This study is a review of the role of Christian education in the face of ecological crisis and the task of its recovery from the perspective of Moltmann's creation theory. Mankind has achieved epoch-making industrial development through several industrial revolutions. However, as a result, the ecosystem has suffered severe physical aches and has reached the point of revealing anomalies. In the face of such destruction and suffering of the ecosystem, Christian education needs to approach the ecological sensitivity toward the natural world more holistically and present a practical alternative. Moltmann reminds us that today's growing exploitation of nature by humans stems from a human-centered ecological consciousness that the world belongs to humans. At the same time, it suggests a transition to a God-centered ecological world consciousness. 'A community of creation', 'the fellowship of the Triune God', and 'eschatological new creation through the Sabbath' are key concepts that integrate God-centered ecological world consciousness. Based on Moltmann's creation theory, this article examines the ecological sensibility that Christian education should pursue from the point of view of the sacramental creative community, and reviews the role and practical alternatives of Christian education. Through this, it was derived that the world, including humans, is not owned by humans, but is a sacramental community that is built together toward the end as a part of nature and reveals the glory of God. In addition, it was suggested that Christian education need to be recognized as a suffering subject which mediates humanity and the nature of the mutual fellowship of reconciliation. in the fellowship of God. Sabbath keeping education, which celebrates God's creation and aims for the completion of the eschatological creation, will become a practical area for Christian education to practice for the restoration of the collapsed ecosystem. Moltmann's creation theory is significant in that it provides a meaningful Christian educational insight to restore the ecological environment as well as interest in the ecological environment that has been overlooked or ignored by Christian education.
The most difficult things, when we study the future-telling science of human destiny, are in case of what one's individual's fate is bad which is shown by Saju-Palza(四柱八字), In that case, we have faced the problems on how we live ; to follow or to deny our fate under the brief of improving our lives by trying to make hard efforts, regardless of the bad Saju-Palza(四柱八字). However, we can hardly find the clear answer to those questions. 『Liao Fan 4 lessons(了凡四訓)』 shows that one's destiny can be improved by accumulating good deeds despite of the bad Saju-Palza(四柱八字). Someone says that future can be created, not be foreseen. As well, Dr. Steven Coby says that the best definite way to forecast future is in creating the future. Anyhow, the strong desire and curiosity to know one's individual's future is having been lasted until now since the Genesis. we guess these desires may be one of our basic instinct. If then, the function and role of the future-telling science will be to increase the accuracy of future prediction, whether our fate has been fixed or been able to be changeable. Therefore, this study summarizes the definition of confusing terms, focusing on Gyeokguk(格局) and Sangshin(相神), the core of Myeongrihak(命理學), which is considered to be one of the most popular future-telling science. Concering Gyeok(格), in this paper, Nae-Gyeok(內格) has been mainly considered and Oi-Gyeok(外格) or Special-Gyeok(別格) have not been addressed. Specifically, it summarized the views of the classical Myeongri(命理) books and modern scholars on Gyeokguk(格局) and Yongshin(用神). In particular, it also summarized the comparison of various concepts of Gyeokguk(格局), the advantages and disadvantages of each Nae-Gyeok(內格)'s characteristic, the determination order of Nae-Gyeok(內格) and the good case and bad case of it's Gyeok(格). In addition, it was necessary to summarize the concept of Sangshin(相神), which was talked about in 『Japyeongjinjeon』 and to briefly summarize Heeshin(喜神) with a broader concept than Sangshin(相神). The different usage of Sangshin(相神) was also analyzed, between the priority interpretation of Cheongan(天干) in Day-Column(日柱) and the interpretation based on Jijee(地支) in Month-Column(月柱). Finally, this paper was completed, leaving it later as a research task, the confusion that comes from the scholars' acceptance of the comprehensive diversity on the same term.
