• The Journal of Korean Philosophical History
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• no.30
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• pp.311-344
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• 2010

Over 100 years in Mainland China, the 'traditional' thought and culture have been transformed from 'the past must be sublated' to 'the heritage must be preserved.' Today, China hopes to deal with the negative effects of industrial development such as the gap between rich and poor, and the absence of common values etc. through the reconstruction of traditional thought and culture, especially that of Confucianism. The Chinese government superficially accepts Confucianism for the purpose of the social stabilization and ongoing economic development while they keep the Socialism as the nation's ideological system. In the private sectors, there is endeavoring move to make the Chinese traditional thought and culture global paralleled to their economic growth. There are also scholars who find the cultural unification and the spiritual comfort from the restoration of the traditional thought and culture. They, so called 'the critical successionists' or 'the cultural conservativists,' believe that the traditional thought and culture could play a role in the Chinese modernization, and the new understanding and interpretation of their tradition could provide an alternative for their future. In my view, we need a careful survey on the view of the critical successionists or the cultural conservativists who regard tradition and culture as a power (力量). With this, we are required to investigate our own problems through the new understanding of our traditional thought and culture.

• (The)Study of the Eastern Classic
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• no.66
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• pp.277-301
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• 2017

The modern political scientist Liang, qi-chao (1873-1929), who insisted on the richness of China, was a major axis of Korean intellectuals in the nineteenth century. His patriotism for Chinese reconstruction oppressed by Western powers has greatly influenced Korea 's will to build a modern nation. There was military power and physical education at the center of Liang, qi-chao thought. He emphasized military strength through military strength with a strong stamina, so he mentioned the necessity of military and physical education. Based on the idea of this kind of Liang, qi-chao, the korean intellectuals believed that the Korean people should be born healthy through physical education. The initial introduction of physical education in Korea was integrated with the Military Sports. For the first time, Being introduced Western Sports in 1895, The fact that the army athletic gymnastics was first introduced into school education in 1896 proves this oneness. Moreover, Ethnic scholars continued to focus on fostering strong nationality through physical education based on the spirit of Liang, qi-chao, and was emphasizing the gymnastics of the military sportsman at the central idea.

• Journal of the Korean Society for Library and Information Science
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• v.47 no.3
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• pp.363-384
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• 2013

Gabriel Naud$\acute{e}$ is a great thinker and academic librarian in France who realized the spirit of universal public library in 17C. Based on the experiences of private librarian for 12 years in Italy and public librarian for 20 years in France, he concretized his thought for public library in 'la Biblioth$\grave{e}$que Mazarine', which is the essence of the spirit of public library in France. He also realized the importance of librarians as specialists, for the first time, who played important roles in the development of the library community as one of the great thinkers of public library. The purpose of this research is to study 'la Biblioth$\grave{e}$que Mazarine' where the spirit of public library had been prospered through the entire life of Gabriel Naud$\acute{e}$.

• Archives of design research
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• no.18
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• pp.199-207
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• 1996

Today craft design becomes of the declining ind-ustry by the advanced machine technology. Criticism of Ruskin and Morris about the industrial Revolution has a great influence until the present. The purpose of this study is to develop a new craft movement to conceived new craft's social role is placed emphasis on education for the whole man.

• Journal of Service Research and Studies
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• v.11 no.4
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• pp.21-42
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• 2021

This study was conducted to derive a Korean model that can permanently maintain and develop Korea. After analyzing Korean society, especially modern Korea, which was the foundation of the founding of the Republic of Korea, a Korean model that can lead Korean society as a sustainable society in human society was derived. The situation of Korea and Koreans was analyzed from a fundamental level. We analyzed the root causes of deepening division and conflict and vague concepts of freedom and justice, and presented a Korean model of the Republic of Korea based on the founding ideology and constitutional spirit of the Republic of Korea to solve these problems. The necessary conditions for being a Korean were derived from the founding ideology and constitutional spirit of the Republic of Korea, the indigenous ideology of Korea, and the fashion and lifestyle of Koreans, derived. In addition, basic axioms for the Korean model were presented, and the structure of the Korean model was designed based on this. The Korean model is presented so that Korean society can lead the human society and be happy for a long time. Reflecting the results of in-depth analysis of the ideological foundations of modern Koreans, a new long-term sustainable structure for Koreans with various ideologies to live well together was proposed. The new Korean model was named the service-oriented Korean model. This is because it is a model centered on thorough checks and balances between all opponents, because it is a multidimensional dynamic Korean model rather than a simple linear one-dimensional Korean model, and because it is a Hwajaengtaeguk model that accurately expresses the identity of Koreans. It was proposed as a model for the sustainable development of Korean society. A follow-up study on specific Korean education programs is needed in the future.

• Proceedings of the Korean Environmental Sciences Society Conference
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• 2003.05a
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• pp.61-67
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• 2003

우리의 선인들은 자연환경과 풍토조건을 고려하여 ‘인간과 자연의 합일’이라는 안정된 생활환경공간을 조성하였는바 복거관에 따라 주거지를 조성하고 경작물재배에 유리한 조건을 만들며 이웃과 공동생활을 영위할 수 있는 삶터를 경영하였으며, 우주관에 따라 생활영역을 구축하여 삶에 대한 의미와 가치를 정신세계로 확장시켜 나가는 형이상학적 관념을 엿볼 수 있게 한다. 즉, 전통마을의 경영에는 하늘과 땅과 사람(천+지+인, 산+수+방위+사람)이 조우하여 균형을 이루고 합일되는 생명영속사상의 준거틀을 운용하여 물질적 풍요는 물론 정신적 풍요를 중시하는 환경설계 철학을 엿볼 수 있다. 특히, 마을의 조영체들을 자연환경 속으로 깊숙이 관입시켜 생태환경에 대한 질서와 평형원리를 존중하는 유기체론적 설계목표를 반영하였다. 안정된 생활환경공간으로서 생태적 네트워크를 구축한 환경설계기법은 입지, 토지이용과 동선, 주거형태, 생태, 영역성, 교육생활문화, 경관, 공동체 구성과 관련된 원칙의 내용을 담고 있다.

