• Hwankyungkyoyuk
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• v.18 no.3 s.28
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• pp.59-74
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• 2005

We can't deny Korean EE has basically developed on the basis of Environmental Possibilism (Environmental management or Reformism) in lots of aspects. I would show three representative proofs here, the first, the philosophy of Korean EE has been mainly focused on dichotomy of human-techno centrism and eco-centrism with no considering other alternative environmentalism since 4th Formal Curriculum, 1981. The second, simultaneously, the concept of EE has not distinguished from it of Science education. (Furthermore, unfortunately some says EE has been a part of Science education, although there should be many differences on its contextual aspect.) And the third one is that the limit of possibilism which market economists have worried, has scarcely mentioned in various kinds of EE-related teaching materials. Possibilism is basically likely to be accompanied by science and economics-oriented approach, and in this aspect this dichotomy, human-techno centrism and eco-centrism, has come from perspectives of Economical development process and over-addicted belief to Science. So it is enough to say that Korean EE has basically developed with biased to Environmental possibilism, in other words, biased to preference to it. And I'll critically focus on these two axes of possibilism, Science and Economics and its dichotomy. Of course, we should accept there are so many same parts in its contents between EE and Science, but we should know its contextual differences for triangular position of environmentalism suitable to EE and also overcome science-dependant approach to EE. Although science-dependant approach to EE and dichotomy could provide some tools for clearing up the causes of environmental problem, especially always it has insisted fundamental causes of environmental problem originated in human faults and over-use of eco-source or over-economic development, but now it is old-fashioned discourse, furthermore it come to have unavoidable limits in the debates of problem-solving mechanism to environmental problems. The paramount important thing is to supply the ways or thoughtful mechanism for solving or coordinating the Environmental problems, not just searching for cause of it. But scientific approach and its dichotomy based on possibilism have continuously born cause & effect in EE-related discourse. So there are so much needs to transfer from continuous bearing of cause & effect to constructive alternatives at least in environmentalism of EE. Traditionally, dichotomical division in EE Environmentalism, human-techno centrism and eco-centrism, couldn't have Provided any answers to our real society, it just gives us only cause & effects of Environmental problems. And also we can't find the description on the limits of capitalism market approach to Environmental problems especially in Korean EE text books, other teaching materials and its teaching-learning process, although market approach economist has been proved its fault beyond its functional merits as Environmental management tools. So we should introduce other alternative Environmental philosophy instead of Possibilism such as eco-socialism insisted by Schmacher M. and Boochin etc, or marxist-environmentalism for relative and comparative views to market-thought such as commodification. In this aspect we need to accept Oriental philosophy based on moderation(中庸) as new another alternatives with the reflection that we have recognized monism as representative Oriental philosophical environmentalism. Fundamentally monism has done its role with providing relative concepts to Dichotomy Enlightenment, but we can't say it has been core concept for understanding of oriental environmentalism, and we can't distinguish monism from oriental philosophy itself, just because oriental thought itself was basically monism. So conceptual difference should be recognized between EE and Science education in teaching-learning process on the basis of life-philosophy(Philosophie des Lebens) from epistemology. For this transformation, we should introduce existentialism in Science education, in other words, only existential Science education based on phenomenology or interpretivism can be EE. And simultaneously we need some ways for overcoming of scientific foundationalism which has been tradition making science not stand on existentialism, formulating and featuring of almost all of natural things and its phenomenon from after enlightenment in western world, but it has malfunctioned in fixing conception of science just into essentialism itself. And we also introduce integrated approach to science and society for EE like STS. Those are ways for overcoming of Environmental possibilism in EE.

