• Cross-Cultural Studies
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• v.33
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• pp.385-406
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• 2013

This research starts based on the assumption that the changes of educational system in China which had been caused by accepting western educational system in the late Qing Dynasty and the early Republic of China are indeed considered as a paradigm shift of educational system in China, This research aims first to investigate what kinds of problems and changes Chinese educational system confronted at that time and second to examine what kinds of implications such changes and problems of paradigm shift may have today in China. In order to achieve the goals of this research, I first researched changes and characteristics of educational paradigm shift occurred in the history of China. On the basis of those findings, I tried to analyze acculturation problems of Chinese educational system for that of western countries at that time, their implications in present time Chinese educational system, and the possibility of further paradigmatic shift in present Chinese education. In this paper, I assumed three historical paradigmatic shifts in educational system in China which had big influences on the foundation of Chinese education, such as the introduction of Confucian Thoughts, the introduction of Civil Examination System in Sui Dynasty, and lastly the introduction of western educational system in the late Qing Dynasty. The last paradigmatic shift occurred by the introduction of western education system into China was very different from the previous two paradigmatic shifts in China in that it was literally initiated by the world with cultures different from those of China, and that's why it is called Spatial Collision. It was also one of the many changes China had been forced to confront unvoluntarily. It was done for many other complicated factors such as the greed of western imperialistic countries, spreading of Christianity and missionary education, domestic resistance against long feudal reigning of Qing Dynasty, and lastly the intellect's eagerness for new knowledge and new ways of thinking. What is surely regretful for the paradigmatic shift of Chinese educational system was that it had been triggered by those many heterogeneous factors, thereby leading to such a sudden, entire and complete shift of Chinese education system. In addition, it was done without a deeper and further consideration of Chinese education system with thousand years of tradition. This situation could be understood to be an impetus strong enough to encourage the advent of a new paradigm propelled by rapid economic growth of China, many problems of western education system, reconsideration of Chinese tradition, and strengthening of women power in China, etc.

• (The)Study of the Eastern Classic
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• no.43
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• pp.183-207
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• 2011

This study finds aesthetic elements and examines their aesthetic sense focusing on the melody of the piri in the completed Jongmyojeryeak with various ideational backgrounds from the views different from the aesthetic sense of Jongmyojeryeak that has been conducted so far. Jongmyojeryeak is to hold a memorial service at the place where the godship of the line of kings and queens in Joseon is set. It is the crystal of Confucian memorial ritual and representative cultural heritage of ancestral ritual culture and is designated as No 1 of national chief, intangible cultural heritage in 1964. Also, on May 18th, 2001, it was registered first in Korea as 'Masterpieces of the Oral and Intangible Heritage of Humanity' designated by UNESCO and was recognized of its superiority. It is not only a representative cultural heritage of ancestral ritual culture having fate with Joseon Dynasty for a long period but also has been recognized as the essence of our music compiling the holistic beauty of artistic forms according to music, songs, and dance created by our ancestors. Also, it has as its background the traditional thoughts including the Confucian thought as well as Yeak thought, Yin-Yang School, Samjae thought (三才思想), and Palgoe thought (八卦思想). This Jongmyojeryeak internalizes landscape beauty, Yojang beauty, natural beauty, magnificent beauty, and harmonious beauty. Landscape beauty can be found in Huimun and Jeonpyehuimun. Yojang beauty is the figure that is only shown in Jeongdaeup. Natural beauty is the skilled performance technique shown in the melody of variations and is connected to natural creation. It is well shown in Huimun and Jeonpyehuimun. Magnificent beauty is well shown in the melody of Botaepyeong movement. And harmonious beauty is the harmonization of dischord in Jongmyojeryeak and is well shown in Jeongdaeup's Somu distinctively showing its aesthetic sense from the view of natural, harmonious beauty in its music.

