로 되어 있으나 고초(苦椒)로 정정되어져야 한다. 초(草)(상성(上聲))와 초(椒)(평성(平聲))는 발음은 같지만 성조(聲調)가 다르며, 또한 "본사(本史)"(1787)에 고초(苦椒)와 고초(苦草)는 서로 다른 식물로 기록되어 있다. 넷째, 고초(苦椒)는 '고쵸'라는 우리말에 맞추어 만든 국자(國字)로 고추가 천초(川椒)와 비슷하지만 맵고 쓰다라는 뜻으로 사용된 것이다. 다섯째, 맵고 뜨거운 성질이 있는 고추는 냉증(冷症)을 유발시킬 수 있는 냉성(冷性)야채를 중화(中和)시키는 작용을 한다. 여섯째, 고추는 소음인 식품의 경향성을 띈 훈채류에 속한다.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.1
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• pp.159-169
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• 2012

Seokgasan(石假山) is originated in Goryeo, is a Korean traditional technique handed down to Joseon and Seokgasan is the Korean creative culture of gardening by artificial stones, which replicates small artificial mountain of natural landscape in the garden. The object of this study is Seokgasan made by Seong-im(成任), who was a civil minister in Joseon and lived from 1421 to 1484, in his residence located in Inwang Mountain, Hanyang and the purpose of this study is to investigate the historical meaning and symbol of Seokgasan made by Seong-im on the base of the relative old literatures and embody its shape and structure. According to the result of this study on Seokgasan of Seong-im, it can find out some facts as follows; Seokgasan of Seong-im in the early Joseon succeeded to the structural form of Seokgasan of the artificial rock mountain type connected pond, which was made-up firstly in the garden of the Palace of Manwoldae in the Middle Goryeo, and it was called firstly as 'Seokgasan' in the garden of Seong-im's house. Seong-im's Seokgasan in the early Joseon had more concentrated philosophical meanings, including the idea of taoist immortal, than those in the Goryeo dynasty and was be emblematic of an imaginative space. Also there were lots of gardens modeled on the famous mountains and famous lakes in China much the same as the Goryeo dynasty. In addition, there was an exceptional purpose for building Seokgasan which could not be found in the Goryeo dynasty. That was practicality for emotional stability and cure. Seong-im's Seokgasan is record-relics with high value of landscape architecture history, which can identify its historical meanings, shapes and structural frames succeeded from the Goryeo dynasty.

• Journal of Korean Philosophical Society
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• no.92
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• pp.5-28
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• 2011

This thesis was planned to correct the traditional undervaluation that although the Hui Shi philosophy aimed at "the whole of heaven and earth", it is a philosophy not to reach it to the end. For this, the origin of Hui Shi philosophy and the unique method of only Hui Shi reaching "the whole of heaven and earth" should be clearly examined, and it was seen that the key of this depends on Deng Xi. Therefore, this thesis has first examined various points of view that were confused until now in terms of the origin of Hui Shi philosophy, and pointed out its limit. Next, this thesis has paid attention to the new alternative called Deng Xi. The search on Deng Xi was carried out by thoroughly discussing meanings being implicated in "Wuhou" and "Zhuanci", which are two book's names of "Deng Xi Zi", in the context of the history of ancient Chinese philosophy. As a result, it was confirmed that the "Wuhou" of Deng Xi symbolizes that God and heaven, which were an absolute criterion from ancient times to the spring and autumn period, have fallen to existence of ineffectiveness uncapable of intervening human affairs any more. In addition, "Zhuanci" viewed that problems generated among human beings are a reflection of consciousness that will solve through clear speaking or thinking or words instead of Heaven's will. In conclusion, this thesis has tried the origin of Hui Shi philosophy and an explanation of a unique method of only Hui Shi reaching 'the whole of heaven and earth' from the idea of Deng Xi like this.

• Korean Journal of Heritage: History & Science
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• v.41 no.1
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• pp.57-78
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• 2008

According to the previous studies about Shilla's cremate grave, in the process of importing the cremate grave, there has been correlation with Chinese Buddhism, and there have been a lot of mentions about the change of the grave, Yinwha(Stamp) patterns and its existence, and about the characteristics of the vessels to contain the bones. The cremate grave is categorized into two-parts type and mono-type, depending on the dead person. The cremate graves that are in local areas such as Wang-Gyeong, show difference in types. The typical vessel to contain the bones, called "Yeongyeol Gori Yoogaeho" is again proved to have existed from A.D 8c. ~ A.D 9c., judging from the Yinwha pattern stamp's existence. Yet, the Yeongyeol Gori Yoogaeho from 9th century used the patternless pottery, also seen from the Won-wha 10 yeon-myeong cremate grave. Due to the prosperity of Buddhism, when the "Mukuchonggwang Taranikyong(Sutra)", translated into Han language in 704 at Dang, was imported into Shilla, the funeral ceremonies of Shilla people changed from making cremate graves with vessels or scattering the bones in oceans, into building stupas in temples with hopes and wishes to bring oneself and family's fortune and the next life of the dead. As a result, the meaning of "Grave" disappeared for the cremate graves, and rather the ceremony changed into scattering bones and wishing fortunes for the dead person. In other words, the ancestor-worship ceremony which was focused on the tomb changed into commemorating the ancestors and wishing individual fortunes by the religious assembly in temples and the building process of stupas. In conclusion, this social change was the cause of the extinction of stone chamber with tunnel entrance and the tombs such as cremate grave.