• The Journal of Korean Philosophical History
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• no.28
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• pp.267-296
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• 2010

There exists various advantages and disadvantages with various thoughts in human beings. Therefore, it causes very complicated conflict by these diversity. It would be impossible if there would not be solved in classes, areas, schools, cultures whether it is simple or complicated. The proposition which totally shows these logic are Cheng-Yi(程頤, 1033-1107)'s principle is one but its manifestations are many(理一分殊) and Yul-gok(栗谷, 1536-1584)'s all penetrating Li and defining Ch'i. The main concern is how to realize concretly the pure goodness in theory of principal and vital force. There are opinion which Li shows it's pure goodness initiatively and it only has to be shown through Ch'i. Toi-gyeo(退溪, 1501-1570)and Woo-dam(愚潭, 1625-1707) thought the subjectivity lies on Li which shows itself even though Li can't shows itself. On the while, Yul-gok thought it realize through Ch'i, and Li has the superintendence which Li shows itself through Ch'i. Regardless with above, Nok-mun(鹿門, 1711-1788) had the point of view which pure goodness come to realize by the coincidence of Li and Ch'i, on the same time, it didn't matter whether the subjectivity lay on Li or Ch'i, Li showed by nature while Ch'i did by vital energy controlled and worked together. While Yul-gok established his theoretical ground of universality in the best pure good and its bases on the realization, Woo-dam put an emphasis on the practice and realization of goodness to endow with its positive meaning. On the contrary of it, Nok-mun emphasised vital enerty, that is, enabled to realize goodness which premised Li and Ch'i are reciprocally related to other in non-segregated condition(理氣不相離). Still however, the most important thing is how the rightness can be concreately explained which human have to practice its pure goodness. It is not restricted on the Sung Confucianism, it is the material question in philosophy.

• (The)Study of the Eastern Classic
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• no.56
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• pp.147-170
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• 2014

To divide by the concept of Cheon (天) before and after the period of Song Dynasty: before Song Dynasty; according to the ancient Book of Odes (Sigyeong-詩經), "Cheon (天) gives birth to a large number of people", and, Confucius(孔子) say "Cheon(天) gave me Virtue(德)." Mencius(孟子) say "The person done with all his heart knows Seong(性, personality), so if he knows such Seong(性, personality), then he knows Cheon(天)." In Doctrine of the Mean(中庸), it says "Cheon(天) ordered it to be called - Seong(性, personality)." So, Cheon(天) had a religious meaning, such as Sangje(上帝) - Supreme Ruler. During the Song period, Cheon(天), the source of its existence, had construed as Mugeuk i Taegeuk Non(無極而太極論 - Theory of Supreme Ultimate while being Indeterminate) and Theory of li and ki (iginon-理氣論). Juja (朱子, a honorary name of Juhui, 朱熹) had said a reasonable Cheon(天), that is, Heavenly Principle (天理 - Cheolli) by interpreting Cheon(天) as Taegeuk(太極 - Supreme Polarity) and li(理) of Muwi(無爲 - uncontrived action). That's why Juja had lost the religiosity because of his reasonable frame. The purpose of this dissertation is to identify of the quality of being religious of li(理) on the basis of attribute of Cheon(天) argued by Toegye and Juja. In the text of Seomyeong(西銘 - Western Inscription), we can see their interpretation of the content that Toegye as "西銘考證講義"(Lecture on Historical Research of Western Inscription), and Juja as "西銘解"(Commentary on the Western Inscription). Seomyeong(西銘 - Western Inscription) was expounded as a logic of 'iil bunsu' (理一分殊 - coherence is one and distinguished into many). '理一分殊' means to live in as meaningful as possible according to the human nature that has been bestowed upon thyself. Juja and Toegye both said that in the aspect of 'iil'(理一 - coherence is one), Reverence(事天) ought to be done, but to look into the aspect of 'bunsu'(分殊-distinguished into many), Juja argued that people should follow the order of Heavenly Principle(天理 - Cheolli), and Toegye argued that people should have to perform the filial piety(孝). There are differences in methods of Toegye and Juja on account of distinction between attributes of Cheon(天). Such a distinction affects the attribute of li(理). Juja said divisively that Soiyeon(所以然-why its principle is so) is li(理), and Sodangyeon(所當然-what should be so) is Sa(事-divine project). Toegye argued that Sodangyeon(所當然-what should be so) is indeed li(理). It is the position of Toegye that to know Seong(性-the personality) of Sodangyeon(所當然-what should be so) is the first, rather than to know Cheon(天) of Soiyeon(所以然-why its principle is so) that is out of reach in a faraway place. Seong(性-the personality) is li(理) that bestowed by Cheon(天). In view of discussion about the essence and existence, for Toegye, the existence is the first, rather than the essence. The issues of existence is now enabled to talk about amid the discussion of metaphysics, namely li(理). Different from Juja, a theory noticed in Toegye is the theory of 'Lijado'(理自到). 'Lijado'(理自到) denotes 'Li(理) leads on their own.' It tells that separate from thing-in-itself, there is an energy that moves and oversees the thing. This is an issue of response between "I" as the principal agent and other people. If "I" as the principal agent is sincere to others, the others will come to me insomuch as they will be revealed through me. Here, a problem between the host and guest arises. Toegye perceived this problem that do not see me and others as same, and also do not see me and others as two. This is the logic of 'ilii iiil'(一而二 二而一 - looks like one but two, looks like two but one) of '理一分殊' (coherence is one and distinguished into many). The first thing to do between these two processes is to recognize the existence of 'iil'(理一). Toegye strongly displays a religious attitude identifying Cheon(天)=Li (理)=Sangje(上帝- Supreme Ruler) in the same light.

