• Hospice
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• s.73
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• pp.3-7
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• 2022

• RED RIBBON
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• s.16
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• pp.10-13
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• 1997

상담은 '심리적 고통으로부터 벗어나 마음의 평화를 얻고자 하는 인간의 기본적인 욕구를 해결해주는 것'이라고 한다. 따라서 에이즈 상담은 에이즈에 대한 막연한 두려움과 공포를 지닌 피상담자와 자신이 에이즈에 감염되었을 지도 모른다는 심리적 고통 속에 있는 피상담자에게 필요한 정보나 도움을 줌으로써 이들의 고통을 덜어주는 것이라 생각한다. 또한 상담과정을 통해서 정확한 정보를 주고 에이즈에 대한 전반적인 교육을 함으로써 에이즈 예방효과도 얻을 수 있는 것이 에이즈상담의 궁극적인 목적이라 할 수 있다. 이러한 목적을 실현시킬 수 있는 에이즈 상담요원 양성을 위해서는 어떤 요소가 고려되어야 하며, 피상담자가 상담하고자 하는 내용에 효과적으로 대응하기 이해서는 어떤 교육내용으로 구성되어야 하는가에 대해 관련 기관에서 실시했던 에이즈교육 및 전문상담과정 현황을 소개하고 끝으로 발표자가 생각하는 에이즈 상담교육 내용 안을 자료로 제시하고자 한다.

• The Korean Journal of Air & Space Law and Policy
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• v.30 no.1
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• pp.273-302
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• 2015

The term "peaceful uses of outer space" in the 1967 Outer Space Treaty appears in official government statements and multilateral outer space related treaties. However, the examination of the state practice leads to the conclusion that this term is still without an authoritative definition. As far as the meaning of 'peaceful use' in international law is concerned the same phrases in the UN Charter, the 1963 Treaty of Banning Nuclear Weapons Tests in the Atmosphere in Outer Space and Under Water, the 1956 Statute of IAEA, the 1959 Antarctic Treaty, the 1982 UN Convention on the Law of the Sea, the 1968 Nuclear Non-Proliferation Treaty and the 1972 United Nations Conference of the Human Environment were analysed As far as the meaning of 'peaceful uses of outer space' is concerned the same phrases the 1967 Outer Space Treaty, the 1979 Moon Treaty and the 1977 Convention on the Prohibition of Military or Any Other Hostile Use of Environmental Modification Techniques(ENMOD) were studied. According to Article IV of the 1967 Outer Space treaty, states shall not place in orbit around the earth any objects carrying nuclear weapons or any other kind of weapons of mass destruction, install such weapons on celestial bodies, or station such weapons in outer space in any other manner. The 1979 Agreement Governing the Activities of States on the Moon and Other Celestial Bodies repeats in Article III much of the Outer Space Treaty. This article prohibits the threat or use of force or any other hostile act on the moon and the use of the moon to commit such an act in relation to the earth or to space objects. This adds IN principle nothing to the provisions of the Outer Space Treaty relating to military space activities. The 1977 ENMOD refers to peaceful purposes in the preamble and in Article III. As far as the UN Resolutions are concerned, the 1963 Declaration of Legal Principles Governing the Activities of States in the Exp1oration and Use of Outer Space, the 1992 Principles Relevant to the Use of Nuclear Power Sources in Outer Space(NPS) were studied. And as far the Soft Laws are concerned the 2008 Draft Treaty on the Prevention of the Placement of Weapon in Outer Space and of the Threat or Use of Force against Outer Space Objects(PPWT), the 2002 Hague Code of Conduct against Ballistic Missile Prolifiration(HCoC) and 2012 Draft International Code of Conduct for Outer Space Activities(ICoC) were studied.

• Journal of Christian Education in Korea
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• v.71
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• pp.371-399
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• 2022

The era we are living in is an era of hyperconnectivity where boundaries and limitations of each field and domain disappear and organically converge and share with each other. Christians living in the age of hyperconnectivity are losing their direction of life due to various divisions and severances, such as holiness and secularity, church and world, soul and body, faith and life, and humans and nature. However, in a hyperconnected society, it is necessary to break free from division and conflict caused by disconnection, and realize the kingdom of God through connection and solidarity between humans, nature, and the world. In order to explore the direction of Christian education for this purpose, this study examined the characteristics of the era of hyperconnectivity and the principle of solidarity, which is the core of hyperconnectivity. The theological meaning of solidarity was examined in terms of humans, nature, and the world, and based on this understanding, the direction of Christian education in the era of hyperconnectivity was sought. It can be summarized as having a religious understanding of human beings of Homoconnectus with a pericoretic mode of existence. Third, education on the kingdom of justice and peace where we can live together in a solidarity relationship can be summarized.

