• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.155-185
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• 2022

The purpose of this study is to compare death the Korean Buddhist understanding of death with that of Daesoon Jinrihoe. Various concepts, including reincarnation (輪廻), myeongbu (冥府, 'the postmortem offices' or 'afterworld') and the Ten Kings (十王) of the afterworld are used to explain views on death in both religions. However, these concepts differ not only in their content and categorization, but also in terms of the meaning they occupy within the doctrines of each religion. In other words, although many similarities can be found between Buddhism and Daesoon Jinrihoe's concept of reincarnation, at the same time, differences between them can also be pointed out. The differences include the period of time between one's death and reincarnation and also the importance of reliance upon other people or divine powers during the reincarnation process. With regard to ideas involving myŏngbu, there are far more differences than similarities. Both Buddhism and Daesoon Jinrihoe shares a similar notion of an afterlife judgment presided over by the Ten Kings. However, many differences can be found when it comes to Daesoon Jinrihoe other view of myŏngbu, known as 'myeongbu gongsa (the Reordering Works of Myeongbu).' These works are considered to be of great doctrinal importance in Daesoon Jinrihoe. Therefore, the concepts of reincarnation and myeongbu that appear in both traditions should not be considered identical and need to be redefined accordingly in comparative contexts. In other words, the concepts of reincarnation, myeongbu, and the Ten Kings as they appear in the Daesoon Thought should first be differentiated from their counterparts found in Buddhism and then be redefined in the context of the new and independent system of thought in which they exist. These concepts should then be applied to broader theoretical discourse on religion.

• Archives of design research
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• v.15 no.2
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• pp.147-156
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• 2002

As our country holds 2002 Korea-Japan FIFA World Cup, more foreigners are visiting Korea, making the tourist industry more profitable. Under these circumstances, we should pay attention to the restroom as a public facility, and inspire the awareness in the Korean people to improve the public restrooms. However, according to KNTO(Korea National Tourist Organization), it has turned out that foreign tourists are still dissatisfied with dirty restrooms and poor signposting when they visit Korea, Though the number of restrooms has been increased, they are not properly managed being a public nuisance due to negligence of administration and straggling facilities. To make it worse, poor design of restrooms and insufficient consideration of handicapped person bring disgrace on Koreas tourist administration. While studies on restrooms began from the 1980s, it has placed too much emphasis on the space arrangement and facility plan, so we need to pay attention to the traditional design and environment aspect of restrooms. This study is 1 haute looked into the problems and actual conditions of restrooms, and based on these data, applied Korean Buddhist architecture style to restrooms to create a comfortable circumstance in restrooms.

• (The)Korea Educational Review
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• v.22 no.3
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• pp.67-87
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• 2016

The paper has tried to analyze the sense of 'meta-praxis' in the educational discourse. Against the dichotomy of theory vs practice, the senses of practice and 'meta-praxis' can be hold under the Greek conception of human activities such as theoria, poiesis and praxis. We can establish the meaning of meta-praxis contrasted with one of metaphysics, not with one of meta-theory. Some significant points included in the concept then have been minutely examined so as to lead us to get the recursive structure and practicability. The Buddhist notion such as 'Well-Rounded Discretion' and the linguistic one such as 'Grand Father' throw light on the educational practice and discourse. These are ones that we never fail to recognize in terms of 'meta-praxis'.

• Journal of Korean Medical classics
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• v.35 no.2
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• pp.77-98
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• 2022