• Journal of architectural history
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• v.5 no.1 s.9
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• pp.50-72
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• 1996

The typical Japanese house has the characteristics of open dwellings to make them cool in the hot and humid summer. And then the traditional town house 'Machiya', being built very closely to each other and walled up both sides, it has taken the open-oriented characteristics in itself. The purpose of this study is to clarify that the open-oriented of traditional 'Machiya' has been succeeded to the new 'Machiya' in the latest. The new 'Machiya' shows the open-oriented, taking the ventilative 'Huki-nuke' space of traditional 'Machiya' as the new spatial formal elements, in the changes such as scale material space organization. The characteristics of 'Huki-nuke' space are represented as follows ; 1. The facade of the traditional 'Machiya', which has taken on a semitransparent qualty, has been generally changed to the closing qualty except for the open parts of shop and garage. This facade of the new 'Machiya' has been taken to be in keeping with the existing town as much as possible. 2. A series of three rooms, composed of shop/living dining kitchen/room from the road, have been dispersed to every floors in a building with a very extensive scale. But this serial and linear type remains as the loosefit space, and the long dwellings of the upper stories are divided by type each dwelling unit. 3. 'Tori-niwa', which is a consecutive and penetrating space, connects the road with the rooms of dwelling and functions as the circulation of man thing energy, The new 'Machiya' changed to the multi-story, the corridor and the stair have been fumed up as the elements in the place of 'Tori-niwa' The 'Huki-nuke' space was locted in the hall, stairwell, living dining kitchen room, and so on. 4. The small court yard 'Tsubo-niwa' and back yard 'Ura-niwa' at the both ends of living spaces would be made a hole in a series of rooms and enclosed by the neighboring 'Machiya'. On the contrary the new 'Machiya' at present takes in the private and closing organization enclosing the innercourt. 5. The open-oriented ${\ulcorner}$In${\lrcorner}$ or ${\ulcorner}$Out${\lrcorner}$ is not brought out because of the delicate spatial formal configuration in the traditional 'Machiya'. But the open-oriented ${\ulcorner}$In${\lrcorner}$, all sides being closed by walls, is well brought out in the new 'Machiya'.

• Journal of Preventive Medicine and Public Health
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• v.15 no.1
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• pp.17-31
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• 1982

A physician assumes toward his patient the obligation to use such reasonable care and skill as is commonly possessed and exercised by physicians in the same general line of practice in the same or similar localities and to use his best judgment at the times. Medical disputes between physicians and patients are, ever more increased in these days as human body, happens to cause a variety of changes in body unlike the function of machine. Such increased trends of medical disputes became a problem in common across the word under the influence of affluent living standard, high consciousness of life value and right by today's people. The aim of this dissertation is oriented to forming a physician's responsibilities in medicalcare accidents arising between physicians and patients. A general physician, for example, has not been negligent merely because, a specialist might have treated the patient with greater skill and knowledge. However, the fact that a physician may have acted to the best of his ability will not avoid legal problems for damages resulting from substandard treatment, that is the degree of care and skill which is to be expected of the ordinary practitioner in his field of practice. The duty of a physician who is, or holds himself out to be, a specialist is greater in the field of his specialty than one who is a general physician. A patient's consent to routine medical procedures is implied from the fact that patient comes to the physician with a medical problem and voluntarily submits to the procedures. For the more serious medical procedures and for major operations, however, it is preferable for the physician to have the patient's consent in writing, to facilitate proof of the consent in the event of a dispute or litigation. Suppose that mistakes on the part of physicians are likely to be blamed in all cases of malpractice. Then it will create a sort of shrinkage in activities of medical treatment. There should be some limitation on excessive application of 'The thing speaks for itself' on mistakes by physicians and availablity of cause and effect. It is a matter of complicity as well as a matter of importance to draw a definite boundary on responsibilities of physician. A series of further research on this particular aspect is strongly urged.

