• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.31-56
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• 2022

Haewon-sangsaeng is a key idea of Daesoon Jinrihoe, which, as Professor Bae Kyuhan points out, "… has broad applications." Haewon-sangsaeng is not only congenial to Chinese Harmonism, but it also enriches this concept. However, many scholars understand Haewon-sangsaeng in a relatively narrow scope. For them, Haewon-sangsaeng is confined to pertaining only to human relationships. For example, Don Baker, the author of Korean Spirituality, states that "Haewon means relieving the resentment human beings past and present have felt because they were treated unfairly". Sangsaeng refers to "a spirit of mutual aid and cooperation" rather than "the spirit of competition and conflict that has dominated the human community up to the present day". This article argues that Haewon-sangsaeng not only has religio-ethical implications, but ecological implications as well. Specifically, it has relevance for the goal of creating an ecological civilization that aims at the harmony of humans and nature. In other words, Haewon-sangsaeng can be both "expanded for the global peace and the harmony of all humanity" and can be expanded for healing the relationship between humans and nature, including human beings and viruses. In order not to risk being "the first Earth species knowingly to choose self-extinction", an Ecological Civilization is urgently needed before it's too late. Alone with Chinese Harmonism, Haewon-sangsaeng can make great contributions to the cause of ecological civilization by transcending anthropocentrism, individualism, and the worship of competition as root causes of the predicaments faced by modern civilization.

• International journal of advanced smart convergence
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• v.12 no.3
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• pp.168-174
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• 2023

The purpose of this paper is to analyze entrepreneurship and to find out the impact of CEOs in the restaurant industry on corporate performance when they have entrepreneurship. Entrepreneurs need entrepreneurship to take risks and jump into the market to generate profits. Entrepreneurship is not limited to the abilities or resources held, but it is not limited to the ability or resources held, and entrepreneurship to act means the spirit to take uncertainty and preempt opportunities through innovative activities [1]. In this study, the CEO's entrepreneurship was set as an independent variable and corporate performance as a dependent variable. By applying and analyzing how the CEO's entrepreneurship affects corporate performance in the restaurant industry, the importance of entrepreneurship in the restaurant industry and the impact relationship on corporate performance are analyzed. To this end, 100 CEOs working in the restaurant industry will be surveyed using the Likert 5-point scale[2]. And an empirical analysis will be conducted through the SPSS program[3]. Entrepreneurship is a spirit that can take risks and seize opportunities through bold challenges to generate profits. Therefore, it has been confirmed that it affects corporate performance as a key factor for improving corporate performance, and from related studies, the entrepreneurship of the CEO of the restaurant industry is expected to have a positive (+) effect on corporate performance.

• The Journal of the Convergence on Culture Technology
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• v.6 no.3
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• pp.1-8
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• 2020

EuiJae Hu BaekRyun is a symbol of Honam Namjonghwa and is respected as a teacher of Honam culture. He is from JinDo and is a relative of Sochi Heo Ryun and a disciple of Misan Heo Hyeong. The spirit of traditional Namjongghwa and the dignity of painting faithful to its technique have been obtained by themselves, and have made it his own. EuiJae organized a 'Yeonjinhoe' in Gwangju to raise his students. After liberation, a house was built under Mudeungsan Mountain. And showed another aspect as a social educator who emphasized and practiced national spirit while being a tea ceremony man. He excelled in Chinese poetry and painting theory, and expressed a unique field in calligraphy. especially worked as an artist good at poetry, caligraphy, and painting. EuiJae showed exceptional talent, especially in landscape painting. His tendency to paint was to follow Ye Chan's technique of drawing with a dry brush, placing importance on the energy of learning, and constantly trying new experiments with the technique of gisaeng. The world of EuiJae's works can be divided into three periods, based on the signature using the trend of painting or the change of perspective pursued, the era of EuiJae, the era of EuiJaeSanin, and the era of EuiDoin, which had a tendency of independent painting. EuiJae's contribution surpassed the artistic historical assessment that he had formed a big stem for the authentic Namjongghwa of Korean painting culture, which was part of Oriental painting. And recognizing that he was a fundamental teacher connecting modern times through the actual scenery based on NamDohwa's universal spirit and regional characteristics and the creative succession of emotions, he should inherit his passion for artistic spirit and tradition and experimental spirit.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• Fashion & Textile Research Journal
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• v.9 no.6
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• pp.613-625
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• 2007

