• 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.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.109-136
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• 2019

The purpose of this study is to look at the concept of Gaebyeok as used by Kang Jeungsan (姜甑山) from a civilizational perspective. The combination of East Asian civilization during the period of Korea's port-opening and the subsequent inflow of Western powers with material civilization all at the forefront in the late Joseon Korea, served as the driving force for a new civilizational transition. Unlike the Chuk-sa Party and the Gae-hwa Party, modern Korean religions that emphasized Gaebyeok also responded to Western civilization and suggested a new view of civilization. Kang Jeung-san, resisting discrimination and oppression, presented a civilization built upon mutual beneficence while criticizing Western civilizations which centered on reason. Amid this process of the spread of modern Western civilization, Jeungsan declared the construction of a new civilization to the people who were negatively impacted by various social factions, such as class and gender discrimination, political corruption, exploitation via political corruption, and the inflow of Western powers. Jeungsanist Thought developed criticisms of materialism and human alienation, and this resulted in the claim of Gaebyeok. This was an expression of efforts to build a new civilization that aimed to harmonize, integrate, and thrive. The new civilization envisioned by Jeungsan was that of a society run according to mutual beneficence, and it can be summarized as a 'Civilization of Harmonious Union' that integrates philosophical thought and civilizational models of both East and West. This could also be referred to a 'Civilization of Public-commons and Harmony between Divine Beings and Human Beings (神人公共).' The life of Jeungsan was a life spent in the service of curing the world to save the lives of humanity. Since then, his 'movement of mutual beneficence' as observed in Mugeuk-do and Taegeuk-do were also efforts to build the new civilization envisioned by Jeungsan.

• Korea-Australia Rheology Journal
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• v.20 no.3
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• pp.175-184
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• 2008

Chemical engineering (ChE) was conceived at the close of the 19th century as a new discipline which was designed to support then the newly-emerging industries, oil and petrochemical, by supplying the competent engineers equipped with the pertinent engineering fundamentals and skills. It helped the said industries meet the various demands and ramifications of the new pattern of the human civilization spurred by the advent of automobile transportation at the turn of the 20th century. Now ChE once again is ready to fulfill its societal responsibility as probably the most important discipline and profession in sustaining the $21^{st}$ century human civilization providing the needed engineers (ChErs) and technologies. In this study, it is attempted to analyze the role of ChE and ChErs in this context, focusing on the macroeconomic connections embedded in the discipline that allow us to envision the big pictures of the 21st century civilization where the wellbeing of the mankind invariably hinges on five essential industries, i.e., medical, pharmaceutical, energy, environment and materials. It can be argued that ChE is the only discipline that can encompass simultaneously all those five industries indispensable to sustain the 21 st century human civilization that can be termed the era of "enjoy-healthy-living-longer". It is also believed that the historical mission ChE and ChErs are supposed to fulfill now is even bigger than that they took on a hundred years ago and subsequently accomplished with remarkable success in food, clothing, shelter and entertainment industries introducing various technological innovations. The macroeconomic viewpoints are called upon in this study as were in the 2006 article (Hyun, 2006) but focusing on ChE and ChErs this time to view the connections embedded in ChE as the essential components in understanding the historical nature of the role and responsibility of ChE and ChErs. The new paradigm for ChE is also pondered over together with the frequently-cited technology concepts such as IT, BT, NT, ET and ST which are regarded intimately germane to the characteristics and perspectives of the $21^{st}$ century civilization.

• Journal of Korean Society of Water and Wastewater
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• v.29 no.4
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• pp.447-457
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• 2015

Water cycle within the human civilization has become important with urbanization. To date, water cycle in the eco-system has been the focus in identifying the degree of water cycle in cities, but in practicality, water cycle within the human civilization system is taking on an increasing importance. While in recent years plans to reuse water have been implemented to restore water cycle in cities, the effect that such reuse has on the entire water cycle system has not been analyzed. The analysis on the effect that water reuse has on urban areas needs to be go beyond measuring the cost-savings and look at the changes brought about in the entire city's water cycle system. This study uses a SWAT model and water balance analysis to review the effects that water reuse has on changes occurring in the urban water cycle system by linking the water cycle within the eco-system with that within the human civilization system. The SWAT model to calculate the components of water cycle in the human civilization system showed that similar to measured data, the daily changes and accumulative data can be simulated. When the amount of water reuse increases in urban areas, the surface outflow, amount of sewer discharge and the discharged amount from sewage treatment plants decrease, leading to a change in water cycle within our human civilization system. The determinant coefficients for reduced surface outflow amount and reduced sewer discharge were 0.9164 and 0.9892, respectively, while the determinant coefficient for reduced discharge of sewage treatment plants was 0.9988. This indicates that with an increase in water reuse, surface flow, sewage and discharge from sewage treatment plants all saw a linear reduction.

