• 한국콘텐츠학회논문지
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• 제13권6호
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• pp.9-19
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• 2013

본 논문에서는 가상 상황속의 사건들에 역사적 맥락을 부여하기 위한 통합적 직관적 정보표현구조로서 시공간 그래프(Spatio-Temporal Graph)를 설계하고 구현하였다. 일반적으로 사건은 공간뿐 아니라 시간을 점유함으로써 역사적 사실이 된다. 따라서 가상 상황을 시뮬레이션하기 위해서는 공간적 측면을 표현하기 위한 삼차원 정보구조에 시간적 측면을 더한 다차원적인 맥락에 사건들을 위치시키는 일이 핵심적 기초가 된다. 이러한 다차원적 맥락은 온톨로지 뷰, 인스턴스 뷰, 시공간 뷰, 실제 뷰 등과 같은 여러 수준에서의 통합적 직관적 지식표현수단들을 통해 구현된다. 이와 같이 구현된 시공간 그래프에 기반한 시뮬레이션 시스템에 예제 시나리오를 적용하여 실용성을 검증한다. 본 기술은 지능형 교육시스템이나 차세대 시뮬레이션 게임 등에 필수적인 다양한 상황들을 제공하는 시뮬레이션 시스템의 중심요소가 된다.

• 대순사상논총
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• 제19권
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• pp.1-20
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• 2005

In spite of the ethics of sangsaeng is based on Daesoon thoughts, we can regard it as a moral theory independent on religion. Like other reasonable moral theories, It has three levels, moral standard, moral rules and moral acts or judgements. Sangsaeng is moral standard in the ethics of sangsaeng. moral rules are derived from it and could justify many particular moral judgements and acts. The ethics of sangsaeng belongs to metaphysical ethics and holistic ethics because it is derived holistic, sangsaeng's world view of Daesoon thoughts. The ethics of sangsaeng, first of all, extends the realm of moral community to all beings of world. Therefore it might works well on as a solution for environmental problem recently issued. Secondly, because beings are fundamentally all equal in holistic world, the principle of equality is basic principle in the ethics of sangsaeng. Finally, in relation to the principle of equality, the ethics of sangsaeng needs 'Haewon' as the first moral rule because it is a practical method for solution to various social inequality - racism, sexism, regionalism and so on.

• 월간포장계
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• 통권94호
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• pp.98-101
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• 2001

• 월간포장계
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• 통권103호
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• pp.160-167
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• 2001

• 월간포장계
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• 통권99호
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• pp.168-174
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• 2001

• 월간포장계
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• 통권136호
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• pp.106-113
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• 2004

• 월간포장계
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• 통권85호
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• pp.100-104
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• 2000

• 월간포장계
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• 통권215호
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• pp.86-91
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• 2011

• 월간포장계
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• 통권101호
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• pp.168-171
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• 2001

• 대순사상논총
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• 제17권
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• pp.173-196
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• 2004

Miroku belief observed in Japanese folklore and popular religions is originated from the faith in a bodhisattva called Miroku (Maitreya) who, depending on Buddhist account, is supposed to appear in this world to save all mankind. This faith, together with the millenarianism inherent in it, was disseminated into many areas of East and Southeast Asia. It developed in various ways, being associated with the religious tradition of each area where it was accepted. In Japanese folklore and popular religions the aspiration for the "World of Miroku", the ideal world expected to be realized in the future, has been its most notable feature. This paper examines the notion of the "World of Miroku" developed in the cult of Mount Fuji in early modern Japan. In particular this paper focuses on the "World of Miroku" appearing in the teachings of Fuji-ko and Fujido, which were the organizations of lay believers. Through the examination this paper made the following facts clear. (1) The notion of the "World of Miroku" developed by Fuji-ko and Fujido had its bases in Miroku belief of Japanese folklore. (2) However the notion of the "World of Miroku" in the teachings of Fuji-ko and Fujido was quite different from that of the folklore. While the "World of Miroku" appearing in the folklore is characterized by good harvest and abundant gold and silver, Fuji-ko and Fujido leaders thought that all people, including the emperor and the shogun, would earnestly carry out their house business, do their best to promote the happiness of the others, and pray for the salvation of all mankind in the "World of Miroku". (3) The notion about the changes of the world, which was particular to Fuji-ko and Fujido, accounts for such development in the concept of the "World of Miroku". According to the notion the current world was recognized as the second stage, between the original world in the past and the "World of Miroku" in the future, in the history of human beings. This idea helped the leaders of Fuji-ko and Fujido to develop the theories of world renewal, in which the wrong doings of the rulers and poor morality of the people were to be corrected in the "World of Miroku". (4) One of the most important features of the "World of Miroku" was the equality between men and women according to the teachings of Fujido. Both Fuji-ko and Fujido had opposed to the prevailing view of women, in which women were regarded as being sinful and polluted. Fujido further tried to improve the status of women in their families and the society. (5) In accordance with such an innovatory view, Fujido challenged the custom of excluding women from sacred places, Mount Fuji in particular. Through clarifying these facts this paper shows that Miroku belief could function as a basis for developing the ideas concerning the world renewal in early modern Jap