• 대순사상논총
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• 제27집
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• pp.171-200
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• 2016

이 글은 전통 효(Filial Piety) 윤리와 대순진리회(Daesoonjinrihoe)의 효 윤리를 비교의 지평에서 분석한 것이다. 그동안 한국의 전통 효 윤리는 현대와 맞지 않는다는 이유로 변화를 요구받아 왔고, 그 핵심은 부모와 자식 간의 관계가 수직적·일방적인 게 아닌 수평적·상호 호혜적이어야 한다는 것이었다. 하지만 이에 대한 구체적인 이념과 대안에 대한 깊이 있는 연구는 거의 없었다. 이런 측면에서 한국의 대표적인 민족종교인 대순진리회가 근대화 이후에 전통과 현대의 충돌을 경험하면서 성장해 왔다는 점을 감안하면, 그 교리체계에서 효 윤리가 어떻게 구축되어 있는지를 관찰하는 작업은 전통 효가 현대적 감각에 맞게 어떻게 윤색될 수 있는지를 살피게 하는 하나의 좋은 사례를 제공해줄 수 있으리라 본다. 이것을 요약하면, 첫째, 유교와 대순진리회는 봉친(奉親)을 효 윤리로 삼지만, 유교는 가부장적인 봉건성에 입각하여 아랫사람의 일방적·맹목적 희생을 강조하고, 대순진리회는 어느 한쪽의 일방적인 희생을 지양하며 부모와 자식 사이의 상생(mutual beneficence)을 도모하고 있다. 이러한 차이는 유교적 효가 봉건질서를 추구하는 이념 속에서, 대순진리회 효가 새로운 종교적 세계인 후천 신세계의 원리인 보은상생과 인존(Respect For Man)의 이념 속에서 구축된 결과로 나타난 것이다. 둘째, 불교와 도교의 효는 부모 생전에 수복(壽福)을 누릴 것을 기원하고 사후에는 천도를 위해 발원하는 소극적·수동적인 것이다. 대순진리회의 효 역시 그러한 관념을 일부 포함하지만, 거기에 그치지 않고 부모 스스로가 죄를 벗고 앞길을 닦아나가도록 유도하는 것까지 효의 범주를 더 넓게 잡는다. 부모와 자식의 수행을 동시에 요구하는 이런 효 윤리는, 자식이 수행 끝에 종교적 목표를 이룬 연후 받게 되는 복록을 부모도 동시에 누릴 수 있게 하고자 하는 대순진리회 세계관 때문에 성립된다. 셋째, 유교와 대순진리회는 선령향화를 효 윤리로 삼지만, 무속적 사고를 배제한 본래 유교(성리학)적 세계관 속의 효는 향화의 대상을 비인격적 존재로, 대순진리회는 인격적 존재로 상정한다. 따라서 유교에 비해 대순진리회의 선령향화는 관념에 치우치지 않는다는 점에서 보다 현실적이다. 넷째, 유교와 대순진리회는 모두 조상들의 은혜를 갚고자 하나 그 은혜의 내용과 보은에 차이가 있다. 유교에서는 조상들이 생명을 준 존재이기에 그에 대한 감사로써 향화를 올리는 것만으로 효가 성립되지만, 대순진리회에서는 조상신들이 자손의 도성덕립을 목적으로 60년 적공(積功)으로써 생명을 주면서 동시에 수도를 하도록 독려하는 존재로 설정되어 있기 때문에 향화를 올리는 것과 더불어 수도까지 해야 효가 성립된다. 다섯째, 유교에서는 세속에서의 출세를 의미하는 입신양명이 효이지만, 대순진리회에서는 그 보다는 수도를 성공시켜 종교적 목표를 달성시키는 것이 더 큰 효로 규정된다. 여섯째, 유불도는 모두 도덕에 기반한 가족윤리로 효를 규정한다. 대순진리회 역시 그러하지만, 그 외에도 효에 종교적 구원을 위한 필수 윤리라는 위상을 더 부여한다. 왜냐하면 효의 부재는 세상을 병들게 하고 멸망케 하는 직접적인 원인이면서, 동시에 60년 동안 적공(積功)을 한 조상신들과 직접적으로 생명을 준 부모들의 은혜를 저버리는 배은이 개벽시대에는 용납되지 않는다고 보기 때문이다. 이러한 사실들로부터, 대순진리회는 자신의 독특한 사상을 바탕으로 하여 유불도의 전통 효 윤리들을 일부는 수용하고 일부는 재해석과 재창조 과정을 거쳐 윤색해 두고 있음을 살필 수 있다. 즉 대순진리회의 효는 인간 존중의 이념, 구체적으로는 보은상생과 인존(Respect For Man)사상 위에서 정립된 윤리 규정이며, 인격 완성과 도통이라는 종교적 목표에 도달하기 위한 나 자신의 수행이자 복록을 더불어 누리기 위한 부모의 일정한 수행까지 요구하는 개념으로 이해되고, 개벽시대에 구원을 받기 위한 필수 윤리라는 대단히 강화된 종교적 색채를 띠고 있는 것이라고 크게 그려 볼 수 있다는 말이다.