Globalizing the Japanese fashion successfully, Hanae Mori's work awoke the western fashion world's nostalgia towards the East. Analyzing the aesthetic characteristics of Hanae Mori's clothes what kinds of aesthetic characteristic that her work had and what kinds of influences that she made in the modern fashion would provide substantial contribution of the world's modern fashion. This study provided forms and remarkable features of Japanese traditional custom, revealed Hanae Mori's life and her philosophies of fashion, and defined Hanae Mori's aesthetic characteristics by analyzing her work from 1970's until the retirement, July 2004. Methods of this study are completed by documentary records of Hanae Mori, research papers and fashion magazines that are published domestically and internationally, and collected materials from internet. The results of analysis are epitomized as below. Hanae Mori was the first Japanese fashion designer who expressed the characteristics of traditional Japanese custom with modernity sprit. In the 60's and 70's, especially in the U.S. and European fashion market, she inspired western fashion designers by her original sprit of art: combining Japanese tradition which showed distinctive color and spirit of nature and the western beauty. Hanae Mori created new dress molding from the Kimono's unstructured feature. Her layered look dressing, oblique adjustment and Obi, and others all enabled Mori to express Japanese image into modern fashion. Additionally, in terms of traditional Japanese image being acknowledged world-widely, she played a major contribution in world fashion by suggesting a new vision and raised several sensations in fashion artistry and modeling. Amongst her various patterns, Hanae Mori had butterfly patterns in most of her works, which was her representative symbol. This spoke for her strong will and senses of duty that wanting to inform beauty of Japanese women who were reflected in modern and graceful butterfly patterns. Flowers were another element that symbolized Mori. Using various flower motifs that bloomed in every different four seasons, she connected two images into her fashion; beauty of the nature and enlightening image of vibrating life. The aesthetic characteristics of Hanae Mori's clothes were defined as five: Japonism, naturalism, feminism, eroticism, and modernism. Japonism which is the spirit of Japanese, Mori used the concept to connect the East and the West. Naturalism represented harmony of the nature and the human. Feminism highlighted Eastern women's beauty. Eroticism emitted feminine attraction. Modernism represented simplicity and sophistication. Such aesthetic character illustrated Mori's original emotion that was based on Japanese spirit and she combined it with values of the East and the West. From the analysis of Mori's aesthetic characteristics, it is clearly recognizable her feministic beauty is emanated by her original emotion and sensibility.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.32 no.4D
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• pp.407-419
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• 2012

It is difficult to obtain the accurate and homogeneous height information over the whole Korea due to the effect of different vertical datums have been divided into land and sea part. In this study, we tried to unify the different vertical datums using the precise spirit leveling between TBM (tidal bench mark) and BM (bench mark) in order to solve the problems caused by different vertical datums. For this, the vertical datum offsets at observed points which were calculate from leveling results and then transformation model of vertical datum will be modelled using calculated offsets along the coastal line. For suggesting the precise modelling method to vertical datum transformation, we analyzed results from various interpolation methods such as Spline and LSC method. As the results from analysis, the LSC method combined with 4-parameters trend model is more suitable for modelling the offsets between vertical datums. The final transformation model of vertical datum using the combination of LSC and 4-parameter model which provides the transformation accuracies of ${\pm}10.4cm{\sim}14.8cm$ level. And, the software for vertical datum transformation that was also developed using the final model in order to convert the height information included in various spatial data effectively. Therefore, the transformation model between vertical datums of land and sea part, which is developed in this study, is expected to minimize the confusion caused by mismatch of height information in the use of spatial data, and it also can be minimize economic and time losses in various application fields such as coastal development project, coastal disaster prevention, etc.

• Journal of Environmental Health Sciences
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• v.41 no.5
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• pp.335-348
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• 2015

Objectives: We aimed to assess the risk of metabolic syndrome one year after the 2007 Hebei Spirit oil spill in Taean, Korea among people exposed to spilt oil during clean-up work. Methods: A total of 6,923 adults, including 3,019 males and 3,904 females, participated in the study. Health examinations and blood tests (total cholesterol, triglycerides, HDL, fasting blood sugar) were performed. A logistic regression model adjusting for age, gender, smoking history, drinking history, income, education, and marital status was used to estimate the risk of metabolic syndrome associated with the level of oil spill exposure. Results: The prevalence of metabolic syndrome was 24.9% among males and 18% among females. Compared with people living within 20 km of the coastline, the risk of metabolic syndrome among people living within 0.8 km of the coastline was significantly higher (male OR=1.696, 95% CI=1.320-2.178, female OR=1.992, 95% CI=1.549-2.561), including a significant dose-response relationship for distance from early contaminate coastline (p<0.001). The risk of metabolic syndrome was higher according to the increase of duration of cleaning work. The risk of metabolic syndrome among people who participated in the clean-up work for more than 116 days, compared with people who participated in the cleaning work for or less 14 days, was significantly higher (male OR=1.845, 95% CI=1.448-2.353, female OR=1.752, CI=1.378-2.228), with a significant dose-response relationship for days of clean-up work (p<0.001). Conclusion: This study showed that there is a significant association between exposure to the oil spill during the clean-up work, distance from early contaminate coastline and the risk of metabolic syndrome in a doseresponse manner.

