• Korean Journal of Organic Agriculture
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• v.11 no.3
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• pp.37-53
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• 2003

The purpose of this study is to analyze policies on environmental-friendly agriculture(EFA) and find out some implications. As we know well, EFA contributes environmental substantiality by using organic production methods and provides consumers with a secure, safe nutritious food supply. As consumption of environmental-friendly agricultural products increasing, policies on EFA began in the 1990s and it has been generally expanded in Korea. The strategies for sustainable EFA aim to promote harmony among human beings and between humanity and nature require. In addition, support to develop marketing activities, regionalization, and political support must be further developed.

• Biomedical Science Letters
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• v.30 no.1
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• pp.1-9
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• 2024

Although there have been several attempts to use virtual reality (VR) in the treatment of depression, the results have been inconsistent and existing studies have mostly relied on subjective measures to assess the effectiveness of VR in improving depression. The aim of this study was to investigate the effect of nature experience-based VR intervention on depressive symptoms in a young population using both subjective and objective measurements. The study population included 15 participants who had more than 14 identifiers of the Korean Beck Depression Inventory (K-BDI)-II. Participants received three weeks (four times per week) of VR intervention. The effectiveness of VR was assessed through changes in K-BDI-II scores and depression-related blood biomarkers. Nature experience-based VR intervention led to an approximately 50% reduction of K-BDI-II score (before 25.7±7.7 vs. after 12.5±8.3 (P<0.001)). Of these, loss of pleasure and fatigue showed the largest amount of improvement. However, levels of cortisol, brain-derived neurotrophic factor, and interleukin-6 did not differ from those at baseline. The findings of our pilot study suggest that nature experience-based VR can be a useful adjunctive treatment method for improving depressive symptoms in individuals who have difficulty accessing the real outside natural environment.

• Journal of the Korean housing association
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• v.17 no.5
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• pp.117-126
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• 2006

Although we have seen recently increasing number of eco-villages, any eco-village is not registered in Global Eco-village Network. It is important to review the definition of eco-villages and to provide useful basic information for future eco-villages. The main research aim is to analyze landscape characteristics of community garden and common spaces and to identify ecological symbolism of landscape created by residents in eco-villages. Seven eco-villages in Germany, Denmark and UK were selected and the following aspects were investigated through field survey; the settlement background, social and economical aspect, architectural specifications, recycled energy, and landscape characteristics of external spaces in eco-villages. The result indicated that the landscape of eco-village did intend neither to return to primitive society nor to control nature by technology. It intended to coexistence with nature. Primitive nature is symbolically restored and people who have it in mind strongly intend to grow together this common sense. Landscape creation has important role in creating common relationship between human living and nature. When we regard it conceptually as the eco-symbolism in landscape design of community garden, it presented the meaningful relationship with landscape and human life. It is not expression of landscape materiality and designed form but sense of place and landscape image. Landscape design would be expected to reveal the life stage and cycle from designed physical form and materiality through as time goes by when it is part of environmental circulation process by means of human living as meaningful relationship.

• Journal of Korean Philosophical Society
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• v.146
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• pp.137-162
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• 2018

Zen Psychology refers to the psychology of Zen Buddhism as a field of Buddhist psychology. This paper examines the psychology of human beings, focusing on the "Platform Sutra" written by Huineng, the founder of Patriarchal Zen, and the southern Zen school. According to the classification of Buddhist psychology, Zen psychology is divided into theory of Zen mind, theory of Zend mind function, and Zen psychotherapy. In theory of Zen mind, Huineng explains the mind based on self-nature, and explains the theory of dharma, theory of humanity, theory of dependent origination, and worldview though self-nature. Every human mind has its own original character of self-nature. When one's own mind with self-nature is revealed, it is the basic mind. When it is covered, it is the mind of common people. Self-nature is characterized by dharma construction, incompetence, non-naming, cleanliness, equality, and self-Buddhahood. In the theory of dharma, dharma is non-dual and is equal. The theory of humanity is divided into two groups according to the sharpness and dullness or capacity of the human being. From theory of dependent origination, you can see the mobility of cover and revealment, enlightment and delusion, sacred and common. In the worldview, the world and phenomena are the functions of self-nature and one's own mind. The theory of Zen mind function deals with wisdom and defilement of common people. The function of wisdom is to know the whole and one at the same time, and is intangible. Defilement of common people is an inner common people that cover the functions of wisdom. In Zen psychotherapy, in order to eliminate the gap between human and dharma, seeing into self-nature is suggested and the goal. In teleology, the goal is to reveal and see the self-nature covered by defilements. As a methodology from cover to revealment, Huineng interprets the traditional methodology as a new interpretation from the viewpoint of the mind, and presents Sammu as its own methodology. Based on the absence of attachment, Huineng proposed a methodology of No-abiding, No-thought and No-form, to gather mind on reality and treat all things equally. Based on this, Huineng proposed a new methodology for dealing with karma through repentance and vows, and a methodology for edification. In view of the Four Noble Truth, it is the phenomenon that self-nature is covered, the cause of defilement and the mind, the aim of seeing the self-nature which is covered, and the way of revealing the covered self-nature is presented. In this sense, the Zen Psychology of Platform Sutra is psychology of self-nature.

