• Journal of the Korean association of regional geographers
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• v.14 no.2
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• pp.141-158
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• 2008

The goal of this paper is to analyze Korean migration to the Russian Far East(RFE) from the perspective of transnationalism. The analysis suggests that the Korean migrants could have constructed their transnational identities using the following practices: religious ritual, language uses, collective remittances, ethnic businesses, immigrant newspapers, and immigrant associations. In particular, the Korean migrants could have retained transnational interconnection between the places of origin and destination even without the process of globalization, which is regarded as an inevitable incentive to transnationalism in the literature. The Korean case indicates that the contextual changes in the sending and receiving countries, for instance, the establishment of a Japanese protectorate over Korea and the Russian Revolution, significantly facilitated the formation of transnational relationships among the Korean immigrants.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.115-151
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• 2021

According to Lee Young-geum, the ideas of grievance resolution and mutual beneficence were already present in shamanism. She also insists that Jeungsan merely theorized upon these ideas by inheriting them and his religious activities must be identified from within a shamanistic worldview. Contrary to Lee's claim, Cha Seon-keun argues that the grievance resolution of Jeungsan is far beyond the contents and level of development found in shamanism. He also insists that Jeungsan's religious activities must be identified as having a certain orderly uniqueness distinct from shamanism. The argument between these two different perspectives has not attracted other researchers besides those who are directly involved. However, this debate deserves attention with regard to the problem of how one approaches a given religion and which academic perspective should be applied. Based on the perspective of the Daesoon Jinrihoe, this study examines their debate by considering four issues. Firstly, whether Jeungsan inherited or expanded upon the subject of grievance resolution and its range remains undetermined. Secondly, the ethics of mutual beneficence and grateful reciprocation in Jeungsan's concept of grievance resolution should be analyzed as to whether that idea reasserts the ethics of shamanism. Thirdly, it is necessary to study whether his method of grievance resolution fully embraced the methods of grievance resolution that exist in shamanism. Lastly, it should be determined whether or not Jeungsan's religious activities and system of thought should be identified within a shamanistic worldview. Through this review, Lee and Cha can be shown to have different opinions on the academic approach to research on religion. Accordingly, this study concludes that Lee's method of only interpreting Jeungsan's religious thought via a shamanic worldview is incompatible with academic methodology. A scholar of religious studies should discuss Jeungsan on his own merits rather than just imply that Jeungsan thoroughly reflects the worldview of shamanism, doctrinal studies of Buddhism, and Daoist thought as well as other theologies. In other words, if certain tangible and intangible elements found in shamanism, Buddhism, Confucianism, Daoism, and Christianity are also observed in Jeungsan's religious thought, it is necessary to comprehend how different or similar those elements are or whether they are re-interpreted in any manner. In the case of Lee, her method of overemphasizing similarities is now criticized as outdated. Nowadays, it is necessary to demonstrate awareness of modern religious studies tendency to pay equal attention to similarities and differences.

• Journal of Science of Art and Design
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• v.13 no.1
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• pp.61-86
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• 2008

Buddhism and Buddhist art originated in India, but when they were introduced to different countries, they created an international environment. Buddhism was introduced as cultural package, with written texts, visual images, rituals, and the organization of monasteries. Buddhist art originated in India during the reign of King Asoka and then was developed under the political, intellectual, artistic, religious, social and natural environments of the regions. The stupa and the chaitya halls create monastic environment. The natural environment of the trade routes and caravans in the Central Asian deserts preserved brilliant-colored murals and helped spread tram India to China. When Buddhism and Buddhist art were introduced to China, Korea, and Japan, Buddhism became a part of government institution and social organization. Gigantic statues were carved in caves in mountains for political purposes. The Chinese transformed the stupa into a square pillar and created pagodas with tiled roofs in tower forms. Koreans not only transmitted the Buddhist art from China to Japan, but it also changed it with originality in the iconography of the pensive bodhisattva images and in the architecture of Seoggulam. The official ideology of Neo Confucian philosophy brought the rise of Chan Buddhism. Zen monasteries in Japan created unique environments by establishing the Zen Buddhist garden. to prompt believers to meditate. An important development in Buddhist art is the Esoteric Buddhist art in China and Tibet. This category belongs to the intellectual, religious as well as artistic environments. The Tibetan deities with consorts in their embrace symbolize the union of the god and the devotees. Buddhist art created a unique environment that was spread out to many nations and changed greatly over time.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.1-34
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• 2017

