전통마을에서 민속신앙물들의 공간분포

이인화(In Hwa Lee) 한국사진지리학회 2001 한국사진지리학회지 Vol.11 No.1

This research aims for understanding the spatial distribution of folk belief in a traditional village by analyzing its vertical and horizontal distribution and characteristics in there. 1. The more exposed to the outside the village is, the more extensively distributed folk belief is. It has been realized that the village was protected by distributing folk belief everywhere in the village where disaster could break into. Thus, Kooksoo-Dang is a heaven god located at the highest hill of the village, and Sansin-Dong, a mountain god placed at the ridges of the half way up on the hill. Suhnang-Dang is placed for the safety of merchant routes at the foor of valleys, or at the entrance of the village, or at the foothill and Jangseung is located for the safeguard of the village at the fromtline of the entrance of the village. Poongoe-dang is the shrine to pray for the abundance of fish and the safety of seaways located at a port. Hobgobblins appeare mainly at dingy and damp areas such as puddles, streams, seaside, banks, empty or abandoned houses or old housing sites, aged trees, etc. Dook-je (Bank Sacrifice) was offered at streams, reservoirs, coastal leeves where banks were prone to break down. Chambong-je is the sacrifice offered at a small channel on the shore of an inlet at the time of catching fish using the difference of the rise and fall of the tide. 2. Family faith was kept for security and peace of families by placing articles of belief at several places inside the house centering on Sujgjusion. Sungju is the most senior god of the family located under the ridge beam of the main floored room. Tuhju taken care of the housing site,, repels evil fortune of the family and invokes a blessing of wealth and is located at the terrace where soy sauce crocks ate placed. Chowang is a god responsible for raising children and reporting family affairs to the Heaven, located on the top of the kitchen range. Chosangsin looks after their descendants, located on the floor away from the fireplace. Upsin takes charge of family wealth and is located in the cellar. Chulyoongsin is in charge of health of family members looking after soy sauce and bean paste and is located at the terrace of soy sauce crocks. Umasin helps multipling cows and horses and is located at the stable. Sumoonsin keeps evil fortune from coming in. Samsion is a god that allows a baby to be conceived and is located on the floor nearest the fireplace. Chksin takes away evil spirits located at the toilet. Jungsin makes the well not run dry and is located at the spring. 3. In Dangjin Cornty, Sansin-je, Poongoe-je were offered most often. Kiwoo-je was offered at the altar covering several villages. Besides, articles of belief individually offerd are found to be distributed for praying for peace and security in every nook and corner of the village.

공동주택 디자인요인의 가격영향 -서울특별시 한강이남 강남권 아파트의 10년 전･후를 비교하여-

이인화Lee, In Hwa,이상직(Lee, Sang Jik) 대한부동산학회 2016 大韓不動産學會誌 Vol.34 No.2

본 연구는 매매가격기준으로 10년이 지난 상황에서 심미적 디자인 요소가 주택가격형성에 여전히 영향을 미치고 있는가를 분석하고자 하는 연구이다. 따라서 매매가격 기준 2006년 서울특별시 강남권 고가아파트를 대상으로 분석한 2008년 연구자료를 가지고 2016년 매매가격을 적용하여 디자인가치를 분석한 후 그 결과를 비교하였다. 연구내용은 첫째, 심미단지와 비심미단지의 집단 간 가격의 평균차이가 있는지, 10년전과 어떻게 다른지 둘째, 심미요인이 저가지역보다 고가지역에서 더 많은 가격영향을 미치고 있는지, 셋째, 2008분석결과와 비교하여 디자인요인이 아파트 가격형성에 더 많은 영향을 미치는지, 구체적인 심미특성변수별로 아파트가격결정에 미치는 영향이 어떻게 변화되었는지에 관한 것이다. 이를 규명하기 위해 특성가격함수를 이용하여 분석하였다. 분석결과 첫째, 심미특성요인으로 인하여 고가지역에서는 심미단지와 비심미단지 간 가격차이가 있는 것으로 나타났으나 저가지역에서는 없는 것으로 분석되었다. 이는 2008년 연구결과와 같은 분석결과이다. 둘째, 아파트가격형성에 대한 심미변수의 영향력 분석결과, 2008년 연구결과와 비교하여 고가지역과 저가지역 모두 디자인가치의 가격영향이 크게 증가한 것으로 나타났다. 셋째, 고가지역과 저가지역 모두 공간성, 조형성, 경관성 측면에서 가격영향을 받는 것으로 분석되었다. 이로써 아파트의 디자인가치의 가격영향이 10년이 경과한 시점에서도 여전히 존재하고 있음이 규명되었다. The purpose of this study is to analyze whether the aesthetic design factors are still affecting the formation of housing prices after 10 years from the 2006 sale price. Therefore, it analyzed design value by applying the price of sale in 2016 with the 2008 study data which analyzed the high price apartments in Gangnam zone in 2006 based on the sale price. And then it compared the result of 2008 study result with 2016 study result. It analyzed the following contents of study: whether there was a difference in the price of apartment housing between the aesthetic complex and the non-aesthetic complex: whether there was the higher price effect of aesthetics in high price apartment housing: whether there was still the impact of aesthetic factor compared with the 2008 study. It analyzed how much effect each trait had on the price by using hedonic function model. It was found that the price difference of apartment housing between the aesthetic complex and the non-aesthetic complex existed in high priced apartment housing and it didn t exist in low priced apartment housing. This result is the same of that of 2008: The influence of the aesthetic variables on the formation of the apartment price showed that the price effect of the design value greatly increased in both the high and low price zone compared with the 2008 results: It has been analyzed that it has various price influences on spatiality, formability, and landscape. As a result, it has been found that the price influence of the design value of apartment still exists even after 10 years.

