• The Journal of Korean Philosophical History
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• no.29
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• pp.281-309
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• 2010

The aim of this paper is to investigate the origin of prajñāpāramitā thought in Platform-Sutra, because the practices such as No-thought(無念)·No-image(無相)·No-staying(無住), Samadhi for one act(一行三昧), Seating meditation(坐禪) and Non- distinction of calmness and wisdom(定慧一體) are consolidated into the practice of prajñāpāramitā. The practice of No-thought, No-image and No-staying means an absolute stage which cannot be described in words. It is another expression of prajñā-samadhi or practice of prajñā -pāramitā whose concepts originate from Diamond-Sūtra, Vimalakīrtinirdeśa-sūtra, Mahāparinibbāna-sūtra, and Mahāprajñā-pāramitā-Sūtra. Samadhi for one act is to have an insight into the original nature in everyday life, which is a new development of practicing prajñāpāramitā. Seating meditation is another form of expression of Sudden Enlightenment to see into one's original nature(頓悟見性) through practicing prajñāpāramitā. This can be said a new kind of mixture of Buddhadhātu thought and prajñāpāramitā thought. Therefore prajñāpāramitā thought in Platform Sutra comes from Buddhadhātu thought and prajñāpāramitā thought. Those two thoughts consolidated in Platform Sutra, made the starting point of Zen Buddhism. At the same time, they further continued to be systemized into the thought of Zen Buddhism and eventually into the conclusion of Zen sect of Chinese Buddhism.

• The Journal of Korean Philosophical History
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• no.28
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• pp.61-85
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• 2010

This is about studying on the environmental ethics of Taoism mainly based on Taoism's Bioautonomous. Taoism is the most comprehensive thought in the traditional thoughts of East Asia. According to Taoism, every individual bio has its own intrinsic value having nothing to do with the value estimated by human beings since it has Daoxing. Human beings, however, have their own bioautonomous which is different from other individual bio. In Taoism human beings are independent for their lives. They do not depend on nature, but they can control themselves. That is to say, their lives depend not on god but on their own wills. The human beings' bioautonomous includes two different meanings: one is that human beings can use other individual bio as a tool for their eternal youth, and the other is that human beings are the main character of realizing the intrinsic value of universal bio and bringing harmony into each individual bio. In Taoism the harmony of universal bio is considered as the top value. Realizing the value of human beings is based on keeping harmonious order of universal bio and realizing the value of other individual bio. the environmental ethics of Taoism is not Biocentrism. Biocentrism argues that each individual bio has teleological center of life, which pursues its own good in its own way, and possesses equal members of Earth's community. As a result, human beings role and responsibility was reduced. But Taoism insists on human beings' bioautonomous. And human beings should be responsible for universal bio's harmony. Therefore the environmental ethics of Taoism is not Biocentrism but Bioautonomous. Bioautonomous environmental ethics of Taoism insists on human beings should be responsible being in relation with other living beings. Because of this point, it can be a theory of biorecovery.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.101-122
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• 2004

When people discuss the continental cultural elements in the ancient East Asian culture, people always attach great importance to the two major cultures of Confucianism and Taoism, but offer little explanation to the significant influence of the theory of yin and yang, the important philosophical base of the two major cultures. The theory of yin and yang, existing as the theoretical source at a profounder level, possesses philosophical connotations that are always embedded into the mainstream of thought, religions and customs, displaying its unique glamour in its unique way. Its influence is more than that, however. It has exerted far-reaching influence on and is of significant importance to the development of the ancient culture of East Asia. This article aims at exploring this field of study. After the erudite scholar of The Five Classics made a voyage to the east in the early sixth century, The Book of Changes, the most important Chinese ancient classic expounding the theory of yin and yang, started to circulate among the Japanese court, via Baiji in the Korea Peninsula. As a result, the theory of yin and yang found its way to Japan. Examining the spreading channels, we learn that the theory's dissemination was largely related to the activities of Buddhist monks. Shoutoku Prince, regent of Japan at the time, was himself an enthusiastic supporter of Buddhism and was excelled in the study of The Book of Changes and the theory of yin and yang. In the Twelve Ranks System and Seventeen-article Constitution promulgated by Shoutoku Prince, the influence of the theory of yin and yang and of the theory of the five elements can be visibly discerned. This obviously proves the sublime status of the Chinese theory of yin and yang in Japan, thanks to the victory of the political clique that adored Buddhism. In the shaping course of ancient Japanese culture, the theory of yin and yang served as an important philosophical source of its development. Mythology based on Kojiki and Nihon Shoki, two earliest Japanese books that exist today, record mythological stories about the emergence of the Japanese nation. The notion about the birth of heaven and earth and the forming of Japanese Shinto, expressed in the mythological stories, not only tell us the source and historical progress of the Japanese nation but also the nation's world outlook in the transition from barbarian period to civilized period, as well as the basis for its philosophical thinking. All these were marked with profound influence of the Chinese theory of yin and yang. The theory of yin and yang, as one of the ancient Chinese academic thoughts, was accepted asa political belief when it first spread to Japan. The emergence and establishment of both the Mikado system and the centralized regime in ancient Japan drew largely on the theory of yin and yang and adopted it as an important philosophical basis to deify and aggrandize the "imperial power" so as to protect the authority of the imperial ruling and consolidate the established regime. Following the continuous strengthening and expansion of the centralized state power, the theory of yin and yang was further employed, and gradually "hidden" in Japanese culture with the passage of time, finally becoming the edge tool of ancient Japanese Mikados in exercising political power and controlling the country.

