• Journal of Korean Philosophical Society
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• v.141
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• pp.63-84
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• 2017

In the twentieth century Anscombe's 1958 article "Modern Moral Philosophy" argued that duty-based conceptions of morality are conceptually incoherent for they are based on the idea of a "law without a lawgiver". Concepts such as "morally ought", "morally obligated", and "morally right" require a legislator as the source of moral authority. In the past God occupied the role, but systems that dispense with God are lacking the proper foundation for meaningful employment of those concepts. Aristotle's virtue ethics can do so without appealing to any such lawgiver, and ground morality in the well being of human moral agents. Therefore Anscombe recommends a return to the eudaimonistic ethical theories of the ancients as secular approaches. Eudaimonia is a central concept in Aristotelian ethics, along with the terms "aret?"(translated as virtue or excellence) and "phronesis"(translated as practical wisdom). In Aristotle's works, eudaimonia was used as the term for the highest human good, and so it is the aim of practical philosophy to consider what it really is and how it can be achieved. Eudaimonia is a Greek word commonly translated as well-being, happiness, welfare or "human flourishing". As Aristotle points out, saying that eudaimon life is a life which is objectively desirable, and means living well. Everyone wants to be eudaimon. And everyone agrees that being eudaimon is related to faring well and to an individual's well being. But the really difficult question is to specify just what sort of activities enable one to live well. Aristotle says that the eudaimon life is one of "virtuous activity in accordance with reason," this is a necessary condition of eudaimonia, the pleasure accompanied by virtuous activities is a sufficient condition. Hence we have a more accurate translation of eudaimonia with a review the practical meaning of eudaimonia, and the correlation between eudaimonia and arete, pleasure.

• Journal of the Korean Society of Marine Environment & Safety
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• v.25 no.2
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• pp.237-243
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• 2019

Floating platforms made of PE (PolyEthylene) are often located in shallows of seas, rivers or lakes. They are widely used for marine pensions, marine pontoons, marine bridges, etc. These products are characterized by good flexibility, recyclability, chemical resistance and weatherability with corrosion resistance. Existing PE floating platforms have a simple structure in which one pipe is fastened to one bracket, but this has limited application, even if a user modifies the arrangement. Therefore, we developed a structure that allows buoyancy pipes of various sizes to be fastened to one bracket and verified the structural safety of the product using the finite element method. From the results of structural analysis for buoyancy pipes of different diameters, the maximum stress ratio was 0.78 compared with allowable criteria of 1.0, which represented sufficient safety for a model with 500 mm diameter pipes. Based on the results of this study, further research to evaluate the structural safety of various floating platforms can be carried out in the further; it will also be necessary to establish related evaluation criteria.

• (The)Study of the Eastern Classic
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• no.72
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• pp.265-298
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• 2018

This paper examines the contents and meaning of the education reform theory among the social reform theory of Wie Baek-gyu(1727~1798), a representative Confucian scholar of Honam in the 18th century, and suggests the moral educational implications of his educational reform theory. Wie Baek-gyu, who lived through the Yeongjo and Jeongjo eras, diagnosed the contradictions and problems of society at that time as the absence of morality. And emphasized the reform of school education as a center of ways to overcome social disruption. The educational reform theory he envisioned was to systematize the process from child education to higher education centered on the system reorganization of the school, and to formulate school education in conjunction with the selection of talent. He emphasized the cultivation and practice of moral character in the course of admission and curriculum of the school, and suggested a system that reflects the opinions of the local people in the admission process, thereby establishing the school as the center of the local society. His educational reform theory, which embodies the school system based on moral education and further shapes the school system and educational contents as the center of edification and recruitment of talented people, is a big indication of the curriculum of the current moral curriculum that emphasizes the cultivation and practice of inner morality based on personality education. In this paper, I summarized and reviewed the general contents of his perception of the times and social reform theory, the diagnosis of the educational reality that is the basis of his educational reform theory, and the specific contents of the education reform theory. Based on this, I presented the meaning to the current moral and curriculum.

