• Journal of the Daesoon Academy of Sciences
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• 제21권
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• pp.323-367
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• 2013

한국의 대순진리회는 증산 성사의 가르침을 숭신하는 종교단체로서, 한국 사회에 상당한 영향력을 가지고 있다. 1969년 창설된 대순진리회는 포덕·교화·수도를 삼대 기본사업으로, '음양합덕·신인조화·해원상생·도통진경'을 종지로, '안심·안신·경천·수도'를 사강령으로, '성·경·신'을 수도의 삼요체로 삼고 있다. 또한 인간개조와 포덕천하·구제창생·보국안민을 통하여 지상천국을 건설하는 것을 목표로 한다. 대순진리회는 사상적 측면에서 무(巫)와 유(儒)·불(佛)·도(道)를 포용하고 있다. 이러한 대순사상을 바탕으로 대순진리회의 도인들은 근엄하고 세밀한 실천수도를 수행하는데, 그 내용을 살펴보면 중국 유·불·도의 양생문화와 많은 공통점이 있는 동시에, 또한 뚜렷한 한국 문화의 특색을 띠는 부분도 있다. 이런 면들은 모두 개인적 수도와 사회적 안정을 실현하는 데 큰 도움이 되고 있다. '안심·안신·경천·수도'의 사강령은 대순진리회의 도인들이 지켜야 할 가장 기본적인 행위규범이다. '성·경·신'의 삼요체는 사강령을 실천하기 위한 내면적 수양으로서 모든 수도활동의 근본이 되는 것이다. 삼요체 중에서 '성'을 가장 근본적인 것으로 생각하는데, 그 이유는 오직 '성'을 갖춘 사람만이 '경'과 '신'을 논할 수 있기 때문이다. 반대로 마음속에 망념이 있거나 경거망동을 하는 사람들은 상제에 대한 '경'과 '신'을 잃게 된다. '성실함'이라는 내면적 도덕 품성은 인간으로 하여금 더욱 정직하고 안정되며 오래 지속되게 한다. 뿐만 아니라 '성'은 수도자들로 하여금 더욱 순수해지고, 어리석음을 버리게 한다. 크나큰 도를 성취하려면 먼저 이렇게 얼핏 보기에는 어리석지만 끈기 있는 마음이 필요하다. '성'하면 기운이 솟구쳐 내면이 더욱 안정되고 번뇌는 사라진다. 성심을 수련하면 마음이 안정되고, 마음이 안정되면 정신이 안정되는데, 정신이 안정되면 걱정이 사라지기에 몸도 건강해진다. 삼요체중 '경'과 '신'에 있는 큰 의미 가운데 하나는 상제님에 대한 경배와 믿음을 끝까지 가지라는 것이다. '해원상생·보은상생'은 대순사상의 가장 중요한 대도(大道) 윤리로서 도인들의 수도를 인도하는 기본적인 법칙이다. 대순진리회에서 말하는 해원은 단지 개인 한 사람의 해원이 아니라 우주의 질서를 바로잡는 해원이라는 점에서 중요하다. 그렇기 때문에 대순진리회 도인들은 개개인으로 시작하여 자신의 원한을 해결할 뿐만 아니라, 땅의 원한, 천민의 원한, 여인의 원한 등 모든 원을 해결해 주고자 한다. 즉 삼계의 모든 불평등을 해소하고 불합리한 부분을 바로잡는 것이다. 해원의 다른 측면은 보은이라 할 수 있다. 해원과 보은은 상보상조의 관계에 있는데, 이는 곧 도인들이 행하는 수도의 양 날개라 생각된다. 해원을 통하여 과거의 장애를 제거하고, 보은을 통하여 현재의 덕을 쌓는 것이다. 보은을 하려면 항상 감사의 마음을 간직해야 한다. 그 의미는 인간관계에 있어서 다른 사람이 베푼 은혜를 항상 고맙게 생각해야 한다는 것이며, 더 나아가 천지가 우리에게 베푼 은혜도 감사하게 생각해야 한다는 것이다. 모든 원한이 풀어지고, 모든 은혜를 다 갚았을 때 삼계가 조화롭고 통하게 될 것이다. 대순진리회에서는 도인들의 실천수도 면에서 두 가지 측면을 강조하는데, 즉 포덕교화와 근언신행이다. 근언신행은 자아발전을 위한 도인들의 내적 수련이며, 포덕교화는 도인들이 외부 세상에 대순사상을 알리고 가르치는 것을 말한다. 양자는 동전의 양면과 같이 떨어질 수 없는 관계에 있다. 다른 사람을 포덕·교화 하려면 도인들 스스로가 먼저 말과 행동에 조심해야 한다. 왜냐하면 말과 행동을 조심하는 것 자체가 곧 포덕교화에서 다른 사람의 모범이 되기 때문이다. 인생을 살면서 추구해야 할 가장 높은 목표는 덕(德)을 세우는 것이고, 그 다음은 공(功)을 세우는 것이며, 그 다음은 언(言)을 세우는 것이다. 덕·공·언은 세월이 지나도 그 가치가 빛을 바래지 않는다. 이 세 가지 중 한 가지를 이룬 사람이면 불후하다고 할 수 있다. 성인들이 성인으로 칭송 받았던 이유는 모두 육체를 초월한 덕·공·언으로 세상을 풍요롭게 했기 때문이다. 그렇기 때문에 비록 그들이 세상을 떠났다 하더라도 마치 살아있는 것처럼 영원히 추앙되니, 이것을 통하여 영생을 얻는 것이다. '영생(永生)' 만큼 높은 경지에 도달하는 '양생'이 또 어디에 있겠는가? 대순진리회 실천수도의 최고목표는 바로 인간 내면의 수양을 최고의 경지로 끌어올리는 것으로서 이는 곧 음양합덕·도통진경이다. 다시 말해서 영원히 불후한 경지에 이르고 만세(萬歲)토록 영생하는 것이며 신(神) 그리고 성인이 되는 것이다.