• International Journal of Computer Science & Network Security
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• v.22 no.9
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• pp.75-82
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• 2022

Analyzing the psychological and pedagogical literature, we found the researchers' interest in the problem posed. The concept of "culture of professional communication» is considered, which is interpreted as the level of realization of creative abilities, exchange of messages, organization of mutual understanding, mutual knowledge in the process of professionally directed interaction between subjects, in which interpersonal relationships arise, manifest and form. The concept of "professional culture of communication of a teacher" is interpreted. The motives that are socially significant in the professional communication of the teacher are highlighted. The necessity of forming a culture of professional communication among students, in particular by means of information technologies in the present, is clarified. The interactive component of professional communication is considered. The types of interactions between people in everyday life (ritual and entertainment interaction, joint purposeful activity, no interaction, game and interpersonal interaction) are identified. Traditional and specific forms and methods of teaching are written out. All interactive technologies carried out by means of information technologies are conventionally divided into four groups, depending on the form of educational activity appropriate for their use (pair (work of the subject with the teacher or peers one on one by means of Information Technologies); frontal (the teacher simultaneously teaches a group of subjects by means of Information Technologies); group or cooperative (all subjects teach each other by means of Information Technologies); individual (independent work of the subject using Information Technologies)). In the higher education institution, future specialists should learn knowledge, acquire skills on the basic rules of the culture of professional communication and methods of interaction and their effective use, which is possible with the use of Information Technologies. Recommendations for optimal professional communication have been developed that help you express your thoughts easily and beautifully, and conduct a dialogue in a relaxed and harmonious way.

• The Journal of Korean Philosophical History
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• no.28
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• pp.61-85
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• 2010

This is about studying on the environmental ethics of Taoism mainly based on Taoism's Bioautonomous. Taoism is the most comprehensive thought in the traditional thoughts of East Asia. According to Taoism, every individual bio has its own intrinsic value having nothing to do with the value estimated by human beings since it has Daoxing. Human beings, however, have their own bioautonomous which is different from other individual bio. In Taoism human beings are independent for their lives. They do not depend on nature, but they can control themselves. That is to say, their lives depend not on god but on their own wills. The human beings' bioautonomous includes two different meanings: one is that human beings can use other individual bio as a tool for their eternal youth, and the other is that human beings are the main character of realizing the intrinsic value of universal bio and bringing harmony into each individual bio. In Taoism the harmony of universal bio is considered as the top value. Realizing the value of human beings is based on keeping harmonious order of universal bio and realizing the value of other individual bio. the environmental ethics of Taoism is not Biocentrism. Biocentrism argues that each individual bio has teleological center of life, which pursues its own good in its own way, and possesses equal members of Earth's community. As a result, human beings role and responsibility was reduced. But Taoism insists on human beings' bioautonomous. And human beings should be responsible for universal bio's harmony. Therefore the environmental ethics of Taoism is not Biocentrism but Bioautonomous. Bioautonomous environmental ethics of Taoism insists on human beings should be responsible being in relation with other living beings. Because of this point, it can be a theory of biorecovery.

• Korean Journal of Culture and Social Issue
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• v.14 no.4
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• pp.39-69
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• 2008

The present study examined the overall receptivity of community members to migrant wives in Korea. A total of 23 community members from two regions, Ansan, an urban area and Youngam, a rural area, were selected for the interview based on their prior experience with migrant wives. Data were collected via a semi-structured interview method. The participants provided their personal feelings and thoughts on a variety of issues involving migrant wives, such as how they perceive migrant wives' original culture and lifestyles, the nature of their interaction experience with migrant wives, their overall evaluation of migrant wives, their opinions about migrant wives' cultural adaptation, and their opinions about the on-going transformation of the Korean society into a multi-racial, multi-cultural society. Interview results indicated that, although the participants' attitude toward migrant wives was positive, the overall receptivity to migrant wives was largely based on the traditional sex-role stereotypes typically found in the Korean society. Moreover, the vast majority of the participants endorsed a narrow-minded, uni-directional perspective on cultural adaptation which puts far greater emphasis on migrant wives' assimilation into the host culture than reciprocal influence process between the two cultures. Implications of the study and directions for future research were discussed.

• Sim-seong Yeon-gu
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• v.30 no.1
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• pp.1-30
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• 2015

