• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

• Prospectives of Industrial Chemistry
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• v.24 no.2
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• pp.22-30
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• 2021

현재 인류는 플라스틱(plastic) 세상에 살고 있다. 의류, 식품, 주거 생활 곳곳에 플라스틱이 존재하며, 플라스틱이 없는 세상은 상상조차 할 수 없다. 하지만, 플라스틱 사용량 증가에 따른 폐플라스틱의 배출량의 증가는 심각한 환경문제들을 야기하여 생태계뿐만 아니라 인간에게도 위협이 되고 있다. 이를 해결하기 위한 방법으로 단순히 폐플라스틱의 처리에 그치지 않고, 이를 활용하여 새로운 고부가가치의 생성물을 제조하는 플라스틱 업사이클링(plastic upcycling) 시스템이 최근 주목을 받고 있으며, 현재 다양한 형태로 연구개발이 진행되고 있다. 그 중의 한가지로 본 기고문에서는 알칸 교차 복분해(cross alkane metathesis) 반응을 소개한다. 알칸 교차 복분해 반응은 수소화/탈수소화(hydrogenation/dehydrogenation) 반응과 올레핀 복분해(olefin metathesis) 반응으로 이루어져, 탈수소화 반응 후 생성된 이중결합 탄소를 갖는 두 개의 알켄 화합물이 자리바꿈을 통해 새로운 이중 결합을 형성하는 반응이다. 이 촉매반응 과정이 반복되면 저분자화된 새로운 알칸 화합물을 생성되는데, 이는 기존의 플라스틱 처리방식인 열분해 및 촉매 분해 공정보다 낮은 반응온도를 요구한다. 또한 이를 통해 상대적으로 높은 순도의 가솔린 및 디젤을 생성할 수 있기 때문에 폐플라스틱 처리 공정의 새로운 대안기술이 될 수 있다. 본 기고문에서 폐플라스틱 중 가장 큰 비중을 차지하는 폴리에틸렌을 처리하는 대안기술로써 알칸 교차 복분해 반응의 메커니즘과 및 촉매의 역할, 그리고 반응성에 영향을 주는 인자에 대해 기술한다.

• Korean Journal of Social Welfare Studies
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• v.49 no.1
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• pp.297-334
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• 2018

This study focused on accomplishment of successful life development after discharge a child-care facility even though they had a variety of diversity in hard environment on their own past. Furthermore the research analyzed expression progress and detail information of resilience effect on twenty healthy members of society, who lived theirselves for more than 10 years at out of chid-care centers, based on grounded theory methodology participants. As written in the result section of the study, using the paradigm model analysis showed that it was caused by 'Practical planning for the future', 'Organization of positive meaning' and 'Understanding in another's shoe'. The contextual condition appeared as 'Self examination, 'Seeking anchor as ontology' and 'Natural intimacy among family members'. The centralization phenomenon came in 'Living philosophy of internal stabilities'. The intervention condition appeared as 'Rise up through the world' and 'faith all the world'. The action-interaction showed up as 'Strict self-discipline' and 'Growing up own family'. The consequence appeared as 'Making social family' and 'Being a someone's social mentor'. This research shows discussion in depth based on above analyzed result.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.33-67
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• 2021

