• The Journal of Korean Philosophical History
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• no.28
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• pp.87-116
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• 2010

In elementary, environmental education have been doing in various subjects. The features of environmental instruction would be reflected on contents of environmental education and characteristics of each subjects. These contents of environmental education might be contained normative contents, and it is moral subject that treats these normative contents systematically. Then environmental instruction of moral subject in elemental school should be approach and inquire teaching contents related to environment education. In elementary school curriculum of moral subject, teaching contents related to environment are 'preciousness of life' and 'right views of Nature and protection of the environment'. By these contents, moral instruction can approach to life of animal and plants centered on the reason to take them preciously and relation between nature and humans centered on the moral consideration. It is a difference that approaches to the environmental education not by factual understanding but by normative understanding in moral instruction. It must be focused on ethical inquiry for normative approach and reserving identity of moral subject. Necessary conditions for ethical inquiry to the environmental instruction are moral status of things besides humans. For the ethical inquiry to the moral status of nature environments, teachers could be set the logic of instruction based on the developments of environmental ethics. Formal cohesiveness of environmental instruction could be developed in sequence of ethical inquiry on moral status to the life of animal, life of plants, and whole system of nature. For this, teacher could reflect on their instruction focused on some explanations. That is, it is explanation to the animal life based on the individual-extended human oriented ethics for human, plants life based on the individual-non human oriented ethics, whole natural system based on the holistic-non human oriented ethics. When teachers reflect these explanation, they can compose their instruction as 'finding something in common with humans and animals', 'reflection on the attitude to the commons', 'thinking about reasons on the different attitudes to the commons', 'the things that disappear as plants die', 'thinking on values about non organism'. These plan of instruction could be critically reconstruct by other teachers. But environmental consciousness by ethical inquiry should be hold on instruction to the environment reflected on identity of moral subject.

• Journal of Korean Home Economics Education Association
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• v.10 no.2
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• pp.29-42
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• 1998

The purpose of this study was to identify the contents that students want to learn the most on Home-Economics. Participants were 710 middle school students(359 boys and 351 girls) from 9 schools located in 4 cities and 5 counties in CholaBukDo. The results are as follows: 1. Of 32 contents on Family life, boys were interested in 'the puberty', 'pregnancy and the ethics on sex', 'social needs', 'the importance of family relationship', and 'adolescents' physical development'. On the other hand, girls were more intered in 'pregnancy' and 'the ethics on sex', 'the puberty', 'development of career consciousness' and 'career preparation', 'the adolescents' physiolosical and physical development', and 'the importance of family relationship'. 2. Of 37 contents of Managing home resource and Consumer life subarea, boys showed their interests on 'environmental problems', 'environmental conservation', 'environmental pollution', 'management of time and work', 'knowledge', 'management of their abilities'. And girls were more interested in 'environmental conservation', 'environmental pollution', 'environmental problems', 'adolescents life', and 'management of time and work'. 3. Of 49 contents on Dietary life, boys were more interested in 'puberty and the development', 'importance of nutriment', 'nutrition and health' and 'smoking and the health'. However, girls were more interested in 'smoking and health', 'puberty and the development', 'the importance of nutriment', 'nutrition and health', 'a realistic plan to reduce the food-based environmental pollution'. 4. Of 40 contents on Clothing life subarea, while boys were interested in 'the suitable cloths on oneself', 'clothing design', 'regulation of temparature', physical protection' 'merchandising for ready-made clothing'. On the other hand, girls were mostly interested in 'the suitable cloths on oneself', and next 'the clothing design', 'merchandising for ready-made clothes','physical protection', and 'the appropriate posture and physical adornment'. 5. Of 18 contents on Residence life subarea, teachers emphasized the importance of ventilation for adjusting the room environment and students were more interested in the effective use of the residing space. In general, those middle school students in Cheolabukdo showed the biggest interest on 'Clothing life', 'Residence life' the second, 'Eating life' the third, 'Human development and Family relationship' the fourth, and Management of family resource and Consuming life' was their fifth interest. Such result was consistent with Ⅱ-Rok Park's previous research(1997). Since the participants for this study were sampled form 9 schools located in CheolaBukDo, it is not suitable to apply the results nationwide. The restricted sampling must be considered and further studies are needed to make comparisons among areas.

