• Journal of Korean Academy of Nursing
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• v.27 no.1
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• pp.141-155
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• 1997

The universe has its order of yang and yin : all creation are continuously generated, grow and die, which is the results of the harmonious operation by yang and yin. Among all creation, the human is one of the samjae(three bases of the world, which are heaved earth, and man) and he is from the combined sukhi(a superior khi) of yang and yin. And human life itself is basically a condensed jonghyul (life blood) and at the same time it is only a transient joining of sadae(the four elements of earth, air, fire and water). Yang and yin, the two axes of the world, therefore. are the most crucial and fundamental concept to explain the generation and extinction of alt creation, to understand people in time and space. to find out the reality of human life as an organism, and, at last, to observe the state of human health. If so, what is the most essential idea in yang and yin\ulcorner It is taegeuk(chungkhi) or tao(of one yang and one yin). If the property of heaven and earth is kongon, taegeuk is a khi and tao a principle. And it can be said that a human body is merely a union of hyung and khi, that human life is an essence of sambo, jeongkhishin, that human health is a harmoninzed coordination of yang and yin because it is from the combined sukhi of yang and yin. Hyung. a vessel for sambo, jeongkhishin, is at the bottom and shin is on the top : the personality and the disposition of individuals differ according to their working. Thus. on the basis of the above discussion. the following can be offered as some suggestions for Korean Nursing Theory. Though human beings are part of Nature, they are the most eminent microcosm among all creation. So, as a subjet for nursing, a person should be understood with khijok kyoryu rather than with logical thinking, then mutual trust between the patient and the nurse can be established. The health of a person depends on the harmony of yang and yin. To be healthy, a person should consider harmonization with Nature(including his surroundings) as well as a balanced human relationships in society. Moreover, it is crucial for each person to obtain hoshim as a method of mind control rather than to only treat the symptoms of disease.

• Korean Journal of Child Education & Care
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• v.18 no.4
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• pp.65-89
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• 2018

Objective: The purpose of this study is to analyze the science concepts and teaching and learning methods presented in the science education-related activities of the Nuri Curriculum teacher guidebooks for ages 3-5. Methods: The research data included 772 activities related to science education in the teachers' guidebook. The analysis of science concepts was based on physical science (force and motion, physical structure, electricity and magnetism, light and shadow, sound properties), chemistry (material properties, material reaction), life science (organizational structure, growth and change, heredity and evolution, animal plant and human relationships), earth science (earth system interaction, earth system structure, and universe), engineering (designed world, engineering design, engineering, technology and society) and ecology (environment preservation). Teaching and learning methods were analyzed according to the types of small and large group activities and of free play activities. Results: Science concepts were mainly presented in the fields of engineering, chemistry, and life science commonly among children aged 3-5, whereas the concepts of physical science were lowly presented in all ages. Science concepts appeared mainly in the daily subjects of 'animal plant and nature', 'life tools', 'environment and life', and 'spring, summer, autumn and winter'. As the teaching and learning method, free paly activities (science area, free outdoor selection activity, math and manipulative activity) were mostly used for the ages of 3 and 4, and small and large group activities (cooking, story sharing, music activity) were for the age of 5. Conclusion/Implications: It is necessary to select the level of science area and concept that can be taught according to the age of children and the timing of the teaching.

• Journal of the Korean Society of Earth Science Education
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• v.15 no.2
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• pp.224-234
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• 2022

The purpose of this study was to analyze STEAM elements and convergence types that appeared in the creative and convergent activities in elementary school science textbooks, which were converted from the national issuance system to the authorized system in 2022. For this study, 6 elementary school science textbooks for 3rd and 4th graders were selected. And STEAM elements in creative and convergent activities were analyzed by publishers, grade-semesters, and science fields, and the convergence type was analyzed for each publisher. The results of this study are as follows. First, the total frequencies of STEAM elements and the ratios of each element in the creative and convergent activities of textbooks were different for each publisher. However, among the four elements except for science (S) element in all publishers, the tendency to have a high proportion of art (A) element and a very low proportion of mathematics (M) element was common. Second, the higher the number of fused STEAM elements, the lower the rate of appearance in the textbooks in overall. Also the ratio of convergence types of STEAM elements varied by each publisher. Third, the ratio deviations of art (A), technology (T), and engineering (E) elements for each grade-semester were not large, but the ratio deviation of the mathematics (M) element was large. Fourth, technology (T) and engineering (E) elements appeared a lot in the fields of 'movement and energy' and 'material', while art (A) element appeared a lot in the fields of 'earth and universe', 'life', and 'integration'.