• The Journal of the Korea Contents Association
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• v.17 no.4
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• pp.147-156
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• 2017

This research aimed at suggesting the implication of Korean unification education based on German unification education, which country achieved unification from the divided country as Korea. Germany named unification education as the political education. German political education includes democratic citizen education, peace education, and solidarity education between the peoples. Also, besides school unification education, civic organization and parties treat political education. German political education is conducted by being shared with role by main government and several organizations, when the federal government level suggests a big frame. Also, political education with proper content could be conducted suitable for the characteristic of main area and the color of the party and civic organizations. Of course, federal government supports administrative financial support enough on this. In such situation, German people have naturally accepted and developed political education without distance. This situation has lots of implication on Korea. First, systematic system of unification education. In Korea, unification education is conducted mainly by Ministry of Unification and Education Center for Unification. However, in order to naturally approach the people, systematic system synthesizing civic organization, local government, religious organization, and educational local government should be established. Second, 'integration within acknowledgement of diversity'. In Korea, also, diversity should be acknowledged by being suggested by the country with the big frame, and the detailed parts by various institutions and civic organizations as Germany. Third, conversion to integrated education of unification education. Germany is conducting comprehensive education naming unification education as the political education. We also should prepare for coming unification in the near future by complementing the content by converting the mere unification education to comprehensive and integrated education.

• Hwankyungkyoyuk
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• v.10 no.1
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• pp.115-128
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• 1997

MZ는 국제적 환경 생태 지대가 될 수 있으며, 황해의 한-임진 강어귀를 열곡 중심에 있는 철원 유역과 이으며, 동해안 바위투성이 해안에 있는 설악산과 금강산 사이의 태백산까지 잇는다. 이 통일의 자연 기념비는 인류의 희망의 성지와 많은 사람들이 목숨을 잃은 국경 지대에서 평화의 상정이 된 멸종 위기의 학의 보호 구역이 될 수 있다. White-napped 학 (Grus vipio), Red-necked 학 (Grus japonensis), 아시아에서 충성의 상징인 Hooked 학 (Grus monacha)은 곧 멸종할 운명에 처해 있다. 임진강 어귀 근처에서 시작되는 귀중한 풍경은 여러분의 유산을 재발경하고, 풍경에 내재된 본질적인 자연?문화적 가치를 포착하고, 그리고 환경적으로 건강한 개발을 하면서도 다음 세대를 위해 그것들을 보존할 완전한 자원망이다. 환경교육은 '고객으로서의 장소'의 모델과 연계된 환경 교육은 DMZ의 미래를 위한 일치된 의견을 이뤄내는 관문이 될 것이다.

• The Inventors News
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• no.57
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• pp.1-16
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• 2007

매니페스토 물결운동 동참/발행인 칼럼/일본 특허출원 "더 편리하고, 빨라진다"/지식재산 전문인력육성 추진기획단 발족/한반도 평화지도 여성이 그리자/꿈의 사업 시제품제작/구체적 이념 정책에 반영되도록 압력.감시/"한국형 매니페스토 정착시킬 것"/전국 5개도시 각 60시간 과정, 11월경 자격시험 거쳐 배출/"영재교육 붐 일고 있듯 발명창의교육도 붐 일 것"/"발명창의성 교육 중점 강의"/"자격증 따서 아이들 가르칠 거예요"/특허청 30주년 기념 엠블럼/특허청 대학 특허교육 지원 강화/특허서식, 민원인이 작성하기 쉽도록 개편/'미특허소송판례' 9월부터 온라인 무료서비스/서울대 등 주요대학 특허교육 확산/'2007 상표-디자인전' 8월2일 개최/역사 속의 발명품/하루 10분 발명교실/특허Q&A/국회 산자위 소속 김태년 의원/대학 중점 연구분야 특허지도 그린다/차세대 'IPTV' 특허출원 대폭 증가/아이디어 착상 및 발명기법/"지금은 여성발명가 시대" 정부의 관심이 필요하다/도마크의 크론토질/화폐 위조방지 기술 특허출원 동향/여성발명기업 육성 방안 등 논의/협회 대구지역 모임 활발/특허청, 기술사업화 중매 선다/지역명성 상표권으로 재탄생/한국여성발명협회 회원사 발명품 가이드