The Red Book contains C.G. Jung's insightful comment on life suggesting the thoughts of the Eastern philosophers, particularly that of Lao Zi. The author reviewed Jung's commentaries in the Red Book in comparison with Lao Zi Dao De Jing. Jung's comments on the image of despised Surpreme Being, on the Simplicity, the attitudes of 'the Spirit of the Depth' toward intellectual knowledges and speech, toward the small and the mockered one resemble to what Lao Zi spoke on Dao in his Dao De Jing. The 'good and evil' are regarded by both C.G. Jung and Lao Zi as two poles in one total psyche. The favorite words of Lao Zi : 'emptiness' or 'empty' are frequently mentioned in the Red Book. The investigation in this concern revealed that C.G. Jung, contrary to Lao Zi has applied the word 'emptiness' mostly as the opposite to the fullness. C.G. Jung's way of encountering with the darkest side of soul in the Hell and his bold confrontation to the authoritative person such as Philemon, above all, the intensity of his experiences in the state of the utmost tension between the opposites are extraordinarily impressive and somehow strange when regarded from traditional eastern way of behavior such as I-You relationship and the patterns of emotional life based on Confucian tradition. Confucius never talked about the prodigies, feasts of strength and disorders or spirits. Lao Zi never mentioned infernal cruelty. Noteworthy is however, both have enough experienced the cruelty of life and conflicts in the reality and what they spoke was not a process in search for solution but the final proposals for the solution of human agony. C.G. Jung was, like great shaman in central and East-Asia forced to go through inferno in his unique way and from these experiences obtained the insight which resembles not only to Lao Zi but also to wisdoms from the western philosophies and also from the Christianity.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.4
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• pp.10-25
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• 2015

The purpose of this research is to investigate the reality behind Jeongjo's enjoyment of the palace garden. If I were to summarize the results of this research, they are as follows: First, The 'Sanghwajoeoyeon(賞花釣魚宴)' has the differentiation which decided and regularized the rules and the regulations with the annual meetings for the Kyujanggak(奎章閣). Jeongjo had held the events five times. Second, The 'Seshimdae(洗心臺) Excursion' is based on the tragic personal history of Jeongjo. There were four events. Third, Jeongjo had enjoyed the 'viewing of the waterfall(觀瀑)' of the Okryucheon(玉流川) where a lot of the water overflows right after it rains. This is worth the special mention with regard to the point that it is a temporary landscape and not an usual landscape. Fourth, As an event for the military officers, the 'Seoljungryonghohwe(雪中龍虎會)' was held seven times. This event had been held in the middle of the winter. And each of the attendees skewered a pheasant and roasted and ate it. Also, it emphasized the sovereign and the subjects being the partners of the joys and the sorrows by giving the alcoholic drinks and the music. Fifth, Jeongjo had consoled the hard work by the civilian subjects either by holding the brazier feast(煖爐會) in the winter or by granting the alcoholic drinks and the foods according to the historical facts of the brazier feasts. Sixth, Jeongjo was good at archery and enjoyed it. During the period of his reign, Jeongjo held twice Yeonsarye(燕射禮). Seventh, Jeongjo soothed his desire to get out of the busy everyday life at the royal palace garden. While appreciating the natural landscape of the backyard, he was awakened of the meaning of the Book of Changes(周易) in which all the things had been created and changed. Eighth, At the royal palace garden, Jeongjo actively prepared the place for enjoyment by the sovereign and the subjects together. It is judged that this is because, in order to materialize his political ideals, the support by all the subjects who had been close was needed. The limitation of this research is the fact that the research had been proceeded with limited to the translations, among the many old writings related to Jeongjo. With the accumulation of the excavations of the new thoughts and of the results of the translations, the researches that are deeper will be needed.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.4
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• pp.52-64
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• 2015

This study was carried out investigation of characteristics palace gardens representing historical background, political and cultural identity in Korea, China, and Japan. It had been done a comparative analysis in formation, location and site layout, site composition, landscape elements and planning, landscape technique and vista for palace gardens in East asia's three countries. In order to process this study, Changdeokgung Palace in Korea, Summer Palace in China and Sento Imperial Palace in Japan were selected based on similar status. therefore it provide theoretical foundation to investigate the identity of palace gardens in three countries. Furthermore the study determined homogeneity(similarity) and heterogeneity(differentiation) of the characteristics between palace gardens in three countries through the in-depth comparative analysis in order to investigate identity of palace gardens in three countries and to present the value of Korean palace garden. Homogeneity and heterogeneity between palace gardens in three countries deducted from the study were summarized as follows; First, it shows indigenous style of Korean garden throughout adapting natural terrain without natural destruction. Second, various symbolic elements which ie reflected East asian ideologies present in the gardens. Chinese thoughts and technique were influenced in the development of palace garden in Korea and implemented in similar ways of China. Homogeneity of utilizing waterscape could be found in three countries. Lastly, Palace garden in Changdeokgung had played a role as cultural place with taste for the arts rather than representing authority of the throne. It appears to be similar in China and Japan. The reason how Korea, China and Japan established their own independent style is that each palace garden had been developed to embrace indigenous culture with introduced elements even though they were closely bound up with culture.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.1
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• pp.76-87
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• 2015

