• Journal of architectural history
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• v.12 no.3
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• pp.149-162
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• 2003

Schulz accepted the existentialist view based on Heidegger's thought and at the same time the objectivist view making fixed this living world, evoking controversies for discussion. He could not see various presentations of the meaning of place because he perceived elements of this world individually. Thus Schulz's mixed system of understanding is sternly different from Heidegger's thought. First, Heidegger suggests that place as existential space represents the occasion revelation of incidents in Dasein. While Schulz recognizes that place is a systematic space predetermined for Dasein. Second, Heidegger interprets the placeness as creative openness in which elements comprising this world face and interact with each other into one. In contrast, Schulz defines each of the elements through signification and regards it as invariable and static. Third, Heidegger perceives that the placeness is expressed with sustainable, complex images through "rift-design" which seeks dynamic interactions between the ground and the world. While Schulz attempts to take "Genius Loci" or "habituated scene" through "gathering" as a concept he regards static and then visualize such structural two factors, producing certain internal images of place. However, limits of Schulz's theory prevent us from exerting complete imagination and discovering the inner creative world of the object. Thus the ultimate goal of paying attention to the placeness, that is, the recovery of individual identity, fails due to the prevalence and abstraction of objectified thinking. In contrast, Heidegger's thought about "openness" is a useful means of realizing the placeness. Openness may be referred to a dynamic coordination in which the earth and the world sustain each other under incessant mutual tensions, but not sticking o each other. "Rift-design" is an openness strategy to cause tense relations by preventing structuralization intentively. This is a creative design that allows seeing original seams of the object.

• Publications of The Korean Astronomical Society
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• v.26 no.3
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• pp.89-101
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• 2011

The International Olympiad on Astronomy and Astrophysics (IOAA) initiated by the Thailand Astronomical Society in 2007 is an annual competition for high school students. One of its aim is to enhance the development of international exchange in the field of school education in astronomy and astrophysics. This paper first provides the overview of the IOAA in terms of key regulations based on its statutes, history and current status. Secondly, the published syllabus of the IOAA is used for content analysis according to subject areas regarding the exam questions of the IOAA in theoretical, observational and data analysis parts from 2007 to 2010. Also, a scientific inquiry framework is applied to the same questions for assessment based on scientific inquiry in the cognitive aspect with two sub-classes of scientific knowledge and scientific reasoning. Among a dozen astronomy subject areas listed on the syllabus, the theoretical part of the IOAA makes more frequent use of the Sun, the solar system, properties of stars, and concept of time. In content knowledge, a factor of scientific knowledge, the IOAA questions, especially in the theoretical part have a lesser degree in difficulty than the IAO (International Astronomy Olympiad) exam questions for the same period whose degree in difficulty is comparable to college level. With regard to scientific reasoning, the IOAA questions tend to involve convergent rather than divergent thinking. Lastly, in light of these findings, discussions are given on the outcome of Korean participation in the previous IOAAs and ways to help better in preparing Korean students for future astronomy Olympiads.

• Journal of the Korean Society of Earth Science Education
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• v.4 no.3
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• pp.278-296
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• 2011

The purpose of this study is to examine the pedagogical content knowledge (PCK) elements and the changes in the science lesson planning and implementation difficulties experienced by high-career elementary school teachers with over 20 years of educational experience through the instructional consulting case of the Seoul City Office of Education Scholarship Support Group in order to find implications on effective instructional consulting support plan for improving the science teaching professionalism of high-career elementary school teachers. The result of this study is as follows : First, the pedagogical content knowledge (PCK) elements on the science lesson planning and implementation difficulties experienced by high-career elementary school teachers with over 20 years of educational experience were related to teaching strategy and they experienced difficulties in lesson content organization using lesson model and experiment facilitation and questioning, as well as in the area of interest and motive management that are definitional characteristic of learner in the learner element. Second, as for the changes in the PCK through science instructional consulting, they recognized the importance of the designing and experimenting process as students become the subject in the experiment facilitation in lesson, and they ended up attempting the postscript for promoting the thinking power of students. In addition, it was found that not only the cognitive characteristic but also the definitional characteristic of learner is important in science lesson and that students' motive is also an element that needs to be continuously managed. Third, as for effective instructional consulting plan for enhancing the science teaching professionalism of high-career elementary school teachers, it was revealed that it is necessary to first develop lesson expertise improvement consulting program that takes into account of teaching profession advancement phase of high-career teachers, and establish instructional consulting system and human resource pool of high-quality consultants based on the administrative and financial support from the Office of Education. The academic significance of this study is in the fact that it examined and searched for support plan on science teaching professionalism of high-career elementary school teacher, but a more extensive and in-depth study is needed since there is a limitation in this study on the object of study and the period.

