• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.201-236
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• 2019

Heroes are the subjects who discover hope and provide people with courage and wisdom. At the same time, heroes have been known to renovate individuals and even societies on various dimensions throughout history. In recent times, a new academic field called 'heroism science' has emerged, leading to an era which focuses on their positive social functions and roles as reflected by war heroes from ancient times to ordinary civic heroes. However, attention is rarely paid to the ways in which their heroic acts have sometimes resulted in ethical problems such as the exertion of negative influences or the degradation of morality. Specifically speaking, people affected by the acts of heroes include not only beneficiaries but also specific subjects who could be considered victims. In a broad sense, the results caused by heroic acts could have an influence on harmony and unity in societies, the hero's nation, or even the entirety of the universe, and this is often overlooked. Given these realities, this study aims to understand how heroic acts simultaneously imply a positive side wherein cosmic restoration or reform are practiced and a negative side which carries out the destruction of life or the birth new disorders. In other words, the limitations of heroism is also worth consideration. To conduct this study, research on heroes will be comprehensively studied from various academic perspectives through previous documents on this subject. Western concepts that relate to heroes and heroic acts will be also illustrated. Reflections on Jeungsanist Thought, Korean heroes, and the limitation of heroes in the Former World will also be elucidated. Lastly, this study will discuss an authentic heroic figure that can be held up as an exemplary role model.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.183-214
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• 2016

The purpose of this study is to promote the understanding of the objective of Daesoon Thought through 'examining the Objectives of Daesoonjinrihoe.' The objective of Daesoon thought was set when Kang Jeungsan Sangje descended to human world, upon the plea of divine sages, buddhas, and bodhisattvas, and determined to save the world and relieve people far and wide. For building an Earthly Paradise with Daesoon thought, Sangje carried out the great work of Reordering of the Universe for nine years and passed into heaven. Cho Jeongsan Doju, who received the heavenly religious orthodox through divine revelation from Sangje, served the late will of Sangje and established Main Tenets, Creeds, and objective of Daesoon thought. The objective set by Doju was continued to Park Wudang Dojeon and formed the Objectives of Daesoonjinrihoe. The Objectives of Daesoonjinrihoe consist of three sets of objectives in sequential order, which are related in organic, mutual beneficient, and integrative with one another. The Objectives starts from individual cultivation and expand into worldly reformation: 1)one's Spiritual transformation through Guarding against self-deception 2)Renewal of human beings through Realizing Earthly Immortality 3)Opening of new world through Building of Earthly Paradise. Also, in these Objectives of Daesoonjinrihoe, Three Realms of Heaven, Earth, and Humanity keep close relations to enter into new world. These Objectives are based on the 'thought of mutual beneficence' and are realized with Daesoon thought, which is the Dao of 'Crowned King' that goes beyond the previous thoughts of Confucianism, Buddhism and Taoism. Objectives of Daesoonjinrihoe have following details in each objective as following; (1) 'Guarding against self-deception-Spiritual Transformation' is for human nature. In Daesoon thought, human has the potential to restore conscience, which is true nature, and return to undefiled essence by 'guarding against self-deception'. In other words, it views that one can reach into the stage of spiritual alignment with the Dao once he recovers conscience through cultivation of Daesoonjinrihoe based on the idea of 'Guarding against self-deception'. (2) 'Realizing Earthly Immortality-Renewal of human beings' is for ideal human character. 'Realizing Earthly Immortality' in Daesoon Thought indicates the advent of ideal human beings called 'Dotong gunja'(virtuous beings who are aligned with the Dao). They are leaders who integrate politics and religion in helping people to renew themselves and make the world into Earthly Paradise. (3) 'Building an Earthly Paradise-Opening of new world' is for ideal society. Daesoon thought aims to making a peaceful world by creating an ideal society of heaven on this earth. Park Wudang Dojeon, who led Daesoonjinrihoe, emphasized the importance of Three Basic Activities: Spreading of Sangje's virtue, Edification, and Cultivation: and Three Major Activities: Aid and charity, Social welfare, and Education. Dojeon said "One should make effort to reach the utmost goodness through enlightening their bright virtue and cultivating their talent virtue." In this words, he made clear that the Objectives of Daesoonjinrihoe can be realized when people enlighten their bright virtue and cultivate themselves with their talent virtue. In conclusion, the Objectives of Daesoon thought were clarified of their meanings by Sangje, established into laws by Doju, and actualized by Dojoen in various activities of Daesoonjinrihoe.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.73-102
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• 2017