The present study examines the Saekgyeong (Classic of Husbandry; 1676), an agricultural manual dating from the Joseon Dynasty (1392-1910), and the agricultural thought of its author by Park Se-dang (pen name: Seogye; 1629-1703), a scholar. Its purpose lies in exploring the value of contemporary urban agriculture based on an examination of the attitudes toward agriculture, the values pursued through agriculture, and the ways of dealing with and using land as evinced by the classic and its author. Confirmed through an examination of Park's agricultural philosophy and the Saekgyeong, the results of the present study are as follow. First, there is the socioeconomic value of pursuing the stability of and promoting the economic independence of indigent petty peasants through productivity improvement. Second, there is the experiential value of exploration through experience and agricultural field practice for study. Third, there is the environmental value of endeavoring to overcome an infertile natural environment through agricultural methods that sought to accommodate the land by reading the flow and phenomena of nature. Fourth, there is the practical value of compiling the Saekgyeong and seeking to broaden its use as a guidebook containing agricultural methods appropriate to the land and the wisdom for life.8) When examined in terms of contemporary urban agriculture, the significance of the four values above is as follows: the socioeconomic effect of encouraging urban agricultural activities as a means of welfare for socially alienated classes and promoting the creation of jobs; the enhancement of the significance of study through hands-on activities from an educational perspective; the recycling and recovery of resources and the enhancement of environmental consciousness for the recovery of urban ecology; and a practical spirit that seeks to contribute directly to society through academic research that contributes to practical life and approaches familiar to the populace. The present study sought to find the value of urban agriculture, under discussion in diverse ways in recent years, in the thoughts of our ancestors, who pondered on agriculture. Despite differences in the periodic background, the significance of the present study lies in its in-depth reexamination of the fundamental significance of diverse agricultural values that are being pursued today.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.1
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• pp.48-58
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• 2013

The results of this research to study forms, structure, changes, symbolic meanings of 16 Hahoe sceneries through analyses of "Hahwaesipyukgyeong" and "Hahwaenakgangsanghaildaedo" are as belows. The coherence of headword is not discovered in 16 Hahoe sceneries, but based on various variables and sense dependence, endemicity with original natural scenes, human's life and phenomena of riverside village are spread in 3km viewing areas within 200m from Gyeonamjeongsa(謙巖精舍) and Okyeonjeongsa(玉淵精舍). As the viewing points of Gyeonam and Okyeonjeongsa are symmetrically facing and separately independent, while viewing angles do not intersect at Wonjijeongsa (遠志精舍) and Binyeonjeongsa(賓淵精舍) because of Buyongdae(芙蓉臺), and crating each independent viewing area, we can see 16 Hahoe sceneries are perfect views by supplementing Gyeonam and Okyeon Jeongsa, as well as points of views from Wonji and Binyeonjeongsa. Meanwhile, as the view point of 16 Hahoe sceneries, Gyeomam, Okyeon, Binyeon, and Wonji Jeongsa are clearly described, and 12 natural sceneries, which are Hwasan(花山), Ipam(立巖), Maam(馬巖), Jando(棧道), Bangi(盤磯), Hoengju(橫舟), and Honggyo(虹橋), among landscape elements of 16 Hahoe sceneries that can be expressed on canvas in the Haoedo are realistically described, there is high possibility that Haoedo is the 'Mental Stroll about Nature(臥遊) of 16 Hahoe sceneries. The belted forest surrounding the village in the painting is assumed to be an erosion control forest, and considering row-expressed trees, the south belted forest may be a different broad-leaved forest from current Mansongjeong(萬松亭) pine forest. In 16 Hahoe sceneries, there is Neo-confucianism tendency, which connects the nature and human life, and moreover prioritize human life than the nature. Especially as seen in the 'Choljae(拙齋)', the pen name of 16 Hahoe sceneries' author park, the 16 Hahoe scenery poet suggests 'Beauty of Jolbak(拙撲美)' based on the simple life that upright classical scholars pursued as the basic emotion. The thinking system shown in the poet is interpreted as Neo-confucianism category including one's sense and emotion depended on natural features or phenomena. Ultimately, 16 Hahoe sceneries are landscape that reflects moral world views of Confucianism scholars who wanted to express ideal thoughts based on natural features and phenomena in reality at Jeongsa in Buyongdae and Hahoe Village.