• 대순사상논총
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• 제45집
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• pp.37-67
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• 2023

이 논문은 『문창효경(文昌孝經)』과 『정명충효전서(淨明忠孝全書)』에 나타난 충효관을 중심으로 하여 도교가 지향하는 충효관을 살펴보고자 한 것이다. 한대(漢代) 이후 유학이 지배 이데올로기로 작동한 이후 효 관념은 국가와 사회를 이끌어가는 대표적인 덕목으로서 황제에서부터 한 개인에 이르기까지 모두 해당하였다. 도교에서도 충효를 강조하는 것은 마찬가지였다. 도교의 종파에 따라 효 그 자체를 중시하는 경우도 있고 효를 충과 함께 중시하는 경우도 있다. 특히 도교를 '세속에서의 인간관계망에서 요구되는 바람직한 행동거지를 잊어버리고 삶을 살아가면서 맞닥트리는 다양한 사물과의 관계를 끊는 것[絶世遺物]'으로 규정하는 것을 비판하면서 충과 효를 강조하는 '정명충효도(淨明忠孝道)'의 효도관 및 충효관은 유가의 충효관의 영향 관계를 보여주면서 동시에 도교의 효도관과 충효관을 보여준다. 도교가 지향하는 가장 근본적인 것은 불로장생하는 신선 되기 혹은 우화등선(羽化登仙)을 추구하는 것이다. 그런데 이 같은 신선이 되기 위한 전제조건으로 충효(忠孝), 화순(和順), 인신(仁信)을 행할 것을 요구한다. 충효, 화순, 인신을 강조하는 것은 유가와 동일하다. 하지만 그것을 통해 신선 되기를 추구하고자 하는 것은 유가에서 신선을 부정하는 것과 차별화된 사유에 속한다. 특히 정명충효도에서는 '절세유물'로 이해되는 도교관을 거부함과 동시에 충효를 통한 제가(齊家)와 치국(治國)은 물론 모든 만물에까지 충효의 이념과 실천을 강조하고 있다. 본 논문에서 유가의 효도관과 대비하여 본 도교 효도관의 특징은 세가지로 정리할 수 있다. 하나는 도교가 추구하는 장수(長壽)하면서 성선(成仙)하는 것을 효와 매우 밀접하게 관련짓는다는 것이다. 이런 점은 장수성선(長壽成仙) 신앙을 가미해 유가의 효도관을 개조하고 제고시킨 점이 있다. 다른 하나는 도교의 효도관에는 천인감응(天人感應)의 사상이 농후하다는 점이다. 효행을 하면 천지신명과 감응한다는 도리를 강조하면서 동시에 불효하고 불충한 경우 하늘로부터 재앙을 받는다는 사유를 제시한다. 마지막으로 친소(親疏)의 구별을 하지 않고 부모부터 천지 만물에 이르기까지 효도를 실천해야 한다는 것이다.