• International Journal of Computer Science & Network Security
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• v.22 no.7
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• pp.213-219
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• 2022

Building Ukraine as an independent, sovereign state requires the education of a citizen-patriot, able to live and work in a democracy, ensure the unity of Ukraine, feel constant responsibility for themselves, their people, country, seek to make a real contribution to the reform process. Modern modernization of the education system requires the search for new information and communication technologies that can ensure the formation of a citizen with an active civic position, which involves not only students mastering the rights and responsibilities of citizens, convincing them of the feasibility of democratic transformation of society, patriotic qualities and feelings, but also the identification of motivated civic actions. The pandemic and hostilities have led to significant changes in the field of education around the world, they have caused educational problems in Ukraine. At the beginning of the quarantine in the spring of 2020, all educational institutions in the emergency mode switched to distance learning. Intensive use of information and communication technologies in the life of modern society has led to a rethinking of the content of education and training of future professionals: the main role is played not so much by the information itself as the ability to work with it, critically comprehend and produce new knowledge; the main thing is not the amount of information, but its quality; information is needed for further practical application and transformation into knowledge, and the ability to work with information becomes one of the important competencies of the modern specialist in the new transformation of society: from information to the knowledge society. In this context, one of the main forms of training is distance learning, which is able to respond to the challenges of society. The main methodological positions that are taken into account in the construction of the structure and dynamics of the formation of civic responsibility of the individual during the use of information and communication technologies are highlighted. The structure of civil responsibility as a holistic system of information and communication technologies is outlined, which includes three subsystems that characterize the natural, social and systemic qualities of citizenship, interconnected hierarchically and synergistically.The constituent elements of the structural part of the model of civic culture of the individual are analyzed.

• Journal of the Institute of Electronics Engineers of Korea SC
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• v.45 no.5
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• pp.13-20
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• 2008

Although digital hearing aid algorithms have been developed to compensate hearing loss and to help hearing impaired people to communicate with others, digital hearing aid user still complain about difficulty of hearing the speech. The reason could be the quality of speech through digital hearing aid is insufficient to understand the speech caused by feedback, residual noise and etc. And another thing is masking effect among formants that makes sound quality low. In this study, we measured the masking characteristics of normal listeners and hearing impaired listeners having presbyacusis to confirm masking effect in speech itself. The experiment is composed of 5 tests; pure tone test, speech reception threshold (SRT) test, word recognition score (WRS) test, puretone masking test and speech masking test. In speech masking test, there are 25 speeches in each speech set. And log likelihood ratio (LLR) is introduced to evaluate the distortion of each speech objectively. As a result, the speech perception became lower by increasing the quantity of formant enhancement. And each enhanced speech in a speech set has statistically similar LLR, however speech perception is not. It means that acoustic masking effect rather than distortion influences speech perception. In actuality, according to the result of frequency analysis of the speech that people can not answer correctly, level difference between first formant and second formant is about 35dB, and it is similar to result of pure tone masking test(normal hearing subject:36.36dB, hearing impaired subject:32.86dB). Characteristics of masking effect is not similar between normal listeners and hearing impaired listeners. So it is required to check the characteristics of masking effect before wearing a hearing aid and to apply this characteristics to fitting.