• The Journal of Korean Philosophical History
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• no.23
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• pp.155-180
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• 2008

Suam(遂庵) Kwon Sang-Ha(權尙夏) was a very important character in the late Chosoen Dynasty. He was a representative of the academic circles(school of Uam) and political circles(Nolon; 老論) after Uam(尤庵) Song Si-Yeol(宋時烈, 1607-1689). He represented learning and thought and undertaking of his academic circles and political circles, and handed down to his pupils. He thought his mission was "lighting the laws of heaven and aligning the human mind," "stopping the heretical study and repulsing uncivilization", to reform good virtues of humanity and justice. Kwon Sang-Ha was a successor of Song Si-Yeol, He succeeded learning and thought of his teacher and practiced "Upright"(直) and the Thought of ChunChu(春秋). He emphasized "Upright" as a fundamental principle, like his teacher. He thought ChuHsi(朱熹, 1130-1200) was the master who had inherited the spirit of Confucianism and Chosoen was the only country to successfully inherit this spirit of Confucianism. He declared any study counter to the study of ChuHsi as a rebellious pursuit. Therefore he rejected all other studies. He tried to "stop the heretical 'ism' and repulse uncivilization" and present this ideology as 'the Right way of Human Society(世道)'. He made efforts to reorganize books of ChuHsi to make perfect Book of righteousness with Song Si-Yeol. And he established Hwayang shrine, MandongMyo(萬東廟), Deabodan(大報壇) etc, in memory of fidelity and large rightness. Kwon Sang-Ha did these undertaking to establish 'Public morals and the Right way of Human Society(世道)' with self-confidence. In Dispute on the nature of man and animal(人物性同異論), he gives his approval to Han Won-Jin's opinion. Han Won-Jin's opinion was "the nature of man and animal is Different"(人物性異論). Whenever serious political accidents occurred, he took the lead to protect his teacher, Song Si-Yeol. The reason he did this was not because of his personal feelings for his teacher, but because of promoting 'Public morals(世道)' and 'Confucianism.' Kwon Sang-Ha regarded Mind control Law of "Upright" and the thought of ChunChu as his moralities, and was concerned about real politics and opposed social irregularities. Kwon Sang-Ha succeeded Song Si-Yeol's thought of "Upright" and volition of making an inroad on the Chung(淸), and gave to his political circles(Nolon; 老論) as a law of mind and mission.

• Journal of the Society of Disaster Information
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• v.8 no.3
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• pp.213-222
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• 2012

The purpose of this study was to extract the spiritual characteristic factors of the security martial arts qualitatively which are emphasized in guard situation. To get the purpose of this study, 216 people who are students majored in security service, security service professionals, specialists of practical and theoretical security martial arts were selected as participants for this study. The results of this study were as follows. There were divided 4 sub-factors and 20 detailed factors. The spiritual characteristics of the security martial arts were named psychological spirit which was consisted of concentration, self-confidence, self-management, flow, and self-esteem, ethical spirit which was consisted of sacrifice, justice, royalty, peace, and sense of duty, martial arts' spirit which was consisted of courtesy, toughness, defense, balance of mind and body, and bravery, and practical spirit which was consisted of responsibility, cooperation, modesty, determination, and professionalism.

• Archives of design research
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• v.17 no.3
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• pp.335-342
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• 2004

Recently there have been various research activities regarding Korean traditional aesthetics. However, those researches were mainly conducted individually, partially, and periodically, which resulted in unsystematic and incomprehensive works. Therefore, it is required to orginze all the precedent research works with more systematic and objective framework. Generally speaking, all the human activities including aesthetic activity have ends, procedure and means. In other words, human being needs three key elements for realizing any thought and those three elements include contents, formal, and practical element. Element of contents is ultimate goal to accomplish as value, concept, and meaning of thought with their aims. Formal element includes methods, principles, norms, procedure, formality and style comprising of thought in order to accomplish the goal. Finally, practical element refers to specific means, tool, media, material and techniques to concretize the contents through form. Almost all of thoughts and meaning which human being tries to express consist of language. Major elements in sentence include 'subject (omissible)' , 'objects (aim)', 'predicate (formality)', 'complement (means)' and they are composed systematically and hierarchically with rules in sentence. The study compared human activity model with language structure and analyzed their implication with design (aesthetics), which made it possible to propose analytic frameworks for traditional aesthetics. In addition, the study also systematically organized the way to realize traditional aesthetic value in the present context based on the methods developed in this study.

• The Journal of the Korea Contents Association
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• v.19 no.1
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• pp.496-512
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• 2019

The purpose of this study is to analyze the social welfare ideology and social welfare education practice theory of Deok Joon Kim(1919-1992) who was a pioneer in Korean social welfare education and a founder of Korea's very first independent department of social welfare. Through examining his life, and social welfare related works, ideology and education practice theory following conclusions were derived. Relationship involving first, spirit of shalom, second, human dignity, third, love of the cross, fourth, social justice, fifth, worshiping God and loving human being, and sixth, love of neighbors were found. These social welfare ideology and social welfare education practice theory of Deok Joon Kim are values that can resolve today's Korean social welfare education problems and insights which would reestablish essential goals and objectives in cultivating social workers with principles. These could be applied to Korean social welfare education in forms involving social worker's justice, stance, role, and function.