• Journal of the Korean earth science society
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• v.22 no.6
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• pp.469-479
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• 2001

This study investigated the trends in the number of applicants and mean score and applicants’ responses on the test items of Earth Science in the College Scholastic Ability Test (CSAT) implemented for 3 years (1999-2001). The percentage of applicants of science track were 43.14% in 1995, but reduced through 29.5% in 2001 to 26.92% in 2002 CSAT For elective subject, about 22% of science track students applied to Earth Science II which ranked third to Biology II and Chemistry II. In 1999, test items were developed to have the expected difficulty 40 ${\sim}$ 59% (6 items) to 60 ${\sim}$ 79% (10 items). But in 2001 every 16 items were developed to have difficulty 60 ${\sim}$ 79%, which was caused by the policy of so called ‘easy CSAT’. Thus the mean score of ‘Earth Science II’ was increased from 50.26 in 1999 through 64.47 in 2000, to 67.58 in 2001. Applicants were generally very good at solving test items focusing on process skills only and familar items but poor at solving test items related to the motion of the earth and planets and sea wave, especially items calling two or more concepts. Thus special measures to cope with the decrease in applicants of science track should be provided. And it is recommended to develop test items with wider range of difficulty and to reduce test items calling process skills only. And special consideration should be given to teaching the content area with poor achievement and high actual difficulty compared to the expected.

• Journal of Korean Philosophical Society
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• v.129
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• pp.1-22
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• 2014

Columns 12-18 record a conversation between an aged Confucius and his disciple Zi Gong concerning the Changes and especially the role of divination in its use. The last section, from the bottom of column 24, concerns the hexagrams Sun損, "Decrease," and Yi益, "Increase," which Confucius is here made to regard as the culmination of wisdom in the Zhouyi. The conversation between Confucius and Zi Gong, and especially Zi Gong's apparent misunderstanding of Confucius's interest in the text, has already attracted considerable scholarly interest. Zi Gong criticizes Confucius for changing his teaching about the importance of the Zhouyi and for performing divinations. Confucius responds that while he does indeed perform divinations. there is a major difference between his use of the text and that of others: he regards the I Ching as a repository of an ancient wisdom. This would seem to signal recognition of a dramatic change in the function and status of the text. Zi Gong said: "Does the Master also believe in milfoil divination?" The Master said: "I am right in only seventy out of one hundred prognostications. Even with the prognostications of Liangshan of Zhou one necessarily follows it most of the time and no more." The Master said: "As for the Changes, I do indeed put its prayers and divinations last, only observing its virtue and property. Intuiting the commendations to reach the number, and understanding the number to reach virtue, is to have humaneness and to put it into motion properly. If the commendation do not lead to the number, then merely acts as a magician; if the number does not lead to virtue, then one merely acts as a scribe. The divinations of scribes and magicians tend toward it but are not yet there; delight in it but are not correct. Perhaps it will be because of the Changes that sires of later generations will doubt me. I seek its virtue and nothing more. I am on the same road as the scribes and magicians but end up differently. The conduct of the gentleman's virtue is to seek blessings; that is why he sacrifices, but little; the righteousness of his humaneness is to seek auspiciousness; that is why he divines, but rarely. Do not the divinations of priest and magicians come last!" Although Confucius says two ways of the symbolic numbers and virtue-property, he emphasizes his way of virtue and property more important. In fact he who wrote in Yao 要, "essentials," Confucius's saying describes his own viewpoints of the Changes throughout the conversations between Confucius and his disciple Zi Gong, and is only to borrow the name of Confucius. Furthermore, quoting the original text in Yao 要, "essentials," in sequence, also comparing the materials of "the Analects of Confucius論語," with "the Shih chi史記," this thesis will be centered to a great extent on the relative similarity and differences between the Mawangdui Boshu Zhouyi Manuscript and the received text, and discussed the authencity of Yao 要, "essentials," of the contents shown in the chapter of 'Confucius became aged, and liked "The Book of Changes."' the relation of Confucius and the Changes will be clarified naturally through this progress.