• Korean Journal of Oriental Medicine
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• v.15 no.2
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• pp.101-109
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• 2009

The Pulse diagnosis is in the boundary of the Four Examinations, and it is called 切診, or palpation. It has a great impact on people in reminding of the Traditional Medicine that it is probably the first thing that people think of when they hear about Traditional Medicine. Hu-Jun quoted in the Treasured Mirror of Eastern Medicine "東醫寶鑑" that the doctor finds out the deficiency and the excess of the meridian of the patiant through the pulse, and that it is of the utmost necessity to know the "deficiency and the excess" of the meridian to decide the formula (君臣佐使) of the herbal medicine and the acupuncture/moxibustion treatment. The research on the studies of pulse diagnosis have been concentrated on the origin, history, and the theory of the pulse diagnosis throughout the years; however, the number of research on the image from the classics on pulse diagnosis have been less. With this in mind, this paper was written to study more on the origin and the history of the pulse diagnosis as well as to study on the image of pulse diagnosis shown on the classics on Traditional Medicine in China and Korea. The history of the pulse diagnosis has its root on the attempt to find out what is happening inside the body through the indication of the small changes of the pulse that is shown on the outer boundaries of the body. There were various kinds of pulse diagnosis including "Three positions and nine indicators method" and "Carotid pulsation and wrist pulse method" in the ancient period, and wrist pulse-taking method became the most popular since the completion of studying on palpation by 初보. The image of the palpation helps the rudimentary practitioners of Traditional Medicine. They are divided into two large categories, which are the area of diagnosis and the shape of the pulse itself. The historical classics including the image of the pulse diagnosis can be found since the Song Dynasty of China. There are various kinds of image of pulse diagnosis in the classic such as "The picture of the hand meridian" from "脈訣指掌病式圖說", "The picture of the image of meridian" from "察病指南", "The picture of the Seven exterior and Eight interior" from "校正圖注脈訣", and "The picture of the six parts of meridian" from Treasured Mirror of Eastern Medicine "東醫寶鑑". The Treasured Mirror of Eastern Medicine "東醫寶鑑" have analyzed the basic theories and made up the standards of pulse diagnosis by establishing "The picture of the six parts of meridian" based on "The method of placing the viscera and bowels corresponding to cun-guan-qi, or the meridian".

• Journal of the Korea Academia-Industrial cooperation Society
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• v.21 no.2
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• pp.328-334
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• 2020

In this paper I proved that the intention of the movie is to put the reader at the crossroads of choice, which is still in progress, in this context confirmed that the storytelling is very enlightening and popular. This was demonstrated by the thing of making a story the charactor's Affects process itself in the story and a change in the point of view from witness to participant in the discourse. Jang Hoon seeks to reconstruct the Gwangju Democratic Movement through Kim Man-seop, a character who now lives here with trauma. Faced with a sympathetic message from a common and familiar figure around us, such as a taxi driver, it should be said that the goal was to get the audience to accept past gruesome incidents as part of us. The film uses Affects as a way to make the 1980s "Them" become "we" and replace the 37-year-old incident with our modern story. Soon, the film's intention is to turn Gwangju's Democratic movement from "There, Their Story" to "Here, Our Story." That's why popular storytelling was needed and concluded that it was the popularity the film acquired.

• Journal of Korean Philosophical Society
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• v.146
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• pp.245-270
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• 2018

In this paper I study the theoretical characteristic of 'Tao' based on Confucianism. Tao, the most widely used keyword in the history of East Asian philosophy, has amassed ever-greater variety of meaning as time has passed and schools divided into more subdivided schools. Among the many attributes of Tao, the most important thing I think is that Tao has a dual structure between 'Tao' and 'Way'. Somewhere to be reached is called 'Tao', and the pathway that leads to the destination is called 'Way'. In other words, 'Tao' is existence itself, and 'Way' is type of existence. 'Tao' can be goal, and 'Way' can be process. 'Tao' has originality, continuance, and honesty as its own traits, while 'Way' has humanity, practice, and dailiness as its traits. After all, in a broad sense, Tao has a dual structure between the existence and the type of existence; 'Tao' and 'Way'. Many philosophers in Western society have also paid attention to this Tao trait. Among them, Heidegger gave his opinion that is closest to the East Asians. I want to explain why the human beings are the existence on the pathway through this paper. The existence(Tao) and the type of existence(Way) cannot be separated. So, there cannot be existence without type, and type of non-existence is useless. From this point of view, 'Tao' can be both existence and type of existence.