Research on corporate bankruptcy prediction has been focused on financial information. Since the company's financial information is updated quarterly, there is a problem that timeliness is insufficient in predicting the possibility of a company's business closure in real time. Evaluated companies that want to improve this need a method of judging the soundness of a company that uses information other than financial information to judge the soundness of a target company. To this end, as information technology has made it easier to collect non-financial information about companies, research has been conducted to apply additional variables and various methodologies other than financial information to predict corporate bankruptcy. It has become an important research task to determine whether it has an effect. In this study, we examined the impact of electronic payment-related information, which constitutes non-financial information, when predicting the closure of business operators using electronic payment service and examined the difference in closure prediction accuracy according to the combination of financial and non-financial information. Specifically, three research models consisting of a financial information model, a non-financial information model, and a combined model were designed, and the closure prediction accuracy was confirmed with six algorithms including the Multi Layer Perceptron (MLP) algorithm. The model combining financial and non-financial information showed the highest prediction accuracy, followed by the non-financial information model and the financial information model in order. As for the prediction accuracy of business closure by algorithm, XGBoost showed the highest prediction accuracy among the six algorithms. As a result of examining the relative importance of a total of 87 variables used to predict business closure, it was confirmed that more than 70% of the top 20 variables that had a significant impact on the prediction of business closure were non-financial information. Through this, it was confirmed that electronic payment-related information of non-financial information is an important variable in predicting business closure, and the possibility of using non-financial information as an alternative to financial information was also examined. Based on this study, the importance of collecting and utilizing non-financial information as information that can predict business closure is recognized, and a plan to utilize it for corporate decision-making is also proposed.
The history of The Korean Buddhist music dates back to as early as the 2nd year of Goguryeo King Sosoorim's reign (372) when Buddhism was introduced to the land for the first time and should cover the entire development to this date, which spans over 1,600 years. The extensive scope of research is overwhelming and research efforts are limited at best. Against this backdrop, this study aims to examine how the historical development of The Korean Buddhist music has unfolded over such a long period of time and to understand how the Buddhist music is supposed to further develop in this land in and after the 21st century. Since the Three Kingdoms period, followed by Goryeo and Joseon Dynasty period, Japanese colonial period, and to this date, the history of the Buddhist music has unfolded in line with the 'ups and downs of the history of Buddhism'. The Buddhist music is characterized by various development paths based on historical peculiarities over different periods, including protection by the royal family during the Three Kingdoms period, aspect of Buddhist music during the Goryeo Dynasty period, policy to worship Confucianism and suppress Buddhism during the Joseon Dynasty period, harsh repression of Buddhism during the Japanese colonial period, and the present Buddhist music seeking new ways of proliferating Buddhism among the public, which requires an effort to understand the different characteristics of different periods by identifying key perspectives and tasks of Buddhist music in different periods. In this vein, this article includes not only the history of 'Beompae(Buddhist Chant)', a collective term for Buddhist music in a narrow sense but also all Buddhist music characterized by with Buddhism that is communicated in this land and extends its coverage even to Chanbulga(Buddhist hymn)讚佛歌 music created in and after the 20th century. It also examines the historical development of Buddhism related music in this land. Another task of this article is to understand the Myeongching-gagok 名稱歌曲 sung by monks in the early Joseon Dynasty period, music created for public mission work during the Joseon Dynasty period, the meaning of the existence of 'Hwacheong' 和請, and the traces of Buddhist music existing in the music of the Joseon Dynasty period.
Kim, Jung-Hwa;Gil, Jihye;Seo, Young-Ai;Park, Hee-Soung;Choi, Hyeyoung;Lee, Myeong-Jun
Journal of the Korean Institute of Landscape Architecture
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v.50
no.6
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pp.110-123
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2022
Namsan Park in Seoul was designated as a "grand park" in 1954 and is currently operated as an 'Urban Nature Park Area' and four 'neighborhood parks.' However, despite the park's historical and cultural value as an urban park, it has been discussed mainly from a perspective revolving around notions of a mountain or a city wall. To ensure a comprehensive exploration of Namsan Park's history, this study examined public records at the Seoul Metropolitan Archives (SMA), which houses the city's permanent records for preservation and organization. To this end, documents in the SMA Database (DB) were analyzed, yielding 1,359 records concerning Namsan Park. Based on the contents, general characteristics of the urban park were identified through production periods, record types, and disclosure types. Then, essential keywords concerning organizations, people, geographical areas, subjects, and business functions were examined. Finally, the contents and characteristics of Namsan Park in public records were scrutinized, focusing on specific spaces. This research also uncovered important information, such as park drawings, photos, planting lists, plant parcel lists, and significant discussions and decisions regarding the operation and management of the park. Although the public records do not contain a comprehensive history of Namsan Park, it was possible to check the primary historical changes and deliberation processes pertaining to the park's history. Therefore, continuous research intended to interpret and describe public records is expected to identify many implications. In addition, because the public records showed heterogeneous characteristics that center on specific periods and events, an essential task is to advance collaboration and networking with various related institutions, designers, researchers, and citizens.