• Information Systems Review
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• 제18권4호
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• pp.17-42
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• 2016

Information security incidents caused by authorized insiders are increasing in financial firms, and this increase is particularly increased by outsourced contractors. With the increase in outsourcing in financial firms, outsourced contractors having authorized right has become a threat and could violate an organization's information security policy. This study aims to analyze the differences between own employees and outsourced contractors and to determine the factors affecting the violation of information security policy to mitigate information security incidents. This study examines the factors driving employees to violate information security policy in financial firms based on the theory of planned behavior, general deterrence theory, and information security awareness, and the moderating effects of employee type between own employees and outsourced contractors. We used 363 samples that were collected through both online and offline surveys and conducted partial least square-structural equation modeling and multiple group analysis to determine the differences between own employees (246 samples, 68%) and outsourced contractors (117 samples, 32%). We found that the perceived sanction and information security awareness support the information security policy violation attitude and subjective norm, and the perceived sanction does not support the information security policy behavior control. The moderating effects of employee type in the research model were also supported. According to the t-test result between own employees and outsourced contractors, outsourced contractors' behavior control supported information security violation intention but not subject norms. The academic implications of this study is expected to be the basis for future research on outsourced contractors' violation of information security policy and a guide to develop information security awareness programs for outsourced contractors to control these incidents. Financial firms need to develop an information security awareness program for outsourced contractors to increase the knowledge and understanding of information security policy. Moreover, this program is effective for outsourced contractors.

