• Human Ecology Research
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• v.60 no.3
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• pp.407-427
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• 2022

The purpose of this study was to explore the implications of Freire's education theory for secondary school Home Economics Education (HEedu). We conducted a review of books written by Freire and classified the characteristics of his education theory into 9 categories. Based on these categories, we concretely explored the forms in which Freire's education theory could be applied in this area of education through interviews with Home Economics (HE) teachers. We also searched for activities that can be carried out by HEedu agents and the support that can be given by social institutions. The implications of Freire's education theory for HEedu are that education should exhibit love and respect for human beings, be ethically and democratically responsible, enable people to dream as well as hope, support consciousness and praxis by reflection, stimulate epistemological curiosity in learners' lives and experiences, promote subjectivity, autonomy and self-reliance, engage in dialogue to bring about a change in relationships rather than viewing dialogue as a skill, and stimulate political engagement. Freire's education theory therefore has multiple implications for the purpose, mission, and content of education, teaching methods and perspectives, and directions regarding the role of HE teachers. The results are expected to provide practical assistance in developing a persuasive curriculum for HEedu that can help learners restore subjectivity and love for human beings and their society by expanding the horizons of HEedu philosophy from the critical science of Habermas to Freire's education theory.

• Publications of The Korean Astronomical Society
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• v.38 no.1
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• pp.1-12
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• 2023

Numerous Sundials were fabricated during the reign of King Sejong of the Joseon Dynasty. One among them is Jeongnam-Ilgu (the Fixing-South Sundial), where the time can be measured after setting up the suitable meridian line without a compass. We reconstructed the new Jeongnam-Ilgu model based on the records of 'Description of Making the Royal Observatory Ganui (簡儀臺記)' in the Veritable Record of King Sejong. Jeongnam-Ilgu has a summer solstice half-ring under a horizontal ring which is fixed to two pillars in the north and south, and in which a declination ring rotates around the polar axis. In our model, the polar axis matches the altitude of Hanyang (that is Seoul). There are two merits if the model is designed to install the polar axis in the way that enters both the north and south poles and rotates in them: One is that it is possible to fix the polar axis to the declination ring together with the cross-strut. The other is that a twig for hanging weights can be protruded on the North Pole. The declination ring is supposed to be 178 mm in diameter and is carved on the scale of the celestial-circumference degrees on the ring's surface, where a degree scale can be divided into four equal parts through the diagonal lines. In addition, the time's graduation that is drawn on the summer solstice half-ring makes it possible to measure the daytime throughout the year. An observational property of Jeongnam-Ilgu is that a solar image can be obtained using a pin-hole. The position cast by the solar image between hour circles makes a time measurement. We hope our study will contribute to the restoration of Jeongnam-Ilgu.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.6 no.12
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• pp.587-594
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• 2016

Autonomous A.I. vehicles are seemingly soon ready for our life. One of the critical problems with autonomous vehicles is how one could assign responsibility for accidents to them. We can envisage that autonomous vehicles may confront an ethical dilemma. Then a question arises of how we are able to assign legal responsibility to autonomous vehicles. In this paper, I first introduce what the ethical dilemma of autonomous vehicles is about. Second, I show how we could be able to assign legal responsibility for autonomous vehicles. Legal probability is the received criteria for causal responsibility most of the legal theorists consider. But it remains vague. I articulate the concept of legal probability in terms of the probabilitstic theory of individual level causality while considering how one can assign causal responsibility for autonomous vehicles. My theory of causal responsibility may help one to assign legal responsibility not just for autonomous vehicles but also for people.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
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• v.8 no.6
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• pp.475-483
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• 2018

The purpose of this study to understand the vocational education of China and to analyze the developing process of vocational education in China. Recently, the major countries of the world of modern society has its government leaders is how much to foster creativity and the rise and fall depending on whether they really value is determined claims. There are 1327 Tertiary Vocational Colleges, with 10 million students in 2015. Together with 14million secondary vocational education students, China owns the largest scale of vocational education in the world. China has not fully established a modern market. Under the economy, the enterprise was the administrative adjunct of the state, and the enterprise was the social and political production function, and the political ethics prevailed that ethics. Literature review and historial approach were utilized as the methodology for this study. The system of vocational education in China is composed of elementary, secondary, and higher stage. The vocational education in China has been developed flexibly along with the social change while keeping the main philosophy of Chinese socialism. The main factors to bring about the change of vocational education in China is, political and philosophical, economical change.