• (The)Study of the Eastern Classic
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• no.63
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• pp.115-140
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• 2016

This Articles intend to articulate The Tao(道) and Te(德) in Confucian analects("論語") Tao & Te is key concepts in Confucian analects. Tao is the Way of human life. Te is the incarnation of the Way. Jen(仁) is the universal Virtue of Human beings. Therefore, Confucius said, "If Human beingsa bo the Virtue proper to Humanity, what has to do with the Rites of propriety and Music?". Confucian's Human relationship is altruism(恕). Chu-Hsi and Dasan uphold and reestablished Tao & Te and Jen as maim concept of Confucius Analects. Jen is a practical methodology of Tao and Te. Confucius said, 'Let the will be seat on the path of duty.' 'Let every attainment in what is good be firmly grasped.' 'Let perfect Virtue be accord with. Tao(道), Te(德) and Jen(仁) is Trinity in Confucian Analects. Dasan redefined Tao and Te as his Commentary of Confucian analects("論語古今註"). Dasan interpreted that Te is achieved only by Human beings's behavior. But Chu-Hsi' Te is substance of Mind(心之體). He interpreted Te as an innate idea.

• (The)Study of the Eastern Classic
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• no.57
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• pp.137-168
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• 2014

The purpose of this study is to search for the main content system and Confucian meaning of "Yu Shu;虞書" of "The Book of Documents; 書經". This research covers two things: first, the form of The Book of Documents and the main content system of "Yu Shu". The Book of Documents consists of 4 main dynasties' Shu in ancient chinese history; "Yu Shu" 5 chapters, "Xia Shu; 夏書" 4 chapters, "Shang Shu; 商書" 17 chapters, and "Zhou Shu; 周書" 32 chapters, for a total 58 chapters. This book is organized in the form of six formalities(六體) or ten examples(十例). Second, the Confucian value of The Book of Documents and philosophical meaning of Yu Shu. Yu Shu shows a benign rule(仁政), confucianism ideal politic, as an historic example of a benevolent administration. By this research, we recognize that the tradition of abdication in the confucian society and the way of selecting people are theoretical foundation of politics based on people, rule by virtue and, by extension, a dynastic revolution. In addition, governing a country and rule the world that is treated in Yu Shu are a theory of leadership and moral training as a background of "Da Xue"(大學; Great Learning). Furthermore, Xiao(孝;filial piety) emphasized on this book is the main virtue of leaders and core value of practical action among the human relation. by extension, we recognize that the "Yu Shu" is the origin of "Xiao Jing; 孝經".

• Journal of Korea Entertainment Industry Association
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• v.13 no.5
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• pp.67-72
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• 2019

Animation is a comprehensive audio-visual art, animation literature, painting, music, architecture, photography and other art forms are integrated. China's animation industry has made some achievements in the new century, but on the whole, with the globalization of China, China's animation industry has been influenced by Japan and the United States. China has a history and culture of five thousand years, with profound social deposits and cultural foundation. Of the four ancient civilizations in the world, the Chinese civilization is the only one that has survived. China has too many stories to tell. From the development history of Chinese and foreign animation, we can see that many Chinese traditional cultural elements are used for reference. Since the 1980s, Chinese animation has been on the road of national revival. Chinese animation has begun to draw close to traditional culture in terms of themes, characters and scenes, and integrate Chinese traditional cultural elements. The theme of big fish and begonia is to repay kindness by sacrificing one's own life for the sake of justice and friendship. This fearless spirit of sacrificing one's life for justice is the concentrated embodiment of the fine qualities of the Chinese nation over the past several thousand years. Kun to save chun and give up his life, chun in order to repay rather give up half of his life, and qiushui in order to help their beloved, also would rather give up all of their own. These three protagonists are very distinctive personality characteristics, are to "righteousness" and give up their most precious things. At the same time, big fish and begonia combines many traditional Chinese cultural elements to form an animated film with Chinese characteristics.