Objectives : This paper intends to examine the essence of Joseon's cultivation techniques as written in the vast encyclopedia Imwon-gyeongje-ji. Methods : Items related to cultivation techniques in the Imwon-gyeongje-ji were brought together and analyzed through various cases that match the theme and structure of this paper, focusing on the relationship of Body-Environment-Society Results & Conclusions : Based on the contents of the Imwon-gyeongje-ji, it could be said that Seo Yu-gu consistently attempted to secure and improve health, well-being, and welfare in all levels of an individual's body, environment, and society while stating to have integrated Buddhist and Daoist methods based on Confucius cultivation. This thought is linked to the ideals of Zhongyong, one of the main scriptures of Confucianism, which could be summarized by the concept of the Heaven-Earth Cultivation. In specific, contents within the 16 treaties of the Imwon-gyeongje-ji such as the Boyang-ji, Inje-ji, Jeongjo-ji, Yewon-ji, Yiwun-ji, Yuye-ji, Yegyu-ji, etc., that could be categorized as personal, environmental and societal cultivation has great implications for people today in that it could lead us to an integrated path of cultivation through the inter-connection of body, environment, and society.

• MISULJARYO - National Museum of Korea Art Journal
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• v.97
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• pp.14-54
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• 2020

The overall study of Samsaebulhoedo (painting of the Assembly of Buddhas of Three Ages) at Yongjusa Temple has focused on dating it, analyzing the painting style, identifying its painter, and scrutinizing the related documents. However, its greater coherence could be achieved through additional support from empirical evidence and logical consistency. Recent studies on Samsaebulhoedo at Yongjusa Temple that postulate that the painting could have been produced by a monk-painter in the late nineteenth century and that an original version produced in 1790 could have been retouched by a painter in the 1920s using a Western painting style lack such empirical proof and logic. Although King Jeongjo's son was not yet installed as crown prince, the Samsaebulhoedo at Yongjusa Temple contained a conventional written prayer wishing for a long life for the king, queen, and crown prince: "May his majesty the King live long / May her majesty the Queen live long / May his highness the Crown Prince live long" (主上殿下壽萬歲, 王妃殿下壽萬歲, 世子邸下壽萬歲). Later, this phrase was erased using cinnabar and revised to include unusual content in an exceptional order: "May his majesty the King live long / May his highness the King's Affectionate Mother (Jagung) live long / May her majesty the Queen live long / May his highness the Crown Prince live long" (主上殿下壽萬歲, 慈宮邸下壽萬歲, 王妃殿下壽萬歲, 世子邸下壽萬歲). A comprehensive comparison of the formats and contents in written prayers found on late Joseon Buddhist paintings and a careful analysis of royal liturgy during the reign of King Jeongjo reveal Samsaebulhoedo at Yongjusa Temple to be an original version produced at the time of the founding of Yongjusa Temple in 1790. According to a comparative analysis of formats, iconography, styles, aesthetic sensibilities, and techniques found in Buddhist paintings and paintings by Joseon court painters from the eighteenth and nineteenth centuries, Samsaebulhoedo at Yongjusa Temple bears features characteristic of paintings produced around 1790, which corresponds to the result of analysis on the written prayer. Buddhist paintings created up to the early eighteenth century show deities with their sizes determined by their religious status and a two-dimensional conceptual composition based on the traditional perspective of depicting close objects in the lower section and distant objects above. This Samsaebulhoedo, however, systematically places the Buddhist deities within a threedimensional space constructed by applying a linear perspective. Through the extensive employment of chiaroscuro as found in Western painting, it expresses white highlights and shadows, evoking a feeling that the magnificent world of the Buddhas of the Three Ages actually unfolds in front of viewers. Since the inner order of a linear perspective and the outer illusion of chiaroscuro shading are intimately related to each other, it is difficult to believe that the white highlights were a later addition. Moreover, the creative convergence of highly-developed Western painting style and techniques that is on display in this Samsaebulhoedo could only have been achieved by late-Joseon court painters working during the reign of King Jeongjo, including Kim Hongdo, Yi Myeong-gi, and Kim Deuksin. Deungun, the head monk of Yongjusa Temple, wrote Yongjusa sajeok (History of Yongjusa Temple) by compiling the historical records on the temple that had been transmitted since its founding. In Yongjusa sajeok, Deungun recorded that Kim Hongdo painted Samsaebulhoedo as if it were a historical fact. The Joseon royal court's official records, Ilseongnok (Daily Records of the Royal Court and Important Officials) and Suwonbu jiryeong deungnok (Suwon Construction Records), indicate that Kim Hongdo, Yi Myeong-gi, and Kim Deuksin all served as a supervisor (gamdong) for the production of Buddhist paintings. Since within Joseon's hierarchical administrative system it was considered improper to allow court painters of government position to create Buddhist paintings which had previously been produced by monk-painters, they were appointed as gamdong in name only to avoid a political liability. In reality, court painters were ordered to create Buddhist paintings. During their reigns, King Yeongjo and King Jeongjo summoned the literati painters Jo Yeongseok and Kang Sehwang to serve as gamdong for the production of royal portraits and requested that they paint these portraits as well. Thus, the boundary between the concept of supervision and that of painting occasionally blurred. Supervision did not completely preclude painting, and a gamdong could also serve as a painter. In this light, the historical records in Yongjusa sajeok are not inconsistent with those in Ilseongnok, Suwonbu jiryeong deungnok, and a prayer written by Hwang Deok-sun, which was found inside the canopy in Daeungjeon Hall at Yongjusa Temple. These records provided the same content in different forms as required for their purposes and according to the context. This approach to the Samsaebulhoedo at Yongjusa Temple will lead to a more coherent explanation of dating the painting, analyzing its style, identifying its painter, and interpreting the relevant documents based on empirical grounds and logical consistency.