• The Korean Journal of Air & Space Law and Policy
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• 제30권2호
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• pp.469-497
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• 2015

In 2009 Iridium 33, a satellite owned by the American Iridium Communications Inc. and Kosmos-2251, a satellite owned by the Russian Space Forces, collided at a speed of 42,120 km/h and an altitude of 789 kilometers above the Taymyr Peninsula in Siberia. NASA estimated that the satellite collision had created approximately 1,000 pieces of debris larger than 10 centimeters, in addition to many smaller ones. By July 2011, the U.S. Space Surveillance Network(SSN) had catalogued over 2,000 large debris fragments. On January 11, 2007 China conducted a test on its anti-satellite missile. A Chinese weather satellite, the FY-1C polar orbit satellite, was destroyed by the missile that was launched using a multistage solid-fuel. The test was unprecedented for having created a record amount of debris. At least 2,317 pieces of trackable size (i.e. of golf ball size or larger) and an estimated 150,000 particles were generated as a result. As far as the Space Treaties such as 1967 Outer Space Treaty, 1968 Rescue Agreement, 1972 Liability Convention, 1975 Registration Convention and 1979 Moon Agreement are concerned, few provisions addressing the space environment and debris in space can be found. In the early years of space exploration dating back to the late 1950s, the focus of international law was on the establishment of a basic set of rules on the activities undertaken by various states in outer space.. Consequently environmental issues, including those of space debris, did not receive the priority they deserve when international space law was originally drafted. As shown in the case of the 1978 "Cosmos 954 Incident" between Canada and USSR, the two parties settled it by the memorandum between two nations not by the Space Treaties to which they are parties. In 1994 the 66th conference of International Law Association(ILA) adopted "International Instrument on the Protection of the Environment from Damage Caused by Space Debris". The Inter-Agency Space Debris Coordination Committee(IADC) issued some guidelines for the space debris which were the basis of "the UN Space Debris Mitigation Guidelines" which had been approved by the Committee on the Peaceful Uses of Outer Space(COPUOS) in its 527th meeting. On December 21 2007 this guideline was approved by UNGA Resolution 62/217. The EU has proposed an "International Code of Conduct for Outer Space Activities" as a transparency and confidence-building measure. It was only in 2010 that the Scientific and Technical Subcommittee began considering as an agenda item the long-term sustainability of outer space. A Working Group on the Long-term Sustainability of Outer Space Activities was established, the objectives of which include identifying areas of concern for the long-term sustainability of outer space activities, proposing measures that could enhance sustainability, and producing voluntary guidelines to reduce risks to long-term sustainability. By this effort "Guidelines on the Long-term Sustainability of Outer Space Activities" are being under consideration. In the case of "Declaration of Legal Principles Governing the Activities of States in the Exp1oration and Use of Outer Space" adopted by UNGA Resolution 1962(XVIII), December 13 1963, the 9 principles proclaimed in that Declaration, although all of them incorporated in the Space Treaties, could be regarded as customary international law binding all states considering the time and opinio juris by the responses of the world. Although the soft law such as resolutions, guidelines are not binding law, there are some provisions which have a fundamentally norm-creating character and customary international law. In November 12 1974 UN General Assembly recalled through a Resolution 3232(XXIX) "Review of the role of International Court of Justice" that the development of international law may be reflected, inter alia, by the declarations and resolutions of the General Assembly which may to that extend be taken into consideration by the judgements of the International Court of Justice. We are expecting COPUOS which gave birth 5 Space Treaties that it could give us binding space debris mitigation measures to be implemented based on space debris mitigation soft law in the near future.

• The Journal of Korean Philosophical History
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• 제23호
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• pp.99-128
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• 2008

