• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.2
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• pp.35-54
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• 2024

This article focuses on the image of the ancestor of Quanzhen Daoism from a narrative perspective and also evaluates the influence of this image on the development of Quanzhen Daoism in terms of belief, genealogy, and the compilation of sacred history. Quanzhen Daoism has a rich tradition of narrating andwriting its history. In fact, narrating history is actually a form of constructing history. From the recounting of events such as the birth of the founder of the religion, Wang Chongyang (王重陽, 1112-1170), his conversion to Daoism, his practice and preaching, and his 'ascent to immortality' in Quanzhen historical hagiographies, readers can observe the recording of miracles as a narrative feature. The narratives of religious texts differ from ordinary historical narratives in that the former maintain the core concern of simultaneously promoting belief in miracles and strengthening the religious lineage of the respective tradition. Therefore, exploring the relationship between the narrative of the image of the ancestor and the development of the Quanzhen Sect, along with the establishment of beliefs, is the starting point of this article.

• Cross-Cultural Studies
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• v.34
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• pp.43-68
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• 2014

This writing, focused on by Tarkovsky and by Song, Il-gon, examines moments of sage which is what Eliade described as 'hierophanic time'. These productions, which can be seen as movies that seek after the truth, show important paradoxical ideas and expressions in those moments. This is because symbolic messages from unrealistic and out of ordinary images are specifically shown. If they had to be compared, through the film by Tarkovsky, the technical civilization of contemporary society in an apocalyptic view is criticized and saved, or the prophetic will to not give up the desire for salvation is shown. In the process, the short shots which forces to show hierophanic time not only diversely visualized the author's ideological self-consciousness towards the conversion of the new world, but it also fulfills the metahistorical meanings mentioned by Eliade. However, in the film by Song, Il-gon, the realistic personal sufferings of three women is specifically shown first in extreme. They overcome their unsolvable problems through mysterious rituals and belief in miracles. In the scenes that include hierophanic time, there are many cases that cover Christian faith and the meaning of salvation. In other words, we can say that hierophanic time in , are related to conviction which led to moments of miracles in order to overcome reality. Therefore, even though there is a difference in the way authors use hierophanic time, the scenes that show it in the two movies display individuality of mythical imaginations disclosed by Eliade. This is because the general hope for reproduction, or meaningful symbols related to the ideal conversion of affairs are revealed.

• (The)Study of the Eastern Classic
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• no.68
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• pp.145-171
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• 2017

This study aims to clarify the meaning of the Anapji which was one of the scenic places of historical interest during Silla Dynasty and of the Anapbupyeong(雁鴨浮萍) which was one of the greatest seven miracles (Dong-do-chil-gue(東都七怪) through appearance of the Anapji in poems. Anapji lies its original meanings on Anhaji(安夏池) and then it was shortened to Anji(雁池), apji(鴨池) while Dongho(東湖) has also been called since it is located in the South of Gyeongju. As of July 2011, the Ministry of Culture officially renamed Anapji and Imhaejeon Hall Site(臨海殿址) as the palace of Crown Prince-Gyonegju Donggung(慶州 東宮) and Wolji(月池) (Historical Site No. 18) and Wolji became the current name. While pond was made during Munmu of Silla, the name Anapji did not exist. Kim Si-Seup (1465~1471) in the early Chosun period referred to the pond as Anhaji(安夏池) and its name started being called as Anapji in the Geography of Korea (Sinjeung dongguk yeoji seungnam,(新增東國輿地勝覽)(Jungjong 25, 1530). Though modern scholar states that it was being called Anapji since there are always many ducks and wild geese in the pond, they fails to present the literature evidences. The author found the line in the poem -Anapji composed by writer Kim Chul Woo, which means that a wild duck and water bird get in and off the pond on their own and the record saying which means Dong-ho(東湖) from the phrase of Dongho-saw-sar-gi(東湖書社記) of Lee Su In(李樹仁)(1739-1822)-Confucian Scholar of Gyeongju was created due to the fact that many wild geese and ducks are flying over. Based on the facts foresaid, the literature evidences for the name of Anapji are presented in the paper. Anapji is a combined word between the Anapbupyeong(雁鴨浮萍) which is a flooding weed and Dong-do-chil-gue(東都七怪). Dong-do-chil-gue is an ancient form of Modern Eight Scenic Views. Eight Scenic Views -Gyeongju Parlgyong is just well-known as scenic places without grotesque elements Dong-do-chil-gue had before. However, the author also found the passage of Ilseongnok: Records of Daily Reflections saying that Anapji has a clod that is as wide as rock(盤石) and the clod also has moneywort on, which are undulating in the wind and clarified how the Anapbupyeong became one of the one of the greatest-seven miracles Dong-do-chil-gue and why the Anapbupyeong frequently appears in the poems of many writers.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.215-247
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• 2021

