• The Journal of Korean Philosophical History
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• no.27
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• pp.327-361
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• 2009

So far there has been a strong tendency to study The Great Learning in terms of quite" limited ethical and moral understandings." Yet The Great Learning was originally a political text to educate the ruler. So the ethical and moral understanding discussed in the book should be interpreted as something more comprehensive and practical, which includes the political ability. This paper thus focuses on this new line of understanding of The Great Learning. Among the three principles of the book, 'Myeongmyeongdeok( 明明德)' means the virtue of a politician, that is to 'cultivate (Myeong)' the 'properties for a statesman (Myeongdeok).' 'Sinmin (新民)' means 'to innovate or reform the people as a result of substantive administration of a politician'. 'Jieojiseon (止於至善)' means 'to reach and to maintain the highest degree of goodness as a result of Myeongmyeongdeok and Sinmin'. These three principles would divide into eight practicums. Myeongmyeongdeok would divide into five steps of 'Sugi(修己: Cultivating the self)' practicum, which are 'Gyeokmul (格物) → Chiji(致知) → Seongeui(誠意)→ Jeongsim (正心)→ Susin (修身)'. Sinmin would divide into three steps of 'Chiin (治人: rule the people)' practicum which are 'Jega(齊家) → Chiguk(治國) → Pyeongcheonha(平天下).' And the point where the two practicums are harmonized, i.e. that of Sugichiin (修己治人), is the place of Jieojiseon. Not every ethical people become a politician but every politician must be ethical. That is the assertion of the Great Learning.

• The Journal of the Korea Contents Association
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• v.16 no.1
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• pp.140-150
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• 2016

This study aims to investigate the effect of vegetation type, length of vegetative filter strip, and rainfall on trapping efficiency of the non-point source water pollution. Numerical experiments are carried out using VFSMOD-w. It is known from this study that the vegetation having the same value of revised Manning roughness coefficient shows the similar trapping efficiency in VFSMOD-w. When the length of vegetative filter strip increases twice, the trapping efficiency increases negligibly small under the same condition of rainfall. From this finding, it is also known that most of sediment are removed within a certain length of vegetative filter strips. It is concluded that the installation of vegetative filter strip is determined under the consideration of the rainfall characteristics, space of vegetation, and length of vegetative filter strip.

• Proceedings of the Korea Water Resources Association Conference
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• 2015.05a
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• pp.338-338
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• 2015

하천으로 유입되어 수질 오염을 야기하는 오염원은 오염 배출원이 명확하여 하나의 점으로 나타낼 수 있는 점오염원(Point Source)과 오염원이 명확치 않은 비점오염원(Non-point)으로 구분된다. 생활하수, 축산폐수와 같이 오염원이 명확한 점오염원은 하천 유입 이전에 처리장을 거쳐 정화작업이 가능한 반면, 비점오염원은 오염원이 명확치 않아 처리에 어려움이 따른다. 또, 오염물의 양과 이동 경로가 예측이 불가능하고 강우시에는 특별한 처리 없이 하천으로 바로 유입된다. 비점 오염원의 종류는 토사, 영양물질, 유기물질, 농약, 바이러스 등 다양하다. 이 중에서 토양에 흡착되어 이동하는 질소와 인은 하천으로 유입되어 부영양화를 야기하는 특성이 있어 더욱 처리가 필수적이다. 이러한 비점오염원으로 인한 수질 오염을 줄이기 위해 여러 최적관리기법(Best Management Practices, BMPs)이 제시되어 있으며 오염 물질의 하천 유입을 차단하는 것에 중점을 둔다. 가장 널리 이용되는 방법으로는 비점오염원 저감시설 중 하천변에 식물체를 설치하여 토양의 유실을 막는 식생대(Vegetative Filter Strip, VFS)가 있다. 식생 밀집 지역의 설치를 통해 표면 유출을 차단하고 토양 유실 감소와 수체로의 오염물질 확산을 막을 수 있다. 이에 VFSMOD-w를 이용하여 강우시 식생대를 통한 토양 유실 감소 효율에 대한 연구를 수행하였다. 연구 대상 지역으로 비교적 수문 및 토양 자료가 풍부한 청미천 유역을 선정하였다. 그 결과, 식생대의 길이와 식생대 내 식물체의 파종간격이 가장 지배적인 영향을 미치는 것이 확인된다. 이때, 식물체의 종류는 식물체 파종으로 인해 변화되는 토양의 수정된 Manning의 조도계수로 구분한다. 모든 강우 및 식물체 조건이 동일할 때, 식생대 내 식물의 파종 간격이 좁고 식생대의 길이가 길수록 토사 저감 효율이 증가하는 결과가 도출되었다. 식물체의 높이, 식물체의 종류 및 식물의 파종간격이 입력 자료로 요구되나 이 중 식물체의 높이는 토사 저감 효율에 영향을 미치지 않는 것으로 나타났다. 또, 동일한 강우 조건에서 식생대의 길이가 0.5 m에서 1.0 m로 2배 증가하였을 때 토사 저감 효율이 두 경우 모두 95% 이상의 효율을 보이는 것이 나타났다. 이는 식생대의 길이가 증가할수록 토사 저감 효율이 증가하나 일정 길이 이상이 되면 대부분의 토사가 저감되는 것을 의미한다. 결론적으로 식생의 파종 간격이 좁을수록 토사 저감 효율이 증가하더라도 식물체의 성장을 고려한 적절한 파종 간격을 선정하여야 한다. 즉, 식생대의 설치는 적절한 파종 간격 및 식생대 길이를 식생대 설치지역의 강우 특성에 따라 결정지어야 한다고 판단된다.