토양세척법에 의한 클레이사격장 납 오염토양의 정화에 관한 연구

이인화,설명수,Lee, In-Hwa,Seol, Myung-Soo 한국지하수토양환경학회 2010 지하수토양환경 Vol.15 No.5

For an efficient remediation of Pb-contaminated soil (S-1) in a clay shooting range, a soil washing test was performed with mineral acid, organic acid, chelating agent, and chloride. The Pb extraction efficiency of extractant (0.1 M) used in the washing test showed the order of HCl > $Na_2$-EDTA > NTA > DTPA > citric acid > malic acid > succinic acid > acetic acid > $CaCl_2$ > $MgCl_2$, for S-1 soil. As compared to initial Pb concentration, extraction efficiency by the concentration of extractant was 93.35%, 80.80%, 73.92%, and 24.57% in S-1 soil for HCl (0.5 M, pH 1.10), $Na_2$-EDTA (0.01 M, pH 3.99), citric acid (0.5 M, pH 1.27), and $MgCl_2$ (0.1 M, pH 8.82), respectively. S-1 soil had 56.83% of residue form and 43.17% of non-residue form (18.04% of exchangeable form), respectively. Although the concentrations of these fractions sharply decreased after HCl washing, since the exchangeable forms with relatively large mobility are still distributed as high as 18.78% (to Pb total content in residual soils) in S-1 soil, it is necessary to devise a proper management plan for residual soils after soil washing application.

중고한복시장 및 한복리폼시장의 활성화 방안 연구

이인화 ( In Hwa Lee ),손미영 ( Mi Young Son ) 대한가정학회 2021 Human Ecology Research(HER) Vol.59 No.1

In order to find ways to re-use used Hanbok and activate Hanbok reform, it is necessary to investigate the current status and problems of used Hanbok and Hanbok reform in the domestic Hanbok market. The purpose of this study was to investigate the status and problems of the used Hanbok market and the Hanbok reform market through literature data surveys and in-depth interviews with Hanbok experts, and to study ways to activate used Hanbok and Hanbok reform. Based on the results of this study, as a way to activate the used Hanbok market and the Hanbok reform market, expand opportunities and create a social and cultural atmosphere for wearing Hanbok, and research on design, pattern, size, and materials. It also suggested the establishment of a systematic system for separate collection, reform, sales and management, the establishment of a central institution that manages and operates the re-use of used Hanbok and Hanbok reform, support for education institutions and programs for Hanbok reform, public relations, and changes in Hanbok production methods.