In Buddhism, there are specific terms related to miracles and miraculous acts such as the Sanskrit term, abhijñā, which was translated as into Chinese characters as shintong (神通). This term implies the six supranormal powers. It originally meant 'direct knowledge,' 'high knowledge,' or 'knowledge beyond the common senses,' which was understood as a superhuman and transcendental ability possessed by Buddhas, Bodhisattvas, and noblemen. However, this took on different meanings and morphed into different terms later in India and China. This article analyzes the subject, object, type, and purpose of these shintong, focusing on the Sutra for the Householder Kaivarti (堅固經, Gyeonggo-gyeong, Kaivarti-sūtra) from the Longer Discourses (長阿含經, Jang-Ahamgyeong, Dīrghâgama) and exemplary Buddhist texts such as the Sanskrit, In Praise of the Acts of the Buddha (佛所行讚, Bulsohaengchan, Buddhacaritam) and the Chinese Records of Eminent Monks (高僧傳, goseungjeon) and Continued Records of Eminent Monks (續高僧傳, Sok-goseungjeon). The historical evolution and changes to the meaning of Shintong in Indian and Chinese contexts can be observed through these texts. In the Sutra for the Householder Kaivarti, the Buddha said that there are three kinds of Shintong: supranormal footedness (神足, shinjok, ṛddhi-pāda), mindreading (觀察他心, gwanchaltashim, anya-mano-jñāna), and education (敎誡, gyogye, anuśāsana). Among them, supranormal footedness (multiplying one's body, teleportation, flying, walking on water, etc.) and mindreading were denied because, at that time, claims of this nature were used to appeal to people's emotions and inspire sincerity, but this was of no use in conveying the Buddha's teaching. On the other hand, education, acquired only with through enlightenment, was sanctioned as a shintong unique to Buddhism. However, in In Praise of the Acts of the Buddha, supranormal footedness and mindreading were described as important ways to lead people to enlightenment, while education pertained to the whole of spiritual work. In China, Buddhism was a foreign religion at first, and it urgently sought to be accepted. After the increase of its religious influence, introspection on discipline and practice was meant to firmly deepen its roots. In line with this, shintong and miracles were transformed and expanded to suit the Chinese cultural context. Such changes in Buddhist history are well illustrated by the shini (神異, miraculous powers) described in Records of Eminent Monks and the gamtong (感通, penetration of sensitivity) detailed in Continued Records of Eminent Monks. In Records of Eminent Monks, the subject of shini was that of eminent monks and its objects were those who did not know of Buddhism or believe in it. In Continued Records of Eminent Monks, however, the monks themselves could be objects of shini. The change of object suggests that the purpose had shifted from edification to awareness and self-reflection. Shini focused on edification, whereas gamtong re-emphasized the importance of the pure discipline and practice of monks during the 6^th and 7^th centuries when China became predominantly Buddhist.

• Asian Pacific Journal of Cancer Prevention
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• v.17 no.4
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• pp.2315-2320
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• 2016

Background: This study investigated the influence of religious beliefs on the health of cancer patients and identified the factors contributing to the influence. Materials and Methods: A questionnaire survey was conducted using a convenient sampling method. A structured questionnaire was used to the samplings, and the data of 200 cancer patients were collected. Results: The effects of religion on the health of cancer patients achieved an average score of 3.58. The top five effects are presented as follows: (a) Religion provides me with mental support and strength, (b) religion enables me to gain confidence in health recovery, (c) religion motivates me to cope with disease-related stress positively and optimistically, (d) religion helps me reduce anxiety, and (e) religion gives me courage to face uncertainties regarding disease progression. Moreover, among the demographic variables, gender, type of religion, and experience of religious miracles contributed to the significantly different effects of religion on patients. Specifically, the effect of religion on the health of patients who were female and Christian and had miracle experiences was significantly (p< .01) higher than that on other patients. Conclusions: These results are helpful in understanding the influence of religious beliefs on the health of cancer patients and identified the factors contributing to the influence. The result can serve as a reference for nursing education and clinical nursing practice.