• Convergence Security Journal
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• v.13 no.5
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• pp.107-116
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• 2013

Occur in various parts of the world and the new aspects of the regional conflict is spreading. Nation and civilization, one based on religious ideology, hegemonic tendencies areas of conflict are factors that appear. It has the characteristic that inheritance and conflict between civilizations is spreading. Christian and Islamic books, especially the confrontation and conflict is surfaced in the international political aspects, and a threat to the security of the human race is approaching. To assert the superiority of Western Christianity emerging countries, the salvation of mankind and world peace mission with the historical non-democracy, human rights, women's rights, underdevelopment, nuclear issues, and the spirit of Christian civilization, considered to be linked and reverse, Democracy Launching and human rights issues are forcing Western development model. Islam believes in absolute monotheism that God Lord only determined by the 'slave' and having the determination to serve the religious, political, social and cultural nature ingrained, and closely adjacent to each other geographically, to focus on in quency characteristics higher than the other civilizations are appearing. To assert the doctrine of non-violent Islam 'Koran' and 'knife' became known as the violent images appear in the armed conflict between the culture method. Today the world is facing a clash of civilizations is derived from the religious conflicts and confrontation and friction between the nations appear. In particular, the deep religious roots of Christianity and Islam, the Arab-Israeli conflict, including the right to live in strife confrontation between Christianity and Islam was spread. By a factor of civilization and the spread of terrorism occurred historically proven came here from all over the earth that is being generated is true. Civilization are the symbol of the nation and the species identity.

• English Language & Literature Teaching
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• v.11 no.1
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• pp.119-136
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• 2005

This paper attempts to prove the possibility that Women in Love can be approached by ecological thought. It is necessary to research the family of Lawrence's childhood, the environmental surroundings and Lawrence's viewpoint of nature to prove the possibility. The most urgent problem for us in the modern world is the ecological crisis due to the destructive aspect of modern civilization. This Lawrence's attitude toward the modern civilization is clearly reflected in Women in Love. Lawrence diagnoses the destructive aspects of modern civilization and the human relationship through Gerald, Gudrun, Hermione and Loerke who represent the industrial society and suggests the apocalyptic vision to the human being from the nature. Lawrence thinks that we must restore the animated power of life to revive the modern man who lost the vital power of life. Birkin and Ursula represent this thought of Lawrence and they accomplish the idealistic human relationship based upon the true love and the real life. They do not have the posture of the binomial contrast that separates the human being from the nature, This posture of the binominal brings to one of the causes of the present ecological crisis. As a result, we can say that Women in Love is the novel that belongs to the category of literary ecology. And we can regard that Lawrence previously presented the paradigm that ecologist advocates.

• Journal of architectural history
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• v.26 no.1
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• pp.7-16
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• 2017

One of the essential characteristics of Lewis Mumford's architectural criticism is the coherent emphasis on symbolism. Such emphasis stems from his understanding of city and humanity in the context of civilization: first, that the architecture symbolizes institutions of urban civilization; second, that the technical aspect of human nature should be balanced with its artistic aspects. Mumford believed that each architectural type requires an appropriate symbolic expression corresponding to its purpose and that a new symbolic expression, in a new cultural context, should replace the conventional expression. He took symbolism for an intuitional expression, and read multi-layered meanings of architecture: 'practical function' by way of rational reason and 'symbolic function' by way of intuition. He pursued a balance between practicality and beauty to rectify the situation of modern civilization, in which symbolism, the expression of its intuitional aspect, is in crisis. Ultimately, for Mumford, the essential task of architectural critic is of the interpretation of symbolism, aiming at the correspondence and communication between the architect(artist)'s intuition and critic(interpreter)'s via the media of symbol. The critic can play some privileged role of interpreting even symbols unintended by the architect. The ideal architectural critic, after all, would be the one who is able to understand the city, technology and human beings in the perspective of civilization and to interpret the architect's artistic expression in its highest form through intuition. Mumford established himself as such a critic and evaluated the status of aesthetic accomplishment of his contemporary architecture and technological civilization, giving emphasis on the artistic practice in architecture as a solution.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.1
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• pp.39-60
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• 2021

