• 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.

• The Journal of Korean Philosophical History
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• no.36
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• pp.293-317
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• 2013

The purpose of this paper is to examine the development of the content of Dao-tong during the Tang and Song Dynasties. This paper examines the transition of Dao-tong in the following three stages. First, Han-yu(韓愈) defined that Ren-Yi(仁義) is the content of Dao-tong. Second, Sun-fu(孫復) and other Confucian scholars in the Northern Song Dynasty stipulated that a broader meaning of Confucian Dao is the content of Dao-tong. Third, Qi-song(契嵩) and Dao-xue-jia(道學家) in the Northern Song Dynasty insisted that Zhi-Zhong(執中) should be a content of Dao-tong. This Confucian Orthodoxy is changed into the philosophical theory of human-nature and heart by Dao-xue-jia in the Northern Song Dynasty.

• Journal of Plant Biology
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• v.35 no.3
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• pp.265-271
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• 1992

Vie investigated the effect of indole acetic acid (IAA) on diamine oxidase (DAO; EC 1.4.3.6) in the seedling of soybean (Glycine max L. forma Paldalkong). DAO activity was not detected in the resting soybean seeds. During germination it appeared in the elongating zone on day 3, increased up to day 4 and decreased thereafter. Endogenous IAA content has been shown the same pattern as DAO activity. However, cadaverine content was reduced on day 4. To investigate the effect of IAA on DAO activity, the segments of hypocotyl on day 3 were soaked in various concentration of IAA. The activity increased at low concentrations ($10^{-7}-10^{-6}M$) of 1M as compared to that of control but not at high concentrations ($10^{-5}-10^{-4}M$) of IAA. Differing from DAO activity, cadaverine content increased as concentrations of IAA increased. On the other hand, ethylene was induced by IAA at high concentrations. To study the effect of ethylene on DAO activity, we cotreated IAA and 2,S-Norbonadiene (NDE). In this case, DAO activity was not affected.fected.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.167-182
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• 2003

The societies of HuiDaoMen, appeared upon the scene of history in the later feudal age of china, were religious secret organizations whose adherents resisted their government or powerful families. Generally, HuiDaoMens are grouped into political ones and religious ones. This distinction, however, comes from on which characteristics they laid emphasis, because both of regional and political goal appear in most of HuiDaoMens. Although those contemporary governments ordinarily called them Dow-Bees, which were groups of burglars without any political goal or regional ideal, HuiDaoMens are quite distinguishable from them. So, it is possible to say that the requisites of HuiDaoMen were to be a secret society, to be popular, to be religious, to be political. That is, HuiDaoMens should not be understood as mere superstitious secret group, but religious societies giving comforts to people as popular societies in feudal age. It is very important to have correct understandings on these HuiDaoMens, because they firstly appeard in the middle years of Ming(明) dynasty, and considerably affected the progress of Chinese history. Now I expect upcoming researches on them to bring into focus various aspects related to contemporary and social circumstances.

• Proceedings of the Korean Society for Language and Information Conference
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• 2007.11a
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• pp.293-302
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• 2007

The present paper targets on the excessive structural article dao in the "$X^1$ + dao + si" phrases, aiming to see the possible generation of the excessive meaning. The generation of excessiveness will be analyzed from the aspect of cognition, including conceptual structure and metaphor. It will be concluded that the position indicated by si in concept plays a crucial, which then tells the importance of collocation. What is more, the comparison of dao and Southern Min kah will be made to see the degree of grammaticalization of dao.

• Journal of Oriental Neuropsychiatry
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• v.8 no.1
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• pp.167-182
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• 1997

The fallowing result are obtained through study on the Dao expressed in Korean Oriental medicine and Taoism 1. Putting importance in all, circuration, preventive medicine and psychosomatic medicine is similar to Taoism and Korean Oriental medicine.2. Perfect understanding of No-striving and Emptiness in Taoisma and expension of meaning of Self-transcendence and Empathy can be of use to medical cure.3. Perfect understanding of Dao is essential in maturity of therapist.4. Psychotherapy of Korean Oriental medicine agree with Psychoanalysis and Daseinanalysis from the point of view of the holism.5. Korean oriental medicine is medicine of Dao and Dao is a great help to recover patient's heath.6. The disrase come to dishamony of Qi in Korean Oriental medicine and Taoism.Through the above result, the new cure will come on the basis of Dao, and it will need enlightening Dao to prevent from psychosis.