• Journal of the Korean Society of Clothing and Textiles
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• v.26 no.7
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• pp.958-969
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• 2002

No one doubts that textile and apparel industries have contributed to economic miracles of the export-led growth in Korea. However, by the turning of 1990′s, these sectors have encountered many problems such as decreasing of domestic production and exports mainly due to wage rise and shortage. Therefore, foreign direct investment to the low labor cost countries has been enlarged for a way of improving its competitiveness and increasing exports. However, no intensive study has been made exploring current investments and future directions. This study focuses Vietnam as one of the promising overseas investment countries. The purposes of this study are to analyze current investment status of Korean textiles and apparel firms in Vietnam, to explore merits and problems Vietnam has, and to present useful implications and strategies for Korean textiles and apparel companies. Analysis of current secondary data suggests that Korean apparel industry, rather than textiles industry, have invested more in Vietnam, mostly in southern Ho Chi Minh City. Investments of Korean apparel and textile firms have shown steady increase from 1990 but have turned to a decrease from 1995. Findings suggested that Vietnam has merits for attracting foreign investment since it provides relatively cheap labor and outstanding skillful hands suitable for apparel and textiles industries. In addition, because of EU quota increase and the trade agreement between Vietnam and USA it is likely for firms in Vietnam to increase exports to EU and USA Rapid expansion of domestic apparel market and "Korean trend (Han Rue)" in Vietnam resulted from successful star marketing of Korean firms are another merits Vietnam has to the Korean fm. However, regulations of central government, low efficiency of bureaucratic and stiff administrative process, difficulty of making decision in case of joint venture, lack of social overhead capital, high factory construction costs, weak construction condition, and the excessive competition among investment enterprises have found to be problems. Based on pros and cons of investment to Vietnam, marketing strategies, practical implications and future directions were suggested.

• 한국정보디스플레이학회:학술대회논문집
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• 2008.10a
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• pp.4-4
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• 2008

The progress in flat panel displays over the last two decades has been astonishing. In just 20 years, the LCD-TV grew up from a 2-inch curiosity, to an industry that will sell about 120 million flat panel TV's this year, with viewing area up to 4000 times larger. That success is based on continuous innovation, especially in manufacturing processes. For the next decade to bring another doubling of the business, progress will need to continue in four major areas: Human factors, ecological impact, visual quality, and of course continued drive towards affordability. This talk will detail the technology advances that can allow this industry to meet those challenges. Human factors. Today, we adapt our lifestyle to our technology. People organize their offices, and their homes, around displays. We pass around mobile phones to share images, rather than experiencing them as a group. Billions of newspapers continue to be sold daily. Advances in flexible displays can lead to large portable displays. "New era projection" includes the handheld Pico Projectors that are already on the market, and will ultimately appear integrated in mobile phones the same way cameras do today. "Eco" impact. Today TV's are one of the top energy consumers in a U.S. home, and the fastest growing. Watching a large flat panel TV can cost twice as much as running a large refrigerator. With today's concern about energy consumption, regulations are starting to emerge worldwide to limit TV electrical use. Fortunately, good solutions exist in using light management films to eliminate bulbs, saving power without increasing cost. Going forward, LED backlights will drive another step downward. OLED displays might be the ultimate solution. Visual quality. The color of an LCD-TV is still often considered inferior to a far less expensive CRT. And almost all displays suffer from representing a three-dimensional world on a two dimensional surface. The technology to improve color is available today, and will likely move from premium sets into the mainstream as costs come down. 3D is now arriving in movie theaters worldwide, and that will drive up the demand for similar realistic images in home theaters. And the technology is emerging today for 3D representation to move beyond specialized applications into everyday use, on screens large and small. Affordability. The world takes cost-down miracles for granted in consumer electronics. Each of these other advances will be balanced with a drive for affordability, especially as the market grows in emerging countries. The other three challenges must be met without increasing cost. Putting this all together, the next few years will emphasize "eco friendly" designs, and enhanced images such as 3D. By 2013 we will start to see serious penetration by emissive technologies (OLED, high efficiency plasma, or other), with the "ultimate display" likely not in the market for a decade. Lots of opportunities for innovation remain ahead of us.