• 대한가정학회지
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• 제43권5호
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• pp.183-198
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• 2005

The purpose of this study was to discuss the relationship between Korean people's normative sense of the traditional filial piety and their affiliation with relatives. For this purpose, the researcher reviewed ethics books during the Chosun dynasty such as Naehoon Women's Ethics), Dongmongsonsup (Children's Cardinal Moral Principles) ,Kyokmongyokyol (Juvenile's Learning) and Gyuenyoso (Instructions for Daughters of Marriageable Age), Based on this review a questionnaire was designed. For the survey,566 returned questionnaires from married people between their 20's and 70's living in Seoul and Wonju Si were sampled The collected data were analyzed using the SAS program for means and SDs of each area in order to examine the overall tendency, and were subject to one-way ANOVA to determine the relationship between their normative sense of the traditional filial piety and their affiliations with relatives depending on their demographic variables, In addition to this correlation analysis, the data underwent regression analysis to determine the significant factors affecting the subjects' sense of filial piety and their affiliation with relatives. The results of this study can be summarized as follows ; First, the subjects were found to have a normal or higher sense of filial piety in overall terms, which suggests that the Korean morality of filial piety may be positive. In particular, the subjects' sense of filial piety was higher for living parents than for dead ones. Namely, they wanted to give more respect, honor and support to their parents than give a cordial funeral or memorial service to deceased parents. Second, older Koreans were more aware of filial piety, and men were more conscious of filial piety than women. Buddhists or atheists tended to be more faithful to their parents. Generally, those with lower academic background and living with larger families had a higher normative sense of filial piety. On the other hand, those in their 60's and 70's were most affiliated with their relatives, while youth and middle-aged people were less affiliated with their relatives. Men were more affiliated with their relatives than women, and first sons or daughters were more affiliated with their relatives. Besides, those living with larger families were more affiliated with their relatives. Third, the subjects' normative sense of filial piety, particularly for deceased parents, was highly correlated with their affiliation with relatives, and such a normative sense of filial piety was most conspicuous in their funeral rites.

• 지역사회간호학회지
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• 제9권1호
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• pp.40-63
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• 1998

A long life is the desire of many people. The purpose of this study was to describe long life factors for people aged one hundred and above on Chju island. The research was conducted using a phenomenological method to add understanding to this subject. The field work for this study was done from July, 1997 to February, 1998 on Cheju island. The sample consisted of 10 persons of one hundred or above and 12 families. They were audio-recorded and analyzed using Colaizzi's (1978) method. The results of the present study shows the following: The thoughts of the persons one hundred and above showed ten important concepts; 'dietary regimen', 'mental regimen', 'sleep regimen', 'residence regimen', 'health regimen', 'labor regimen', 'exercise regimen', 'being born', 'filial piety and posterity', 'attachment to life'. Concerning 'Dietary Regimen': Dietary regulation, Preferential food intake, Living on vegetables, Light eating, and concern for longevity in food intake were important. Concerning 'Mental Regimen' : Harmony, Clearheadedness, Mildness, Abstinence, Generosity, Relaxation, Gaiety, Inspiration and Strength were important. Concerning 'Sleep Regimen'; Enough sleeping hours, Sound sleep, Curved sleeping posture, and Comfortable bedding were important. Concerning 'Residence Regimen' ; Clean dwelling, Pleasant surroundings, Thatched house life, Living in the village with good-hearted people, and Regular life were important. Concerning 'Health Regimen'; Temperance of drug, use Proper temperature, Proper humidity, and a Clean body were important. Concerning 'Labor Regimen'; Agricultural labor, Diligence, and Domestic labor were important. Concerning Exercise Regimen': Proper exercise, and Sunbathing were important. Concerning 'Being Born' ; Strong physical constitution, Longevity lineage, and Destiny were important. Concerning 'Filial Piety and Posterity' : Showing respect to a long-lived elder and Reducing anxiety were important. Concerning 'Attachment to Life' ; The desire to live long was important. The following conclusion was made from the above results. Human beings cannot avoid death, but the span of life can be prolonged to the maximum span of human life by wisdom, health care, and proper environmental conditions. As a result, a health regimen must be imposed for longevity such as controling food intake, having positive thoughts, being relaxed, sleeping enough, clean dwelling, taking care of oneself which can improve immunity and resistance to decrease, as well as proper labor and exercise. In addition, when filial piety is served, the desire of longevity and retaining one's youthfulness for a long time can be achieved. These should be done to live long and lead a qualitative life. By the results of this research, the following is suggesed for nursing. To satisfy the basic nursing principle that nursing must be practiced to help people live long, education must be spread to people who are nursed and their family so that they can lead a healthy life. And in nursing elders, nurses must recognize that elders have a strong desire for life, even though they may have negative thoughts about life at times. Therefore nurses have to respect the elders' value of life, and help them improve their self-esteem and self -fulfilment.