This paper is an attempt to find commonality and complementarity between psychanalysis and Daesoon thought, while understanding the practical meaning of the Haewon-Sangsaeng, which is one of the religious doctrines of Daesoon Jinrihoe, in terms of the theory of desire posited by psychoanalysis. There is a common point between Daesoon thought and psychoanalytic theory since both ideas give importance to desire. The Haewon idea is similar to that of psychoanalytic theory, which emphasizes restoring desire through mourning and realizing it within a structure of inter-subjectivity. Of course, the meaning of desire in Daesoon thought, given its status as a religious doctrine, is polysemous, and the orientation of this type of desire is also different from that of psychoanalysis given psychoanalysis's role as a therapeutic discourse. However, Daesoon thought explains that the pain and unhappiness suffered by human beings occurs because of mutual overcoming which is a relational style wherein desire can not be solved properly for either party involved in an interaction. Mutual overcoming is a state of mutual beneficience beyond the previous state of mutual overcoming. Likewise, psychoanalysis seems to accept the loss of the object through mourning, and in this way, desire is reactivated. Daesoon thought emphasizes the importance of social and cosmic systems like mutual beneficience and the reordering of the Universe and these systems have a commonality with psychoanalysis as psychoanalysis sees desire positively within the structure of inter-subjectivity. The direction of social practice in Daesoon thought and psychoanalysis both aim at the realization of a new universality. The inter-subjectivity structure suggests desire of recognition and recognition of desire as a way of practice because desire is not personal but rather social. In conclusion, we should not stop at resolving our own individual desires, but should instead go forward in solidarity toward the achieving the common good.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.49-92
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• 2018

I have examined some beliefs in the Thunder God and their magico-ritual techniques in Korea from the perspective of Korean national religious history and have classified these types of beliefs. In several myths from ancient nations in Korea, the Thunder God was the Supreme being governing the Universe including the sky, earth, and water, and he justified political power transcendently. In the medieval period, the Thunder God who was called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' was the object of Daoist ritual for rain. In the early Joseon period, people believed that the prehistoric stone tools known as thunder axes were the tools of the Thunder God, and thereby were imbued with medicinal power. In the late Joseon period, beliefs in the Thunder God developed in various ways such as the overcoming of wars and healing of diseases. Modern Korean national religions including Daesoon Jinrihoe reappropriated the Thunder God called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from the perspective of the Great Opening (Kaebyŏk) and the resolution of grievances (Haewon).

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.1-22
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• 2015