• Archives of design research
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• v.13 no.3
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• pp.59-68
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• 2000

This thesis is about design spirit demanded by the 21st century vehicle design studied in consideration of city commuter. First of all, going over the transition of the last century vehicle design led to the arrangement of the changes in vehicle models. Even though the invention of vehicles brought about immense improvement in living standard of the people, it also brought about other factors that were harmful for human living. Through this realization the main fact that should be emphasized is that the vehicles in 21s1 century should not be a threat to the human life or be the main cause for the environmental pollution of the earth. With the question as to whether the vehicles development direction at the beginning of the year 2000 like the Retro design and Hybrid-Compact car development is appropriate to these demands, the development of City Commuter vehicle (the most human and environment-friendly concept which can also serve as the connecting means in transportation system) and its case studies were compared. Through this, the design spirit that should be inherent in environment and vehicle human and vehicle relationships and the design factors needed for the continuous development of the vehicles were arranged.(classified) Rather than suggesting a new direction for the specific style for vehicle design, this thesis is to emphasize that to improve the standard living of the people with vehicle as a product that will be continually produced in the 21st century, the morals and the mission of the designers about the environment and humanity recovery should be the core of the active movement and education of vehicle design.

• Journal of Family Resource Management and Policy Review
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• v.13 no.3
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• pp.103-122
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• 2009

The purpose of this study is to investigate what owners think of their housing and their community by scrutinizing households, thereby leading to a conclusion of how these communities have developed and the advantages they provide to their owners. This study was conducted by thoroughly interviewing one member from each of a total of 10 households living in apartments and villas in the Gangnamgu area of Seoul between August 5, 2008, and September 25, 2008. The results can be summarized as follows: First, all interviewees were female, within the range of 40 years to 50 years of age, and with high educational backgrounds. They were living in mid-level income or higher households but were characterized by frugal attitudes. Second, their households held a personal and familial meaning to them, one of providing replenishment, rest, and a place to share diverse feelings with their family. Certain factors such as being a convenient place for education, rising housing prices, a large area of greenery made possible by Yangjae Cheon, and so forth contributed to giving a special significance to their housings. The interviewees all thought the convenience of education and the rising housing prices in the Gangnam area were the most important factors. Third, the interviewees indicated the following sociocultural perspectives of Gangnam housings: They provide a good environment for education due to the densely clustered academies in the Daechi-dong area. There are many opportunities to meet neighbors with similar educational and economic backgrounds. There are vast areas of greenery such as Yangjae Cheon. There is access to highly advanced cultural and shopping facilities such as COEX, Seoul Arts Center, etc. There are no amusement centers located near the housing districts. There are convenient transportation methods and facilities. They are subject to jealous looks from people living outside the Gangnam area. Lastly, it seems that no significant community spirit exists among the dwellers of each apartment or villa. However, matters of self-interest such as construction problems, which contribute greatly to creating personal wealth, were exceptions when the dwellers united as a single household.

• Journal of the Korean Society of Costume
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• v.19
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• pp.141-155
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• 1992

The Buddhist costumes, unlike the ordinary ones, have not been studied comprehensively due to their religious, non-popular and non-social features. In this regard, this paper aimed at reviewing the styles and symbolic Characters of the monks' dancing costumes for the traditional Buddhist ceremony of 'Spirit Vulture Peak'(The Intangible Cultural Asset No.50.) Here, the 'Spirit Vulture Peak Ceremony' is a kind of Buddhist ceremony commemorating the Buddha's preaches on the peak of Mt. Grdhrakuta by means of symbolized ritual and reformation procedures. The methodology of this study depended on the research of literatures, personal observation of the actual ceremony and the discussion with Priest Park Song-am. The dancing style of the Ceremony can be divided into four categories; the cymbal dancing., the drum dancing , the butterfly dancing and the column-beating dancing. And for the dancing costumes, the loose ritual mantle, the long-sleeve robe and the buddhist costume are used; the loose mantle and the long-sleeve robe are for the drum dancing. The style of the loose mantle is rectangular, sewn every odd knot between 5 and 25 ones. According to the record, its color was initially grey or red-yellow, but varied depending on the local rules. The four corners of the loose mantle have a rectangular-cloth embroidery of sky & king patterns, and the center is embroidered with the Sun'Moon designs or 'Om/Nan' letters in the Korean spells. The light of Sun/ Moon designs symbolizing the sky and the earth respectively are indigenous to a particular school in Korea. The long-sleeve robe has a traditional over-coat style. and is called otherwise of if some design is added. The total clothing or dancing costumes for the Ceremony include 'the Dae-ryung (meaning great peake)loose mantle', 'the White Paldad(meaning Chinese Character eight) long-sleeve robe and the peaked hat. The Dae-ryung mantle is a kind of ritual costumes with the shorter length than the ordinary mantles, and has a character 'Ryung' in Chinese spell attached with three to six colors. The White Paldae robe is shorter than the ordinary robes in the total length but longer in the length of sleeves. It is put on over the mantle from the left shoulder, and used often for the butterfly and column-beating dancings. It is hoped that this study will promote the study on the customs and rites of the Buddhism rather than on the thoughts, and contribute to the further studies.