• Journal of Internet of Things and Convergence
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• v.9 no.3
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• pp.87-92
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• 2023

As times develop, information becomes more diverse and methods of obtaining it become more diverse. About 80% of the amount of information gained in life is acquired through the visual sense. However, visually impaired people have limited ability to interpret visual materials. That's why Braille, a text for the blind, appeared. However, the Braille decoding rate of the blind is only 5%, and as the demand of the blind who want various forms of platforms or materials increases over time, development and product production for the blind are taking place. An example of product production is braille books, which seem to have more disadvantages than advantages, and unlike non-disabled people, it is true that access to information is still very difficult. In this paper, we designed a CNN-based Braille conversion and voice output device to make it easier for visually impaired people to obtain information than conventional methods. The device aims to improve the quality of life by allowing books, text images, or handwritten images that are not made in Braille to be converted into Braille through camera recognition, and designing a function that can be converted into voice according to the needs of the blind.

• Journal of Christian Education in Korea
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• v.72
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• pp.71-96
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• 2022

The purpose of this study is to analyze the origins and texts of Judaism Mishnah Nashim, to think from the educational theological perspective, to suggest a method to be applied to Christian education, and to analyze human rights issues in relation to women's marriage life. To achieve the goal of this study is first, to analyze the historical process up to the compilation of Mishna Nashim in order to analyze the origin and text of Mishna Nashim, and then, the seven Masekcotts were analyzed from the perspective of the researcher by dividing them into marriage-related civil law, divorce-related civil law, engagement-related civil law, adultery-related civil law, and vow and pledges related civil law in order to analyze the content of the text of Mishna Nashim. Second, in order to analyze Mishna Nashim in educational theology, marriage laws were analyzed by dividing them into brother-in-law marriage system, chastity system of marriage, divorce law, engagement law, adultery law, and vow and pledge law. Third, to apply Mishna Nashim to Christian education, marriage life education were divided into marriage education and divorce education, vow education and pledge education. The conclusion of this study is as follows. First, marriage education is necessary to establish a Christian family. Second, Divorce prevention education is necessary from the Christian point of view. Third, a spiritually healthy vow education must be conducted. Fourth, healthy pledge education is necessary to live as true Christians. As a result, Korean society still has a deep sense of patriarchal authority, and gender equality is still lagging behind. Discrimination, disparagement, taboos for divorce and remarriage, and stereotypes about gender roles of women still exist within the church, therefore, Christianity must provide an alternative solutions solutions.

• International conference on construction engineering and project management
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• 2022.06a
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• pp.1221-1221
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• 2022

Studying abroad in and of itself should be a unique and transformational learning experience for university students. Too often, "study abroad" is a code word for "faculty vacation" or "easy credit hours". For an international learning experience to be truly transformational it must offer an intense and directed program that maximizes the time the student spends in the accumulation of information that is new or different from what the student has "learned" previously. "Study abroad" may be a misnomer because it is not only about studying in another country or culture, that is, taking courses that usually have an attendance time of a few hours a week, but it is also about living in another country which becomes a 24/7 learning experience. Providing these programs during the Covid-19 pandemic has been a keen opportunity for institutional learning. When this immersion in foreign culture is combined with academic rigor applied to a student's chosen field of study the growth can be exponential. So, what is the relationship between academic and personal growth? The National Association for Study Abroad has found that "students who have studied abroad are better able to work with people from other countries, understand the complexity of global issues, and have greater intercultural learning. One study found that students returned from their study abroad experiences more tolerant and less fearful of other countries, but with a greater sense of nationalism-a phenomenon they called 'enlightened nationalism'." It is often said that "you only really learn to appreciate things that are important to you when they are gone, when you miss them." The international learning environment can provide this opportunity. The restrictions on various societies in the past two years due to the international Covid pandemic have provided existing study abroad programs with a true testing ground for the validity of their programs. At the end of the day, American colleges and universities are not helpless in the face of these developments. A lot depends on how a university positions itself for a future based on the uncertainties of the past. As Winston Churchill was working to form the United Nations after WWII, he famously said, "Never let a good crisis go to waste". In another context, Churchill's insight on human nature can also be applied to the coming semesters and years as studying abroad rebounds. What new strategies will be developed and maintained? Institutional commitment without fear will be necessary to assure that "studying abroad" will continue to develop as a truly unique and transformational learning experience.

• (The)Study of the Eastern Classic
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• no.62
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• pp.145-176
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• 2016

This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.