• Lingua Humanitatis
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• v.5
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• pp.109-126
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• 2003

The aim of this paper is to elucidate ancient Chinese philosophy and linguistics through the concept of the Dao. Ancient Chinese thought had developed together with ancient Chinese theories of language and the linguistic features of Classical Chinese. The concept of the Dao served as an intermediary among them. The Dao which ancient Chinese philosophers sought for has several characteristics: ethical normativity, wholeness, dynamicity, non-reducibility. Linguistic studies also revealed them. The following linguistic features of Classical Chinese are the cause and/or the effect of such Dao-based philosophy and linguistics: No explicit subject-predicate sentential structure, no parts of speech, heavy reliance on the word order and context for meaning determination, no explicit distinction between compound words and a sentence, the pictographic or the ideographic features of Chinese graphs, and non-existence of a copula.

• Proceedings of the Korean Information Science Society Conference
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• 2001.04a
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• pp.661-663
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• 2001

EJB 표준 서버측 컴퍼넌트 표준 모델로서 객체지향 분산 애플리케이션의 개발 및 분산 배치를 위한 컴포넌트 아키텍처이다. EJB로 시스템을 구축시 프로그램의 개발을 쉽게 하고 단순화시키며 보안성, 영속성, 동시성, 트랜잭션 무결성, 보안 등의 처리를 자동으로 해주는 이점을 가진다. 또한 EJB 컴포넌트화 설계를 위해 디자인 패턴을 이용하면 설계 범위를 확장할 수 있고, 설계의 재사용성 효과를 높여주며, 설계 시간의 단축 및 의사소통에 대한 시간을 효과적으로 줄일 수 있다. 본 논문에서는 기존 시스템에서 데이터베이스 접근을 캡슐화하는데 이용하는 DAO의 트랜잭션 로직의 복잡성과 불필요한 DAO 생성 및 시스템 과부하의 문제점을 해결하고자 Integrated DAO 패턴을 제안한다. Integrated DAO 패턴은 컨테이너 관리 트랜잭션을 통해 트랜잭션 조작에 관한 복잡성을 줄여주기 때문에 시스템의 과부하 감소와 시스템 성능 향상에 효과가 있다.

• Journal of Korean Philosophical Society
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• v.144
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• pp.1-15
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• 2017

As early as three thousand years ago, Chinese philosophers had discussed the metaphysics. Ancient Chinese philosophers call the "superficial" problem "Dao", as opposed to the specific thing.Accordingly, and come out as many everyday transaction processing "the way", "the law", and even intellectual proposed, they constructed themselves of repair, and the law of life skills such as "truth" were called "Dao". Therefore, the Chinese traditional culture, in fact, formed a "Dao culture". Among them, the "Dao" of Confucianism and Daoism, plus the later, the "Dao" of Buddhism, are the most far-reaching impact, become two thousand years, leading the vast majority of Chinese people "values", "moral standards" and "thinking mode" of the three invisible forces. This article aims to outline description "Overview of Chinese Dao cultural formation", and in the most simple way, the main spirit of "Confucianism", "Daoism" and "Buddhism", And then summed up the characteristics of the Chinese traditional "Dao" culture centered on Confucianism, Daoism and Buddhism. This paper is hoping to let the world have a clearunderstanding of the traditional "metaphysical" culture of China.

• (The)Study of the Eastern Classic
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• no.66
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• pp.227-250
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• 2017

The Conception of the Dao(道) have a large number of implication. The Dao is Taoism's representative concept, also the Confucianists considered the Dao important. But relatively the Confucianists emphasize the way of Human(人道), Taoists stress the way of Heaven(天道) The Justice is the western philosophical conception. The Justice is necessary for the peace and prosperity in interindividual, inter-social, and international. If closely consider, We can explain the real nature of Justice from the Dao, and know practicing the Dao is namely practicing the Justice. In this paper, I studied the conception of Dao and it's meaning in the philosophy of Lao-tzu (B.C. 604?~531?) and Confucius(B.C. 552~479), and researched the method of practicing the Justice. Through this study, I ascertain that Confucian's the way of Human is the Benevolence(仁), practicing the Benevolence is namely practicing the Justice. And Lao-tzu's he way of Heaven is the real nature of Justice, Nature itself remained intact(無爲自然) is namely practicing the Justice.