• Journal of the Korean association of regional geographers
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• v.18 no.1
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• pp.42-54
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• 2012

Since people have set up their lives in the Jirisan(Mt. Jiri) for a long time, there are various historical remains and religious and livehood landscape left. Jirisan has been a sacred ground and the base of livelihood and culture, with both of which Jirisan provides a new concept of a mountainous cultural landscape. Jirisan has long been resided there while hallowing it as a spiritual mother mountain. Various historical remains including mountain fortresses from the period of the Three States and ancient tombs from the Gaya age are left in Jirisan. Namakje which is a religious ritual for the mountain spirit has been conducted until today. Numerous cultural heritages have been preserved in Buddhist temples. The continuously prevalent Buddhism in Korea has helped maintaining the living cultural tradition of Jirisan. In addition, Jirisan has various extraordinary features including history, religion, culture, livelihood forms its own mosaic landscape.

• Journal of Haehwa Medicine
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• v.15 no.1
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• pp.11-18
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• 2006

At the age of materialism and ignorance for life, the introspection for the ethics problem of the doctors, is getting more and more attention. It seems that every doctors should have the basic virtues of modesty and benevolence. Such virtues have been stressed throughout the human history, and, apart from the Hipp. ocratic oath of ancient greece, the morality of a doctor is the essential virtue, even for the doctors of western medicine, whose medical technology is based on the materialism. Unlike western medicine, oriental medicine, for its holistic and relative nature, has more 'relative' factors generated from each individual doctors and therefore, tends to be influenced more by the doctors' attitudes. The diagnosis process itself can be influenced by the emotions of patients and doctors, and even the efficacy of the acupuncture treatment itself can be influenced by the conception a doctor has when he/she conduct the treatment. Therefore, in every classics of oriental medicine have stressed the basic 'attitudes of mind' a doctor should have. But, at the time when the western 'natural science' paradigm prevails, it seems to be difficult to educate such state of mind simply by 'understanding' it through books or media. It needs 'shift of concept' through the humane tools of education. Therefore, the present writer would like to consider the effects and influences of meditation as the tools to develop the virtues of oriental doctors, and to investigate the possibility that the virtues achieved by the meditation is the same one as mentioned in many oriental medical classics(not only the attitude for the patients, but also the state of mind a doctor should have during the diagnosis and treatment process).

