• Journal of Korean Philosophical Society
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• v.126
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• pp.423-461
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• 2013

The researcher conducted this study to investigate what special meaning does an emotion experience program, a Confucianism philosophical thinking, has for Sunwoo(善友), and based on what structure it unveils a good clue of Sunwoo(善友); and to reveal the structure of philosophical counselling treatment simultaneously. Thus, the researcher performed an "emotion experience program for 3 weeks, targeting 22 research subjects and collected the data of their experience. As for date analysis, a phenomenological analytic method of Colaizzi (1978), one of qualitative research methods was used. It was because the phenomenological analytic method of Colaizzi was suggested to derive common properties of whole research subjects rather than those of individual research subject, which could help develop the theories of philosophical counselling treatment. The finding of the analysis revealed the intrinsic structure of the phenomenon which the research subjects experienced through "an emotion experience program" was reborn as 'unfamiliarity and suspicion', 'burden', 'recognition of a method and a need', 'self-reflection', 'awareness of nature and the correct behavior', 'joy and pleasure', and 'rebirth as a valuable existence'. These were categorized to examine the structure of philosophical counselling treatment. The findings revealed the treatment went through the precesses: 'the start of learning and intentional guidance', 'reflection', 'enlightenment', 'Sugichiin(修己治人)', 'freedom', and 'transcendence. Considering the purpose of Confucian philosophy is living valuable life and the accomplishment of objectives is based on the transcendence, realizing preallotment and putting it into practice, the structure of emotion experience by the research subjects is appropriate for the purpose of Confucian philosophy and the process of objective accomplishment.

• Journal of Korean Classical Literature and Education
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• no.34
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• pp.115-147
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• 2017

This paper compared and reviewed the poetic theories and Chinese poems of the Korean author Kim Chang Heup and his Japanese counterpart, Kan Chazan. Kim Chang Heup and Kan Chazan shared largely the same opinions on poetry, and both rejected archaism. First, they did not just copy High Tang poetry. Instead, they focused on the (sometimes trivial) scenery right in front of them, and described the calm feelings evoked by what they had seen. They also adopted a sincere tone, instead of an exaggerated one, because both believed that poetry should be realistic. However the differences between the two poets are also noteworthy. Kim Chang Heup claimed that feelings and scenery meet each other within a literary work through Natural Law, and the linguistic expressions that mediate the two are philosophical in nature. However, Kan Chazan did not use Natural Law as a medium between feelings and scenery. Instead the Japanese writer said the ideal poetical composition comes from a close observation and detailed description of scenery. In sum, while Kim Chang Heup continued to express reason through scenery, Kan Chazan did not go further than depicting the scenery itself. In addition, Kim Chang Heup believed poetry was not only a representation of Natural Law, but also a high-level linguistic activity that conveys a poetic concern about national politics. As a sadaebu (scholar-gentry), he held literature in high esteem because he thought that literature could achieve important outcomes. On the other hand, Kan Chazan regarded it as a form of entertainment, thereby insisting literature had its own territory that is separate from that of philosophy or politics. In other words, whereas Kim Chang Heup considered literature as something close to a form of learning, Kan Chazan viewed it as art. One might wonder whether the poetics of Kim Chang Heup and Kan Chazan reflect their individual accomplishments, or if the characteristics of Chinese poetry that Korean and Japanese poets had long sought after had finally surfaced in these two writers. This paper argued that the two authors' poetics represent characteristics of Chinese poetry in Korea and Japan, or general characteristics of Korean and Japanese literatures in a wider sense. Their request to depict actual scenery in a unique way, free from the ideal model of literature, must have facilitated an outward materialization of Korean and Japanese literary characteristics that had developed over a long time.

• Trans-
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• v.9
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• pp.37-66
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• 2020

Entering the 21st century, the flow of society and culture is emerging as a cultural phenomenon in which one experiences, enjoys, and experiences on one's own. This trend has emerged as community dance, which has been active since 2010. Community dances can be targeted by anyone and can be divided into children's, adult and senior citizens' dances depending on the characteristics and age of the group, allowing them to work in various age groups. It also refers to all kinds of dances for the happiness and self-achievement of everyone who can promote gender, race and religion health or meet the needs of expression and improve their physical strength at meetings by age group, from preschoolers to senior citizens. Community dance is a dance activity in which everyone takes advantage of their leisure time and voluntarily participates in joyous activities, making it expandable to lifelong education and social learning. It is a voluntary community gathering conducted by experts for the general public. The definition of community dance can be said to be the aggregate of physical activities that enrich an individual's daily life and enhance their social sense to create a bright society, while individuals achieve the goals of health promotion and aesthetic education. In the contemporary community dance, the dance experience in body and creativity as self-expression reflects the happiness perspective by exploring the positive psychological experience and influence of the participants in the process of participation, and participants have continued networking through online offline to enjoy the dance culture. Although research has been conducted in various fields for 10 years since the boom in community dance began, the actual methodology of the program has been insufficient to present the Feldenkrais Method, hoping that it will be used as a methodology necessary for local community dance, and will be used as part of the educational effects and choreography creation methods of artists that can improve the physical functional aspects of dance and give a sense of psychological stability.

