• Journal of the Korea Fashion and Costume Design Association
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• v.17 no.2
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• pp.111-124
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• 2015

This study inferred the symbolism of shaman's costume in China from shamanism and types of shaman's costume in Naje, Deokgang-hyun, Guiju-seong, China through field survey. Shamanism in China has complicated aspects due to negotiations with other culture for a long time while maintaining its own consistency based on ethnicity. Symbolism of shaman's costume in Naje, Guiju-seong, China is observed as follows. First, the shaman's costume in China appears differently from every Jangcha in relation to the position of god appearing in Jangcha when Tolosa takes the position of god as a symbol of sex and god. In Naje of China, the most important shaman's costume indicating the position of god has a unique mask for every deity. It communicates that Tolosa wearing a costume appropriate for the god of wine shall become the god in that Jangcha. Second, the shaman's costume in China has something to do with Yin-Yang and the five elements theory of Taoism as a symbol of shamanism visio of the universe and system of reason. Most of Tolosas hosting Naje are men but dress up as women by wearing Nagun looking like a skirt. Nagun is usually red, the color of Yang, which symbolizes that by wearing such costume that takes color of Yang, Tolosa expels an ominous thing by balancing yin and yang and taking god's strong power. Third, Tolosa takes an eight-breadth Nagun, as a symbol of people. An eight-breadth worn by Tolosa in Naje strengthens the spirit of union and fight of the Tujia nationality who live in Deokgang-hyun, Guiju-seong through folk legends. In this course, a symbolic meaning of the national spirit has been provided on an eight-breadth Nagun, a shaman's costume.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.323-351
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• 2020

The purpose of this paper is to reveal how Christian ideas are indicative of Theocentricity (God-centeredness) whereas Daesoon Jinrihoe ideas are indicative of anthropocentrism (human-centeredness). This task will be accomplished through comparing incarnation theology from the Bible and The Canonical Scripture. Both Christianity and Daesoon Jinrihoe affirm that there is another world above the human world that cannot be touched by human sense organs. And they both acknowledge a supreme deity who exists in that above world. Furthermore, they share the notion that the supreme deity came into the human world after being born from a woman. Where they depart is that in Christianity, this belief refers to Jesus, the one who was born in Bethlehem more than 2,000 years ago, whereas in Daesoon Jinrihoe, it is instead believed to be Kang Jeungsan (secular name: Kang Il-Sun) who was born in Gaekmang Village in Korea more than 100 years ago. The Christian God came to the human world as an atonement for humanity and died on the cross; The God of Daesoon Jinrihoe came to the human world to help mankind settle all enmities. To this end, he traveled through the realms of Heaven, Earth, and Humanity, to recalibrate the faulty Degree Numbers. The sin mentioned in Christianity means treachery against the supreme deity. It is implied that sin is not tolerated in the world of God. Due to this, the first man, Adam, was driven out of Eden after betraying God, and afterwards, there came to be an infranchissable boundary between the world of God and the world of man. By way of comparison the faulty Degree Numbers, mentioned in Daesoon Jinrihoe, were produced naturally. In other words, the faulty Degree Number existed not only in the human world, but also in the world of divinities, and those two worlds not only interact but also affect each other. Therefore, it can be said that the two worlds of Christianity are worlds in which order and systems are completely different, and that the two worlds of Daesoon Jinrihoe are worlds that operate under the same order and systems. Both explain via this two-part division to emphasize one part as more important than the other. Christianity regards the world of God as the ultimate source and ultimate concern of the human world and emphasizes the absolute faith and worship of God is the highest value in life. But Daesoon Jinrihoe, on the other hand, argues that the human world determines the value of the divine world, and that the co-prosperity of man and his surroundings are the core values of the human era (The Era of Human Nobility). Therefore, the root cause of Christianity's theocentricity is that among the two worlds that are completely cut off from one another, they believe in God's world as the ultimate source and purpose of the human world. The root cause of Daesoon Jinrihoe's anthropocentrism is that among the two worlds that interact and influence each other, they believe the human world determines the meaning of the divine world.

• Journal of Sensor Science and Technology
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• v.27 no.3
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• pp.170-174
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• 2018

In this paper, the $TiO_2$/glucose oxidase (GOD) mixture has synthesized through simple and low-cost fabrication methods. The physical properties of the mixture were proved using an FT-IR/NIR spectrometer, an X-Ray diffractometer, and a Raman spectrometer. GOD maintained its bioactivity during all fabrication process. The current characteristics of the glucose biosensor were proportional to the glucose concentration and effective surface area of square pyramid on a silicon substrate. The maximum current change was measured in a pH 7.0 buffer solution. The simple and low-cost fabrication process and surface treatment can be used widely in previous research for improvements in effective surface area.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.11 no.10
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• pp.3982-3987
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• 2010

`Sansinkak' is the building which contains the picture or statue of mountain god(=Sansin). It is also an expression of respect for the mountain god. This building is usually very small, so a few person can enter inside it. Because people pray to mountain god for personal purpose, sometime this wishes are exclusive and egoistic, so narrow space is more suitable. Sansin is not the original god of Buddhism, it is the god of folk belief of traditional Korea, so every Sansinkak is located in the back slope of the temples, away from Buddha's building, the center area. Sansinkak is not only the pathway of vital force from back mountains to the temple, but also the exit to the infinite nature as an extension of Buddhist belief.