This paper aims to understand the Daesoon Jinrihoe's view of human beings within the context of Korean religious history. Here, the context of Korean religious history refers to the view that every religion, including its doctrine, ritual, and organization is created in a specific historical context. In accordance with the purpose of this research, this paper consists of three main parts: firstly, chapter 2, 'An approach to the preceding research,' focuses on the previous studies on Daesoon Jinrihoe's view of human beings. In this part, I have divided the previous studies into psychological, philosophical, educational, and comparative approaches. These prior studies show that studies on the view of human beings started with approaches based on psychology and scriptural interpretations which were later extended to philosophical, educational, and comparative fields of study. However, these studies suggest that there are more suitable explanatory factors to explain the view of human beings. Secondly, chapter 3 (Daesoon Jinrihoe's view of human beings) explains the view of human beings through the utilization of six factors. This six factors are as follows: the origin of human beings, components of human beings, the final judgment after death, the independence and subjectivity of human beings, the purpose(s) of life, and the practices of life. In comparison with previous studies, these explanatory factors may contribute to a more specific explanation of the view of human beings. Thirdly, chapter 4 ('Remaining problems') focuses on future research tasks based on the six factors mentioned above. In this part, I pointed out various research tasks that have to be considered in future studies of Daesoon Jinrihoe's view of human beings, especially in connection to other religions. Finally, in the conclusion, I present two tasks for active research on the Daesoon Jinrihoe's view of human beings. One is the task of incorporating the terms related to humanity into Daesoon Jinrihoe's dictionary of scriptural terms. The other is the task of establishing a department to discuss doctrine and related issues.

• Journal of Science and Technology Studies
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• v.13 no.2
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• pp.37-70
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• 2013

Christianity has desperately opposed to embryonic stem cell research, regarding it homicide. It made the opinion public many times and has tried to lead Christian to recognize the situation and make an appropriate decision with no actual result. It means that many other factors than religion have an effect on the process of making decision. This article aims to summarize the attitude of Christian believer towards embryonic stem cell research and identify the factors interacting in the developing situation. Also, it try to show how the factors have an influence on the others and Christian believers interpret and accept the information, finally leading to make a conclusion that religious factor have only a narrow influence on the formation and development of the believers' attitude.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.3
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• pp.45-53
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• 2013

The purpose of this thesis is to identify the gardening method of Mus${\bar{o}}$ Soseki by looking into his works. Through this research, life and religious values of Soseki were studied, which gave a better understanding of the garden architect as an individual and seeker of religious truth. Among his works, the most widely known-four ponds, Eiho-ji, Erin-ji, Saiho-ji and Tenryu-ji were studied. The research found that based on the Zen of Buddhism, Soseki symbolized various philosophical ideas into space structures. In addition, through two gardening components, stone buildings and tributaries, he specifically materialized related themes. An absolute religious aesthetics of the creator could be found in the stone buildings that expresses the world of Buddhism and the Chinese letter 'Sim'(heart)-shaped tributaries. By experimenting new method away from a Chinese-style Japanese garden which was widely popular during his time, Soseki devised a garden as residential quarters of a high priest that can be set aside entirely for Zen-study, which became to represent Japanese garden style. If Soseki's gardening method had not been adopted, Japanese gardens could not have been developed as a personal garden that contains symbolic concepts. Unfortunately, in this study, to think of another Zen monk and Mus${\bar{o}}$ Soseki did not study is to compare. also the study on how another Zen monk and Mus${\bar{o}}$ Soseki's compare has to be continued.

• 한국노년학
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• v.31 no.2
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• pp.407-418
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• 2011

This study aim to examine effects of physical, psychological, social factors on elder's life satisfaction from KLIPS(Korea Labor & Institute Panel Study)'s data. Subjects were 4,032(men 1696, women 2336) aged 65 over. Physical factors include subjective physical health condition and ADL(Activities of daily living). Psychological factors include subjective emotional difficulty and depression(ces-d). Social factors include 7 meetings. Major findings in this study are follows. First, physical, psychological factors were a significant effects on elder's life satisfaction. But, in social factors, religious meeting, friendship meeting, leisure meeting, volunteer meeting were significant factors exclude reunion meeting, political meeting, etcetera meeting. Second, mediations of ADL, subjective emotional difficulties, and social participations were significant factors.