• Cross-Cultural Studies
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• v.33
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• pp.171-192
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• 2013

The article is a research about the Belle Epoque era and Dadaism in the modern culture as a whole and separate. The years from 1890s to 1914, is known as the Belle Epoque era, in which the European continent including France had developed the climax of the modern culture after the Renaissance. At the same time, it was the period where the postmodern developments were being spread, leading to the present days. Moreover, the main ideologies in art that led to the cultural advancement of the time were impressionism, cubism, art nouveau, evolutionized painting category, symbolism and futurism. It was a literature category that was maintained to present Dadaism and surrealism. Dadaism began since the magazine, Bulletin Dada was published, originating in 1916 by Tristan Tzara of Zurich, Switzerland during the WWI. The extreme motto that the Dadaists supported was a contradiction, as they had to dissolve from their own art movements and expression techniques. However, until Andre Breton introduced 'Manifeste du Surrealisme' in 1924, the "Dada group" had a tremendous influence in France as an epicenter and rejected the modern cause and art that continued during the time, thus attempting its dissolution. First, they rejected the ideology, ethics and customs of rationalism from the previous system and demonstrate an anarchical and anti-bourgeoisie characteristic. They also reject the French lucid thoughts and the artistic techniques. They strongly emphasized on their motto "The idea is created from the mouth", while reframing from the philosophical ideology and at the same time, attempting to express the psychical unconsciousness. Second, the most important catchphrase that the Dadaists supported was the theory of negation. The question "Why do you write?" connotes the negative consciousness about the artistic value and the stereotyped method of the preexisting writing and drawing. Third, the Dadaists bring forward a radical query about all of the former esthetic and morals, and reveal an admirable resistance spirit. They emphasized on the slogan "Dada, means nothing" and insist on 'the anti-literal Dada, anti-artistic Dada, anti-musical Dada'. The Dadaist movement manifested their resistant spirit and the new artistic spirit through the publication of , , and most importantly through the magazine . Fourth, the Dadaists embodied the volume, density, and quality into an image through the auto-technical, cubistic writings and drawings. They ignored the fixed form of arrangements, verses, and rhymes of a poetic diction. The Dadaists utilized an unfamiliar and inversed expression method of applying the combination of the size of print, or capital letters and lowercase letters, even combining printed and handwritten writings. As presented, the auto-technical and cubistic characteristic of expressing the auto-psychical ideology into writing is called as the radical aesthetic and moral and can be considered as the most essential cause of the Dadaists' avant-garde features. As a conclusion, Dadaism demonstrated dual characteristics of consuming the nutritive elements of the modern culture through the most powerful resistance and liberation of the artistic movement of the Belle Epoque era, where at the same time, it deconstructed the modern art. By revolting against the former grounds and expression techniques, and dominating the era with the new artistic spirit, their resistant actions were artistic movements that symbolized the dissolution of the modern times. Moreover, the Dada's expressionism and resistance of saying "There's nothing" can be evaluated as postmodernity's initiative of outweighing the modern history and opening the door for new period of nowadays.

• Journal of Korean Philosophical Society
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• v.116
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• pp.437-464
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• 2010

The article, focusing on the theory of Zhong-He, sheds a new light on the philosophy of Daizhen. The theory of Zhong-He, according to the philosophical system of Zhuxi, serves as the theoretical foundation in erecting the apriori moral nature and guiding mental cultivation of subjects. Daizhen, on the contrary, criticizes the doctrine of Zhonghe in Zhuxi's philosophy as it produces negative side-effects of moral dogmatism. Zhuxi's doctrine, according to Daizhen, as it reduce the origin of morality to apriori condition of consciousness and delimit the range of cultivation to psychological realm of subjects, restricts moral subjects in the fortress of their own subjectivity. In this vein of his criticism, Daizhen attempts new interpretation on Zhonghe. The character Zhong (中), according to him, does not refer to apriori moral state or metaphysical moral substance as it does in the doctrine of Zhuxi. On the contrary, it denotes the state in which diverse existent beings are placed in their own position by their own dispositions. Similarly, the other character He (和) does not refer to the condition where an individual's consciousness is in equilibrium, but to the process of achieving the harmony of entire society in which diverse existent beings are communicating to each other. With his novel interpretation of the theory of Zhong-He, Daizhen could dissolve the tradition of Weifa (未發) and moral subjectivism in Zhuxi's philosophy and provide a way of establishing reciprocal communication and harmony between various individuals. It is in his ethics of rational mutual understanding where the significance of Daizhen's philosophy should be found.