• Journal of the Korean Society of Costume
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• v.30
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• pp.85-99
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• 1996

This study has been made to examine the symbolic meaning of our traditional costume colours based on the theory of yin-yang Wu-hsing the interaction of yin and yang with the rotation of the five agents wood firt earth metal and waters. Presenting the spirt and the life of our race the costume culture has been keep-ing its own systematic symbol. Being sensible the colour has to be under-stood as the colour sense therefore the cos-tume colour has begun to have the symbolic meaning with the feeling or the mental value. According to the theory of yin-yang wu-hsing the costume colour has presented our racial sprit way of thinking and way of life for a long time and it has become the tra-ditional culture at last. Based on the doctrine of cosmic harmony through the motion of yin and yang or the passive and active elements are their five agents form the material force of everything. The order of nature has its counterpart in five symbolic costume colours wood-blue ; fire-red: earth-yellow; metal-white: water-black. The five colours are called the primary colours. which produce the next compound colours. Accepted in the social system as well as the social stats the costume colour has set up systematically. The theory of Yin-yang Wu-hsing has given the five colours the symbolic meanings and its mainstream has been the function of Sangsaeng and Sangeuk which are genera-ted by the power of virture. The former is mu-tually beneficial while the latter destructive. The colour as a costume colour has been made distinction between the colour of the up-per classes and the colour of the middle and lower classes and the specific colour has presented the symbolic meanings. The yeollow the red and the purple have been regarded as the colour of king queen and upper classes Being the colour recognition the costume colour has been established by the society and the race generally Implied the spiritual elements the colour recognition could select the lucky colour in accordance with one's des-tiny. Besides the colour recognition has begun to appear as the racial costumes to protect the society and to pray for good fortune. According to the theory of Yin-yang Wu-hsing the costume colour has been forming through our long history and has become our costume culture. Therefore the colour of the costume has signified not only the colour sense but also the important symbolic meanings.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.191-227
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• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.101-122
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• 2004

When people discuss the continental cultural elements in the ancient East Asian culture, people always attach great importance to the two major cultures of Confucianism and Taoism, but offer little explanation to the significant influence of the theory of yin and yang, the important philosophical base of the two major cultures. The theory of yin and yang, existing as the theoretical source at a profounder level, possesses philosophical connotations that are always embedded into the mainstream of thought, religions and customs, displaying its unique glamour in its unique way. Its influence is more than that, however. It has exerted far-reaching influence on and is of significant importance to the development of the ancient culture of East Asia. This article aims at exploring this field of study. After the erudite scholar of The Five Classics made a voyage to the east in the early sixth century, The Book of Changes, the most important Chinese ancient classic expounding the theory of yin and yang, started to circulate among the Japanese court, via Baiji in the Korea Peninsula. As a result, the theory of yin and yang found its way to Japan. Examining the spreading channels, we learn that the theory's dissemination was largely related to the activities of Buddhist monks. Shoutoku Prince, regent of Japan at the time, was himself an enthusiastic supporter of Buddhism and was excelled in the study of The Book of Changes and the theory of yin and yang. In the Twelve Ranks System and Seventeen-article Constitution promulgated by Shoutoku Prince, the influence of the theory of yin and yang and of the theory of the five elements can be visibly discerned. This obviously proves the sublime status of the Chinese theory of yin and yang in Japan, thanks to the victory of the political clique that adored Buddhism. In the shaping course of ancient Japanese culture, the theory of yin and yang served as an important philosophical source of its development. Mythology based on Kojiki and Nihon Shoki, two earliest Japanese books that exist today, record mythological stories about the emergence of the Japanese nation. The notion about the birth of heaven and earth and the forming of Japanese Shinto, expressed in the mythological stories, not only tell us the source and historical progress of the Japanese nation but also the nation's world outlook in the transition from barbarian period to civilized period, as well as the basis for its philosophical thinking. All these were marked with profound influence of the Chinese theory of yin and yang. The theory of yin and yang, as one of the ancient Chinese academic thoughts, was accepted asa political belief when it first spread to Japan. The emergence and establishment of both the Mikado system and the centralized regime in ancient Japan drew largely on the theory of yin and yang and adopted it as an important philosophical basis to deify and aggrandize the "imperial power" so as to protect the authority of the imperial ruling and consolidate the established regime. Following the continuous strengthening and expansion of the centralized state power, the theory of yin and yang was further employed, and gradually "hidden" in Japanese culture with the passage of time, finally becoming the edge tool of ancient Japanese Mikados in exercising political power and controlling the country.