• The Mathematical Education
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• v.60 no.1
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• pp.21-39
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• 2021

The aim of this study was to deduce implications of the growth of mathematics teachers' specialty for effective instruction about the formulae of exponentiation with rational exponents by analyzing teachers' understanding of the definition of rational exponent. In order to accomplish the aim, this study ascertained the nature of the definition of rational exponent through examining previous literature and established specific research questions with reference to the results of the examination. A questionnaire regarding the nature of the definition was developed in order to solve the questions and was taken to 50 in-service high school teachers. By analysing the data from the written responses by the teachers, this study delineated four characteristics of the teachers' understanding with regard to the definition of rational exponent. Firstly, the teachers did not explicitly use the condition of the bases with rational exponents while proving f'(x)=rxr-1. Secondly, few teachers explained the reason why the bases with rational exponents must be positive. Thirdly, there were some teachers who misunderstood the formulae of exponentiation with rational exponents. Lastly, the majority of teachers thought that $(-8)^{\frac{1}{3}}$ equals to -2. Additionally, several issues were discussed related to teacher education for enhancing teachers' knowledge about the definition, features of effective instruction on the formulae of exponentiation and improvement points to explanation methods about the definition and formulae on the current high school textbooks.

• Journal of Korean Philosophical Society
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• v.131
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• pp.331-352
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• 2014

The aim of this study is to newly interpretate to T. Hobbes' view of man and commonwealth in his On Man and On Citizen. An established reputation of the Hobbes' view is as follows. The nature of every man is egoistic. Therefor in the state of nature every man struggles against every man to acquire the good for himself. To suppress this egoistic nature of every man commonwealth established through the covenant of every man. And every man is absolutely subject to the common power of commonwealth. By doing so, every man preserves the life of himself. In that opinion, it seems that commonwealth have absolutely superiority over a man, and suppresses the liberty and autonomy of every man. This study different from that opinion speaks as follows. The nature of every man is not egoistic, but the nature of some men is egoistic. Therefor commonwealth dose not suppress the liberty and autonomy of every man, but suppress the aggression of some egoistic men through the common power. By that work, commonwealth gives every man the hope of his safety and peace. If that hope is not preserved, the duty or need that every man is subject to commonwealth will be discharged. In that state, rather the common power of commonwealth is the power of enemy, by the law of nature man struggle against commonwealth as an enemy. Therefor we can know the meaning of 'mortal god' that commonwealth is called by Hobbes.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.41-59
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• 2022