Hwang, Yun-Jung;Lee, Kamg Sook;Lim, Hyun-Kook;Kim, Dai Jin;Jeong, Won-Mee
한국노년학
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v.31
no.1
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pp.129-141
/
2011
This study aims to find out effects of a tailored occupational activity program(TOAP) on the activities of daily living(ADL), cognitive function, depressive mood, and caregiver burden, who live in the community. Method : From October 2009 to May 2010, the TOAP was applied to 15 dementia patients and 15 of their caregivers, who was visitors of the Y-city Center for Managing Dementia in Gyunggi-do. The TOAP was designed for habituating patients and caregivers to the techniques acquired through goal activities and task and making it capable of being routinized regularly. The TOAP was applied to dementia patients and their cvaregivers twice a week for 7 weeks(one-time home visit, one-time phone inspection), a total of 14 times. Results: Significant differences among pre-test and post-test were found in the AMPS motor skills(1.10±1.14 and 1.34±1.2 respectively) scores, AMPS process skills(0.32±0.55 and 0.77±0.66 respectively) scores, ACL(3.86±0.65 and 4.17±0.64 respectively) scores, MMSE-KC(17.33±4.6 and 19.33±4.97 respectively) scores, GDS(11.73±6.87 and 8.53±7.09 respectively) scores, and caregiver burden(31.80±20.06 and 26.13±18.07 respectively) scores(p<0.05). A significant effect was confirmed from the TOAP which ADL, cognitive function, reduced patient's depression and caregiver burden(p<0.05). Conclusion: From the above results that a TOAP has an effect on the improvement of the ability to ADL, cognitive function and reduced depression and caregiver burden of dementia patients living in community. The present author hopes that, in the future, more diverse community based on tailored occupational activity programs will be developed to improve the functions of dementia patients living in community.
Hyunwoo Choi;Min Gyeong Jung;Hyeon Woo Jang;Dong Koo Kim
Environmental and Resource Economics Review
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v.32
no.4
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pp.217-238
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2023
Currently, automobile tax in Korea is imposed by multiplying the vehicle's engine displacement by a certain tax rate. However, the need for revision is being raised as it is pointed out that the current system does not reflect the immediate task of reducing greenhouse gas emissions. Accordingly, this study focuses on the positive relationship between engine displacement and CO2 emissions, and seeks to calculate an appropriate automobile tax rate considering average CO2 emissions. To this end, first, we estimated the average annual CO2 emissions (kg/vehicle) for each engine displacement using the average CO2 emissions for each vehicle displacement as of 2020. Next, multiple scenarios were analyzed considering the standard tax rate at $75 per ton of CO2 emissions proposed by the IMF (2019). In particular, we compared the case of imposing a uniform carbon tax of $75 and the case of imposing a progressive tax based on CO2 emissions by displacement. According to the results, it was confirmed that the uniform tax rate proposed by the IMF is difficult to apply to Korea as it is due to the impact of a decrease in tax revenue, and a tax scheme needs to be designed appropriately considering maintenance of tax revenue according to the current automobile tax, greenhouse gas reduction effect, and automobile tax reform trends in developed countries. For example, in the case of the K3 (1,598cc) of Kia Motors, a representative compact car sold in Korea, if we compare the tax burdens for each tax scenario, the tax burden will be about 220,000 KRW under the current system, about 79,000 KRW under the uniform tax rate, about 83,000 KRW under the progressive tax rate, and about 240,000 KRW under the progressive tax rate similar to the UK tax system, respectively. In this way, this study identified the current statuses of automobile registration and tax in Korea, and automobile tax reform trends in major developed countries, and analyzed the impact of automobile tax reform considering engine displacement and CO2 emissions, focusing on the tax burden of the people.