• Journal of the Korean Society of Earth Science Education
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• v.16 no.2
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• pp.291-301
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• 2023

In this study, the STEAM elements and convergence types which appeared in the creative and convergent activities in authorized elementary school science textbooks for 5^th and 6^th graders were analyzed. For this study, creative and convergence activities presented in 9 different science textbooks for 5^th and 6^th graders were selected and the STEAM elements and convergence types were analyzed by each publisher, grade-semester, and science field. The results of this study are as follows. First, there was a large variation by publisher in the total frequency of STEAM elements and the frequency of each element in creative and convergence activities. Second, the ratio of convergence type consisting of two elements was very high, and the higher the number of fused elements, the lower the ratio appeared in overall. Third, the art (A) element had the highest frequency in all grade-semesters, and the technology (T), engineering (E), mathematics (M) elements differed in the distribution of frequency by grade-semesters. Fourth, the engineering (E) element in the 'integration' field, and the art (A) element in the fields of 'movement and energy', 'material', 'earth and universe', and 'life' had the highest frequency.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.45-75
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• 2016

The aim of this study is to explain characteristics of Maitreya and Maitreya belief from a point of view that 'Jeungsan is the very Maitreya(甑山卽彌勒)'. In 『Jeon-gyeong』, Maitreya is mentioned several times. Thus, new religions of Jeungsan of Daesoonjinrihoe take 'Jeungsan is the very Maitreya' belief for truth. Due to the fact that characteristics of Maitreya are so multi-layered and complicated, it is necessary to explain clearly what kind of feature Maitreya has in 『Jeon-gyeong』. If believing and following 'Jeungsan is the very Maitreya' without clarifying it, they will be faced with a problem that they regard Jeungsan of Supreme being of the Ninth Heaven as one of Maitreya and take its belief for truth. Furthermore, with respect to the characteristics of 'Jeungsan is the very Maitreya' belief, while believing in Mireukasaeng, longed-for Millenarian movement by people through Messianism and Mireukasaeng belief is found in Daesoon Thought, whereas there is a need how to understand the point that we cannot finped Messianism and Millenarian movement in Daesoon Thought. To solve this problem, I draw a conclusion that 'Jeungsan is the very Maitreya' in 『Jeon-gyeong』 has to be understood with two meanings by four demonstrations. First of all, the people perceived late Joseon dynasty as the age of decadence but Maitreya's divinity which is desired by the people is not divinity of Maitreya Sutra(Mileuggyeong). Maitreya's divinity is reflected in the people's cherished desire and it is newly created as the Messiah. Thus, the idea of Jeungsan being the very Maitreya was developed in a way that the people desired the Messiah, encompassing this inclination. That is the Messiah of the people and the divinity of Jeungsan. Although Jeungsan as Supreme being of the Ninth Heaven satisfied the people's desire, it shows a different way to salvation from the way in Maitreya Sutra(Mileuggyeong). It is 'the Great Reordering of the Universe' and 'the Great Reordering of the Three Realms'. Reordering in Jeungsan shows that divinity of Jeungsan is not limited to the people's Messiah. In other words, divinity of Jeungsan is established as The Messiah, surpassing divinity of Maitreya Sutra(Mileuggyeong). And following statements prove this divinity of Jeungsan. Jeungsan's emphasis is not only the people's desire and the Gods' appeal. Jeungsan's emphasis is that only does Supreme being of the Ninth Heaven correct heaven and earth, which is the Gods' appeal. Therefore, 'Jeungsan is the very Maitreya' belief embraces the people's Messianism and at the same time it runs with he Gods' appeal. Thus, Reordering through the Great Reordering of the Universe and the Great Reordering of the Three Realms builds up a new ideal world.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.1-43
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• 2015