This paper aims at revealing the core concept of Injon (Human Nobility). The concept of Injon is one of the salient fundamental ideas which makes Daesoon Jinrihoe recognizable as Daesoon Jinrihoe. The concept of Injon has the basic meaning of 'human nobility,' but within the context wherein the nobility of humankind is considered to be greater than the nobility of Heaven and Earth. Although the religious and ideological interpretations of Injon (human nobility) that have developed over time have been quite diverse and abundant, these interpretations are all limited in that they generally assume the relationship between 'Heaven and Earth' and 'Humanity' to be antagonistic. However, if human nobility is relativized in that manner, it can reduce the potential broader meanings of mutual beneficence and the earthly paradise of the later world. These interpretations are grounded in the view of semiotic interpretation. Such interpretations have composed their view point via the semiotic meaning of the words. The semiotic point of view suggests that meanings of words consist in the relation of the word and the object to which it denotes. We will introduce a new view point which can be termed the transcendental view point. This view focuses on how the exact interpretation of words and sentences depends on the comprehension of the triad of systematic relations among the word, object, and speaker. In the Daesoon Thought, the Former World is considered to be the world wherein all creations unfolded according to the principle of mutual contention. This led to the accumulation of grievances and grudges which condensed and filled the Three Realms of Heaven, Earth, and Humanity. The Former World was dominated by Western material civilization, selfishness, and exclusivism. It was also a world where humans suffered from various natural disasters such as floods, droughts, plagues, and wildfires. The Former World lost the constant Dao and was overwhelmed with all kinds of disasters and calamities. That world fell into various kinds of wretchedness. The causes which made the Former World so cruel came from humans misunderstanding their relation to nature and life in general; including human life. The anthropocentric modern cosmology insisted that the human race was the only one to have the powers and rights to exercise dominion over nature. On the other hand, there is the Later World, which means the ideal and perfect, immanent eternal world for all humankind in Daesoon Thought. This world consists of life, peace, and equality and is also characterized by three typical attributes: goodness, peace, and all kinds of life. All living beings previously struggled for survival, but in the Later World, those lifeforms will embrace each other; even across different realms. In Daesoon Thought, the world and cosmos contain diverse forms of life, and human have both an earthly life and life in the after world should they die before the Later World. There are also the lives of divine beings and animals, and other such living entities. Daesoon Thought subsumes pan-vitalism, which allows they acknowledgement of myriad possible lifeforms. The concept of the Later World in Daesoon Thought, which mainly revealed in The Canonical Scripture and the words of Sangje (Kang Jeungsan), suggests that all kinds of life, including humans, animals, and even spirits in the afterworld, can live together in a perfect coming earthly paradise which is immanent. The concept of Injon can be interpreted though the view of transcendental pragmatics as an alternative to the typical views discussed in Daesoon Thought. Thinkers should attempt to improve current discourse on Injon in Daesoon Thought by focusing on the point that all kinds the original teachings demonstrate a value of all lifeforms. Therein, Injon would indicate not only the human nobility and dignity but also the nobility and dignity of divine beings, divine humans, and all other forms of life that have existed across time. The dimension of time allows for recognition of lifeforms from the Former World, the afterworld, and the Later World. This revised appraisal of Injon could further accommodate denizens of the afterworld, animals, ghosts and spirits, the earth and cloud souls of humans, and other lifeforms held to exist in the cosmology of Daesoon Thought.

• Science of Emotion and Sensibility
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• v.23 no.2
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• pp.23-34
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• 2020

Loneliness is an unpleasant experience due to the human need for social connection. Anthropomorphism is the attribution of human traits, emotions, and intentions to nonhuman entities. The inverse process of anthropomorphism is dehumanization in which individuals treat humans like animals or objects. Two studies were conducted to investigate whether relationships exist among loneliness, anthropomorphism, and dehumanization. In Study 1, loneliness was measured via self-reports, and an anthropomorphism task was introduced to examine the extent to which subjective experiences of loneliness related to the tendency to describe nonhuman agents with humanlike characteristics. According to the results, lonelier participants attributed more humanlike capacities to computers and cats. Study 2 examined whether significant differences emerged in anthropomorphism and dehumanization between the experimental condition of loneliness and the control condition. After having been induced to the emotion of loneliness using an experimental writing task, the participants tended to perceive nonhuman agents to be more humanlike in the condition of loneliness than in the control condition. Moreover, there was a stronger tendency of dehumanization toward other humans in the condition of loneliness than in the control condition. There was also higher levels of negatively biased perceptions of neighborhood characteristics. This scenario implies that anthropomorphism is related to sociality motivation, which is the need for social connection through establishing bonds with nonhumans, and may result in the dehumanization and emotional experiences of other humans.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.6
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• pp.414-426
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• 2018

The purpose of this study is to conceptualize reading capital in the career context and to provide basic data for further study by exploring the components of reading capital. For this purpose, previous studies and literature were reviewed. In addition, we conducted big data analysis regarding 209 papers concerning various activities related to reading, and explored the components of reading capital. Through this study, reading capital can express personal, intangible ability such as literacy, experience, and attitude embodied through reading, and enable understanding persons, looking at the world positively, and creating personal, social and economic values. The components of reading capital are reading competency and humanistic knowledge; the former was conceptualized to be reading literacy, reading activity, reading attitude, reading ability, and the latter was conceptualized to be emotional intelligence, relationship, self-identity, creativity, adaptability, self-directedness and values. The definitions and components researched of the reading capital derived through this study are thought to be highly useful as basic data for the expansion of research between related studies.

