• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.189-229
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• 2015

동아시아의 19세기는 근대화 물결 안에서 변화의 시대였다. 중국, 한국, 일본은 식민지적 압박가운데 정치적 위기를 대면하였고 선진 문물과 기독교는 사회, 문화, 종교, 사상의 변화를 가져왔다. 신종교운동도 각 나라에서 다양한 형태와 철학으로 등장하였다. 이들의 근본적인 사상은 일반적으로 불교, 유교, 도교, 신교, 샤머니즘과 연관되어 있었다. 근대한국이 정치적 혼란을 겪을 때 여러 신종교들이 1860년을 전후로 나타났다. 나중에 천도교가 된 동학, 증산계, 대종교, 원불교 가운데 증산계 계통의 대순진리회는 사회-종교적인 영향력 차원에서 한국에서 가장 성공적인 신종교 운동이다. 그들은 상제가 스스로 구천에서 혼탁한 삼계를 회복하기 위해 직적 내려왔음을 따르고 있다. 그렇다면, 구천상제에 대한 가르침이 어떻게 이해되고 있을까? 대순진리회의 근본적인 우주관은 무엇일까? 또, 이것이 일본의 유명한 천리교와 중국(대만)의 대규모 일관도와 어떻게 구분될까? 이 논문은 청계탑의 상직적인 콘셉트 안에서 대순의 상제관과 우주관의 관계를 이해하고자 대순의 경전격인 전경, 현무경, 예화들인 심우도, 사신도, 12지신도 등을 탐구할 것이면 이 한국의 대표적인 신종교의 우주관을 천지공사와 후천의 가르침과 연관하여 논리적으로 접근해석 할 것이다.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.257-286
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• 2019

This study aims to explain theodicy in Daesoon Jinrihoe using established theodicies. Theodicy in Daesoon Jinrihoe can be described as follows: within the worldview of Daesoon Jinrihoe, the problems of evil and suffering are better addressed by analyzing the problem of mutual contention. Accordingly, theodicy in Daesoon Jinrihoe is a matter which should be discussed only in regards to the time period known as the Former World and the transition period after the Reordering Works that leads up to the Later World. The Later World does not operate under patterns of mutual contention. Consequently, there will be no suffering. Therefore, issues of theodicy are irrelevant in the Later World. Theodicy should be dealt differently as it pertains to the Former World and the previously mentioned transition period. Daesoon Thought posits that there is an underlying principle presides over the cosmos, and the divine beings act in accordance with it and perform specific duties in their own subdivisions. The cosmic principle is able to contain cycles of both Sanggeuk ('mutual destruction' in general usage, but 'mutual contention' in Daesoon Thought related to the Former World) and sangsaeng ('mutual generation' in general usage and 'mutual beneficence' in Daesoon Thought related to the Later World). Suffering came into being due to mutual contention. However, mutual contention was not set into motion maliciously, but was arranged instead to facilitate the realization of greater values such as growth and development. In other words, mutual contention are not products of a moral value the nature of which is bad or wrong. Yet, since the world has operated under mutual contention from time immemorial, a nearly incalculably vast multitude of grievances have accumulated. In addition, the divine beings who had operated under mutual contention often made mistakes and spread confusion. This extreme situation resulted in tremendous disasters breaking out all over the world. Perhaps this particular theodicy could be named "Dualistic Sanggeuk Theology (Dualistic Theodicy of Mutual Contention)." After the divine beings reported to the Supreme God that the world had fallen into a serious crisis, the Supreme God penetratingly examined the circumstances of the world and then descended to Earth as a human being named Jeungsan. As Jeungsan practiced the Reordering Works of Heaven and Earth, the Great Opening was preordained by Him. As a result, the transition period started, and from that point onward, theodicy should be described differently. It is presumed that all creatures will be judged at the time of the Great Opening. This will result in the annihilation of all wicked beings including both divine beings and humans. There will also be the establishment of an earthly paradise as well as grievance resolution for all beings prior the Great Opening. This can also be called "The Eschatological Theodicy of the Resolution of Grievances." Theodicy in Daesoon Jinrihoe adopts the two theodicies mentioned above. In addition to that, various theodicies from other traditions such as Irenaean ("soul-making") Theodicy, Free Will Theodicy, Recompense Theodicy, Afterlife Theodicy, Karma Samsara Theodicy, theodicy of participation, and Communion Theodicy can all potentially be applied on a case by case basis.