Daesoonjinrihoe perceives that human suffering is caused not only by mental factors but also by the cosmic principle of Mutual Overcoming more fundamentally. The relationship influenced among all things in the universe is Mutual Beneficence and Mutual Overcoming. If these relations are properly cooperated in harmony, all things will reveal their energetic existence in a balanced state, however, if one side, particularly, Mutual Overcoming becomes excessive, indeed, it will cause trouble. That is, the sentient beings that are inclined to excessive Mutual Overcoming rather than indispensable Mutual Overcoming make grievances among themselves and cumulate them. In the end, heaven and earth lose its constant Way[常道], leading the sentient beings to all kinds of agonies. However, it may be a problem if every agony is depicted with Mutual Overcoming, that is, one single fixed frame, because Mutual Overcoming has to be interpreted diversely according to the circumstances. Thus, it is not possible to explain precisely about the agony if not understanding its spectrum. This study analyzed the ways how Daesoonjinrihoe explains the aspects of reasons and solutions to a variety of agonies. In the Supreme Scripture of Daesoonjinrihoe, the reasons for agony vary: first, it is caused by Mutual Overcoming of the cosmos itself, which is irrelevant to human beings. Secondly, man can be victimized because of Mutual Overcoming caused by man. Thirdly, there is a case of a victim who is damaged due to Mutual Overcoming caused by the other. Fourthly, man can be victimized because of Mutual Overcoming caused by someone else's unintended deeds. Fifthly, there is a case of man having agony in return when he, as a perpetrator, hurt others or resolve his inappropriate desires. Sixthly, man's deed unintendedly became a sin and have agony in return. Seventhly, man can be a self-perpetrator, conceiving vain desire, obsession and grievance. Eightly, there is a case of man having agony during enforcement of the law or practice of justice. Ninthly, man needs to endure agony during self-cultivation, enacting Reordering of the Universe(天地公事), ritual practice, promotion of fortune, and test. However, it is important to make sure that the reason for agony can interact with not only one but also diverse models in real situation. These nine models are included in the category of Mutual Overcoming; but, these cannot be classified in a single term, Mutual Overcoming because much information will be hidden, only to make it difficult to explain about agony more precisely. There are some characteristic observed in the concept of agony in Daesoonjinrihoe as follows: first, reasons for agony are caused by Mutual Overcoming although Mutual Overcoming can be interpreted differently according to the circumstances. Secondly, Daesoonjinrihoe makes a positive valuation for some agony. Thirdly, the solution to overcome a agony is brought to a conclusion, that is cultivation practice of Daesoonjinrihoe. Fourthly, the experience of agony and solution in Daesoonjinrihoe sometimes lie in the unit of family beyond individual. Fifthly, in the painful situation resulted from vain desire and obsession, Daesoonjinrihoe suggests a solution called Mutual Beneficence. That is, it emphasizes not only self-control but also active practice of considering others.

• Journal of The Korean Association For Science Education
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• v.34 no.8
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• pp.703-718
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• 2014

This study sought to investigate learning progressions for astronomical systems which synthesized the motion and structure of Earth, Earth-Moon system, solar system, and the universe. For this purpose we developed ordered multiple-choice items, applied them to elementary and middle school students, and provided validity evidence based on the consequence of assessment for interpretation of learning progressions. The study was conducted according to construct modeling approach. The results showed that the OMCs were appropriate for investigating learning progressions on astronomical systems, i.e., based on item fit analysis, students' responses to items were consistent with the measurement of Rasch model. Wright map analysis also represented that the assessment items were very effective in examining students' hypothetical pathways of development of understanding astronomical systems. At the lower anchor of the learning progression, while students perceived the change of location and direction of celestial bodies with only two-dimensional earth-based view, they failed to connect the locations of celestial bodies with Earth-Moon system model, and they could recognized simple patterns of planets in the solar system and milky way. At the intermediate levels, students interpreted celestial motion using the model of Earth rotation and revolution, Earth-Moon system, and solar system with space-based view, and they could also relate the elements of astronomical structures with the models. At the upper anchor, students showed the perspective change between space-based view and earth-based view, and applied it to celestial motion of astronomical systems, and they understood the correlation among sub-elements of astronomical systems and applied it to the system model.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.79-132
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• 2016

The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• Journal of the Korea Furniture Society
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• v.19 no.6
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• pp.439-446
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• 2008

High Tech Design manner is a design concept that had been constantly discussed in constitution process of the West art history and modem ideology and had been experimented in industry, having started from futurism and structuralism in the early 20th century through Kinetic Art & Technology Art and up to now. High Tech Design had a great influence also on Post Modernism and more important is that this manner of design will be existing continually in the future too. From the modem times when machine civilization started, the artist and designers expressed a utopia will showing the future world with help of High Tech Design and modem people are realizing technology images as a utopia, in the space and material presented by this high tech design. And this utopia imply the images of dynamic power, speed making a voyage in universe, dream of future, hope, mass production, earth's environment, wealth etc. High Tech furniture was lightly designed by using thin steel wire, structure stressing the metallic characteristic and tempered glass, and it was used for presenting a convenient interior space visually, and with that it can make a unified sense in High Tech interior space, and a contrary effect compared with minimal space. High Tech Design equipped with glass and metal materials looking inappropriate for our interior space due to their sharp and cold image has been regularly used as living furniture, not only decoration function, and then there must be reasons for that. This study intends to research how High Tech Design has been changed and developed in the design history & West art history from the early 20th century, and to present it's value of development as data orienting, namely a direction for the industry of the next-generation and furniture design.