유아교육 현장에서의 창의성과 반창의성: 유치원 교사들과의 심층 인터뷰를 중심으로

한기순 ( Ki Soon Han ),이인화 ( In Hwa Lee ) 미래유아교육학회 2015 미래유아교육학회지 Vol.22 No.3

The main purpose of this research was to search for the future direction of our education by analyzing in-depth interviews of teachers` view on young children`s expressing creativity in a kindergarten and their obstacles that hold back children`s creative expression. To conduct the study, 12 kindergarten teachers from 5 kindergartens participated for in-depth interviews which were done twice per person, 24 times in total. The majority of the teachers had difficulties dealing with creative children or behaviors that showed creativity or at least they showed reluctance about them. The results of this study are displayed by following themes: creative child vs. obedient child, self-regulated child-centered program vs. pre-school cognitive prerequisite learning, offering opportunities of failure vs. performing verified programs, output of creative trials vs. conventional good-looking output etc. Moreover, factors that hinder their creativity and creativity education deviation depending on teacher have been additionally studied. With the result of this study, it was discussed about overcoming of anti-creative bias and planning of creativity education in early childhood education field.

테마연재 / 디지털 스토리텔링의 원리

이인화,Lee, In-Hwa 한국데이터베이스진흥원 2003 디지털콘텐츠 Vol.8 No.-

'디지털 스토리텔링(Digita0l Storytelling)'이란 디지털 기술을 매체환경 또는 표현 수단으로 수용해 이루어지는 스토리텔링이다. 영화를 비롯한 미디어 영상물은 대개 6단계의 표준 제작 공정으로 만들어진다. 1)기획개발단계(Develop) 2)제작준비단계(Pre-Production)3)제작단계(Production) 4)후반작업단계(Post-Production)5)배급단계(Distribution) 6)상영단계(Exhibition)가 그것이다. 디지털 스토리텔링이란 1)에서 6)에 이르는 매체 환경전체에 디지털 기술이 수용되거나, 최소한 1)에서 4)에 이르는 스토리에서 담화까지의 창작에 표현 수단으로 디지털 기술이 수용된 경우를 말한다.

교육과 투자

이인화,Lee, In-Hwa 한국대학교육협의회 1994 大學敎育 Vol.69 No.-

최한기의 기학 체계에서 인간 · 인민 · 천하인

이인화(Lee, In-hwa) 한국양명학회 2017 陽明學 Vol.0 No.48

최한기는 동서양 공존을 목전에 둔 시대적 상황 속에서 세계인이 다툼없이 평화롭게 공존하게 하는 유교적 사회윤리와 인간상을 구축하고자 하였다. 이에 따라 본 고에서는 최한기의 사상에서 기학적 체계와 인간, 기학적 사회와 인민, 그리고 대동사회와 세계인으로서의 천하인의 특성에 대해 살펴보았다. 먼저 최한기의 기학 체계는 기일원론적 세계관과 기의 끝없는 운동 등 기철학의 일반적 전제들을 수용하여 이를 운화(運化) 개념으로 재창조하였다. 운화의 체계에는 전통적 유기체적 사유가 남아있으며 동시에 시대변화를 반영하여 복고를 극복한 현실 및 미래지향적 관점과 실증주의적 학문관이 제시되었다. 기학 체계에서 인간은 대기의 일부를 품부 받아 이루어진 존재로서 보편성을 지니며 동시에 선천적 기품의 차이와 후천적 경험의 차이로 인해 개성을 지닌다. 다음으로 기학적 사회에서 운화에 승순하는 인간 사회의 마땅한 윤리는 ‘인도’이며, 인도를 실천하기 위한 올바른 행정은 ‘인정’이다. 인정은 위로는 대기운화에 승순해 이를 준적으로 삼고 아래로는 백성의 공론을 따라야 한다. 이는 위로는 천인합일을 이루고 아래로는 위민정치를 한다는 유학의 전통적 정치사상을 계승한 것이다. 기학적 사회에서 인간은 사회적 존재로서 교접을 통해 감응하면서 자신을 형성한다. 정치적 존재로서 인민은 왕의 적자(赤子)로서 위정자의 통치와 교화의 대상이지만, 정교가 어그러졌을 때 대중은 인도를 바라는 민간의 운화를 통해 결국 사회를 바로잡게 한다. 