• Korean Journal of Comparative Education
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• v.27 no.4
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• pp.127-154
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• 2017

EIU has evolved diversely depending on the national environment and culture on the basis of the philosophy of individual human rights and world peace articulated in the "1974 Recommendation on EIU". However, the global environment surrounding EIU has been changed socially, economically, culturally and ecologically in the 21st century, and therefore it is necessary to raise the following questions: Is the concept of EIU initiated for international understanding and cooperation for world peace in the 20th century still valid in the 21st century? Which direction should we take in order for EIU to be efficient in the globalized world? To answer these questions, this study reviewed and analyzed the historical development and current trends of the EIU in the regions of Europe, North America, Asia Pacific area, and Africa. For the empirical study, thirty-four experts in EIU selected from the four regions were interviewed by the researchers. Based on the interviews and the related literature review, it was found that the diverse terms of EIU were used in the four regions and the focus on EIU was different depending on the geographical, historical and social environment of each region. But, despite of the diversity in terminology in EIU, human rights, peace, equity and social justice which are emphasized by UNESCO, were universally taught in EIU. The EIU in these regions is currently dealt with in school education, social education and lifelong education, and particularly global citizenship allowing multiple identities is importantly treated together with citizenship education. Another important aspect of EIU that was commonly found in these four regions was that global citizenship education for solving global problems was coexistent with the reinforcement of nationalism for the economic competency of each nation in a globalized world. The issue of global inequality was particularly dealt with in EIU, and the teaching of voluntary civic involvement and responsibility were particularly emphasized in EIU. Based on these research findings, the study proposes "glocalism", connecting global issues with local issues for solving global problems, as a new approach to the EIU of the 21st century.

• Proceedings of the KGS Conference
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• 2003.11a
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• pp.216-221
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• 2003

1) 문제 제기 및 연구 목적 최근 북한 핵문제와 관련한 동북아시아의 군사적 긴장에도 불구하고 남북한 관계에 있어서의 일련의 변화, 즉 금강산 및 평양 관광, 남북 경제 교류의 확대, 이산가족 상봉의 재개, 남북 철도 및 도로의 연결, 개성 공단의 착공, 통일 교육 지원법의 제정 등을 계기로 하여 그 어느 때보다도 남북이 보다 진전된 평화 공존과 화해 협력으로 이어지고 있다(차우규, 2000). (중략)

• Journal of Christian Education in Korea
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• v.62
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• pp.257-283
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• 2020

Our current society is experiencing a mass upheaval through globalization: mobility, hybridity, and cultural diversity are part of this world phenomenon. We can say that these changes are a result of people crossing borders due to international travel, immigration, emigration, studying abroad, labor, international marriages, fast and comfortable transportation, and the Internet. According to 2018 UNPD(Untied Nations Population Division)'s data, the international migrants have exceeded 258 million as of 2017. The increased number of migrants signifies that people with various backgrounds move from their own culture to a drastically different one. Interacting with different cultures can give people the chance to experience abundant lifestyles and improve life qualities. During that process, however, the differences between cultures can cause not only misunderstandings, conflicts, and violent collisions, but also xenophobia or radical nationalism. The current society is confronted with a problem: the people cannot stubbornly cling to a homogenous ethnicity anymore, which makes the coexistence between the citizens and immigrants necessary. Through these circumstances, I aim to suggest an educational model and a practical curriculum from a Christian perspective as the aim of this study. It seeks to encourage Christians to flexibly respond to these conflicts and collisions, and to fulfill their social responsibilities faithfully. For this reason, I will explore and seek sharing practical values through both shalom's communality as a theological approach and postconventionality in mature adults as a social-scientific approach. Consequently, I have few requests for the readers. First, approach with openness, understanding, and respect for other culture. Second, see this study as one step of confronting the global problem for coexistence and coprosperity of all social agents in the earth, a limited space. Third, notice that this study uses the interdisciplinary approach (theological and social scientific view) for a shareable, practical value that consistently leads the curriculum of my thesis, and a scientific method to eliminate bias. Lastly, understand that this study will eventually be used in educational practice, and as a result it prioritizes giving thought to the Christian educational environment. This study begins by exploring the conflicts and collisions between diverse cultures of our current society in international and national cases. Afterwards, I will reflect on how we can manage these conflicts and collisions by exploring the social-scientific view, postconventionality in mature adults, the theological view, and shalom's communality as a complement for the postconventionality's personal dimension. In conclusion, I suggest a curriculum that achieves peace as a practical value based on postventionality and shalom's communality for this study's goal.