• Korean Educational Research Journal
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• v.40 no.2
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• pp.17-33
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• 2019

This study examines the fundamental ethics of practice that Dasan Jung Yak-yong(1762-1836) argued at the book, "Dàxuégōngyì大學公議, The Public debate of Great Learning", by investigating the relationship between main agents of education. "Dàxuégōngyì", the book that Dasan wrote when he was 53 years old at his exiled place, Gangjin. As the title suggested, Dàxuégōngyì, it could be recognized as the impartial view based on the critical perspective to Zhūxǐ(朱憙)'s opinion. Zhuxi focused on the importance of "Great Learning 大學" as a study of the Great people and argued that "Great Learning" is the study for all the people should learn. On the other hand, Dasan claimed that "Tàixuézhīdào太學之道" in "Great Learning" is the study for the prince, not for the normal people. And he also interpreted "Dàxué 大學" as the school for teaching prince. In addition, "Great Learning" suggested the three practical principles; to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence. However, Dasan argued different way and emphasized three ethics of practice; filial piety(孝), admiration(弟), mercy(慈) and regarded as illustrious virtue of "Great Learning." He denied the three principle of "Great Learning" that Zhuxi reorganized and suggested including renovating the people(新民), and provided that close to the people(親民) is one of the main principles of "Great Learning." According to Dasan, if the king practices these three ethics of practice including filial piety, admiration, and mercy, so that the people will practice these ethics voluntarily. In other words, he indicated that the practice of three ethics is not only for the prince in the loyal family, but also for principles to educate the people in the nation. Thus, three ethics by Dasan including filial piety, admiration, and mercy could be recognized as the symbol of humanity. In other words, Dasan's three ethics in "Great Learning" can be recognized as the practical principles including educational issues and educational interactions. If these three ethics can be referred as the symbol of humanity as mentioned above, the implicit educational interactions are specifically constructed within the basic assumptions. Therefore, it is possible to clarify the specific ethics of practice by the indicating specific subjects and objects in the educational interactions between these three ethics of practice. Also, it helps more clear comprehension about the "Dàxuégōngyì大學公議, The Public debate of Great Learning", by Dasan.

• (The)Study of the Eastern Classic
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• no.34
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• pp.7-38
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• 2009

This paper attempts to explore the theory of moral leadership in the Great Learning. There are two fundamental contents in the elements of moral leadership's human nature in the Great learning. These are meaning of general principle(綱領指趣) - studying, self cultivation and social authority from rectifying name, and category of concrete learning(學問綱目) - the scheme of manifesting original nature (明德之方) and the scheme of loving the people(親民之方). In this, there are two principles. One is the principle of stage. In the theory of moral leadership of the Great learning, there are stages from self-cultivation to making the world tranquil. The other is the principle of stop at the highest good in manifesting nature and loving the people. In the meaning of general principle, moral leader must have good nature that he or she preforms his or her original nature and accomplishes self-cultivation. For this he or she must learn and study, and endeavors self-polishing. In the category of concrete learning, at first, in the scheme of manifesting original nature, there are investigation things-extending knowledge and making the will sincere-rectifying the mind as the pre conditions of the self-cultivation, and moral leader must carry out harmonization peoples and accomplishing public morals as the result of self-cultivation. The harmonization people means that everyone has equal position and lives with each other in harmony In the scheme of loving the people, there are the connected ethics of self cultivation-regulating the family(修身齊家) and the connected ethics of regulating the family-ordering the state(齊家治國) by effect of self-cultivation.