• Korean Journal of Child Education & Care
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• v.18 no.4
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• pp.247-265
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• 2018

Objective: The purpose of this study was to investigate the effect of teacher support program for integration of handicapped children on teaching efficacy of daycare center teachers. Methods: In the study, 12 day care teachers in 4 day care centers in Seoul and Gyeonggi area were selected as experimental groups and 12 teachers in 5 day care centers were selected as control group. Teacher education is carried out through group education, such as understanding of developmental area, curriculum modification, activity-based embedded intervention, cooperative learning, direct teaching, disability understanding education, behavior support, family support. Individual teacher education provided counseling on the reality of child care for children with disabilities that reflects the needs of teachers for integrated child care for handicapped children. Teacher's Efficacy in Inclusive Practices (TEIP) was used as a pre post test to measure teacher's efficacy change. In order to analyze the results of the study, two independent sample t tests were conducted on the difference between pre-post test of teacher efficacy between the two groups. Results: As a result, There was a significant difference in the pre-post change of teacher efficacy between the two groups. Conclusion/Implications: The results of this study are as follows, teacher support program provided immediate feedback in integrated child daycare center for the handicapped children, child care teachers improved their integrated handicapped children care expertise, provided responsive teacher support program to the actual needs of the site, teacher support program reflected various variables related to integration, and emphasized the cooperative relationship between researcher and child daycare center teacher. The results of this study can be used as actual data of field where lack of support for the integration of handicapped children is lacking.

• The Journal of the Convergence on Culture Technology
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• v.7 no.1
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• pp.117-133
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• 2021

The art of the Confucian literati' was mainly centered on literati' painting. Literary paintings combined with poem-writing-painting are based on the literary characters and studies. This is usually based on the technique of Shensi(神似) caused by a hobby accomplishment, enjoying the chinese painting and cherishing with chinese painting. The Confucian literati' cultivated their own character and sublimated humanism to art based on studying. They sought the life of supremacy and supreme gentleness, and enjoyed life on the boundary of pleasure through art. The aim of the Confucian literati' arts lies in the pursuit of expressing the artist's inner world, spirit, and the combination of the Confucian and the Taoism, Because of literati's spirit based on learning, the Confucian literati' arts still exist. The aesthetic of Sunbi Spirit is mainly in the customs of Sunbi, the loyalty of Sunbi, the Silhak(實學) of Sunbi, and loving of the people of Sunbi. We can find honor and loyalty in the Sunbi spirit of the Confucian literati' of the Joseon Dynasty. In addition, it is also possible to observe the loyal troops, the hard work for the country, and the Pung-ryu with nature. In other words, the Sunbi honor, loyalty, loyal troops, pursuit of study and the Pung-ryu show the spirit of the Confucian literati' of Joseon Dynasty. The aesthetic of the Sunbi spirit is in Pung-ryu, loyalty, Silhak, loving of the people etc. The aesthetic of experience of art is mainly based on the aesthetic experience by emotional intelligence and the aesthetic experience according to the individual's inclination. The aesthetic sense actually shows Pung-ryu, loyalty, Silhak and love etc. We can see it in many of our literary paintings. Therefore, the Confucian literati' painting in Chosun Dynasty were the intentionality of the mind and the intentionality of the spare. Furthermore, it has directivity of expressing the artist's inner world, directivity of substance, so it is possible to see that the characteristics of the Sunbi spirit are diverse.