마지막으로 대동사회는 천인운화의 범위가 전 세계로 확장되어 천하가 조화롭게 일통을 이룬 사회이다. 비록 과거에는 천하인들이 운화의 대도를 몰라 서로 대립하고 싸웠지만, 종국에는 모두 인도로 귀의할 것이라고 보았다. 최한기는 기학을 바탕으로 당시의 시대변화를 반영하여 위기상황을 극복하기 위한 새로운 세계관과 보편 윤리를 재창조하고자 하였다. 비록 그가 인류를 통합할 수 있는 보편의 기준이라고 생각하는 사상이 결국 ‘기학’이라는 단 하나의 사상이었다는 측면에서 사상적 다양성을 확보하는 데에는 한계가 있다고 볼 수 있지만, 세계가 대립과 폐쇄로 치닫는 시대적 상황속에서 다른 존재를 인정하고 서로 동등한 존재로서 평화공존을 추구했다는 점에서 시대적 사상적 의의가 크다. Choi Han-ki tried to build an universal Confucian social ethics and a desirable human character aiming at the peaceful coexistence of cosmopolitans on the verge of encountering between Eastern and Western civilization. According to this base, this research studied about the features of the human nature in monistic world of Qi[氣], people[人民] in Qi-based society, and a cosmopolitan[天下人] in the society of Great equality[大同社會] in the thought of Choi Han-ki. First, Choi Han-ki’s the science of Qi[氣學] adopted basic concepts of the traditional thoughts of Qi including the idea of monistic world of Qi and endless movement of Qi. However, Choi Han-ki also recreated the new kind of thought of Qi adopting the concept of hierarchic levels of movement of Qi[運化]. Although there remained traditional Confucian points of view in way that nature and ethics were still commingled, Choi Han-ki also introduced a distinguishing positivistic approach and a reality-oriented point of view. The human nature in the world of Qi is universal existence since they are parts of the Great Qi[大氣] and, at the same time, they are individual existence since they all have different quality of Qi and different experience. Second, in this Qi-based world, an appropriate ethics in the society is an administration of good quality[人政], which is an administration obedient to the Great Qi and the people’s opinion. People in this society is a social being in that they grow through communication, and as a political being they are still regarded as people who are needed guides and educations of aristocrats, but they have potential to straighten out the degenerate society corrupted by politicians. Lastly, the society of Great equality[大同社會] is a harmoniously united global world resulted from expanding the harmony of heaven[天]’s and human’s Qi[天人運化]. And all cosmopolitans would turn to this harmony only if they know the science of Qi. Although Choi Han-ki’s thought was unsuccessful when it comes to diversity in that Choi Han-ki argued that the science of Qi is the only universal criterion that could unite all human beings, he made a contribution in that he tried to coexist peacefully with other cosmopolitans as a equal human when the world was heading for conflicts and blockades.