• Journal of English Language & Literature
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• v.55 no.3
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• pp.399-413
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• 2009

Pointing out the reality of criticism done mostly on Carlyle s original structure and rhetoric in his Sartor Resartus, this research paper focuses on Carlyle s dualistic philosophy revealed in the work, limiting its focus mostly to the dualistic theme of descendentalism and transcendentalism. The essence of Caryle s descendentalism is his irony and satire on human civilization, not for criticism itself, like other satirists, but rather out of his deep, secret humanism behind his mask. Roughly the two objects of his social criticism in the contemporary, descendentalisitc world, are mechanism and materialism in a variety of new ideologies. To diagnose the Zeitgeist and disillusion man living in contemporary civilization, Carlyle in this work uses a very original metaphor, the clothes-symbol. According to Carlyle, human history and progress can be said to be originated from man s adventitious invention of clothes that was not for biological need or social decency, but for decoration, the instinct of which implies man s innate vanity and desire. Interestingly enough here, however, Carlyle uses the same metaphor of clothes for his vision of transcendence, the world of Everlasting Yea. Man is also God s apparel and Matter is that of Spirit. Carlyle s Everlasting Yea world stresses especially the two attitudes, belief in God and love of man, which have been recently jeopardized in the socalled descendentalistic world. But Carlyle s transcendental and religious vision in Sartor Resartus is, as critics also have agreed, a unique and mysterious vision as something different from orthodox Christianity or other Victorian ideologies, as more like an amalgamation among Calvinism, Romanticism, Platonism and German Idealism. All in all, reading Sartor Resartus is still a valuable experience of an idiosyncratically original vision along with his warning against dehumanizing forces lurking in the name of civilization and with his ultimate eulogy on man, proving descendentalism as just part of transcendentalism, although the reader from time to time can be embarrassed by his male-centered, politically conservative, and individual-oriented dynamism.

• Journal of The Korean Astronomical Society
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• v.56 no.2
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• pp.201-212
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• 2023

The inscription of Cheonsang Yeolcha Bunyajido (天象列次分野之圖) has the sun's locations at the equinoxes, which must have been copied from the astronomical treatises in Chinese historical annals, Songshu (宋書) and Jinshu (晉書). According to the treatises, an astronomer Wang Fan (王蕃, 228-266 CE) referred those values from a calendrical system called Qianxiangli (乾象曆, 223 CE), from which it is confirmed that it adopted the sun's location at the winter solstice of the $(21{\frac{1}{4}})^{th}$ du of the 8th lunar lodge Dou (斗) as the reference direction for equatorial lodge angles. This indicates that the sun's locations at equinoxes and solstices in the calendrical system are the same as those in Jingchuli (景初曆, 237 CE). Hence, we propose that the sun's location at the autumnal equinox in Cheonsang Yeolcha Bunyajido should be corrected from 'wu du shao ruo' (五度少弱), meaning the $(5{\frac{1}{6}})^{th}$ du, to 'wu du ruo' (五度弱), meaning the $(4{\frac{11}{12}})^{th}$ du, of the first lunar lodge Jiao (角), as seen in Jingchuli. We reconstruct the polar coordinate system used in circular star charts, assuming that the mean motion rule was applied and its reference direction was the sun's location at the winter solstice. Considering the precession, we determined the observational epoch of the sun's location at the winter solstice to be t_o = -18.3 ± 43.0 adopting the observational error of the so-called archaic determinatives (古度). It is noteworthy that the sun's locations at equinoxes inscribed in Cheonsang Yeolcha Bunyajido originated from Houhan Sifenli (後漢 四分曆) of the Latter Han dynasty (85 CE), while the coordinate origin in the star chart is related to Taichuli (太初曆) of the Former Han dynasty (104 BCE).

• Journal of Advanced Technology Convergence
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• v.3 no.3
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• pp.29-35
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• 2024

When we look at the history of lines, we see that with the beginning of human civilization, lines were engraved on cave walls or rock surfaces for religious, shamanistic meanings, or to leave records. As time passed, characters were invented, which were used as a means of expression and recording, and had a significant impact on painting. In the East, according to the philosophy of 'Wu Wei Zi Ran (無爲自然)', artists borrowed from nature to express their intentions on the canvas with lines, and sometimes wrote their impressions on the canvas before or after painting. Lines were regarded not just as simple boundaries but as manifestations of the energy that evokes the vitality of the subject. Drawing a single line was considered the first act of life newly born in the cosmic space. The line itself implies the depth of space and elements of expression. Many artists have developed lines using contemporary senses and materials based on theories found in literature. This study aims to research the concept of lines and the linear characteristics of the East and West through recorded literature and data, and to study works using the overlapping nature of lines as a modern expression method.