• Journal of the Korean earth science society
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• v.42 no.3
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• pp.311-324
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• 2021

Recently, ten geosites have been considered in Hwaseong for endorsement as national geoparks, including the Jebudo, Gojeongri Dinosaur Egg Fossils, and Ueumdo geosites. The Jebudo geosite in the southern part of the Seoul metropolitan area has great potential for development as a new geoscience educational site because it has geological, geographical (landscape), and ecological significance. In this study, we described the geological characteristics through field surveys in the Jebudo geosite. We evaluated its potential as a geo-education site based on comparative analysis with other geosites in Hwaseong Geopark. In addition, we reviewed the practical effect of field education at geosites on the essential concepts and critical competence-oriented education emphasized in the current 2015 revised science curriculum. The Jebudo Geosite is geologically diverse, with various metamorphic rocks belonging to the Precambrian Seosan Group, such as quartzite, schist, and phyllite. Various geological structures, such as clastic dikes, faults, joints, foliation, and schistosity have also been recorded. Moreover, coastal geological features have been observed, including depositional landforms (gravel and sand beaches, dunes, and mudflats), sedimentary structures (ripples), erosional landforms (sea cliffs, sea caves, and sea stacks), and sea parting. The Jebudo geosite has considerable value as a new geo-education site with geological and geomorphological distinction from the Gojeongri Dinosaur Egg Fossils and Ueumdo geosites. The Jebudo geosite also has opportunities for geo-education and geo-tourism, such as mudflat experiences and infrastructures, such as coastal trails and viewing points. This geosite can help develop diverse geo-education programs that improve key competencies in the science curriculum, such as critical thinking, inquiry, and problem-solving. Furthermore, by conducting optimized geo-education focused on the characteristics of each geosite, the following can be established: (1) the expansion of learning space from school to geopark, (2) the improvement of understanding of specific content elements and linkage between essential concepts, and (3) the extension of the education scope throughout the earth system. There will be positive impacts on communication, participation, and lifelong learning skills through geopark education.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.223-272
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• 2009