• (The)Study of the Eastern Classic
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• no.34
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• pp.63-88
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• 2009

This paper was a quest of pattern of holding "Dae Hak - the Great Learning" during Joseon Period having investigated the characteristics of the Essentials of the Studies of the Sages(聖學輯要, Seong Hak Jibyo) that was compiled by Lee I was a reinterpretation of the Great Learning, and also academic enrichment. During the period of Joseon Dynasty, the Great Learning had held the most important position as core scripture in the intellectual society that pursued Seong Hak(聖學, sage learning). Throughout the Joseon Period, the Great Learning was the essential text for the Emperorship Learning(帝王學, Jewang Hak) as well as Seong Hak, and it can also be said that Seong Hak Jibyo compiled by Yulgok - the courtesy name of Lee I, was the comprehensive collections thereof. While compiling Seong Hak Jibyo, Yulgok presented a model of Seong Hak of Joseon, which was based on "the Great Learning". Yul Gok organized the system of "Seong Hak Jibyo" largely in five parts, and properly arranged the Three Cardinal Principles(三綱領, samgangryeong) and Eight Articles or Steps(八條目, paljomok) therein. Particularly, in the Chapter Two, "Cultivating Oneself(修己, sugi)", Yulgok deal with 'being able to manifest one's bright virtue'(明明德, myeong myeong deok) among the Three Cardinal Principles as the core curriculum, meanwhile, Yulgok also covered "Investigation of things, gyeongmul(格物)," "Extension of knowledge, chiji(致知)," "Sincerity of the will, Seongui(誠意)," "Rectification of the mind, Jeongshim(正心)," "Cultivation of the personal life, susin(修身)," among Paljomok(eight steps) as the ultimate purpose of 'Stopping in perfect goodness'(止於至善, jieojiseon) These well preserve the principal system of Confucianism where "Cultivating oneself and regulating others (修己治人, sugichiin)" are core value, and his instructions as such also back up academic validity logically by presenting specific guidelines for practice according to each domain. Reinterpretation of "The Great Learning" by Yulgok in Seong Hak Jibyo is an arena to investigate the characteristics of Confucianism in Joseon Period, which was different from that of China, furthermore, such guidelines might take a role as criteria to understand the characteristics of humans and learning possessed by Korean people.

• Journal of The Korean Association For Science Education
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• v.36 no.5
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• pp.801-814
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• 2016

The purpose of this study is to find out whether pre-service biology teachers' biological meanings of competition and adaptation is the same as everyday meanings to understand natural selection and evolution. Fifty three pre-service biology teachers answered written tests and thirteen of them were interviewed. The tests on general meanings on competition and adaptation, tests on biological meanings on competition and adaptation and tests on natural selection were administered. Questions on semi-structured interviews were composed of only biological meanings about competition and adaptation. Analyzing data through four steps, pre-service biological teachers' general meanings on competition and adaptation were compared with the definitions of Korean dictionary and compared with biological definitions. Pre-service teachers' alternative conceptions about biological competition and adaptation were classified and the alternative conceptual types were checked when explaining natural selection and evolution. They realized competition is battle for intention or purpose like everyday meaning of competition. However, they didn't realize adaptation happen in the population level. They thought that adaptation, like in everyday life meaning, is getting suitable to environment for survival on an individual level. By relating adaptation to evolution, they thought that long-lasting adaptation become evolution. This study has significance with respect to suggesting the alternative concepts of competition and adaptation based on effective evolution teaching from constructivism viewpoint and highlighting the importance of the concepts of biological competition and adaptation, which have been concerned rarely for a long time.

• Journal of Korean Elementary Science Education
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• v.41 no.2
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• pp.267-282
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• 2022

This study aims to analyze the continuity and sequence between the intelligent life curriculum for grades 1-2 and the science curriculum for grades 3-4 with a focus on knowledge and inquiry process skills. The results demonstrate that contents related to science in the intelligent life curriculum consisted of only 10 out of 32 elements. Five elements were related to the science curriculum for grades 3-4 and limited to the 'life sciences' area. Particularly, the intelligent life curriculum did not address topics related to 'matter' and 'motion and energy'. Developmental connection was established in the 'life sciences' area and dramatic changes were noted for the topics related to 'earth and space' area. In terms of inquiry process skills, the levels of observation, measurement, inference, and communication naturally increased, whereas a developmental connection was noted between the intelligent life and science curricula. Classification can be viewed as a developmental link; however, viewing the classification as scientific from the epistemic perspectives was insufficient. In the case of expectation, a gap was observed in both curricula due to the absence of expectation activities in the intelligent life curricula. The study discussed the implications for securing the connection between the intelligent life and science curricula on the basis of these results.