• The Journal of Korean Philosophical History
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• no.36
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• pp.319-352
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• 2013

This paper aims to compare Liang Shu-Ming and Lee Don-Hwa's perceptions of modernization and the philosophical grounds of their perceptions during the New Cultural Movement period in Korea and China. Although Liang and Lee had different levels of enthusiasm towards New Cultural Movement, they shared many commonalities in their attitudes to Western modernization and their philosophical justifications for such attitudes. Liang Shu-Ming not only held positive views of Western modernization, but also examined the spiritual dynamics contributing to the development in science and democracy in Western countries. By analyzing the three fundamental questions of life, three kinds of human attitudes toward life, three types of culture derived from human attitudes, and the recapitulation theory, Liang systematically reviewed the spiritual dimension of Western modernization. Liang defined the spirit of Western modernization as a calculative rationality based on egoism and the separation of Self and Other. Such a statement demonstrates Liang's keen insights towards Western modernization. Meanwhile, although Lee Don-Hwa basically held positive views of Western modernization, from the beginning, he pointed out the problems with Western modernization and attempted to overcome these problems by employing the "human is heaven" doctrine of Cheondogyo. While Lee embraced modern science and the theory of evolution, he also insisted on the legitimacy of mysticism and the compatibility of the creation theory of Cheondogyo and the theory of evolution. Although Lee employed the concepts in Western philosophy of life, he also emphasized the interdependence, reciprocal relationship, and connectedness between Self and Other from the perspective of Cheodogyo doctrine. From the fact that Lee Don-Hwa transcended the modernization theory when he was applying it to answer questions, it seemed that Lee preceded Liang Shu-Ming. Nevertheless, Lee did not demonstrate the keen insight into the spiritual dimension of Western modernization, and his criticism against Western modernization did not touch upon the problem of rationality as Liang did.

• Korea Science and Art Forum
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• v.20
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• pp.315-326
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• 2015

This study has started from a curiosity about how the concept and characteristics of mise en abyme, which is one of meta-discourse in the contemporary aesthetics and has affected every aspect of modern philosophy, art, and culture, are expressed in modern architecture. 'Mise en abyme' is a technique mainly used by writers of the nouveau roman after it was introduced first in the work of novelist Andre Gide; this technique of artistic expression has been extended across the whole contemporary art and has become the meta-discourse which essentially makes its appearance in the art after postmodernism. 'Mise en abyme', meaning endless formation of image between two mirrors, got involved with discourse of the various philosophers of the time such as Deleuze and Derrida, and was also expressed in the language of architecture by modern architects who have been influenced by their philosophy. In this context, the technique of mise en abyme which is mostly used in art has a relation to methods of space expression of architects. This research studied the characteristics of mise en abyme which show in the expressional method of the modern architecture based on the relationship between the technique of mise en abyme and the modern method of architectural expression. Moreover, on the basis of this an analysis was carried out on architectural works of Jean Nouvel, who uses de-materialization and singularity as the architectural language. Through the research it was confirmed that the characteristics of expression of mise en abyme in architecture are embodied in material of the surface which forms buildings' exterior, or expressed by using reflection and graphical factors. Through analysis this study allows the chance to see that even though the means and field for expressing mise en abyme are different, the characteristics of the fundamental concept are shared among them, and to think about the meaning in the technique of mise en abyme as one yardstick to understand modern architecture in modern times with no specific mainstream.

• Korea and Global Affairs
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• v.1 no.2
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• pp.243-270
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• 2017

The purposes of this paper are twofold: First, to discuss ways and limits of studying politics scientifically; second, to examine group theories to the study of political science. To answer the first question, I examine philosophy of science, methods of scientific research, and limits of scientific study of politics. As a subject matter itself, political science involves the study of human beings and the discovery of explanations for the political behavior that they exhibit. This discovery of regularities of behavior in politics inevitably requires that human beings act consistently or discoverable manner. I argue that the best way of studying politics as much as possible is to combine traditional and scientific approaches depending upon issues, The second section of this paper will examine one of important middle-range theory of politics; group theories (approaches). Examining this will show strength and limits of studying politics scientifically. The group approaches examine the importance of role that people hold in the political system as well as the relationship between the action of collective group and its impact on the political behavior. Overall, the group approaches tend to deal with individuals in specific societal contexts and with varying distributions of power between the actors. This group approaches are premised on the belief that political activity involves more than just one individual, political activity occurs instead through individual actors in particular settings. I argued that group theories have some explanatory power and descriptive richness, though it has limitations.