• Korean Journal of Culture and Social Issue
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• v.25 no.1
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• pp.79-99
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• 2019

Apologies are used with increasing frequency for mending damaged relations between groups after intergroup conflict. Past research revealed that members of a perpetrator group may engage in (animalistic) dehumanization of victim group members to cope with guilt and responsibility associated with the ingroup's past wrongdoing. We hypothesized that ingroup's apology would relieve perpetrator group members of the moral threat, and therefore would make them perceive more humanness in the victim group members. The study was conducted in the context of South Korea's alleged atrocities against Vietnamese civilians during its military involvement in the Vietnam War. Korean participants read an article on the incidents with Korean government's issuance of an official apology manipulated, and reported their thoughts on the incidents and perceptions of Vietnamese people including their humanness. Contrary to our prediction, apology further enhanced dehumanization of Vietnamese people, even while it also decreased dehumanization through heightened feelings of relief. This study documents a seemingly ironic effect of intergroup apology, and calls for a more careful examination of the consequences of apology before recommending it as a viable strategy for alleviating intergroup tensions.

• Korean Journal of Culture and Social Issue
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• v.14 no.4
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• pp.39-69
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• 2008

The present study examined the overall receptivity of community members to migrant wives in Korea. A total of 23 community members from two regions, Ansan, an urban area and Youngam, a rural area, were selected for the interview based on their prior experience with migrant wives. Data were collected via a semi-structured interview method. The participants provided their personal feelings and thoughts on a variety of issues involving migrant wives, such as how they perceive migrant wives' original culture and lifestyles, the nature of their interaction experience with migrant wives, their overall evaluation of migrant wives, their opinions about migrant wives' cultural adaptation, and their opinions about the on-going transformation of the Korean society into a multi-racial, multi-cultural society. Interview results indicated that, although the participants' attitude toward migrant wives was positive, the overall receptivity to migrant wives was largely based on the traditional sex-role stereotypes typically found in the Korean society. Moreover, the vast majority of the participants endorsed a narrow-minded, uni-directional perspective on cultural adaptation which puts far greater emphasis on migrant wives' assimilation into the host culture than reciprocal influence process between the two cultures. Implications of the study and directions for future research were discussed.

• Korean Journal of Culture and Social Issue
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• v.13 no.4
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• pp.1-27
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• 2007

Most of the researches on the view of marriage from 1970s until now have merely been the status survey to get a glimpse of thoughts on the marriage of the time. It is true that the recognitions of marriage in the recent days, especially those of the youth are going through a great deal of changes. However, it is also recognized that although westernized views on marriage recently are flooding in, still the traditional perspectives are firmly rooted underneath. Therefore, this study intended to predict the potential conflicts from diversified marital perspectives of the youth in the contemporary society applying the Korean views on marriage as an effort to develop views on marriage in scientific way, analyze the psychological problems before and after marriage, and pursue successful marriage to form a stable and desirable family. As for the method, questions were selected by 275 university students and the validity and reliability of marriage views by 1,283 married couples were examined. As a result, the following conclusions were made. The scale for Korean marriage values were summarized to six factors - 'traditional marriage', 'successful marriage', 'irrationality of marriage', 'necessity of marriage', 'cohabitation', and 'divorce and remarriage', showing high correlation with the existing scales, and the reliability coefficient of each subscale indicated as comparatively reliable with the value of Cronbach α=.88 at Cronbach α=.63.

• Korean Journal of Culture and Social Issue
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• v.16 no.1
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• pp.43-61
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• 2010

In Korea, Pbichim refers to a psychological state caused by emotional damages that can occur within close relationships. In this state, one might feel reluctant to express one's feelings directly to the other party. It is also possible that Pbichim transforms into anger. This study is aimed to define the term Pbichim as an indigenous psychological concept. In Korea, it is common to express one's feelings indirectly and read the other party's inward thoughts. Pbichim reflects those cultural aspects. In order to examine the representation of Pbichim in Korea, we developed a questionnaire consisting of 15 open-ended questions. The participants were 119 undergraduate and graduate students at Korea University, and the data was analyzed qualitatively. As a result, four different aspects of Pbichim (unsatisfied expectation, being ignored, being alienated, and power struggle) could be differentiated by the situation in which people are likely to present Pbichim. The personality traits of Pbichim, the way of relieving it, as well as positive and negative functions of Pbichim were also elicited. In addition, it was found that Pbichim (the concept that has been negatively perceived) has an important function in maintaining and improving an interpersonal relationship in Korea. Lastly, the importance of mind reading within a certain cultural context is discussed.