• Science of Emotion and Sensibility
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• v.1 no.1
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• pp.113-122
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• 1998

인간의 감성은 감정과는 구분되는 심리적 현상으로, 감정이 강도가 높으며 생리적, 신체적 반응을 동반하는데 비하여, 감성은 강도가 낮으며 겉으로 나타나는 생리적 변화가 없다. 감정은 외부의 감각자극에 대하여 두뇌에서 단계적인 정보처리의 결과로 나타나지만 감성은 반사적이고 직관적으로 발생된다. 감정은 하나의 대상에 대하여 여러사람이 유사한 반응을 보이는 공통성과 객관성을 갖지만, 감성은 동일한 대상에 대해서도 개인에 따라 다양하게 나타나며 시간과 환경에 따하서도 변화한다. 감정은 일반성, 객관성, 반복성과 같은 학문적 연구대상으로서의 조건을 만족시키고 있으나, 감성은 그 특성이 학문이나 연구의 대상이 되기 위한 조건들을 충족시키지 못하며, 따라서 연구대상으로 인정받지 못하고 있다. 감성이 감정에 비하여 가장 두드러지는 점은 감정의 종류가 외부자극의 종류에 따라 결정되어지는 반면 감성의 발생은 개인의 재부상태, 즉 생활경험에 의한 기억에 의존한다는 점이다. 감성의 개인성, 변화성, 불확실성, 애매모호성등을 설명할 수 있기 위해서는 기존의 학문이 갖는 폐쇄성에서 벗어나 보다 많은 변수를 체계적이고 다각적으로 고려하는 새로운 접근이 필요하다. 학문과 연구대상에 대한 조건의 확대가 요구된다고 할 수 있다. 개인의 감성은 해당 시점에서 개인이 갖고 있는 심리상태와 함깨 연령, 성별, 교육정도, 건강상태와 같은 개인요소뿐만 아니라 개인의 의식과 생활에 영향을 미치는 가정과 사회특성, 나아가 전통과 관습, 종교, 환경등와 같은 문화적 특성에 의해서도 변화된다. 그리고 이들 요소들을 개인이 처한 상황에 따라 영향의 정도가 다양하게 변화한다. 많은 요인들에 의하여 다양하게 변화되는 감성은 감성의 영향을 받는 생활환경과 결합되고, 생활경험을 중심으로 한 기억은 두뇌의 Limbic system은 자율신경계를 조절하는 hypothalamus와 밀접한 관계를 갖고 있다. 따라서 감성의 측정평가를 위해서는 생활경험에 영향을 미치는 제반 요인들의 파악과 함께 자율신경계의 반응을 측정할 수 있는 방법의 개발이 요구된다.

• The Journal of the Korea Contents Association
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• v.10 no.4
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• pp.175-185
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• 2010

This article aims to compare the implications of masked dance in Hahoe with Gangneung masquerade and analyze them, in terms of the transition of the rituals. The results are as followings; Byulsin exorcism of Hahoe was the worship for God who people believe protects us from the evil. However, from the making of the mask in Hahoe masquerade. The movement of the dance features the spontaneous, changeable, depending on atmosphere of the stage or the host of the performance. Hahoe masquerade has the religious suggestion in the organization; it is one of the festivals, wishing for peace, good harvest of the village, in the content of the performance. From the roles of casts, the implications of the rituals are inferred; such the characters as Yangbankwangdae, Somaekaksi, Sisittakttaki, and Jangjamari have the implication of the repelling. But, the movement of the masked dance lost the original fashion in the process of restoration and faced the change. Therefore, most of the movements are tuned to falk of Gangneung; it doesn't have essence of the rituals. Finally, Gangneung masquerade has a factor of amusement of the Dano festival, wishes for well-being, good harvest of the village and includes the ritual of a guardian deity of the town, like the tutelary masquerade.

• The Journal of the Korea Contents Association
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• v.18 no.10
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• pp.618-630
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• 2018

The contemporary shoes have been progressively trying a variety of designs using patterns as well as the formative change. However, for making those patterns secure the continuing values as the design having global competitiveness without being a temporal trend, it is required to develop the patterns which reflect the unique identity of Korea. Such development can be realized through the analysis on the traditional patterns of Korea. The patterns are the symbol of collective values. The traditional patterns implicitly express the philosophical thinking of members in a society as having been inherited up to now. Thus, this paper analyzed the gilt bronze shoes in Three Kingdoms Era using the patterns as unique design elements among traditional shoes of Korea. The symbolism of those patterns was expressed as transcendence of time and space, harmony of spirit and materials, and convergence of a region and religion. On the aspect that our ancestors interpreted and overcame the bounds of nature around human beings, pursued the ideal beyond reality and accepted a variety of thoughts, it is considered that the patterns used in gilt bronze shoes expressed anthropocentricism, idealism and inclusivism.