This research analyzes some Korean historical figures and presents the core values of their leaderships so that we can bring up the theory of leadership which would be compatible with the current circumstances around Korea. Through this work, we expected that we would not only find out typical examples among historical leaders but also reaffirm our identities in our history. As a result of the research, it was possible to classify some figures in history into several patterns and discover their archetypal qualities. Those qualities were 'transform(實事)', 'challenge(決死)', 'energize(風流)', 'create(創案)', and 'envision(開新)' respectively. Among the qualities, this research concentrated on the quality of 'challenge', exclusively 'death-defying spirit'. This spirit is the one with which historical leaders could sacrifice their lives for their great causes. This research selected twelve figures as incarnations of death-defying spirit, who are Gyebaek(階伯), Ganggamchan(姜邯贊), Euljimundeok(乙支文德), Choeyoung(崔瑩),ChungMongju(鄭夢周), Seongsammun (成三問), Yisunsin(李舜臣), Gwakjaewoo(郭再祐), Choeikhyeon(崔益鉉), Anjunggeun(安重根), Yunbonggil(尹奉吉), Yijun(李儁). Through analyzing their core values and abilities and categorizing some historical cases into four spheres such as a private sphere, relations sphere, a community sphere, and a society sphere, we came to find a certain element in common among those figures. It was that they eventually took the lead by showing the goal and the ideal to their people at all times. Moreover, their goals were always not only obvious but also unwavering. In the second chapter, I described the core value in a private sphere, so called '志靑靑'. It implies that a leader should set his ultimate goal and then try to attain it with an unyielding will. Obvious self-confidence and unfailing self-creed are core values in a private sphere. In the third chapter, I described the core value in a relative sphere, the relationship between one and others. It is '守信結義'. It indicates that a leader should win confidence from others by discharging his duties in the relation with others. Confidence is the highest leveled affection to others. Thus, mutual reliance should be based on truthful sincerity and affection toward others. Stubbornness and strictness are needed not to be prompted by pity simultaneously. In the fourth chapter, I described the core value in a community sphere. It is '丹心合力'. For this value, what are required to a leader are both his community spirit and his loyalty to one's community. Moreover, the strong sense of responsibility and the attitude of taking an initiative among others are also required. Thus, it can be said that the great power to conduct the community is so called fine teamwork. What's more, the attitude of the leader can exert a great influence on his community. In the fifth chapter, I described the core value of death defying spirit in the society sphere. This value might be more definite and explicit than other ones described above. A leader should prepare willingly for one's death to fulfill his great duties. 'What to do' is more important for a leader than 'how to do'. That is to say, a leader should always do righteous things. Efficiency is nothing but one of his interests. A leader must be the one who behaves himself always according to righteousness. Unless a leader's behaviors are based on righteousness, it is absolutely impossible that a leader exerts his leadership toward people very efficiently. Thus, it can be said that a true leader is the one not only who is of morality and but also who tries to fulfill his duties.

• Journal of the Korean Society of Costume
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• 제31권
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• pp.165-188
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• 1997