This paper took Jeonkyeong (典經) of Daesunjinrihoe(大巡眞理會) as the basic text and studied how Kangjeungsan(姜甑山), the Sangje (上帝), had embraced Chinese myth in process of formation of his religious thought focusing on Yan Emperor(炎帝) Shennong(神農) myth and Shanrangang(禪讓) myth (namely Danchu myth). First when we examine the myth surrounding Kangjeungsan's birth, it deeply emraced a feeling-birth myth(感生神話), we could realize that this is a universe motif through myth of hero birth in East Asia. Further judging from the analysis of geographic space of Kangjeungsan's activity, it included a variety of mythical and Daoist related place names. I think this is because of the fact that birth place of Kangjeungsan and the surrounding area is the locality of Xian(仙) tradition where major characters of Danhak sect(丹學派) have been turned out, and that Korean way of Xian suppressed by the regulatory system has been widely rooted in the public. Especially it's interesting that Jeungsan, the pen name of Kangjeungsan, ambiguously connotes Siru mountain(甑山), a place of his training, and the spiritual realm of the 『Zhouyicantongqi(周易參同契)』. Then I examined the God of fire Shennong myth which has been actively admitted and embraced by Kangjeungsan. Kangjeungsan put the root of his pedigree on Shennong and there is a close affinity between Shennong and Dongyi(東夷) such as Buyeo(夫餘), Goguryeo(高句麗), etc. These Dongyi spirits are losers against the Chinese major myth and beings of ressentiment. At the same time the predecessor of Jiutianyingyuanleishengpuhuatianzun(九天應元雷聲普化天尊) who shares mythical characteristics with the God of fire Shennong was a formerly Taishi(太師) Wenzhong(聞仲) of Yin(殷) dynasty. He was defeated and died by Zhou(周) dynasty, and was deified. The fact that Kangjeungsan regarded himself as a descendent of Shennong and possessed divinity of Jiutianyingyuanleishengpuhuatianzun connotes that he represents all beings of ressentiment such as family of Yin and Dongyi. However, Kangjeungsan set a religious milestone by turning revenge for such ressentiment at tribe level into religious sublimation. At the end Shanrang myth which has been critically embraced by Kangjeungsan was reviewed. According to the existing Shanrang myth, Danchu(丹朱) was unworthy and not succeeded in the succession to the throne. Then good natured Emperor Shun(舜) succeeded to the throne from Emperor Yao(堯). However, the reality of Shanrang myth was a violent change of sovereign power and Danchu was a victim in the process of such violent change. Kangjeungsan shrewdly grasped the reality of ancient China and cast light on presence of Danchu. And he emphasized the need of religious sublimation of revenge, Haewon(解冤). His such awareness of culture had a close relation with revisionist standpoint of independent Danhak sect expressing a skeptical glance at systematic, commensurate and authentic historical view of Chinese civilization. And further Kangjeungsan cosmologically and causationally reinterpreted revenge of Danchu. He established a universal salvation theology which has a corresponsive connotation in regard to embracement of Shennong myth. In conclusion, embracement of Chinese myth by Kangjeungsan was a creative work of reinterpretation resulting in an inherent religious connotation through a process of appropriation, that is independent and selective introjection.

• Journal of Korean Elementary Science Education
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• v.42 no.1
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• pp.93-108
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• 2023

This study aims to analyze the types and roles of visualization materials presented in the third- and fourth-grade national and authorized science textbooks based on the 2015 revised curriculum. Using the type and role framework, 17 chapters were analyzed. The analysis revealed, first, that the national and authorized textbooks had different total amounts of visualization data and total amounts of simple illustrations. However, no difference in the amounts of simple illustrations and infographics used in the units was evident. The units that used the most infographics were Life, Earth and Universe, in that order, in both the national and the authorized textbooks. Second, simple illustrations were observed to have role differences according to the type of visualization data, but infographics had no such differences. Specifically, the motivational role in a simple illustration increased in all the authorized textbooks. Third, looking at the frequencies of the infographic subtypes, the Process, Structure, Comparative Analysis, and Timeline types accounted for 86% of the total, but the proportions of those subtypes varied in the national and authorized textbooks. Based on the results of this study, I suggest that to achieve differentiation in the types or roles of visualization materials, changes in the types, processes, and skills of inquiry must first occur, as must changes in the structure of chapters or lessons. Continuous research and discussion on the standards and methods for authorized textbooks are also needed.

• Industry Promotion Research
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• v.8 no.2
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• pp.119-132
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• 2023

The purpose of this paper is to re-establish the concept of Eastern time, which is used in Myeongliology and Kimun-dungap, and to discuss the use of real-time of the sun according to the birth area, the selection of real-jasi between night-jasi and real-jasi, and the exact meaning of birth time. The conventional use of time in Korean society uses Tokyo as standard time and uses a time system in which a new day begins at midnight. Howev er, what is important is not social univ ersality but the time and space of the univ erse where I was born, which is the center of the universe, should be the standard of my fate, so I have to use the longitude of the place where I was born to determine my exact time. Also it is argued that real-jasi should be selected for the selection problem of night-jasi and real-jasi, which has long been a controversial topic in Myeongliology, because the flow of cosmic energy is signaled an hour ahead. To secure the validity of setting such time, a case analysis was conducted using the time adjustment method through the spread of Kimun-dungap. Through in-depth interviews with the analysis subjects, the lives of the past were collected by date and time, and then Kimun-dungap checked whether the timing of each life event was accurate.