• Journal of Ethics
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• no.88
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• pp.103-122
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• 2013

This paper aims to study on conceptual suitability or unfitness of Silhak(實學). It is general that by criticizing Chujahak(朱子學) or beyond the limitation of Seonglihak(性理學), Silhak has developed practical tendency to reforming the society in the middle and end of Chosen Dynasty, related to the context of Korean national reflection in modern times. However, it is unfortunate to be understood. As presented in Chosenwangjosillok(『朝鮮王朝實錄』), there has been a few usages in the term 'Silhak'. In short, it was different from its contemporary meaning. At that time, it was usually used to have the meaning of Gyunghak(經學), compared to Sajanghak(詞章學), or rarely, of 'the true study' or 'the practical study'. Therefore, it is to claim that its conception has been manipulated or exaggerated very seriously. Since 1930s, in particular, its conception has been misused in interpreting works of Jung Yak-Yong by some scholars, such as Jung In-Bo, Moon Il-Pyung and An Jae-Hong, who tried to apply the term to overcome the Japanese colonial era symbolised as modernity based on the future life of Korea. Even though their attempt has led to have crucial discussions on the conceptions of Silhak, it has an unnecessary result that there has been a new and totally different understanding of Silhak in South Korea, North Korea, China, Japan, etc., which means that the unsustainable conception of Silhak has been one of major problems in studying of Silhak. To give an practical solution, I would try to make sense of 'time spirit' whose scholars studied Silhak in the middle and end of Chosen Dynasty. A problem, however, is that a scholar group in the name of Bukhakpa(北學派) had certain links and bonds. This is because many scholars studying of Silhak were usually features out of the main stream, which made them it difficult to form any various groups. That is to say, it seems to be natural that they have dreamed of utopian imaginations less than of overlapping points in reality. To sum up, it would be concluded at least that any approach to human lives and thoughts in the given conceptions of Silhak, e.g. ethical thoughts of Silhak, enables us to be indifferentiated to take its true meaning and time spirit of Chosen Dynasty. To be disenchanted of its social roles in Chosen Dynasty, fundamentally, it should be escaped from the wrong net of illusions and sings in understanding Silhak in certain eclectic steps.

• Journal of Korean Philosophical Society
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• no.96
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• pp.39-70
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• 2012

In order to locate Kant's concept of the highest good within ethics and the theory of moral religion, it needs to be approached with some qualifications: there are two rough ways to be suggested. The first way is to focus on the concept of the highest good that is explained in terms of the happiness in proportion to a rational being's virtue or to his/her worthiness to be happy. But the happiness determined in the sense outlined above would be (increasingly or decreasingly) changeable according to each one's individual morality-this is what is meant by each one's 'worthiness' here-, and would not be seen as the perfect one. It might even be said that this kind of happiness is possible in a sensible world generally taken, if the existence of God thought of as harmonizing natural phenomena and the moral order is successfully presupposed. The other way is to understand the concept of the highest good literally: in this view, the highest good shows that a rational being's character is completely appropriate to the moral law and for him/her, its corresponding idea, i.e., the perfect happiness, is considered with full justification. But the highest good in the sense sketched above-along with the existence of God and the immortality of the soul-is expected to be realized only in an intelligible world generally taken. This means that it should be appraised as an ideal of the highest good that includes the so-called 'physical happiness' specified in terms of the first way as its element. In this regard, it is seen to be somewhat restricted. Between the two concepts of the highest good already touched upon, the highest good of the possible world would be the one established in terms of the first way. In other words, it is not the highest good in an intelligible world, but the highest good in this world. Of course, it is true that we cannot help but assume the existence of God-a being as higher, as moral, as most holy, and as omnipotent-in order to explain the highest good in this world (namely, in order to establish the possibility of the combination of the happiness and the worthiness). For as long as both morally good acts and the happiness are considered to happen in a natural world, the cause of the nature (i.e., the existence of its creator), that is, God, must be able to be presupposed. In this vein, Kant interprets that most people view that the key of the Bible is to show that the best world which is characterized by an intelligible or heavenly kingdom is also actually feasible in this world. The wish of the people who have the morally good character is that God's kingdom comes and his will is properly achieved in this world. But we cannot know what God really does in order to realize his world in this world. Nonetheless, we are fully aware of what we should do in order to make ourselves a member of his world. It is specified like this: we should do our ethical duties and further proceed to establish an ethical community. Viewed this manner, it is concluded that an ethical community is not a merely ideal thing like the kingdom of the ends, but a human apparatus or institution that exists in this world.

• Korean Journal of Social Welfare Studies
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• v.41 no.1
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• pp.251-279
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• 2010

In 2009 the Ministry of Health and Society reported a new milestone in longevity among people living with HIV and AIDS (PLWHA): An individual was reported to be living and healthy after 24 years with HIV/AIDS. Today, PLWHA who receive treatment are more likely to die as a result of cancer or cardiovascular diseases than HIV/AIDS. However, in Korea the public association between HIV/AIDS and death remains strong and PLWHA live with the feeling of being discarded. While great advances have been made in the treatment of HIV/AIDS, understanding of life with HIV/AIDS is just beginning. This study describes the life experiences of PLWHA after being diagnosed with HIV/AIDS. Phenomenological methods were used to analyze the transcripts of semi-structured interviews with six PLWHA. Time is a constant factor in the life experiences of PLWHA. After being diagnosed, participants were shocked, feeling as though the world was caving in and they were living with a time bomb. Compulsory disclosure left PLWHA with a feeling of disconnection from the world. Participants were fired from their jobs, resulting in poverty, isolation and a sense that they were simply waiting to die. However, health professionals informed participants that HIV/AIDS is a manageable illness. With time, PLWHA came to understand HIV/AIDS differently. In accepting their HIV infection, PLWHA created a new sense of meaning in their lives. To be honest to their loved ones and true to their own identity, PLWHA worked to "come out." The experience of coming out helped them to accept themselves as they were and understand their own strength. The most important influence on their treatment, and living with HIV/AIDS generally, was obtaining correct information about HIV/AIDS from health professionals. After accepting that they were living with HIV/AIDS, participants were able to look beyond themselves to support those around them, including family members, friends, and others who encouraged them to recognize and feel confident in their own identity.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.201-226
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• 2022