This study aims at 1) examining the perceived importance of clothing norms 2) examining relationship between perceptions of clothing norms clothing behavior and psycho-logical variables-ego identity(uniqueness and self acceptance) and sex role identity and 3) ascertaining any significant differences in the level of the perceived importance of clothing norms among variables-sex role identity and the uniqueness in psychological variables-and which variables are influencingon perception of clothing norms. The perception of cloth in norms inventory clothing norms inventory clothin behavior inventory ego identity in-ventory and the Bem Sex Role Inventory were administered to 620 college students. Sex role identity was classified into androgynous mas-culine feminine and undifferentiated type. Subjects were asked to rate each statement on the clothing norms under two kinds of instructions: their attitudes(TATT) and their beliefs about the expectations of others toward clothing norms(TBEO). 1) The scores of 3 TBEO of the students were higher than the scores of TATT. But the scores of TBEO concerning modesty of students were lower than the scores of TATT. Discrepancy scores of TATT and TBEO of the students were revealed significances differently according to clothing norms. males lower and higher class students had more free attitudes to the norms concerning genaral clothing attitudes. Females and higher class students had less free attitudes to the clothing norms concerning modesty. Females and lower and higher class students had more free attitudes to the norms concening sex-role related clothing attitudes but male students had less free to the sex-role related clothing norms. 2) Significant negative correlations between each variable of clothing norms and conform-ity-individuality were found. But negative correlations between those variables of the males and lower class students were higher than the correlations of the female and higher class students and the former had more posi-tive relationships with clothing norms and con-formity as compared with the latter. And sig-nificant positive correlations between each variable of clothing norms and modesty were found. But positive correlations between those variables of the males females and higher class students were higher than the correlations of the lower class students and the latter had less positive relationship with clothing norms and modesty as compared with the former. 3) Significant negative correlations between clothing norms and uniqueness were found in the subjects groups. The females and lower class students had more negative relationships with clothing norms and uniqueness as compared with the male and higher class students. Significant positive correlations be-tween uniqueness and conformity-individuality were found in all subjects groups, Therefore the higher uniqueness the student have the less they perceive theimportance of clothing norms and the more they have individuality. Significant positive correlations between sex-role related(higher class) general(female) clothing norms and self acceptance were found. but significant negative correlations be-tween campus style(higher class) general(female) clothing norms and self acceptance were found. But significant negative correlations be-tween campus style(males lower class, higher class) clothing norms and self acceptance were found. Clothing norms therfore related posi-tively or negatively with self acceptance ac-cording to the subjects groups. And significant negative correlations between conformity in-dividuality and self acceptance was found in higher class students. 4) The female masculine groups and the masculine groups of lower class revealed high scores than the scores of andrgynous group and undifferentiated group in clothing norms concerning modesty. And the feminine group revealed high scores in conformity-individu-ality than the scores of the masculine group. Male masculine and feminine group revealed high scores in clothing norms concerning cam-pus style than the scores of the androgynous group. The masculine group and feminine group of the lower classes revealed high scores in general clothing norms than the scores of the androgynous group. 5) The most influencing variables on the clothing norms were sex conformity-individu-altiy and masculine-feminine variables in the right order. The general clothing norms and clothing norms concerning modesty were influened by the sex role identity but the sex role related clothing norms and clothing norms concerning campus style were influenced by the ego identity. 6) Based on the sum scores of the uniqueness each group of the subjects was separately segmened into "high medium and low" groups. By the analysis of variances sig-nificant differences in discrepancy scores of TBEO and TATT among 3 uniqueness level groups were found on all clothing norms variables in all students three clothing norms variables in male and female students and one clothing norms variable in lower and higher students and in each clothing norms variable the mean discrepancy scores of the high uniqueness group were higher than those of the other groups. The findings indicated that the differences in the discrepancy score mainly contributed to the results of correla-tions described above.bed above.

• Journal of Korean Home Economics Education Association
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• 제30권1호
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• pp.43-63
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• 2018

The purpose of this study is to examine the various contexts affecting life culture through practical reasoning process and to select the goal and contents system of unification education in middle school home economics to form healthy unification community and to develop teaching and learning process. Based on the Unification Education Guidelines, Unification Education Pre-Study, Pre-Study on North Korean Defectors, and Analysis of the 2015 Revision Home Economics Curriculum in Korea, Goal and content system. Based on this, we developed a teaching and learning process and a student activity place applying practical reasoning process after extracting practical problems, and prepared a final development plan based on the results of two expert group evaluations. The results of this study are summarized as follows. First, the goal of unification education in the middle school home economics class is to 'Based on the social-cultural context, we develop the ability to cultivate healthy reunification by respecting the differences between the cultures of the two Koreas and discovering common values in a unified society and resolving practical issues in a unified society.'. Second, the content system of middle school home economics unification education was selected as the core theme of 'Unification Education Focused on the Living Culture'. The content elements were comprehending the socio - cultural context that affects the life culture of the two Koreas, Related language, maintenance of diversity of dietary culture in each region including North Korean food, social norms and attire, correct housing value and common living etiquette. Based on the goals of unification education in the middle school home school curriculum, we selected practical issues as 'What should we do to create a healthy unified community?'. Third, the teaching and learning process of unification education in junior high school home economics education is to recognize the problem of unification, to analyze the factors affecting the life culture of the two Koreas, to grasp the effect of the action and the ripple effects, to select alternative methods, And 4 subjects for 8 teaching learning course plan, and 35 teaching materials.