• Journal of architectural history
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• v.23 no.6
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• pp.47-54
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• 2014

Hwangrong Temple was the center of the Buddhist culture of Silla dynasty. It was built in the 14th year of King Jinheung in Silla dynasty, and completely burnt out when the Mongol Army invaded the Korean peninsula during the reign of King Gojong of Koryeo dynasty. 8-year excavation of the site from 1976 as part of the Gyeongju Tourism Comprehensive Plan revealed many things about the Hwangrongsaji. Recently, a book introduced 'Geumdongnanganpyeon' among relics found in the site, but omitted in the Excavation Report published at that time. Though 'Palgak Geumdongnanganpyeon' has numerical signs 六, 七(six, seven), there was no clear explanation of the signs. Thus, this paper examines it. We can guess, through the remaining iron fragment, that the side of Geumdongnanganpyeon is octagonal, and the width of the side S13 fragment belongs to is about 400mm. The overall form of the face is similar to the Geumdong Palgaktop stored in the Museum of Dongguk University, but, in detail, it is similar to the Zhuanlunzang Pavilion of Longxing Temple and the Sakyamuni Pagoda of Fogong Temple in China. And, numerical signs can be understand to designate the numbers of story and face. The reason why the number might indicate the number of story is that fragments which are presumed to be used for the same purpose contain different measurement values, and the basis of the concept of face can be found in efficiency of manufacturing and manufacturing techniques of artifacts of the time. The two aspects mentioned above cannot be confirmed because of not sufficient relics and related researches. But, the overall form may have been multi-story tower of at least two stories. If more studies in various fields are done in the future, it is expected that the original form will be recovered more accurately.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.12 no.9
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• pp.3815-3826
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• 2011

TThis study was undertaken to make trial costumes of ball jointed dolls for promoting the beauty of Korean cultural product with historical research of upper class ladie's costume from late Goryeo to early Joseon, the very unknown period in the Korean costume history. The ladies' costume from late Goryeo to early Joseon are characterized by their full silhouette, fusion with clothings of Yuan and Ming, revival of early Goryeo styles, well-developed weaving skill of ramie, a showy costume from Buddhist civilization. After investigation of researcher with literature, painting, and relics in 13-14C, 8 clothing items were outsourced totally. Items were formed as a set concept, but consumer can choose each costume as an single item and can make varied mix also. Dart, small ties, and thick fabrics were used in doll costumes partly because ball jointed doll's body has different characteristics from that of human beings. Developing research of manufacturing company's system for ready-made product remains to be considered in the future.

• Journal of The Korean Society of Integrative Medicine
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• v.12 no.3
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• pp.201-212
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• 2024

Purpose : In this study, we aimed to explore the concept of chakra in Tibetan medicine, elucidate its unique characteristics, and assess the differences between the Tibetan and Indian chakra systems to enhance the understanding of the Tibetan chakra system. Methods : Here, relevant on Tibetan medicine and chakra system were collected from Google Scholar and Korean Academic Information Databases and meticulously analyzed. Moreover, number of main chakras, characteristics of the five elements, and principles of each chakra system were evaluated. Results : Development and precise location of chakras are extensively detailed in Tibetan medicine, indicating an in-depth and comprehensive understanding of the chakra system. The Indian chakra system consists of seven chakras, whereas the Tibetan chakra system is composed of five chakras. Tibetan medicine focuses on three distinct energy elements, Lung, Tripa, and Beken, corresponding to the lower, middle, and upper sections of the body, respectively, with each exhibiting different arrangements and functions for each chakra in the Tibetan chakra system compared to those in the Indian chakra system. Furthermore, Tibetan medicine adheres to Buddhist principles, which attribute diseases to mental causes, thus exhibiting therapeutic potential for psychosomatic illnesses. Conclusion : Owing to the distinct and significant differences between the two chakra systems, the five chakras of the Tibetan system are challenging to conceptualize using the Indian framework of seven chakras. Hence, comprehensive understanding of the Tibetan culture and medicine is necessary to elucidate the Tibetan chakra system. Overall, this study provides compelling evidence for the existence of chakra and highlights the attributes of two key chakra systems, thereby providing valuable insights for energy medicine based on the intricate energy pathways of the body.