Character education begins with a clear definition of character. There are claims that humanity is reducible to human nature or personality, but when approached from an educational perspective, human nature soon boils down to the question of its ultimate goodness or wickedness. There is a significant difference between the educational systems that emerge from the standpoint that human nature is evil versus the standpoint that human nature is good. With regards to educational outcomes, this can be observed both in terms of human nature and personality. Modern education today sees education as leading the immature to a mature state from the standpoint that human nature is evil. But if human nature is evil, how could we implement an education that would render it good? If character education becomes a system of etiquette education or one of instilling manners whereby simple wrong cases are righted, it would be nothing but a follow-up to the wrong educational cases that had been carried out previously. In that sense, character education is correction; not education. Education should be done in a way that realizes and understands the perfect self rather than unfolding as a process of constantly correcting and reinforcing immature human beings. In that sense, this paper posits that enabling students to understand their own emotions would serve as a correct form of character education. This would be a system of focusing on emotions that reveal the goodness of human nature. Personality can be educated, but education at this time should be a way to bring out a student's already good and even perfected nature. This is more realistic than replacing a 'faulty' character with a good character which supposedly did not exist previously. If personality education morphs into 'emotional self-understanding,' contemplations on 'why not to do' unsavory acts rather than mere negative commands 'don't do that,' and listening to what one's emotions intuit prior to and after given actions, then that would arise to the true standard of a good education.

• Cartoon and Animation Studies
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• s.33
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• pp.153-172
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• 2013

There are many cases that messages of boring contents of most contents with public interests appear on the surface. Audiences don't think these contents are interesting. It is true that animations cannot be generally boring when delivering messages of public interests. was produced to focus on making audiences experience that a global warming story, the boring and textbook contents is interesting. And it was composed by the multiform story to realize narration through audiences' participation by utilizing the characteristics of live windows, not just watching the animation. This paper examines the differences between theaters and live window through the case that was produced and examples which utilized interaction for audiences' participation based on this. It analyzes the differences between environments according to characteristics of places and audiences in the differences between the theaters and live window, examines the examples to utilize interaction focusing on the process that narration is gradually changed as response to user environment design and interaction for unspecified individuals, and suggests direction that animation should move forward as public art based on the results to show the animation in Millano Piazza. According to the characteristics of live windows, the audiences of are people in the streets who are heading for different destinations, not the ones who come to theaters to watch the animation. Showing the animation with narration to them was a new attempt. When it began to show it in Millano Piazza, the audiences were very satisfied with the experiences that the stories were changed as they participated in it by themselves and naturally thought of global warming problems. You cannot know how the message of change people's habits and thoughts for the present, but this attempt was an opportunity that animations play the social role. Many animations are being produced in the world. Most of them are being done to aim at theaters, TVs, and film festivals. They should meet audiences through more various methods. One of them is animations as public art. And can be the new attempt in this sense. And in the future, animations as public art should make efforts to show you interesting experiences that you can share thoughts to be able to live together. As art of various media is changing to the one which considers public interests, animations can be new types of public art by integrating them with various technologies.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.4
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• pp.32-41
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• 2009

Places such as famous urban sights and foreign settlements have recently been created in Korea, which reflects the increase in social and cultural exchanges and the number of place-making and landscape-planning projects. Understanding place identity is required in environmental design and planning. This paper examined the components of the identity of place through comparison of perceptions of "placeness" between residents and visitors of Seo-Rae Village, Seoul, Korea. More than 40% of French nationals in Korea reside in the village, which many Koreans visit as an urban sightseeing place. Twenty-five French inhabitants and forty-one Korean visitors were surveyed. Insideness of Seo-Rae Village was formed by limited activities and needs of the residents, primarily children's education and food purchases. Residents mentioned that the physical environment, especially buildings, lacked theauthenticity of French style. The symbolic meaning of the French village influenced the visitors' activities. The authenticity of French style, however, did not affect the perception of visitors and outsideness of the place. Visitors' activities and cognitive meanings of the place were formed mainly by the commercial environment established by Korean investments. Commercialization of the place and related activities played an important role in establishing insideness of the place. The village shows the phenomenon of the reversal of insideness and outsideness. The "placeness" of Seo-Rae village has been shaped by visitors' tastes rather than the true experience of insideness. Mass identity formed by mass media using French characteristics influenced this phenomenon. Insideness formed by inhabitants appeared to be a pseudo-place, which was created by the French tastes of visitors and lacked French authenticity. Seo-Rae Villagerepresents a superficial cloak.