연구논문 : 1910년 이후 한말 사회진화론의 변용과 극복 양상 -안중근, 박은식, 안창호, 신채호의 사상을 중심으로

이인화 ( In Hwa Lee ) 한국동서철학회 2014 동서철학연구 Vol.74 No.-

사회진화론은 1880년대에 초기 개화사상가들에 의해 한국사회에 수용되었고 1900년대에는 일종의 시대정신으로 여겨지며 당시 국제사회를 해석하는 가장 유력한 사상적 프레임으로 기능하였다. 그러나 지금까지의 연구들은 1910년을 기점으로 사회진화론의 사상적 기능이 소멸되었다고 보거나 제한된 영역에서의 사상적 양상만을 고찰하였다. 본고에서는 1910년 이후로도 사회진화론의 영향력은 다양한 사상 속에 침투되어 변용적으로 존재해왔으며 동시에 그것을 극복하기 위한 시도도 있었음을 밝히고자 하였다. 먼저 안중근은 동양 3국[황인종]의 연대를 통해 서구 세력[백인종]의 침략을 막아야 한다는 동양평화론을 주장하였다. 이는 인종주의에 사회진화론을 결합한 것으로 서구의 침략을 일종의 동종(同種) 혹은 약자 연대를 통해 대항하고자 하는 ‘저항적 인종주의’의 성격을 띠었다. 박은식은 사회진화론적 진보의 논리를 유학에 적용하여 당시 유학이 가지고 있었던 봉건성을 극복하고, 유학의 대동사상, 성선론 등을 통해 사회진화론의 인종주의적 우열론과 약육강식론의 비도덕성을 극복하고자 하였다. 1919년에는 제1차 세계대전 이후 파리강화회의가 개최되면서 ‘세계평화’가 화두로 제시되었고 ‘민족자결주의’, ‘세계주의’, ‘평화주의’ 등의 관념이 나타났다. 또한 러시아 혁명 및 사회주의 국가 건설 등을 계기로 사회주의, 아나키즘 등 새로운 사상이 등장하면서 사회진화론적 세계관에 균열을 가져온다. 이러한 사상적 흐름 속에서 안창호는 국제사회에서 여전히 약육강식의 논리가 통용되고 있음을 비판적으로 인식하고는 있었지만, 현실적으로 국제사회로부터 독립국으로서의 자격을 인정을 받기 위해서는 자강의 힘을 길러야 한다고 주장하였다. 그러나 그 힘의 토대에 근면, 성실, 신용 등 개신교적 자본주의 윤리와 민족주의적 공동체의식을 도입하여 사회진화론적 경쟁의 비도덕성을 극복하고자 하였다. 신채호는 약육강식에 의한 열강의 식민 지배를 ‘민중직접혁명’을 통해 타도해야한다고 주장했다. 이 과정에서 그는 세계 식민지 민중과의 연대를 주장하기도 했다. 그러나 역사를 ‘아(我)와 비아(非我)의 투쟁’ 즉, 자민족과 타민족의 생존투쟁의 기록이라고 봤던 그의 역사관은 사회진화론적 관점을 완전히 극복하지는 못한 것으로 보인다. 안중근과 박은식의 사상은 1910년을 기점으로 한 것이고 안창호와 신채호의 사상은 1919년 이후 주창된 것이다. 이들은 초기 사회진화론자들처럼 약육강식의 논리를 무비판적으로 수용하면서 소위 ‘문명국’의 ‘비문명국’에 대한 지배나 착취를 원리로서 인정하는 사고에서는 벗어났지만, 현실을 사회진화론적 프레임으로 바라보는 사고를 완전히 단절해내지는 못했다. 그러나 동양평화론, 유교, 자유민주주의, 아나키즘 등 각자가 취한 여러 가지 사상적 토대 위에서 사회진화론의 이론적, 현실적 문제를 극복하려는 시도가 나타났는데 그것이 1910년 이후 한국 사상계의 하나의 큰 특징이라고 결론지을 수 있다. After it``s acceptance in 1880``s, social Darwinism was regarded as the most influential ideology to understand the international world in 1900``s. And, despite some studies so far which insist that social Darwinism overcame before and after 1910, the influence of social Darwinism continued since 1910 and there were some acculturation and attempts to overcome it. Ahn Jung-geun suggested “the theory of oriental peace” insisting three countries in East Asia have to ally to guard against the invasion of the Western powers. This theory combined racism and social Darwinism and indicated the characteristics of ‘resistant racism`` which means the same race have to unite to resist against the influence of stronger race. Park Eun-sik adopted social Darwinism to Confucianism in order to reform the conservativeness of Confucianism by progressiveness of social Darwinism and tried to eliminate the immorality of thoughts of “the survival of the strongest” of social Darwinism by adopting the thought for Daedong, which means ‘the great equality``, and ‘the thought that human nature is fundamentally good’ of Confucianism. In 1919, ‘the world peace’ became the main issue with being held of the Peace Conference at Paris, and the concepts of ‘self-determination of peoples’, ‘pacifism’ and ‘cosmopolitanism’ was brought out. And the influence of socialism and anarchism had been extended since the Russian Revolution. With this stream of transition of thoughts, Ahn Chang-ho believed that there still remained the thoughts of ‘the survival of the strongest’ in the international world and Korean have to develop the strength to achieve recognition as an independent nation from the world. But he adopted the Protestant capitalism ethic including diligence, earnestness and credibility etc. and nationalism to the foundation of the strength in order to overcome unethical competition based on the social Darwinism. Shin Chae-ho insisted that people have to raise a revolution to overthrow the imperialistic government and the people under the colonial control have to band together for the resistance. But he was still affected by social Darwinism in that he had the historical view considering history as a record of struggles among ethnic groups. These thinkers were released from the thought that the civilized countries have rights to take control of uncivilized countries, which was supported by early social Darwinist, but they still were not able to overcome social Darwinism completely. But on the base of the respective backgrounds of their thoughts, there were various attempts to overcome theoretical or practical problems stem from social Darwinism and that is one of the most important characteristics of modern Korean thoughts since 1910.