Both Daesoon philosophy and Buddhist philosophy have strong aspirations for establishing a world comprised of human-beings. In other words, Daesoon philosophy and Buddhist philosophy put human-beings in the place of 'subject character(主語的 人格)' instead of 'predicate character(述語的 人格).' This is because a human is the master rather than a guest of the universe and the world. In this regard, it is safe to say that both Daesoon philosophy and Buddhist philosophy have a common goal of reaching 'an infinitely open life managed by a human-being, the master.' Daesoon philosophy and Buddhist philosophy also share the idea that everything in the universe is an organistic world that is closely connected, like a network. In this aspect, the two philosophies consider the whole world rather than the individual, and seek ways for people to live together actively while expanding the scope of community to the world. Even if 'the morality of living together (相生)' and 'the realization of mercy(同體大悲)' are completely different languages on the surface, it is not difficult to understand the homogeneity inherent in such expressions. Daesoon philosophy and Buddhist philosophy show endless reliability towards all humans and are declarative and reasonable, but both herald human beings as eligible to become the main characters of the future world and lead to the birth of independent human beings while inducing them to the highest position in the universe by liberating humans from the limitations they find. 'Heaven on Earth' as stated in Daesoon philosophy refers to an ideal society where humans and God harmonize, and God and humans complement each other. Also, the world will achieve political stability and equality, realizing an economically prosperous world. Furthermore, social justice will be realized and cultural and religious conflicts resolved. As humans acknowledge there is a way to live together in a universal nature, the environmental issue no longer becomes the top priority for human beings and a world where the morals of human beings reach the highest level will be established. From the original Buddhist perspective, King Jeonrhyun, the proxy of Buddha, realizes the ideal of Buddhism in the mundane world. The world controlled by King Jeonrhyun can be described as having liberty, equality, peace, justice, prosperity, morality, order, legality, democracy, welfare, etc. Therefore, the ideal Buddhist world is materially prosperous, physically healthy and socially just, as well as a world where moral maturity and mental freedom are achieved.

• Journal of The Korean Association For Science Education
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• v.35 no.1
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• pp.37-52
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• 2015

In this study, assessment items to examine geocognition on plate tectonics were developed and applied to middle and high school students and college students. Conceptual constructs on plate tectonics are Earth interior structure, specific geomorphology, and geologic phenomena at each plate boundary. Construct for geocognition included temporal reasoning, spatial reasoning, retrospective reasoning, and system thinking. Pictorial data in each item were all obtained from GeoMapApp. Students' responses to the items were analyzed and measured cross-sectionally by Rasch model, which distinguishes persons' ability levels based on their scores for all items and compared them with item difficulty. By Rasch model analysis, Wright maps for middle and high school students and college students were obtained and compared with each other. Differential Item Functioning analysis was also implemented to compare students' item responses across school grades. The results showed: 1) Geocognition on plate tectonics was an assessable construct for middle and high school students in current science curriculum, 2) The most distinguished geocognition factor was spatial reasoning based on cross sectional analysis across school grades, 3) Geocognition on plate tectonics could be developed towards more sophisticated level through scaffolding of relevant instruction and earth science content knowledge, and 4) Geocognition was not a general reasoning separated from a task content but a content-specific reasoning related to the content of an assessment item. We proposed several suggestions for learning progressions for plate tectonics and national curriculum development based on the results of the study.

• Journal of The Korean Association For Science Education
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• v.43 no.3
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• pp.209-223
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• 2023

This study was conducted to evaluate the effectiveness of a polar literacy education program for elementary and middle school students, and to derive implications for new education to respond to climate change. We developed modular education programs based on the seven principles of polar literacy established by the Polar-ICE team. We divided them into two courses, one emphasizing science concepts and another emphasizing humanities and sociological issues. We then selected and structured detailed programs suitable for the two courses. These two courses were applied to 26 elementary and middle school students for approximately 69 hours in a Saturday science class hosted by the Department of Science Education at a university in Seoul. The 26 students were divided into three groups. Two groups completed the science education program for polar literacy and a humanities and social studies education program for polar literacy, respectively. The third group, the control group, received general science education unrelated to polar literacy. Before and after running the programs, all three groups responded to a polar literacy test and questionnaires that used vocabulary and presented scenes associated with polar regions. The test results were expressed using Wilcoxon signed ranks, which is a non-parametric test method, and improvements made upon completion of the program were analyzed. From a cognitive aspect, all three groups showed improvement after completing the program in the knowledge area; however, the experimental groups showed a greater degree of improvement than the control group, and there was a clear difference in the contents or materials explicitly covered. From an affective aspect, the difference between before and after the program was minor, but the group that focused on humanities and social issues showed a statistically significant improvement. Regarding changes in polar imagery, the two experimental groups tended to diverge from monotonous images to more diverse images compared to the control group. Based on the above results, we suggested methods to increase the effectiveness of polar literacy education programs, the importance of polar literacy as appropriate material for scientific thinking and earth system education, measures to improve attitudes related to the polar region, and the need to link to school curriculums.