• Journal of The Korean Association For Science Education
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• v.28 no.4
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• pp.282-290
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• 2008

The Research and Education (R&E) program was a year-long, apprenticeship and research-based program that was guided by mentors who are scientists or science teachers. The objective of the R&E program was to help scientifically gifted students in Korea Science Academy (KSA) and Science High Schools (SHS) to enhance abilities in creative thinking, scientific inquiry, problem solving, positive attitude towards scientists, and promoting cooperative research and interests in science and technology. In this study, the impact of the R&E program on the goals of 182 gifted college students in KAIST was evaluated using Likert-type items and multiple-choice method approach that provided a more comprehensive evaluation of the program's impact on science attitudes, creative thinking, scientific inquiry, and interests in science and technology. The results indicated a positive impact on cooperative research, gaining knowledge on the research topic, attitude towards scientists, interest in science and technology, scientific inquiry, and creative thinking in that order. There were rather remarkable and meaningful differences in science inquiry (p<.05), and scientific knowledge (p<.01), between the two groups of KAIST freshmen who came from SHS and KSA in 2006. Implications for science apprenticeship or a research-based mentorship program and their respective evaluations are also discussed.

• Journal of Life Science
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• v.25 no.8
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• pp.861-869
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• 2015

One of the domesticated species; the dog has been selectively bred for various aims by human. The dog has many breeds, which are artificially selected for specific behaviors and morphologies. Dogs contribute their life to human as working dogs for guide, rescue, detection or etc. Working dogs requires good personality, such as gentleness, robustness and patience for performing their special duty. Many studies have concentrated on finding genetic marker for selecting the high-quality working dog. In this study, we confirmed quantitative expression patterns of eight genes (ABAT; 4-Aminobutyrate Aminotransferase, PLCB1; Phospholipase C, Beta 1, SLC10A4; Solute Carrier Family 10, Member 4, WNT1; Wingless-Type MMTV Integration Site Family, Member 1, BARX2; BarH-Like Homeobox 2, NEUROD6; Neuronal Differentiation 6, SEPT9; Septin 9 and TBR1; T-Box, Brain, 1) among brains tissues from four dog breeds (Beagle, Sapsaree, Shepherd and Jindo), because these genes were expressed and have functions in brain mostly. Specially, BARX2, SEPT9, SLC10A4, TBR1 and WNT1 genes were highly expressed in Beagle and Jindo, and Sapsaree and German Shepherd were vice versa. The biological significance of total genes was estimated by database for annotation, visualization and integrated discovery (DAVID) to determine a different gene ontology (GO) class. In these analyses, we suppose to these eight genes could provide influential information for brain development, and intelligence of organisms. Taken together, these results could provide clues to discover biomarker related to functional traits in brain, and beneficial for selecting superior working dogs.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.323-367
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• 2013