This essay analyzes the meaning of "modern civilization" and the ways it relates to religion conceived as a "The Fellowship of Daesoon Truth (Daesoon Jinrihoe)." We take the expression "Fellowship of Truth" in the broadest sense as indicative of a human companionship with the true nature of the Real. We therefore understand the term to be practically equivalent with the concept of "religion" as connoting the ideas of bond, relationship, debt, and duty toward the Ultimate Reality, toward fellow human beings, and toward the cosmos in general. On this basis, our intent is to assess the nature and limits of the relationship between religion as a fellowship of the Truth and the tenets of modern civilization. Within this overarching perspective, the case of Daesoon Jinrihoe is particularly significant and fruitful for two sets of reasons. Firstly, this is so because Daesoon is typically branded a "new religious movement" open to modernity while it is also true that at least some of its representatives are wary of the negative implications of the modern world. Secondly, the significance of a study of Daesoon in light of the notion of religion as a "The Fellowship of the Truth" lies in that it asserts being rooted in tradition, which raises the question of its relationship with modernity.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.2
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• pp.13-34
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• 2024

This article is a compilation of civilizational crises and their overcoming from the worldview of Daesoon Jinrihoe, based on the premise that religion can offer advice on the crises faced by modern civilization. It is a reinterpretation of human history from a religious perspective, focusing on mutual contentions, grievances, grudges, and their overcoming. Daesoon Jinrihoe explains that modern civilizational crises were first recognized by divine beings in the 18th and 19th centuries, and then later recognized by humans in the 20th and 21st centuries. Unable to resolve the civilization crises, the divine beings asked the Supreme God to intervene in human history, and the Supreme God was born in a human body to reveal the root causes and development of various civilizational crise sand to propose solutions to overcome them. These solutions encompass setting the world aright and ushering in a new era through the Reordering Works of Heaven and Earth (天地公事), attaining enduring peace by practicing grievance resolution for mutual beneficence (解冤相生), and reconstructing the relationship between divine beings and humans in harmonious coexistence. Devotees hold that Daesoon Jinrihoe is a religion that originated as a solution to a problem faced by God rather than humankind. As such, it considers the crises of civilization and their overcoming as the reason for existence. According to the religion's worldview, the Supreme God has already provided the solution to these civilizational crises. With a tip of the hat to the film Interstellar (2014), it could be said, "God Found a Way. He Always Has." Now, Daesoon Jinrihoe posits that it is up to humans to implement the way that God found.

• Journal of Korean Society of Forest Science
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• v.79 no.3
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• pp.330-342
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• 1990

One might have a retrospect on the relationship between the forest and human being from the viewpoint of ecological perspective. It is no doubt that most of the fossil humans should have lived on the forest and the latter provided foods and shelters for humans from their beginning stages, Since the so-called agricultural revolution, humans have extensively started to exploit the forest which had beer, their cradle. The industrial revolution has created another situation against the forest in terms of the quality of ecosystem. These two revolutions have set up the so-called civilization which seems to have been based on the sacrificial oblation of the forest. The cradle for human being has been kept exterminating for the shake of "economic development and miracle." This might be a synoptic history of relationships between the forest and human beings in a sense. designates the behavioral aspects of human being against the forest and people consider the forest only as exploitable resource in this context, and the latter means that people live on the forest and strive to adapt the order of forest ecosystem. The resourcism has developed a strategy of colonialism to exploit the forest and provided a winner's position for the human beings against the forest, This idea and behavioral perspective seems to have started the backfire against the exploiter who is the owner of the civilization. However, there are different philosophies and ideas to view the relationship between the forest and human beings. People within the forest who are mostly considered as "primitives" still keep their idea of the ontology of the forest. There is a theoretical assumption of the "socionatural system" to look into the ecosystem. The forest could be viewed in the above frame of analysis. There are five variables : environment, resource, technology, organization, and ideology. Ideological aspect of the forest can be explained in the context of belief systems. Forest has a meaning of religion and rituals and people within the forest should admire it in anyway of religious reasons. This aspect of the forest cannot be separated from the environmental aspect of the forest. People within the forest acknowledge and practice the above idea. People outside the forest have lost the idea, however, at the cost of acquiring the civilization. They have expelled themselves from the forest and divided the socionatural system of the forest by way of colonialism. The efforts like agroforestry and social forestry would be strategies for recovering the idea of ontology of the forest as well as the sense of community including the forest and human being. People within the forest will be a prospective model for the future socionatural system of the forest for the people outside the forest. At this point, an ecological anthropologist can work with the forest specialists.