• English Language & Literature Teaching
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• v.7 no.2
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• pp.167-185
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• 2002

The purpose of this article is to examine the relationship between sin and grace represented in The Power and the Glory. This work is composed of two thriller patterns of the pursuer and the pursed. The first pursuit is that the whisky priest, the representative of religious order is pursued by the lieutenant, the representative of secular order. And the second pursuit is that the whisky priest is trying to escape from God. In the course of his flight from God the whisky priest discovers his sinful nature and this self-recognition helps him restore his proper relationship with God. When he was a young priest he had religious piety, but he didn't feel true love for others. Ironically, after he is corrupted he finds his sinful nature and regrets his wrong behavior. He then comes to understand God's will and his responsibility to have love for the miserable human beings. The whisky priest is willing to accept his destiny as a martyr, after having repented his sins to God. Though the lieutenant captures the whisky priest and executes him, he doesn't feel triumph or hope but feels empty. The Power and the Glory shows us the irony that the lieutenant's power is a symbol of his weakness, while the priest's weakness is a symbol of his power.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.1-28
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• 2013

The intention of this article is to check for the believers in Daesoonjinrihoe how to perceive the gods who they believe in. For that intention, I explained how the perception of gods in Daesoonjinrihoe is different from the perception of gods in other religions. To make a long story short, because of its polytheism the idea of god in Daesoonjinrihoe is different from monotheism such as Christianity, Islam. In addition, in spite of its polytheism it is different from other polytheism such as the religion in ancient India, especially rig-vedicreligion. In this article it is said that the believers in Daesoonjinrihoe have understood the distinction between Shin(神) and Shinmyung(神明). Nowadays Shin that has been used in Korea, China, Japan, is the word that was translated from English god. Therefore we need to reappraise the meaning of the word Shin. Anyway Shin that is being used in general means Shinmyung in Daesoonjinrihoe. Instead when they say the name of functional gods and the name to which the meaning of its origin affixed, the word Shin is used. Meanwhile, it has the advantage of classifying the ideas of god, but we can't explain all of them through the use of those classifications. I checked some classifications in this article and tried to apply the idea of gods in Daesoonjinrihoe. As a result, each classification has some critical points. There fore in this article I explained the distinguishing ideas of god in Daesoonjinrihoe from that in other religions, instead of the explaining fitted those classifications.

• Journal of the Korean Society of Food Culture
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• v.1 no.3
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• pp.249-265
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• 1986

Korean peoples have been the god of 'Cho-Wang' and believed the god that control the food in the kitchen and well-being of home. There were many charms related to the kitchen. The striation of 'Kama' was especially peculier in the charms. The word of 'Kama' means hair striation of head and also means cooking kettle. Other charms related to food were also reviewed.

• Journal of the Korean Institute of Telematics and Electronics A
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• v.29A no.4
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• pp.58-63
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• 1992

Photolithography techniques were applied for immobilization of GOD membrane on the pH-ISFET with photo-sensitive polymers to realize ISEFT glucose sensor. This IC technology-compatible glucose sensor showed good sensing characteristics in the wide range of 10-1000 mg/dl glucose concentrations.

• Journal for History of Mathematics
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• v.23 no.1
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• pp.79-88
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• 2010

G$\ddot{o}$del's proof attempts to establish the existence of God by the definition that God is a being having all positive properties. The proof uses here second order modal logic system $S_5$ with the axiom ${\diamondsuit}{\Box}p{\rightarrow}{\Box}p$. We review the G$\ddot{o}$del's own version and prove his ontological theorems.

• Proceedings of the Membrane Society of Korea Conference
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• 2004.05a
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• pp.191-194
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• 2004

A novel type of intelligent microcapsule reactor system was prepared. The reactor can recognize pH change in the medea and control reaction rate by itself. For the reactor system, acrylic acid (AA), N-isopropylacrylamide (NIPAM), and glucose oxidase (GOD) were selected as a pH-responsive device, a gating device according and a reaction device, respectively. Poly(NIPAM-co-AA) (P-NIPAM-co-AA) are known to change its hydrophilicity-hydrophobicity due to pH change. They were integrated in a core-shell microcapsule space. GOD was loaded inside the core space and the pores in the outside shell layer were filled with P-NIPAM-co-AA linear grafted chains as pH-responsive gates by plasma graft filling polymerization method. When P-NIPAM-co-AA gates are hydrophilic at high pH value, this microcapsule permits glucose penetration into the core space and GOD reaction proceeds. However, when P-NIPAM-co-AA gates are hydrophobic at low pH value, this microcapsule forbids glucose penetration and GOD reaction will not occur. The accuracy of this concept was examined.