• 대한가정학회지
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• 제37권1호
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• pp.133-143
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• 1999

Originally, ancestral rites is a ceremony to pay filial piety to ancestors continuously even though they died, and this is a startingpoint based on the thought of paying respect to ancestors and 'root consciousness' which Korean people have. In the earliest days, Korean people worshipped nature and the sacrificial rituals were performed mainly for the fods of the skies and the earth. After the end-Koryeo Era introduced [Juja-Garye]ancestrial rites of forefather in home generalized. By the way, the foods for ancestrial rites on the original literature centering the [Sa-Rye-Pyon-Ram]are as follows: raw meat(saeng: 牲), rice and broth(ban, gaeng: 飯羹), fruits(果), slice meats(po: 脯), salted dry fish(jaban(佐飯), rice punch(sikhye: 食醯), soup(tang: 湯), fish and meat, roasts beef (jeok: 炙), roast vegetable(sookchae: 熟菜), rice cake(pyon: 餠), noodles(麵), soy(醬), Kimchi(沈菜), drink(酒), green tea(cha: 茶) etc. Today, ancestral rites, basically with this conception, has a function to bind the family and relatives as one. But as double income family are increasing, most housewives have heavy burden mentally and financially to prepare the food for the ancestral. The foods for ancestral rites can be said a way to express the internal true heart, and a basic medium to practice the filial piety. Many documents let us know that a few days before the ancestral rites, we should prepare the food for it with careful and pious attitude. And, they stress that our sincere attitude in preparing food is important rather than its quantity. In this industrial society, we have lots of difficulty preparing and observing the same service as it in the traditional socity. But I think that housewives can be freed from the burden they have to some degree when they realize what the true meaning of ancestral rites is and that the food for it plays a role an external expression.

• 대한가정학회지
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• 제36권1호
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• pp.51-63
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• 1998

The purpose of this study was to relate confucian ideas in Chosun-Dynasty with ancestral rites in order to recover our traditional rules of propriety and morality which is disappeared in mordern society. For this object, this study reviewed ceremonies of traditional society in examining original literature such as $\ulcorner$Kyung-moon-yokyal$\lrcorner$ by Lee Yul Kok, $\ulcorner$Karae-geep-ram$\lrcorner$, $\ulcorner$Oee-rae-mun-hae$\lrcorner$y Kim Jang Saeng, $\ulcorner$Sarae-pyun-ram$\lrcorner$ by Lee Jae which is written in Chosun-Dynasty. By this literatures, the main idea of ancestral rites represented in literture is that filial piety is the most important thing and a true heart rather emphasized more than formality. From this study, I figured out that our traditional ancestral rites and its performance offered the mode군 good opportunities to learn how to respect other and made a great contribution to create better cultural life in modern home.

• Human Ecology Research
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• 제54권4호
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• pp.415-426
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• 2016

We researched the modern meanings of traditional dining table courtesy education and its correlation with the main values of contemporary personality education based on dining table courtesy education stated in the social norms texts of the Joseon dynasty. Among the social norms of the Joseon dynasty, we chose Sohak, Naehun, Dongmongsuji, Seonghakjibyo, Gyeongmongyogyeol, Jeungbosallimgyeongje, Sasojeol, and Koamgahoon for research. As a result of our research on these documents and books, the modern meanings of the courtesy education at the dining table can be summarized as follow. First, the courtesy education has table manners appropriate for the development level of early children. Second, it teaches right-handed dining manners that match the features of Korean food culture. Third, it has the self-discipline and the values of community life, sharing, solicitude, and communication. Fourth, parents and grandparents are involved in the education. Fifth, it has the core values of modern personality education: manners, filial piety, respect, solicitude, communication, cooperation, and responsibility. Future courtesy education at the dining table should include practical education programs that can consolidate the bond of sympathy between the home, school, and society, and can improve its practice; in addition, to expand the opportunities for education, proactive social support is demanded.