• Journal of Scientific & Technological Knowledge Infrastructure
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• s.8
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• pp.26-35
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• 2002

초기 컴퓨터는 주로 원자핵물리와 관련된 계산에 사용되었으나 곧바로 컴퓨터의 도움을 받아 물리 문제를 해결하고자 하는 방법은 물리 전 분야에서 광범위하게 적용되었다. 물질의 가장 작은 요소를 찾고자하는 소립자물리학에서부터, 물질의 성질을 규명하는 응집물질물리, 나아가서 거대 우주의 구조를 밝히고자 하는 우주론에 이르기까지 컴퓨터의 사용이 확장되고 있다.

• The Korean Journal of Air & Space Law and Policy
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• v.10
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• pp.117-181
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• 1998

• The Journal of Korean Medical History
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• v.20 no.2
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• pp.237-247
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• 2007

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.207-241
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• 2017

In the scripture of Daesoon Jinrihoe, the expression 'Dosu (度數)' is frequently used and Jeungsan, Jeongsan, and Wudang also left behind many teachings related to Dosu. In this paper, the concept of Dosu is analyzed in detail and the achievement of an in-depth understanding of the concept of Dosu is attempted. The term Dosu is often used in traditional literature. In the classics, Dosu was used to mean institutions, standards, rules, law, figures, and the laws of heavenly bodies. In other words, Dosu is used to mean the laws of astronomy and the norms of human society. This meaning is expanded and used as the principle of the universe and nature. This concept of Dosu is related to the mathematical cosmological understanding of numbers as the principle of the universe. This type of mathematical cosmology was systematized by Shao Yong (邵雍). In the Joseon Dynasty, Seo Gyungduk (徐敬德) accepted it positively, and it thereby became an influential trend in Korean thought. In the world view of Daesoon thought, there exists the view that numbers as a principle of the universe, and of course this world view is connected to mathematical cosmology. In Daesoon thought, the concept of Dosu is based on the concept of traditional Dosu and adds an additional meaning which connects it to the Reordering of the Universe (Cheonjigongsa). Also, Dosu is used to mean the process of changing the principles and laws of cosmos through Jeungsan's Reordering of the Universe. It is especially the case that discourse about Dosu is widely used when describing the Reordering of the Universe. Jeungsan corrected, reorganized, and adjusted Dosu, as well as establishing new Dosu. Jeongsan, who succeeded Jeungsan, followed the Reordering of the Universe by Jeungsan, and also realized Dosu. In other words, Jeongsan acted and practiced according to the Dosu that had been enacted by Jeungsan. Also, Dosu means the process of the transformation of principle according to the Reordering of the Universe, and Wudang used the concept of Dosu to describe the historical process of Daesoon Jinrihoe. This means that the foundation of Mugeukdo, the change to Taegukdo, the establishment of Daesoon Jinrihoe, and the contruction of Yeoju headquarters are episodes in a divine history carried out through Dosu. Through this discourse, Daesoon Jinrihoe asserts a legitimacy that distinguishes itself from other sects, and believers can be inspired by the sacred meaning that they are participating in the Dosu of heaven and earth. This empowers their devotion and sincerity.