• Journal of Intelligence and Information Systems
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• 제26권3호
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• pp.1-36
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• 2020

This study is to reveal the acceptance factors of the Market Sentiment Index (MSI) created by reflecting the investor sentiment extracted by processing unstructured big data. The research model was established by exploring exogenous variables based on the rational behavior theory and applying the Technology Acceptance Model (TAM). The acceptance of MSI provided to investors in the stock market was found to be influenced by the exogenous variables presented in this study. The results of causal analysis are as follows. First, self-efficacy, investment opportunities, Innovativeness, and perceived cost significantly affect perceived ease of use. Second, Diversity of services and perceived benefits have a statistically significant impact on perceived usefulness. Third, Perceived ease of use and perceived usefulness have a statistically significant effect on attitude to use. Fourth, Attitude to use statistically significantly influences the intention to use, and the investment opportunities as an independent variable affects the intention to use. Fifth, the intention to use statistically significantly affects the final dependent variable, the intention to use continuously. The mediating effect between the independent and dependent variables of the research model is as follows. First, The indirect effect on the causal route from diversity of services to continuous use intention was 0.1491, which was statistically significant at the significance level of 1%. Second, The indirect effect on the causal route from perceived benefit to continuous use intention was 0.1281, which was statistically significant at the significance level of 1%. The results of the multi-group analysis are as follows. First, for groups with and without stock investment experience, multi-group analysis was not possible because the measurement uniformity between the two groups was not secured. Second, the analysis result of the difference in the effect of independent variables of male and female groups on the intention to use continuously, where measurement uniformity was secured between the two groups, In the causal route from usage attitude to usage intention, women are higher than men. And in the causal route from use intention to continuous use intention, males were very high and showed statistically significant difference at significance level 5%.

• Journal of Legislation Research
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• 제55호
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• pp.137-166
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• 2018

Wenn nach dem starken Trinken etwas strafbares passiert, so ist das Gesamtverhalten als $strafw{\ddot{u}}rdig$ und strafbar anzuerkennen. Aber nach dem Schuldprinzip handelt ohne Schuld, wer bei Begehung der Tat $unf{\ddot{a}}hig$ ist, das Unrecht der Tat einzusehen oder nach dieser Einsicht zu handeln(Koinzidenzprinzip). Die Rechtsfigur der "actio libera in causa" dient dazu, diese in $h{\ddot{a}}ufigen$ $F{\ddot{a}}llen$ als kriminalpolitisch $unerw{\ddot{u}}nscht$ empfundene $L{\ddot{u}}cke$ zu umgehen. Dabei kommt auch dem Vollrauschtatbestand in der Praxis $erh{\ddot{o}}hte$ Bedeutung zu. Der deutsche Gesetzgeber war sich bei der Aufnahme des Vollrauschtatbestandes in das Gesetz durchaus $bewu{\ss}t$, $da{\ss}$ die Vorschrift eine Ausnahme zur Schuldzurechnungsregelung darstellte. Er $w{\ddot{a}}hlte$ jedoch die Form eines $selbst{\ddot{a}}ndigen$ Tatbestandes, um die Durchbrechung des reinen Schuldprinzips $ertr{\ddot{a}}glich$ zu machen. Der Vollrauschtatbestand ist ein abstraktes $Gef{\ddot{a}}hrdungdsdelikt$ -demnach die im Rausch verwirklichte rechtswidrige Tat nur objektive Bedingung der Strafbarkeit ist -, das sachlich eine Schuldzurechnungsregelung $enth{\ddot{a}}lt$, und zwar eine Ausnahme $gegen{\ddot{u}}ber$ die Regelungen ${\ddot{u}}ber$ Schuldzurechnung. Dieser Vollrauschtatbestand ist dennoch als regitime $Erg{\ddot{a}}nzung$ der in Schuldzurechnungsregelungen beschriebenen $Schuldzurechnungsgrunds{\ddot{a}}tze$ anzusehen. Er steht $n{\ddot{a}}mlich$ in Einklang mit dem Schuldgrundsatz, wenn als subjektives Tatbestandsmerkmal des Vollrausches die Kenntnis der $Gef{\ddot{a}}hrlichkeit$ des Rauschzustandes $f{\ddot{u}}r$ die Begehung von Delikten vorausgesetzt wird.