• Journal of the Korea Convergence Society
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• v.9 no.1
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• pp.485-492
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• 2018

This study would analyze visual components in the best seller cover design in 2017. The visual components were classified through a preliminary review with editorial design experts, and the top 20 best sellers at the Kyobo Book Centre, which recorded the top rank in sales in 2017 were selected as the subjects of the study. The subjects of the survey were 50 graduates from the design-related departments, who could judge the components, and the following results were drawn as an analysis. First, most layouts were a comparison type, and The Temperature of Language took the highest position at 45.5%. Second, in the typography, having a correlation with the section, most were composed of a Serif, and 'Sapiens' took the highest position at 92.5%. Third, the image is concerned with the illustration, in which The Miracles of the Namiya General Store took the highest position at 93.2%. These visual components of the cover design act as an important factor in choosing books for readers who first encounter the books. Thus, it would be necessary to continue to conduct studies of visual components in best sellers, and hopefully, this study would be helpful for the development of the publication market as it is utilized in the marketing field based on these studies.

• (The)Study of the Eastern Classic
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• no.72
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• pp.127-156
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• 2018

Kim Yoo-shin was highly evaluated in Silla, not only when he was alive, but also after his death. When he was alive, he was regarded as one of the best servants who accomplished the task of 'Iltong-Samhan' by supporting KiIng Tae-jong and King Mun-mu. Kim Yoo-shin was recognized as 'good servant' or 'sacred servant' who helped King Tae-jong even after he died. In addition, he was revered as 'two adults' with King Mun-moo. He was awarded the title of 'The Great King Heung-mu'. In the Goryeo period, it was supported as a national sacrifice in the shrine of Mt. Taeryeng of Jinchon. Kim Yoo-shin was regarded as a person who achieved great success with the absolute trust of King Tae-jong and King Mun-mu. In addition, Yoon-gwan recognized Kim Yoo-shin as a general who caused many miracles. Lee Seung-hyeo said that Kim Yoo-shin had a mysterious Military-Strategy Book and excelled in martial arts. Even during the Joseon Dynasty, the evaluation of Kim Yu-shin's success had been continued due to the absolute trusting relationship between King Taejong or King Mun-moo and his retainer Kim Yoo-shin. Kim Yoo-shin was either the representative of Silla's martial or the most outstanding figure in the entire history of the Silla Dynasty. Furthermore, he was recognized as a person with competence and aptitude comparable to Chinese characters. Kim Yoo-shin was superior in military strategy. Kim Yoo-shin was evaluated as a representative of martial in Korea's history. From a neo-Confucian point of view, they evaluated him as a loyal person through Kim's achievements.

• Korean Journal of Heritage: History & Science
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• v.57 no.1
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• pp.180-195
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• 2024

Community beliefs of the coastal villages in Gochang are cultural activities and rituals manifesting the hopes and spiritual worlds of the locals who live off the sea and tidal mud. Along with their societal functions wishing for peace, maritime safety, and good catches, the values of the Jwajeongdam (How god came to be), Yuraedam (History of worshipping), and Yeongheomdam (Stories of miracles), as living heritage need to be reexamined according to the recent Convention for the Safeguarding of the Intangible Cultural Heritage. The community beliefs of the coastal villages in Gochang, where outstanding universal intangible and tangible values coexist, have been perpetually transmitted in interactions with tidal mud and the ecological environments of the sea. They reinforce the "Outstanding Universal Value" UNESCO mentions and sustainability that connects the past, present, and future. Furthermore, a coastal area is endowed with international accessibility over regionality. Hence the community beliefs are charged with eco-cultural values, which its preservation and promotion should also focus on to provide policies and protection activities. In short, the tidal mud and community beliefs of coastal villages in Gochang, which according to the concept of UNESCO's "mixed heritage," meet the values for natural, cultural, and intangible heritage at the same time, and so must be approached not in the scope of points or lines, but also in surfaces when arranging protection initiatives.