• Journal of The Korean Association For Science Education
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• v.43 no.2
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• pp.59-72
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• 2023

This study analyzed a group interview with six earth science teachers and eight middle school students to find out the evaluations and criteria they use to evaluate VR/AR contents (two virtual reality content and two augmented reality contents) in middle school science digital textbook. The study found the VR/AR contents were evaluated on four criteria as follows: VR/AR media characteristics; technical operation; user interface; and teaching-learning design. The evaluations can be summarized by each criterion. First, regarding VR/AR media characteristics, interesting features of VR/AR contents were considered relatively advantageous compared to other media like videos. However, its shortage of visual presence and inconvenience of using markers were mentioned as shortcomings. Second, in the technical operation criteria, teachers and students found the following conditions as technically challenging: failing to properly operate on a particular OS; huge volumes of contents in the application; and frequent freezing when using the application. Third, poor intuitiveness and lack of flexibility were found as negative aspects in user interface. Fourth, regarding teaching-learning design, the teachers evaluated whether the VR/AR contents delivered scientifically accurate information; whether they incorporated class goals set by teachers; and whether they can help students' inquiry. It turned out teachers gave negative feedbacks on VR/AR contents. The students evaluated VR/AR contents by assessing whether they help them with learning science but concluded they did not regard them necessary in science learning at school. Based on the findings, this study discusses which development direction VR/AR contents should take to be useful in teaching and learning science.

• Journal of Popular Narrative
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• v.25 no.3
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• pp.267-302
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• 2019

Oral literature can largely be categorized into myth, legend, and folktales, which are stories orally transmitted from the prehistoric times. The purpose of this study is to compare the discourse on the oral literature of the East and the West from a cultural studies viewpoint by focusing on its "symbolic systems," particularly "figures of speech," or "tropic traits", in order to utilize this oral literature as a resource in the study of Northeast Asian culture. Undergoing modernization, the symbolic meaning of oral literature has been demythologized both in the West and in Northeast Asia. Of course, oral literature, verbally transmitted over a long period of time, has naturally been changed over time and even "contaminated" in a sense by losing its original archaic archetype while it was textualized with letters during the early period of the modernization process. Nevertheless, the principle of "resemblance" and "similarity" between nature/universe and human/humanity, which has been stripped away in modernity, can still be found in oral literature with its mythic power. For this reason, the study of oral literature in the West has attempted to restore the lost magical power within it, particularly in myth. As such, this study delves into the symbolism of the mythic thought of Northeast Asian countries, namely Korea, China, and Japan, which has been lost in the course of their compressed modernization, in relation to the tropic figures of their oral literatures.

• Journal of Christian Education in Korea
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• v.72
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• pp.341-366
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• 2022

In Korean society, church once witnessed the period of its being considered light and salt. After the liberation, Korean church bestowed Jesus Christ's love to underprivileged neighbors in the industrialization process and organized practical participation activities for human rights and democratization. Nonetheless, church was sunken into quantitative growth without having qualitative growth. As church was cited as the epicenter of the spreading COVID-19, the image of selfish church has started receiving attention and there has appeared a criticism for immoral church tendency, which brought low trust about church. These things are resulted from church's failure to undertake its role with responsibility, in society. Such as this, church has lost its identity as the model of the Kingdom of God. In such a situation, church needs to remind itself of the enlightenment of the Ecumenical Movement, in order to recover trust and perform its mission. The Ecumenical Movement means accomplishing unification of the universe through a renewed church. This movement is aimed to create the earth as 'where humans can stay' and to consider the sustainability of mankinds. This purpose of this study is to examine political activities conducted for responsible participation in the church world and to find the way for church roles in this world. This researcher will attempt to investigate educational methods to help Christians in this world take full responsibility given to them, through an educational discussion about Christianity made in this context. This educational attempt means, in other words, political affairs also.