Caodaism is a new religion from Vietnam which began in late 1925 and spread rapidly across the French colony of Indochina. With a broad syncretic aim, the new faith sought to revivify Vietnamese religious traditions whilst also incorporating religious, literary, and spiritist influences from France. Like Catholicism, Caodaism kept a strong focus on its monotheistic nature and today Caodaists are eager to label their religion a monotheism. It will be argued here, however, that the syncretic nature of this new faith complicates this claim to a significant degree. To make this argument, we will consider here the nature of God in Caodaism through two central texts from two important stages in the life of the religion. The first is the canonized Compilation of Divine Messages which collects a range of spirit messages from God and some other divine voices. These were received in the early years of the faith. The second is a collection of sermons from 1948/9 that takes Caodaist believers on a tour of heaven, and which is entitled The Divine Path to Eternal Life. It will be shown that in the first text, God speaks in the mode of a fully omnipotent and omniscient supreme being. In the second text, however, we are given a view of paradise that is much more akin to the court of a Jade Emperor within an East Asian milieu. In these realms, the personalities of other beings and redemptive mechanisms claim much of our attention, and seem to be a competing center of power to that of God. Furthermore, God's consort, the Divine Mother, takes on a range of sacred creative prerogatives that do something similar. Additionally, cadres of celestial administrators; buddhas, immortals, and saints help with the operation of a cosmos which spins on with guidance from its own laws. These laws form sacred mechanisms, such as cycles of reincarnation and judgement. These operate not in the purview of God, but as part of the very nature of the cosmos itself. In this context, the dualistic, polytheistic, and even automatic nature of Caodaism's cosmos will be considered in terms of the way in which they complicate this religion's monotheistic claims. To conclude, this article seeks to demonstrate the precise relevance of the term 'monotheism' for this religion.

• The Journal of Korean Philosophical History
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• no.42
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• pp.105-131
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• 2014

The moral categories in the Mengzi have a close affinity with those of Kongzi. Mengzi fostered the Kongzi's teaching on virtuous rule and moral government, and taught benevolent government based on the virtue of benevolence. Mengzi set up a basis for Confucian teaching on human nature, and his teaching of the essential goodness of human nature has been accepted by most Confucian intellectuals. This study explores the Mengzi's teaching of moral education focussing on his instructional method to expand the goodness of human nature. Instructional method refers to educator-centered transmission of values, and it concerns mainly on how to deliver the educational goal and content meaningfully to the educatee. The main concerns of Mengzi's instructional method are teaching-standard setup, delivery of lecture key points, understanding of students' talent and situation, and encouragement of students' initiative. These points are all based on Mengzi's assertion of good human nature, and aim at forming a ideal personality. Confucian ideas of education lie in raising the well-rounded person through moral education. The well-rounded person can be characterized by noble men and sages with benevolence and righteousness. This means that the ultimate goal of well-rounded education is to lead people to attain the sublime moral stage through education.

• Journal of Korean Medical classics
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• v.25 no.3
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• pp.149-158
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• 2012

Objectives : In modern meditation, psychologic therapy and happy life have been in the main status. The aim of this study is to search about the value of modern meditation systematically and to summarize the contents on the meditation in "Donguibogam(東醫寶鑑)". Methods : We investigated the meditation-related materials in "Donguibogam(東醫寶鑑)", and discussed them in comparison with the other contents found in "Huangdi's Internal Classic(黃帝內經)" and some scriptures on meditation and self-discipline. Results : The mind-body concept in Korean Medicine takes meditation and self-discipline into main consideration. Meditation and self-discipline mean the endless pursuing the nature of mind and body, thus leading to self-practice about the true meaning of life. "Donguibogam(東醫寶鑑)" includes the views on the meditation and self-discipline from the various angles based on Confucianism, Buddhism and Taoism. Conclusions : Meditation and self-discipline rooted in East Asian tradition are good ways to reach the true nature of mind-body system of universe and to help people seek happiness in their lives.

• Journal of the Korean Institute of Landscape Architecture International Edition
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• no.2
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• pp.57-64
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• 2004

Nowadays the parks in Shanghai tend to develop towards two directions. Small and medimn parks are being gradually transformed from closed management to open management, while large ones emphasize their nature of theme and nature of functions. Simultaneously, the number of large and open public green spaces has been significantly increased. Although the public green space does not adopt the management pattern for parks, there is almost no difference between public green space and ordinary parks so far as the functions and scales are concerned. Due to the fact that there is no obvious boundary between a public park and a public green space, this paper raises a suggestion to coordinate continuously their management and functions so that the distribution of and the connection between the urban green spaces can be more rational and more definite and a sound green network can be formed. Starting from the viewpoint of emphasizing accessibility to green spaces and enhancing the angle of linking green spaces, we aim at transforming a park system to a multifunctional green system, extending the effects and service radius of large green spaces, and strengthening the internal connections with the surrounding areas so that a high-quality green space can be formed with the connection of the green space network.