• Korean Journal of Comparative Education
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• v.27 no.4
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• pp.255-283
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• 2017

The purpose of this study is to analyze the comtent of the education system of US and the UK in order to build an integrated system that can develop the leadership competency of preschool principle. Based on this, the implications are as follows. First, competencies can developed through learning rather than fixed. Therefore, re-conceptualization of leadership competence appropriate to the characteristics and organization of the individual as the presiding authority of the preschool can be considered as ability to show visible knowledge and skills, invisible self concept. Therefore, it is necessary to establish a capacity development plan based on this. Second, the introduction and implementation of continuous and systematic training programs such as the training system that strengthens the capacity of the directors and principals of the United States and the United Kingdom is necessary. To do this, we must introduce a system that renews certification every five years, like the United States, rather than a system that acquires and maintains certification with a single training. Third, various training methods should be carried out. In the case of the US and the UK, we think it is desirable to train in various ways in the training period, the university, the teacher center, and the private organization or association. Therefore, it is necessary to build a cooperation system with various institutions such as training institutes, universities, teacher centers, educational information research institutes, and private organizations in each province, and strengthen them in various ways. Fourth, the contents and methods of qualification training and future job training of the director of the preschool should be deviated from the uniform level. Therefore, the systematic research that reflects the knowledge and contents of the administration required in the field should be given priority by the university or research organization that is in charge of the training.

• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.6
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• pp.49-63
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• 2021

The Forest Visitor Centers for Little Children who means preschoolers is an educational facility that achieves holistic growth by experiencing forests, and it should not be completed by installing specific facilities in the forest environment, but should be a space where preschoolers can play freely in the forest environment themselves. This study comprehensively evaluated the current status of Seoul Forest Visitor Centers for Little Children and suggested space improvement measures to enhance the effectiveness of forest experience. Through the theoretical review, seven spatial elements that enhance the effect of forest experience and six areas composing outdoor play areas were derived to prepare an analysis table for current status evaluation, and field survey studies were conducted on 24 centers in Seoul. Through expert interviews, the physical status was examined from the perspective of childhood education and the experiences of the users were summarized. As a result of the study, the Seoul Forest Visitor Center for Little Children is classified into six types according to the location characteristics and spatial structure, and has the characteristics of each type. The effectiveness of forest experience can be enhanced by identifying and revealing the environmental strengths of individual centers. In the case of outdoor experience learning zones, the proportion of exercise play areas was very large. By evenly organizing the forest experience space for each area, it will be possible to provide more diverse experiences to preschoolers. However, the status of uniform facility-oriented cannot be viewed as a fragmentary factor that lowers the effect of forest experience. The key to increasing the effect of forest experience by inducing creative activities is the spatial composition that considers the surrounding natural environment. Facilities should be a medium to help preschoolers' interest move into the forest. This study prepared data to understand the average physical status of the Seoul Forest Visitor Center for Little Children and suggested space improvement measures to increase the effectiveness of forest experience. This can be used as basic data for research to improve the quality level of the Seoul Forest Visitor Center for Little Children about 10 years after the project was implemented.

• Journal of the Korean Society of Earth Science Education
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• v.15 no.3
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• pp.391-409
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• 2022

In this study, class demonstrations conducted integrating science education and 'Education for Sustainable Development (ESD)' by pre-service science teachers were analyzed, focusing on the concept of 'sustainable happiness' and the main elements of 'complexity theory'. In addition, changes before and after participating in such education implementation were analyzed from various angles. Through this, pre-service science teachers tried to derive implications for developing multidimensional teacher professionalism in ESD. The main findings are as follows. First, as a result of peer evaluation of class materials and class demonstrations designed by pre-service science teachers, the average of the integration for 'sustainable happiness' was relatively high. Next, it was analyzed that the elements of 'sustainable happiness' and 'complexity theory' generally had a positive correlation with ESD. In addition, after participating in the study, pre-service science teachers considered individual and social behavioral patterns as important in the sense of ESD. Regarding the need to integrate science education and ESD, pre-service science teachers thought it was necessary to deal with the concept of 'sustainable happiness' in science education to understand a sustainable way of life. It was analyzed that the elements of 'sustainable happiness' and 'complexity theory' generally had a positive correlation with ESD. It was found that pre-service science teachers' confidence in incorporating ESD in science classes was significantly higher after participation in the study. In addition, it was analyzed that pre-service science teachers have come to think more about the role of teachers who can communicate with students and think about happy lives together than before. Overall, it is thought that pre-service science teachers have come to think of multidimensional science teacher professionalism by applying the perspective of the teaching and learning strategy of the new ESD, which integrates the concept of 'sustainable happiness' and elements of 'complexity theory'.