• 한국콘텐츠학회논문지
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• 제17권10호
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• pp.171-178
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• 2017

본 연구는 일부 치위생과 학생들의 중요도 인식과 인성발달의 수준, 인성교육 요구도를 분석하여 효율적인 인성교육을 실시하기 위한 자료로 활용하기 위해 '대학생활과 인성'교과목을 수강한 180명의 치위생과 학생을 대상으로 조사하였다. 수집된 자료를 SPSS 23.0으로 분석한 결과는 다음과 같다. 첫째, 인성교육에 대한 중요도 인식에서는 효도 덕목이 가장 높게 나타났고, 용기 덕목이 가장 낮게 나타났다. 둘째, 조사대상자의 특성에 따른 인성교육에 대한 중요도 인식은 출신고교계열, 종교유무에서는 차이가 나타나지 않았으며, 학년별로 차이가 나타났다. 셋째, 현재 인성발달의 수준에서는 예절과 배려가 가장 높게 나타났다. 넷째, 조사대상자의 특성에 따른 현재 인성발달의 수준은 차이가 없는 것으로 나타났다. 다섯째, 인성교육의 중요도 인식과 현재 인성발달 수준의 상관관계는 성실을 제외하고 모든 항목에서 정적인 상관관계를 나타냈다. 여섯째, 인성교육의 요구도 분석 결과, 절제, 효도, 성실, 책임, 용기, 지혜, 준법, 정의, 예절, 존중, 협동, 배려의 순으로 나타났다. 이상과 같은 결과를 향후 인성교육에 기초차료로 활용하여 효율적인 인성교육을 실시해야 할 것이다.

• East Asian Economic Review
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• 제23권4호
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• pp.381-407
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• 2019

The Korean wave has become a global phenomenon whose effect has been widely studied in Asia, Europe and the US. However the presumption of cultural distance makes it appear unlikely that the Korean wave could gain traction among African consumers of cultural products. As such, a dearth of evidence exists on the effects of the wave in Africa. This paper examines the effect of the wave in East African countries employing both descriptive and Probit model analyses. The results show that, contrary to conventional beliefs, most Africans surveyed perceive value proximity with Korea through the values conveyed in Korean dramas, movies and music. Confucius values, such as filial piety, family love and respect for the elderly are the most appealing to the East African audience. Importantly, contact with Korean wave contents contributes to the respondents' disposition to form favorable attitude towards Korea. The African consumers of Korea's cultural products are equally likely to purchase other Korean commercial products. These results remotely suggest that Hallyu may be a tool for advancing Korea's soft power towards Africa and could generate positive economic externalities.

• 가정과삶의질연구
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• 제6권1호
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• pp.205-221
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• 1988

The purpose of this study is to classify several variable which were assumed to have relationship with the college students behavior of Hyo, to see their possible correlation with demographic characteristics, and to proved some useful data for their possible correlation with demographic characteristics. and to provide some useful data for their sound value system. The data for this study was obtained form the survey of the 477 students who reside in the city of Seoul by using questionnaire methods. The frequency of variables was statistically analyzed to see the general character of the samples and factor analysis was made for classification of the college student's behavior of Hyo. In order to study th characteristic of demographic variables, t-test and ANOVA were conducted The major findings of this study can be summarized as follows. 1) As the result of factor analysis about behavior of Hyo, six factors (Which Eigen value was above 1.0) out of 64 questions were extracted : 'respect' familiarity' 'family consciousness' 'serve' self-preservation, establishmence of them-selves in life' and 'self-reliance' were selected. 2)In general, it can be said that the college students' behavior of Hyo varies by demographic variables. 3) By surveying the level of actualizing Hyo of the college students' all of factors ranged from 'the middle' to 'the high level'. The result confirmed that students fulfilled the behavior of Hyo to their parents in all items.