• The Journal of Korean Philosophical History
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• 제28호
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• pp.183-212
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• 2010

The purpose of this study is to provide a theoretical base for making a character education program and to develop a school violence prevention program and analysis the effects of the program in elementary schools. The prevention program was designed to target students, teachers, parents and community residents and utilized the above groups as participants. This study is developed on the basis of Social Emotional Learning as well as Emotional Intelligence which put on the importance on the role of emotion in the problem solving. In concrete, school violence prevention program based on the social and emotional learning, development of integrative programs articulating three key domains directly and indirectly influencing students' character formation, maximum use of the educational institutes' moral education curriculums and potential curriculums in the surrounding environment. To do so, bibliographical study and analysis of the research materials are carried out, and also the professionals' advice is received. The study object is 113 elementary school students of 2 elementary schools in Seoul. For them, the preparatory program is carried out from September 2009 to November 2009. And then, the analysis for the satisfaction degree of participation in the program and for the descriptive results of the school violence prevention education is carried out.

• Journal of the Daesoon Academy of Sciences
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• 제48집
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• pp.199-237
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• 2024

Donghak-gyo, the Teaching of Eastern Learning, is a new religious order founded by Kim Ju-hee, centered around the Donghak (Eastern Learning) lineage. The core thought conveyed in the lyrics of Donghak-gyo songs (gasa) can be identified as the concept of 'Return to the Former World (先天),' considering the frequency of the term and the content of the recited verses. The view of time and destiny (時運觀) held by Eastern Learning emphasizes the concept of 'Another Great Opening.' Donghak-gyo's perspective on time and destiny is further rooted in the concept of 'Return to the Former World.' Donghak-gyo particularly emphasizes the term 'Former World,' and incorporates the Study of Changes (易學) into their songs. They recite verses that depict the situation of the Great Opening as an interaction between yin and yang. In Donghak-gyo, it is emphatically asserted that the completion of the Later World's destiny leads to the achievement of the 'Return to the Former World.' It is sung that with the restoration of destiny associated with the 'Return to the Former World,' the symbolic 'Spring (春)' represented by the virtue of Wood (木德) will return. Donghak-gyo describes the unfolding of a new cycle of destiny (運數) as the 'restoration of Changes (易).' When this occurs, they refer to the emerging new world, characterized by a new order and norms, as the 'Return to the Former World,' asserting that a 'moral world' will be established, leading to the development of a moral civilization. It is also sung that the restoration of the destiny associated with the Return to the Former World is akin to the restoration of the Heavenly Dao (天道). The characteristics of the concept of the Return to the Former World are threefold: firstly, it advocates a nostalgic system; secondly, it is a backward-looking thought; and thirdly, the idea of 'cyclical repetition' encourages tangible actions such as 'returning to the origin' or 'restoring fundamentals.' The concept of Return to the Former World in Donghak-gyo, unlike many new religions of those days, provided a unique conceptualization and understanding of the Former World and presented a new framework for interpretation. It moved away from the notion of discarding the Former World as a relic of an outdated era, and instead interpreted it as a new era to be embraced. Therefore, the concept of 'Return to the Former World' in Donghak-gyo should be re-assessed as one of the ideologies that inherits the pursuit of returning to and restoring the past in Eastern traditions. However, it can be criticized for lacking a concrete methodology with regards to the 'Return to the Former World.' Additionally, it is noted for deficiencies in ethical consciousness and moral virtues. Furthermore, its explanation about the Former World come across as insufficient. Thus, the concept of the 'Return to the Former World' in Donghak-gyo seems to be characterized more by declarative slogans than substantive content.