• The Journal of Korean Philosophical History
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• no.58
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• pp.307-336
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• 2018

This paper traces the historical genealogy of the subjectivity and the silsim (實心, true mind) that appear in Jeong In-Bo's "gukhak" (國學, the national learning) thought and illuminates its characteristics. In the modern East Asian history of thought, the beginning of the emergence of subjectivity and the silsim as the main philosophical topic comes from the Neo-Confucianism of Song Dynasty in China. Cheng Yi is the first thinker to emphasize subjectivity and consciousness. Zhu Xi and Wang Yang-ming inherit the Neo-Confucian thought based on Cheng Yi's principle of subjectivity, but only show difference in methodology. In the Chosun Dynasty, Jeong Je-Doo and his School were one example of the Neo-Confucian spirit of subjectivity and the silsim. Although Jeong In-Bo (鄭寅普) belongs to Jeong Je-Doo's school of Ganghwa in the school curriculum, he has only used it methodologically since he believed that Yangming's learning is more effective in the awareness and practice of the silsim. Especially noteworthy is that the principle of subjectivity led Jeong In-Bo to follow the frame of Zhu Xi's moral theory. Jeong's claim that selfish desire (jasasim 自私心) should be controlled by a conscious mind (silsim) being aware of the right and 'ought to do' corresponds to Zhu Xi's view that the moral mind (dosim 道心) should be selected in the conflict situation between sensual desire (insim 人心) and moral consciousness so that the insim should be supervised by the dosim. Such ethics is a position to emphasize the inner motive and the sense of duty of conduct, and there is no fundamental difference in Zhu Xi and Wang Yang-ming. At least on this point, it is necessary to look at modern and contemporary Korean studies from the perspective of continuity, not discontinuity from Confucian tradition.

• Journal of the Korea Fashion and Costume Design Association
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• v.4 no.3
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• pp.43-54
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• 2002

Some factors had influence upon the grotesque image formation expressed in fashion: for instance, thanatos, religions, fin de siecle (end of the century), the aesthetics of ugliness, subculture group's resistance and technology development, etc. Those factors have formed a grotesque while exchanging influence each other, and have following features: First, the thanatos, which is destructive and aggressive instinct of the inner world of human being, creates frightening object and motif to form the images of grotesque. Second, from religious point of view, the church made the Devil a tool for maintenance of power: They manipulated physical body and give a damage to it to sublimate it in holy existence, so that they could feel catharsis. Third, there was fin de siecle (end of the century) to let people have negative life attitude, such as uneasiness on following century, eschatology, skepticism and nihilism, etc. Fourth, the ugliness having unpleasantness and disharmony occupies governing position when our society becomes corrupted and uneasy, and the aesthetics of ugliness discloses the inconsistency of ideal and beautiful life in the grotesque images. Fifth, subculture groups, i.e., the lower classes, homosexual and the youth's group, etc, form the grotesque images by political and ideological resistance, complaints and specific identity, etc concerning governing culture keeping traditional ethics consciousness. Sixth, recent technology development has destroyed a boundary between human being and machinery, and bio-technology development has created transplant operation, plastic operation and other human body transformation operations, and genome research, etc has raised human being's identity.

• Journal of the Korean Society of Costume
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• v.14
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• pp.167-183
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• 1990

As an attempt to view Chason costume from a aesthetic perspective, the aesthetic values of the Choson people, as expressed through the aesthetic characteristics of costumes, are pursued in this study. To appreciate the beauty of the traditional Korean costume, the following aesthetic characteristics of Choson costumes are investigated: form, color, pattern, material and ornament. From the view point of aesthetics, this study shows that Choson costume had comfortable and voluminous forms with beautiful curved lines and rhythm. The most favored colors were white and natural colors of materials. However unusual combination of colors such as the contrast of black and white, the harmony of the primary and rainbow colors were often used. Patterns revealed two aspects : while subdued patterns generally prevail, at times the unexpected beauty of primary colored patterns draws our attention. Smooth natural materials were preferred. Ornaments both for practical and decorative purposes were used together with certain colors and patterens, indicating wearer's status and warding off the evil's spirits. The aesthetic values in costumes as expressed through the aesthetic characteristics can be classified into the following categories: the beauty of nature, the beauty of personality, the aesthetics of evil's eye and the beauty of tradition. The beauty of nature, as appreciated by the Chason people through their prevailing nature, the "Pung-rew Spirit" and through their Worship of Heaven, produced aesthetic characteristics in harmony with nature. The beauty of personality influenced by the ethical standard of Confucianism produced aesthetic characteristics in costumes, through which the appropriate personality was shown for the appropriate social status. On the other hand, the aesthetics of evil's eye, rooted deeply in Folk religion and Shamanism, contributed to various aesthetic characteristics, which strongly inclined to sorcery and symbolism through choice of patterns, colors and ornaments. Finally, the beauty of tradition, which was based on the ethics of Confucianism and the Choson people's conservative tendencies, demonstrated the strong tendency to adhere to the external characteristics of the Choson costume. These aesthetic values were the yardsticks of the aesthetic judgment of the Choson people. These values influenced Chason people in designing costumes and in appreciating the beauty of costumes. The aesthetic experience and attitudes of the Chason people, which were based on these aesthetic values, represented their aesthetic consciousness and desires.