한국의 대순진리회는 증산 성사의 가르침을 숭신하는 종교단체로서, 한국 사회에 상당한 영향력을 가지고 있다. 1969년 창설된 대순진리회는 포덕·교화·수도를 삼대 기본사업으로, '음양합덕·신인조화·해원상생·도통진경'을 종지로, '안심·안신·경천·수도'를 사강령으로, '성·경·신'을 수도의 삼요체로 삼고 있다. 또한 인간개조와 포덕천하·구제창생·보국안민을 통하여 지상천국을 건설하는 것을 목표로 한다. 대순진리회는 사상적 측면에서 무(巫)와 유(儒)·불(佛)·도(道)를 포용하고 있다. 이러한 대순사상을 바탕으로 대순진리회의 도인들은 근엄하고 세밀한 실천수도를 수행하는데, 그 내용을 살펴보면 중국 유·불·도의 양생문화와 많은 공통점이 있는 동시에, 또한 뚜렷한 한국 문화의 특색을 띠는 부분도 있다. 이런 면들은 모두 개인적 수도와 사회적 안정을 실현하는 데 큰 도움이 되고 있다. '안심·안신·경천·수도'의 사강령은 대순진리회의 도인들이 지켜야 할 가장 기본적인 행위규범이다. '성·경·신'의 삼요체는 사강령을 실천하기 위한 내면적 수양으로서 모든 수도활동의 근본이 되는 것이다. 삼요체 중에서 '성'을 가장 근본적인 것으로 생각하는데, 그 이유는 오직 '성'을 갖춘 사람만이 '경'과 '신'을 논할 수 있기 때문이다. 반대로 마음속에 망념이 있거나 경거망동을 하는 사람들은 상제에 대한 '경'과 '신'을 잃게 된다. '성실함'이라는 내면적 도덕 품성은 인간으로 하여금 더욱 정직하고 안정되며 오래 지속되게 한다. 뿐만 아니라 '성'은 수도자들로 하여금 더욱 순수해지고, 어리석음을 버리게 한다. 크나큰 도를 성취하려면 먼저 이렇게 얼핏 보기에는 어리석지만 끈기 있는 마음이 필요하다. '성'하면 기운이 솟구쳐 내면이 더욱 안정되고 번뇌는 사라진다. 성심을 수련하면 마음이 안정되고, 마음이 안정되면 정신이 안정되는데, 정신이 안정되면 걱정이 사라지기에 몸도 건강해진다. 삼요체중 '경'과 '신'에 있는 큰 의미 가운데 하나는 상제님에 대한 경배와 믿음을 끝까지 가지라는 것이다. '해원상생·보은상생'은 대순사상의 가장 중요한 대도(大道) 윤리로서 도인들의 수도를 인도하는 기본적인 법칙이다. 대순진리회에서 말하는 해원은 단지 개인 한 사람의 해원이 아니라 우주의 질서를 바로잡는 해원이라는 점에서 중요하다. 그렇기 때문에 대순진리회 도인들은 개개인으로 시작하여 자신의 원한을 해결할 뿐만 아니라, 땅의 원한, 천민의 원한, 여인의 원한 등 모든 원을 해결해 주고자 한다. 즉 삼계의 모든 불평등을 해소하고 불합리한 부분을 바로잡는 것이다. 해원의 다른 측면은 보은이라 할 수 있다. 해원과 보은은 상보상조의 관계에 있는데, 이는 곧 도인들이 행하는 수도의 양 날개라 생각된다. 해원을 통하여 과거의 장애를 제거하고, 보은을 통하여 현재의 덕을 쌓는 것이다. 보은을 하려면 항상 감사의 마음을 간직해야 한다. 그 의미는 인간관계에 있어서 다른 사람이 베푼 은혜를 항상 고맙게 생각해야 한다는 것이며, 더 나아가 천지가 우리에게 베푼 은혜도 감사하게 생각해야 한다는 것이다. 모든 원한이 풀어지고, 모든 은혜를 다 갚았을 때 삼계가 조화롭고 통하게 될 것이다. 대순진리회에서는 도인들의 실천수도 면에서 두 가지 측면을 강조하는데, 즉 포덕교화와 근언신행이다. 근언신행은 자아발전을 위한 도인들의 내적 수련이며, 포덕교화는 도인들이 외부 세상에 대순사상을 알리고 가르치는 것을 말한다. 양자는 동전의 양면과 같이 떨어질 수 없는 관계에 있다. 다른 사람을 포덕·교화 하려면 도인들 스스로가 먼저 말과 행동에 조심해야 한다. 왜냐하면 말과 행동을 조심하는 것 자체가 곧 포덕교화에서 다른 사람의 모범이 되기 때문이다. 인생을 살면서 추구해야 할 가장 높은 목표는 덕(德)을 세우는 것이고, 그 다음은 공(功)을 세우는 것이며, 그 다음은 언(言)을 세우는 것이다. 덕·공·언은 세월이 지나도 그 가치가 빛을 바래지 않는다. 이 세 가지 중 한 가지를 이룬 사람이면 불후하다고 할 수 있다. 성인들이 성인으로 칭송 받았던 이유는 모두 육체를 초월한 덕·공·언으로 세상을 풍요롭게 했기 때문이다. 그렇기 때문에 비록 그들이 세상을 떠났다 하더라도 마치 살아있는 것처럼 영원히 추앙되니, 이것을 통하여 영생을 얻는 것이다. '영생(永生)' 만큼 높은 경지에 도달하는 '양생'이 또 어디에 있겠는가? 대순진리회 실천수도의 최고목표는 바로 인간 내면의 수양을 최고의 경지로 끌어올리는 것으로서 이는 곧 음양합덕·도통진경이다. 다시 말해서 영원히 불후한 경지에 이르고 만세(萬歲)토록 영생하는 것이며 신(神) 그리고 성인이 되는 것이다.