The everyday space is composed in the rhythm of daily life repeated. So it is easy to be valued as a space of trivial and insignificant boredom.
However, everyday space is where we have all of our experiences and traces of life. It is a place where we can give an opportunity to know our existence and to think about the meaning of real life. Bachelard thought of everyday space as a vibrant dynamic image space and a space of infinite imagination.
For him the everyday space is a space of intimity that contains the archetype of his life and a space of remembrance that contains the aesthetic experience of admiration. It is also a meaningful space that opens the opportunity to sense the inner resonance through natural, archetype traces that are not destroyed. The thought of everyday space makes attention to the inherent value, human value, not the external value of space. In today 's situation, in which the external value is emphasized by the domination of the visualized image, Bachelard's thought of everyday space can provide an opportunity to examine the mental image and the internal image. It also suggests a need to reconsider the importance of everyday space.
The purpose of this study is to explore Yulgok's theory of study from the viewpoint of Yeokhaeng. The main focus of Yulgok’s theory is that a genuine study is beyond simple accumulation of knowledge; that is, the knowledge and life – or, one’s action – must be in accordance. He claims that the process of studying is as follows: Ipji [willing]·Gungli [internalization of knowing]·Geogyeong [reflection and cultivation]·Yeokhaeng [doing]. I believe that studying without taking it into real action is a major cause of numerous problems in the present society. In this regard, I will examine each 3 elements (Ipji, Gungli, and Geogyoung) focusing on their relations to Yeokhaeng with Sung[sincere].
The paper has established and tackled the two meanings of ‘challenge’ and ‘reversal’ in order to examine the real sense of progress as to whether or not the so-called progressive movement and education can really contribute to the progress of mankind. The former, as already examined, breaks down to three as such ‘backward’, ‘outward’ and ‘inward’. Particularly the outward sense goes to the one of social reform. The paper has also tried to reckon the concept of child and the child-centred education in the light of 'the start from the child' suggested by the Plowden Report. The six agendas taken under this have been minutely examined so that they cannot be consistent with its own ideal but reversed. The latter is concerned on the reversal of thinking to advance the mankind and civilization. For this, the paper has tackled the four main concepts such as perversion, subversion, inversion, and conversion. As a result of examination shown, the reversals implying perversion and subversion can and have contribute to the progress of mankind, but inversion can be seen as succession rather than progress and conversion cannot be so much progress as conservative. Conclusively the real progress in the sense of ‘betterment’ is to be re-considered under the idea of reversal of thinking but cannot reckoned under the social reform from the idea of challenge which can give rise to the destructive totalitarianism. Simply because the idea of ‘betterment’ is to be taken seriously in the social and personal levels.
The purpose of this study is to explore the task of character education based on E. Levinas’ ‘the ethics of the Other’. Levinas criticized the ontological tradition of the western as the philosophy of totality, while devoting himself to establish ethics of the Other, primarily based on ‘the Other’. The ethics of the Other is founded on the ethical subject that the basic fundamental of the relationship is essentially about the moral sensitivity, which is to continuously open oneself to others, to welcome one another and to embrace their pain.
The ethics of the Other provides many implications on the moral therapy and recovery of character which are strongly requested by the modern ethical deviance. The ethical self, emotional acceptability and responsibility to the Other through the faces are the main emphasis of the ethics of the Other which could potentially provide an important practical virtues and guidance to character education that we should aim for. Ultimately, the character education should be instructed on the base of the ethical subject that can be fulfilled with moral sensitivity and ethical responsibility.
This research aims to reinterpret the ideas of 『Laozi』 which contended for embracing all forms of existence instead of differentiating them in an artificial manner. I will explore the features of Inclusion in 『Laozi』 and investigate how Inclusive Education can be employed.
According to the 『Xuewenjiezi』, Inclusion is the act of accepting and embracing something, just as a mother embraces her baby in love.
There are various characteristics of Inclusion such as the Presence- Absence Win-Win, denial of Distinctive Knowledge, Pursuit of Emptiness and Silence, pursuit of Gentleness and Yielding.
First, 『Laozi』 recognized the world as the Presence-Absence Win- Win. In other words, all things are mutually beneficial on the basis of one's opponent. Through the relationship between Being and Non-being, everything could coexist and be sustainable. This is applicable to unification education.
Second, objectifying things through distinctive knowledge, distorts the way the world exists, and conflicts arise. Through denial of Distinctive Knowledge, we respect and preserve the diversity of things and we can make a harmonious society. This is typically important in multicultural education.
Finally, we can reach fairness by emptying our minds and keeping them calm. And we are able to have an open mind when we have flexible thinking and a self-deprecating humility. This can be applied to education for the disabled for integration.
The purpose of this study is to examine the principles of the meditation diary, which is used as a method of mindfulness, and to examine the changes in personality.
The core of meditation is called mindfulness. There are many forms of meditation, including the religious world, but they are all possible through the study of the heart in that it is essential in terms of how to use the heart correctly. Meditation diary as a way of studying their mind is a very useful way for students who are not easy in investing a lot of time for mind discipline.
Most studies that have researched personality change through meditation diary show that meditation diary has a positive effect on students' character development. Meditation diary is evaluated as a good way to develop students' personality in terms that they change their personality by changing their fundamental minds.
Recently, discourses on ‘future education’ have been increasing in academic and policy interests in the rapidly changing society. The purpose of this paper is to find out the implications of Dewey’s theory of educational values for critical reflections on the educational problems and the future direction of school education in Korea. To begin with, the discourses of future education are to be outlined in order to understand the characteristics and limitations. Next, the importance of ‘appreciation’ as an essential concept in Dewey’s theory of educational values and the principle of unity of experience are to be elucidated.
Finally, based on Dewey’s thoughts, I will try to clarify the challenging tasks for developing the students’ habitual dispositions, which are gradually to be transformed through the qualitative appreciation of direct values from well-regulated school experiences.