• Journal of the Korean earth science society
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• v.30 no.3
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• pp.317-329
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• 2009

By comparing the understandings of theology major with science major in a college, this study investigates how theology major students view the origin of universe and life and how they portray the view of sciences. In addition, this study examines how theology majors change their viewpoints through a series of lectures related to understanding of the modem sciences. Twenty six theology majors and nineteen science education majors participated in the survey investigation. For theology majors, questionnaire data revealed that 42% of theology majors support theistic evolution, while 42% responses with young and old Earth creation and none with evolutionism. On the other hand, most respondents in science education major espoused evolutionism and no one with extreme creationism. Most respondents with creationism shared the insights that science is an instrument for describing the creator's work, whereas most with evolutionisms perceived science as a logical and descriptive system of the natural world. After taking science courses, the theology majors' support of an extreme view like young Earth creationism has decreased by 4% (was 23%), while their support of the theistic evolution increased by a small percentage. This result lends support to the idea that science related courses helps theology major undergraduate students to understand the scientific evolutionism based on their theological backgrounds.

• The Korean Journal of Air & Space Law and Policy
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• v.8
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• pp.255-260
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• 1996

• The Bulletin of The Korean Astronomical Society
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• v.39 no.1
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• pp.88.2-88.2
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• 2014

경희대학교 천문대는 한국과학창의재단에서 후원하는 2013년 과학문화 민간활동 지원사업의 일환으로 "청소년, 우주를 향해 미래를 쏘다!"라는 멘토링 프로그램을 2013년 7월 23일부터 2014년 2월 28일까지 진행하였다. 본 프로그램의 참가대상은 경기지역 고등학교 1, 2학년 학생 32명이 참가하였고, 대학생 멘토 8명과 팀으로 활동하였다. 본 프로그램의 목적은 달 탐사를 주제로 한 체험프로그램을 통해 청소년들의 우주개발의 현황을 체험할 수 있는 기회를 제공하고, 체험 프로그램을 활용하여 창의력, 협동심, 자신감을 함양시키며 이공계 분야의 비젼과 진로 방향을 제시하는 것이다. 본 프로그램은 6개의 주제로 총 10회 동안 진행되었으며, 각각의 주제는 우리나라 우주개발 현장체험, 달탐사의 필요성 체험, 발사체 및 탑재체의 이해와 체험, 청소년이 바라본 우리나라 달탐사의 미래, '우주로' 체험 캠프, 최종발표회이다. 프로그램은 체험, 조사, 발표 및 토의 형식으로 진행되었다. 본 프로그램에서 기대되는 성과는 조별 활동 및 다양한 체험 실습으로 협동심 및 인성을 함양하고, 천문학/공학 분야의 전공 대학생의 멘토링으로 논리적, 체계적, 비판적인 사고를 유도하고, 학연 협력을 활용한 현장학습으로 청소년들의 이공계에 대한 흥미를 유발하고 진로 방향을 제시하며, 다양한 체험 실습 및 미래 지향적인 컨텐츠를 활용하여 천문학 및 우주과학에 대한 호기심을 자극하는 것이다. 본 프로그램에서의 최종 성과물은 기존의 달탐사와 차별적인 주제와 방법론을 고안하여 논리적이고 창의적으로 우리나라의 달탐사에 대한 방법론적인 아이디어를 유도하는 것에 중점을 두었다.

• (The)Study of the Eastern Classic
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• no.71
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• pp.129-146
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• 2018

Choi Han-gi(崔漢綺)'s system of ideas is roughly called Ki-philosophy(氣哲學) because he presupposes ki(氣) as the foundational element as well as operational agent of the whole universe. Choi suggests that each extant entity should try to approximate itself to the greater cosmic operation and changes[大氣運化], thus achieving an harmonious unity with ilki(一氣), the ultimate originator as well as principle of the universe. In order to make this happen, he proposes that one execute chuchik(推測), a kind of empirical reasoning, which is gradually sharpened through expanding and accumulating his experiences of the outer world. Continuous practicing of chuchik(推測) helps one enlarge his conceptual, experiential and existential horizon much more greatly than could otherwise be possible. Such an expansion of the self naturally brings about one's ultimate development as an ethical, responsible, sociable and even cosmic being. Seen in this respect, chuchik(推測) is not simply a cognitive maneuver but a powerful catalyst which help bind all entities under heaven in a great harmonious whole.