19세기 낭만주의 음악교육에 대한 문화사적 접근

이인화(In Hwa Lee) 한독교육학회 2003 교육의 이론과 실천 Vol.8 No.1

19세기 음악문화는 현시대의 음악문화와 가장 깊은 관련을 맺고 있는 시기이다. 영국의 산업혁명과 프랑스 대혁명의 여파를 목격하면서 계몽주의의 한계를 잘 인식한 낭만주의자들은 인간과 세계가 다시 정신적 윤리적으로 중세적 총체성을 회복해야 한다고 믿었다. 이러한 낭만주의자들의 정신세계는 문학과 음악 분야에서 두각을 나타내게 되었으며 문학과 음악이 결합된 형태인 가곡ㆍ오페라ㆍ교향시를 중심으로 한 표제음악의 발전을 가져왔다. 낭만주의 시대의 경향은 환상의 세계를 그리는 것이 큰 특징으로 되어있다. 낭만파음악은 공상이나 환상의 세계를 노래했고, 종교적 신비나 신앙의 세계도 음악으로 표현되었다. 낭만주의 시대 이전까지 음악교육은 제도권 밖에서 이루어졌기 때문에 개인교수ㆍ사설학교 등 사적인 방법으로 이루어졌다. 19세기 중반이후 음악교육에 대한 당위성 논쟁이 시작되었고, 그 결과로 독일을 중심으로 음악교육은 점차 제도권 안에 자리를 잡게 된다. 사이버 세계에서 실제의 삶의 형태와 거의 구별이 되지 않는 새로운 삶을 살아가는 환상을 경험하기도 하는 오늘날의 청소년들에게 표현의 자유성과 더불어, 조화적 인간상을 추구했던 낭만주의자들의 교육이상은 음악의 아름다움을 느끼고 일상생활에서 심미적 경험을 하게 해주며 인간 내면의 불안정한 여러 형태들로부터 벗어나 감성을 계발하여 마음을 활짝 펴 주고, 미적 감정을 되찾아 줄 수 있는 “인간성 회복의 교육”의 근원이라고 이해한다. Nowadays children and adolescents as a subject of education are exposed to harmful, lewd, and violent environments caused by all kinds of indiscreet popular culture, mass media and internet. The number of children and adolescents involved in crimes of violence, murder, and rape is increasing every year. The overcompetition of entrance examination‘s are giving them unmanageable troubles, and social outcasting by groups makes them not to be adapted to their daily life in the school. Serious family troubles and discord resulted from the changing social structure and values prevents them from anticipating and preparing for their future. Besides modern information-oriented society changes so rapidly human thought, value, vocation, and way of life that it makes difficult for adolescents to choose their career in the future and discern whether which information is useful or not. Therefore naturally adolescents who are under uncertain situations pursue a visional or virtual world because it, that is: the cyber world can gives adolescents who escaped from their real life various opportunities for making money and looking for vocation and marrying and changing their social position and transforming their gender and even breeding their pets on the net. As a result, they have fantasy on the net, that are living their new life which is very analogous with modes of their real life. In the fantastic world or cyber space adolescents who estranged from their reality seek to live in strong, beautiful, and ideal life which is essentially different from the real life. Since happiness and success in the fantastic or cyber world are unreal and insecure it makes them more difficult to be adapted and prepare for their uncertain future in the real world. Ultimately they are even more alienated from their gloomy reality. This situation is similar to the industrial revolution period in the Romantic Age. When the general public had lost an essential root of their own life and the distinction between the rich and the poor had became noticeable. Owing to modernization, urbanization, uncertainty, incapable of expecting their future life, increased. Finally this context, on one hand, had caused them to depend upon religions and on the other hand, made great development of arts seeking after fantasy. So then, in the uncertain and insecure times, where is the significance and purpose of musical education? It is only incidental results accompanied with aesthetic education that help adolescents’ intellectual, moral, and physical development which encourage healthy mode of their life and bringing up cooperative spirit as well as patriotism and nationalism. This assist them to form their own perfect personality in future. Its ultimate significance and purpose are to feel beauty of music itself and to recognize aesthetic values through aesthetic education. As the romanticists in the 18th century, with the freedom of expression, had sought an educational ideal, it can be considered that harmonious and perfect personality have an ability to illuminate brilliantly dark gloomy reality. So we must give the beauty of music to children and adolescents living in the 21st century and make them feel aesthetic experiences in daily life. We must not only help them to be free themselves from various restrictions and yokes but also transform their sensibility and shrunk, crooked, hearts by the insecure reality into open heart and harmonious personality. That can encourage them to have a sense of responsibility for reviving humanity that can gift again pleasure to people.