• (The) Research of the performance art and culture
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• no.43
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• pp.203-228
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• 2021

This thesis examines the play education method shown in the elementary school textbook 'Enjoy Play'. If the educational methods of the curriculum other than plays were presented in the order of 'Understanding play - Appreciation of Works - Creation of Works', the method of drama education is presented sequentially in the order of 'Understanding play - Creation of Works - Appreciation of Works' in the order of 'Understanding play - Artwork - Appreciation' have. Even if such a curriculum considers the study linked to the subject of 'Plays', students may not feel the 'burden' of 'creation', and by simplifying the understanding of 'spoken language', it is rather the characteristic of 'Korean language'. It may also make it difficult for students to feel the attraction. In addition, empathy through the conflict situation of the play or comparison with the actual conflict is mainly presented through the translation of foreign works or the expression of a fairy tale and fantastic world that is far from reality, so the burden of inferring the right life problems can be confirmed. Theatrical expressions and plays and plays learned through textbooks are partially different depending on the educational goals to be achieved. The result of this study is that the course of textbooks for elementary and upper grades may correspond to the problem of expressing 'Plays', but it is regrettable in leading students to think about ways to solve life problems in detail through 'Plays'. It is also necessary to emphasize the importance of expression that makes students realize how to express themselves autonomously in the way of expressing their feelings, but on the other hand, on the other hand, it is necessary to share empathy with feelings first, understand these feelings, Therefore, it was suggested that training to infer expressions and emotions by learning individual expressions through methods of expressing emotions and a process of educating students to voluntarily accept shared emotions are also necessary. Sharing and expressing emotional emotions through 'play', and participation through cooperation and division of labor through the process of performing.

• The Journal of Korean Philosophical History
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• no.29
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• pp.89-123
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• 2010

As above, as theoretical basis of critiques against School of Mohism, the researcher summarized the positions of the elder Confucian scholars including Meng Zi. In the body of text, taking it as promises, the researcher examined the critiques against Mo Tzu and School of Mohism as well focusing on the aspects and development of the theory of rejecting heterodoxy which had been introduced and strongly argued from the end of Goryeo kingdom to the late Joseon period. The summary of the body of this text is as follows: In the old literatures prior to Goryeo Kingdom, the researcher couldn't find any cases that either the School of Mohism or Mo Tzu including the Hundred Schools of Thought had been rejected explicitly. Having reached the end of Goryeo and the beginning of Joseon period, Meng Zi's viewpoints on the theory of rejecting heterodoxy had begun to emerge and come into play with the progress of accepting Neo-Confucianism, and, these critiques against Yang Zhu and Mo Tzu being given, the scholar-literati circle had started rejecting Buddhism and Lao Tzu. Basically the contents of the critiques against the School of Mohism in the early period of Joseon were in succession to Meng Zi's theory of rejecting heterodoxy and the views and thoughts of the elder Confucian scholars including Han Yu rather than any specific critiques against Mo Tzu' ideology itself. Until entering the middle of Joseon period, the critiques against the School of Mohism had been used as a tool to promote Confucianism in an affirmative manner, while arguing strongly against the viewpoint of Han Yu in the first place. Particularly, not only the original text of the Mo Tzu's writings were directly quoted, although it was partial, but also the contents of the critiques against the School of Mohism had been developed and stretched to the extent of their entire ideological system. Having approached to the late period of Joseon, the critiques against the School of Mohism had begun to be linked to those critiques against the study of state examination or of sentence patterns including Catholic Church, furthermore the critics raised their harsh tones against the irregularities of the society at large like the issue of corruptions of the government officials of those days instead, although they still had firmly stood on the ground of the theory of rejecting heterodoxy. Those scholars that belonged to the School of Practical Learning, in particular, said in justification of the School of Mohism arguing that the major ideologies of Mo Zi had usefulness in the real world, also they even evaluated that Meng Zi ' critiques against the School of Mohism were immoderate. To sum up, characteristics of scholars in the Joseon period to understand and critique the School of Mohism are that ideologies of Mo Tzu were mostly used as a tool for the sake of critiques against heresies in other sectors of society based mainly on Meng Zi's theory of rejecting heterodoxy, rather than opposing views against the ideologies or philosophies of the School of Mohism itself. Meanwhile, however, on the plus side, the critics praised Mo Tzu's individual efforts in order to put his ideology of peace into practice apart from the ideological system of the School of Mohism. Also, having reached the late period of Joseon, the researcher was able to have discovered the fact that the writings of Mo Tzu had been used as historical materials in order to ascertain historical truths of Confucian Scriptures, rather not having it regarded as an ideology text.