This work began with the aim of examining the history of the concept "cultural property" that is expected to disappear, and the main subject of research was the history that preceded the spread of this notion throughout society. The phrase "cultural property" first appeared in the 1920s, and was used in various fields such as literature, history, music, and philosophy in the context of cultural resources. Until immediately following liberation from the Japanese colonial era, the meaning of cultural assets was widely applied in the range of "cultural resources," and during this period, it was often used to help supplant the reality and history of Japanese occupation. Immediately after the Korean War, it was also employed for the purpose of 'restoration of cultural resources through war'. Recognition of cultural property directly influenced by Japan's Cultural Heritage Protection Act has occurred since 1950s. In the early 1960s, the enactment of various laws related to cultural properties and the establishment of the Cultural Heritage Administration caused the meaning of cultural property to be limited to 'cultural heritage'. In this way, the definition of state-led cultural property has continued to apply to this day. It has not been clearly confirmed whether the concept of cultural properties was imported from Japan through means such as the Cultural Heritage Protection Act. Cases in which several Japanese students endorsed the concept of cultural property within Korea serve to increase the likelihood that the concept was indeed imported from Japan. However, "coined language using multiple Chinese characters," "the phenomenon of cultural complex words in the 1920s,", and "cases of non-Japanese international students using the concept of cultural property" also open up the possibility of their own occurrence. Apart from the general importance of the concept of cultural property, intellectuals at the time used this concept to promote internal development and the overcoming of colonial Joseon. In this research, it was confirmed that the conceptual word cultural property was older and had a wider history than the general perception had indicated previously. The history of the conceptual term "cultural property" may appear to be more than 60 years old based on the enactment of the Cultural Heritage Protection Act, but in fact it is nearly 100 years old when traced back to on 1925, as established here. In general, the creation and disappearance of terms may proceed naturally with social change, but such terms may alternatively be created or erased through national policy. Identifying the origins of a phrase that is about to disappear represents a significant task for purposes of establishing its historical meaning.
Due to the global pandemic aftermath of the coronavirus, the importance of health care is being emphasized more socially. Due to the influence of these changes, domestic pharmaceutical companies have introduced regular drug delivery services, that is, drug and health functional food subscription services. Currently, this market is continuously growing. However, these regular services are causing new environmental problems in which the number of waste drugs increases due to the presence of unused drugs. Therefore, this study proposes a service that not only promotes health management through regular medication adherence to reduce the amount of pharmaceutical waste but also aims to improve awareness and practices regarding proper medication disposal. As a preliminary survey for service design, a preliminary survey was conducted on 51 adults to confirm their perception of drug use habits and waste drug collection. Based on the Honey Comb model, a guideline for service design was created, and a prototype was produced by specifying the service using the preliminary survey results and service design methodology. In order to verify the effectiveness of the prototype, a first user task survey was conducted to identify the problems of the prototype, and after improving this, a second usability test was conducted on 49 adults to confirm the versatility of the service. Usability verification was conducted using SPSS Mac version 29.0. For the evaluation results of the questionnaire, Spearmann Correlation Analysis was conducted to confirm the relationship between frequency analysis and evaluation items. This study presents specific solutions to the problem of waste drugs due to the spread of drug subscription services.
By considering the final purpose and meaning of two fairy-tales, we can summarize two things. Firstly, a woman with father complex not only positive, but also negative can easily sacrifice her femininity and her own personality as an individual. A woman with father complex has to get out of father imago. By separating from father imago, she can make her own steps to realize her own personality, namely individuation. During normal development, detachment to instinct and archetypal contents can cause problems normally to the ego consciousness. Contrary to this developmental notion, women with father complex experience problems because they are too closely attached to father archetype. Therefore, continuous excessive identification of ego with father imago or a state of ego caught by father imago leads to death of her own personality. Some women intentionally attach to father imago in order to be powerful or to receive magical power of father archetype to make compensation to her inferiority and deficiency. Weak ego wants to be stronger and superior by intentional attachment to father imago. Then, she can succeed in some tasks in life. But These successes are not by her own effort, but by magical or superhuman power of father imago. During early childhood, young girl with weak ego strongly attaches to father imago to make success and achieve goals by magical power. She wants to compensate her weak ego. But the more her ego makes successes in real life with help of father imago, the more she loses her own character or personality. Ego can be strong enough only when it is detached or separated itself from father imago. In other side, there is a woman destined to realize request by the father imago. She is chosen by the collective unconscious, though she try to run away from dominant power. In this case, ego of selected woman is not weak. She is destined to be a heroine. She knows that she has to complete every task given to her to realize what father imago wants, and she will not own any of her products at all. She is a real or true heroine. She wants to avoid her destiny, but she can't and should not do it. Secondly, a woman with father complex is called for again to save father imago or to solve problems of father imago. In this case, father imago of a woman should be considered to be related to the collective conscious. Therefore, it is said that all women with father complex are invited for healing the society or the collective consciousness. To complete this request, she has to heal herself by recovering her femininity. The healing power is based on the maternal receptive capacity. In modern society, the women are always demanded to be a social being. These social demands can make women caught by father complex. In this sense, number of women with father complex are increasing. Through the understanding of two fairy-tales, increased number of women with father complex should be easily considered as events at personal level, but seriously considered as a phenomenon reflecting problems in the collective consciousness of our age. In the other hand, all women with father complex are invited to solve the problem of modern society. She will be able to realize her own individuation without being possessed by father imago, to save our society and to become a heroine of our age.
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