• Sim-seong Yeon-gu
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• v.30 no.1
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• pp.1-30
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• 2015

The Red Book contains C.G. Jung's insightful comment on life suggesting the thoughts of the Eastern philosophers, particularly that of Lao Zi. The author reviewed Jung's commentaries in the Red Book in comparison with Lao Zi Dao De Jing. Jung's comments on the image of despised Surpreme Being, on the Simplicity, the attitudes of 'the Spirit of the Depth' toward intellectual knowledges and speech, toward the small and the mockered one resemble to what Lao Zi spoke on Dao in his Dao De Jing. The 'good and evil' are regarded by both C.G. Jung and Lao Zi as two poles in one total psyche. The favorite words of Lao Zi : 'emptiness' or 'empty' are frequently mentioned in the Red Book. The investigation in this concern revealed that C.G. Jung, contrary to Lao Zi has applied the word 'emptiness' mostly as the opposite to the fullness. C.G. Jung's way of encountering with the darkest side of soul in the Hell and his bold confrontation to the authoritative person such as Philemon, above all, the intensity of his experiences in the state of the utmost tension between the opposites are extraordinarily impressive and somehow strange when regarded from traditional eastern way of behavior such as I-You relationship and the patterns of emotional life based on Confucian tradition. Confucius never talked about the prodigies, feasts of strength and disorders or spirits. Lao Zi never mentioned infernal cruelty. Noteworthy is however, both have enough experienced the cruelty of life and conflicts in the reality and what they spoke was not a process in search for solution but the final proposals for the solution of human agony. C.G. Jung was, like great shaman in central and East-Asia forced to go through inferno in his unique way and from these experiences obtained the insight which resembles not only to Lao Zi but also to wisdoms from the western philosophies and also from the Christianity.

• Information Systems Review
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• v.18 no.3
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• pp.155-183
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• 2016

Research on personalized recommender service that uses big data has gained considerable attention given the increasing volume of contents being created. This development indicates the need for service providers to collect personal information and content rating data to personalize content recommendations. Previous studies on this topic proposed algorithms to offer improved recommendations using minimal rating data or service designs and increase the number of ratings. However, limited studies have been conducted on the factors that motivate the ratings input of users, as well as the factors that influence their continuous usage of recommender service. The present study explored the factors that motivate users to enter ratings by conducting in-depth interviews with users who use recommender services. The meanings of these ratings were also explored. Results show that the meaning and usage range of ratings differed based on the stage of a user's with utilization of the service. When users input an initial rating, they treat such a rating as a database to save the impression of a past experience. Such a rating is then used as a tool to reflect the current feeling and thoughts of a user. In the end, users were not only interested in their own rating system, but they also actively sought out the meaning of the rating systems of others and utilized them. Users also expressed mistrust in the recommendations of the service because they were aware of the limitation of the algorithms. This study identified a number of practical implications regarding recommender services.

• The Korean Journal of Archival Studies
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• no.79
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• pp.271-303
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• 2024

In our country, which has a strong presidential system, the power and responsibilities of the president are truly enormous. He is the head of state and diplomatic representative, and at the same time exercises authority over all areas of the country, including the legislature, judiciary, and constitutional institutions, along with his responsibilities as head of the executive branch. Considering these aspects, it can be said that presidential records created during the president's rule have a high level of national and historical significance and value compared to other public records. Considering these importance of presidential records, the Presidential Records Management Act was enacted in 2007 to establish an institutional mechanism to systematically manage presidential records. However, the current institutional basis for appraisal of presidential records is very weak. In this regard, there is a need to begin discussions on the appraisal of presidential records in earnest. Considering the national importance and symbolism of presidential records, it is necessary to establish a new direction for appraisal of presidential records that is different from general public records. Accordingly, in this paper, as part of reestablishing Korea's presidential records appraisal system, this article analyzed the status and problems of the current presidential records appraisal system and presented directions needed to find future improvement measures. To this end, as a premise for discussing the importance and value of presidential records, it examined the powers and responsibilities of the presidency as defined in our country's Constitution.Next, we looked at the appraisal system and method for presidential records that are currently in operation, and then analyzed the problems that emerged here in connection with the characteristics of presidential records. Based on this, it presented five perspectives on issues that need to be discussed publicly in the records management community in order to reestablish Korea's presidential records appraisal system in the future.