• Journal of agricultural medicine and community health
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• v.9 no.1
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• pp.27-38
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• 1984

The Family Planning Project as a birthcontrol policy has been enthusiastically carried out by the government since 1962. But gradually it get less enthusiastic. Therefore, it is required to establish a more comprehensive and systematic plan and to carry out it thoroughly. And it is needless to say that people's knowledge about family planning, their attitudes and their practice should be concretly comprehended. Taking these things into consideration, this study surveys the general situation on family planning among 237 married women of less than 34 years in Guro 6-dong, one of target areas for Korea University Health Project from Sep. 17, 1984 to Oct. 13, 1984. The results are as follows; 1) Most of the subjects (62.8%) want 2 children and 13.6% want one child. But son-preference consciousness is remarkably revealed among them, which is thought to cause social inequality between man and woman. Therefore, it needs to change the traditional son-preference convention, for equality of all men regardless of sex. 2) The rate of induced abortion experience by person is 61.6% and the average frequency is 1.4. Almost all the induced abortion are carried out at clinics and hospitals during 2~3 months after conception. To prevent these unnecessary conception and induced abortion in view of maternal health, ethics and economics, proper contraceptive measures should be emphasized. 3) Temporary contraceptives should be sold more widely in the basis of free trade in order to practice the intensive and comprehensive family planning because the degree which Health Center has been utilized for buying temporary contraceptives is low. 4) There are serious problems such as the side effects and the lack of follow up care in permanent contraceptives. Those lower the practice rate of permanent contraception. Therefore it is necessary to improve the quality of permanent contraception practice and strengthen the follow-up care.

• Korean journal of communication and information
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• v.57
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• pp.49-68
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• 2012

Much research has been documented on the topic of journalist labour, including process of news production, organizational culture and journalist ethics. Relatively little interest is given to the recent changes in journalist labor caused by the digital convergence in contemporary news industry, however. This study explore the changes from the perspective of the transformation of professional works, practices and identities. For the purpose, in-depth interviews with 17 Korean journalists were conducted and the results can be summarized as follows. First, interviewed journalists expressed both expectations and worries concerning the changes of news production environments. Second, it was found that the new environments could conflict with the old professional culture and confuse the professional identities. Third, the confusion of professional identities was concerned with adaptability, emotional consent or resistance to the changes.

• Journal of Society of Preventive Korean Medicine
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• v.6 no.2
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• pp.48-63
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• 2002

The study aims to investigate the process of professional socialization of oriental medical students, to analyze influencing factors on it, and to compare the results with those of western medical students. Professional socialization, in the context of this study, means the process through which a layperson becomes a profession equipped with professional identity and values. A survey using specially designed questionnaire was carried out in 1999. The data were collected from 11 oriental medical colleges for 2,656 students. A total of 2,597 cases was finally included in the statistical analysis. Analysis of factors related to professional value found that oriental medical students thought highly of human-oriented factors, followed by science and status, and this trend remained unchanged as they moved on to qualification. Among professionalism related items, those involved in professional regulation and dominance factors showed high scores, while showing low scores on items related to bio-ethics and autonomy factors. Unlike items of professional value, those of professionalism showed a notable difference in attitude statistically by schooling level. The average scores of factors for professionalism increased with increasing schooling years. This trend proved that oriental medical students acquired professional norms and attitudes through their educational period. Multiple regression analysis with the factors related to professional value and professionalism as dependent variables found that independent variables had some impact on science, status, and clinical autonomy, but no impact on human, policy autonomy, and professional regulation factors. In conclusion, with increasing schooling years, professional norms and attitudes of oriental medical students were also strengthened. And, in spite of the differences in general propensity, they have a base consciousness in common with western medical students. The difference of mind-set and attitudes related to professionalism in the two groups, however, considering the necessity of future cooperative relations, indicated that a common curriculum between both schools is needed, and the education of social medicine should be strengthened in oriental medical colleges.