• Korean Journal of Culture and Social Issue
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• v.22 no.3
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• pp.363-385
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• 2016

As the role of volunteers in disaster settings has been growing overtime, the present study was aimed to understand voluntary disaster workers with their burnout pattern and examine group differences in their secondary traumatic stress and world assumptions. Total of 70 voluntary workers who served for recovery from Sewol ferry disaster participated in this study. Using cluster analysis, we identified three distinct cluster groups on the basis of three burnout subscale scores(emotional exhaustion, personal accomplishment, depersonalization): Group 1 was characterized by the highest score on personal accomplishment and low levels of emotional exhaustion and depersonalization. Group 2 scored the highest on emotional exhaustion and depersonalization, and relatively high on personal accomplishment. Group 3 was characterized by the lowest scores on three subscales. Results from χ² tests showed that groups differed significantly on types and the period of support activities. Analysis of variance was conducted to identify further group differences. The results indicated that Group 2 scored the highest on secondary traumatic stress, while Group 1 scored the highest on worthiness of the self. Finally, the clinical implications and limitations of these results as well as suggestions for further research were discussed.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.1-46
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• 2021

Since ancient times, the word Deok (德, virtue) has been used as a term in ethics. In the east, it originally meant 'to acquire (得),' and during the warring states period, it was used to indicate 'personality' or 'value;' especially for political leaders. Then, in Confucianism, the word Deok developed into an ethical term suggesting that people should acquire Deok in their action so as to achieve human perfection. In Daesoon Thought, Deok originates from the Dao, and the two are close in the same manner that Yin and Yang are close and interrelated. The Dao of Daesoon Thought indicates the Great Dao of Heaven and Earth, which Gucheon Sangje had opened when he performed his Gongbu (holy work) at Daewonsa Temple, is such that the Great Deok was divided into the Deok of Heaven, the Deok of Earth, and the Deok of Humanity. This allows for the realization of Deok in each of the Three Realms. Jo Jeongsan, the successor of Gucheon Sangje, said that he will inherit the Great Deok originated from the Great Dao and enlighten the world to the Dao. The cause of the accumulation of grievances in the Three Realms was due to the failure to sufficiently spread Deok throughout the Three Realms. The Later World is where Deok will be offered in its full extent as it was secured by the Cheonjigongsa (Reordering Works of Heaven and Earth) performed by Gucheon Sangje. However, as the main agent of spreading Deok is the heart-mind, humans need to cultivate their heart-mind in the correct way. When humans finally become Dotong-gunja (beings who are perfectly unified with the Dao) and generously practice Deok in the world, there will be no grievances anywhere in the Three Realms. There are four ways of practicing Deok: Deok by caring for life, Eondeok (Deok of speech), Gongdeok (practicing meritorious Deok), and Podeok (spreading of Deok) to the world. Practicing the Deok by caring for life is to save and protect living beings based on the spirit of Jesaenguise (saving lives and curing the world). Eondeok is practiced when people speak to others in a positive way that fosters widespread goodness based on the spirit of Sangsaeng (mutual beneficence). When people perform Gongdeok they will be rewarded for their actions. Podeok can be realized when the followers of Sangje spread the Great Dao of Heaven and Earth based on the teachings of Daesoon Thought.

• Journal of Digital Convergence
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• v.12 no.12
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• pp.513-520
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• 2014

Since the beginning of history, men have done mimesis and produced illusion and succeeded art and culture instinctually. The subject which mention above included the object which can order and space around that. Perspective which began the Renaissance age was dominant way about understanding space in western history and it made modern visual system. Direction way of space which based perspective is changed as horizontal data included multi-layer structure in digital media age. This character make us possible to represent the space more efficiently. So we must have pay attention the direction way of space based on digital media, because it has meaning to show human value beyond a methodology of visual art culture.

• Sim-seong Yeon-gu
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• v.32 no.1
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• pp.17-53
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• 2017

This essay interpreted and analyzed 3 Bonpuri (shamanic rituals) of Jeju Island from Jungian perspectives. These rituals (Chokong, Euigong, and Samgong Bonpuri) includes myths about gods who have both anthropomorphic and supreme aspects. 3 myths showed significant psychological motifs such as hieros gamos, parental complex, ethics, numinose, creativity, and return to the origin. Compared to other religious worshipping ceremony such as shamanism in North America, sufism, and tantraism, similar psychological motifs are discussed. Understanding and amplifying the psychological symbols and process related these motifs may help analysis to be more meaningful and revivifying the human psyche especially in distress and sadness.