• Korean Journal of Adult Nursing
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• v.14 no.4
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• pp.612-624
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• 2002

연구목적: 이 연구는 한국의 전통적 문화에 기초한 한국적 간호이론 개발을 위하여 고전문헌과 관련문헌으로부터 한국인의 세계관을 도출함을 목적으로 한다. 연구방법: 한국인의 세계관 도출을 위하여 문헌분석방법을 적용하였다. 연구자료는 조선왕조 500년과 현대까지 한국인의 사상체계에 가장 큰 영향을 끼친 성리학의 근간을 이루는 태극도설과 역경을 중심으로 한 고전문헌과 관련 해설서들로 하였다. 연구결과: 한국인의 세계관의 원리로서 변화의 원리, 통일성의 원리, 인본주의 원리를 도출하였다. 그들 각각의 하위개념으로 1) 변화의 원리에는 생산성, 주기성, 중용, 2) 통일성의 원리에는 유기적 체계, 동시성, 전일주의, 조화, 그리고 3) 인본주의 원리에는 경(敬), 충(忠), 서(恕), 효(孝)을 도출하였다. 결론: 서양의 간호개념이 아닌 한국인의 세계관의 원리와 하위개념을 기초로 한국인의 고유한 건강과 간호개념을 도출함으로서 한국적 간호이론개발에 기여할 수 있다.

• Journal of the Korea Society of Computer and Information
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• v.22 no.11
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• pp.117-124
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• 2017

The purpose of this study was to examine the factors influencing on Codependency of college students from Double ABCX model. This study examined the mediating relationship between boundary ambiguity, internal working model and psychological maladjustment, and then examined the moderating effects of Self-esteem, Social support and World view orientation. This study also examined the relationships of codependency with gender, enonomic level in college students. The results of the study are as follows. First, this study showed that codependency was related to economic level of college students. But it has not significant relationship with gender. Second, the moderating effects of Self-esteem, Social support and World view orientation was not significant. Third, mediating effects of Codependency on Boundary ambiguity, Internal working model and Psychological maladjustment were significant. This study suggested some theoretical and policy implications basing on this analytical results.

• Journal of the Korean Institute of Navigation
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• v.12 no.3
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• pp.55-74
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• 1988

The increase in seaborne cargoes has made our coastal traffic congested, and future coastal traffic is also expected to increase considerably as result of our economic development and high dependence on foreign trade. This increased traffic may be a cause of serious sea pollution as well as greater number of sea accidents. In view of this problem the introduction of VTMS along on our coast is required, following careful study of a large number of foreign systems. This paper analyzes the actual condition of 132 VTMSs in the world from the view point of management method authority of VTMS, coverage and characteristics of system. And this results provide helpful information for the development of VTMS in the future and for the implementation of VTMS in our coastal waterway.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.177-213
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• 2015

We live in two giant pendulum in called 'science' and 'religion'. But science and religion are contained in disparate information with each other, Those two is not easy to achieve convergence. But if you accept the ontological scheme of Great Chain of Being(存在의 大連鎖) in the Perennial philosophy(永遠의 哲學), Debate between religion and science is meaningless 'Great Nest of Being(存在의 대둥지, Great Chain of Being)' is similar to the multiple concentric circles, there are different dimension that the each top level to subsume surrounding the lower level. For example, upper zone 'Mysticism(神秘主義)' includes but transcends(or transcends but includes.) the sub-region theology, psychology, biology and physics. The Perennial philosophy is the great spiritual teachers of the world, philosophers and thinkers have adopted a common worldview, a religious views. Philosophers of the perennial philosophy seem to match the cross-cultural almost unanimous about the general level of the 'Great Nest of Being' for the past 3,000 years. The perennial philosophy made the conclusion that God exists in the world. Several types of view of God existing religions in the world have 'Monotheism(一神論)', 'Pantheism(汎神論)' and 'Panentheism (汎在神論)'. Although traditionally the God of the philosophers is the classical Theism, theological trends of today it is moving in the direction of Panentheism. Panentheism see that god is immanent and transcendent. also Daesoon Thoughts is the position of the Panentheism. so this paper points out the fact that the view of God of the perennial philosophy is precisely consistent with the view of God of Daesoon Thoughts. Wilber says 'envelopment [transcend and include]'. The word translates as 'powol(包越)' in Korean. 'Powol(包越)' means that all the developmental evolution is to surround the sub-region developed into the higher realms. View of the God in the perennial philosophy is 'powol theism(包越的 有神論)'. but 'powol immanent God(包越的 內在神論)' rather than building regulations as 'powol theism(包越的 有神論)'. It would have to be a more accurate representation of it. Because in the existing 'theism(有神論)' the god and humans are thought to exist apart. However, Daesoon Thoughts are deemed to also recognize another universal laws. also Sangje(上帝, the Supreme God) is recognized as a cosmic existence that transcends the laws. This point, as the characteristics of the Daesoon Thoughts, In other religions can not be found. Therefore, More specifically represent(More accurately represent), Sangje of the Daesoon Thoughts can be described as 'powol theism' or 'transcendental and included deism(包越的 理神論)'. Importantly, The idea of God can be captured directly by the discipline. In this sense, In terms of the other religions have no discipline law, the practice [discipline] of the Daesoon Thoughts required in the present age. It has the absoluteness.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.1-34
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• 2016

This paper aims to understand how Daesoonjinrihoe perceives the Later World. Daesoonjinrihoe supports to establish an earthly paradise through the re-creation of the real world unlike other religions which tend to relegate ultimate fulfillment to the afterlife. In other words, Daesoonjinrihoe endeavors to achieve their objectives in the human world rather than outside of it in a potential act of escapism. The new religions in Korea have been characterized by ethnocentrism and doctrines which present Koreans as the new chosen people by emphasizing Korea's crucial role in world leadership. However, the doctrine of Daesoonjinrihoe differ with other new religions of Korea in this regard as its purpose is to redeem the whole world. Daesoonjinrihoe proposes an open embrace of the religious diversity found in Korean society. Daesoonjinrihoe argues that the Later World has not come yet, even though the Former World is over and progress towards the Later World has already been set in motion. The meaning of human nobility is akin to anthropocentricity. According to a variety of myths and legends, animals and supernatural often attempt to become human. Moreover, it would not be an overstatement to assert that the re-creation of the real world and the Daesoon concept of human nobility correspond with these myths and legends. There were not definite interpretations regarding heaven in Confucianism historically, yet Daesoonjinrihoe differentiates clearly that heaven and Sangje are cosmic structures. Buddhism perceives that heaven separately exists as a cosmic structure and that Buddha is a transcendental entity, however; that entity is not accessible for intercession. On the contrary, the ways to save the world have been adduced in Daesoonjinrihoe. In addition, the earthly paradise of the Later World has likewise been introduced. Specifically, it is Sangje that opens the door to that paradise. Unresolved issues in the formation of a world view still persist. There are no shortage of studies on the notion of gods or divine beings, however; most of these studies focus on genealogical classification, forms, functions and other such topics. The concept of god, ghost, or soul does not seem to have been clearly defined in these studies nor has the relationship among these entities and humanity been satisfactorily examined. For example, if human beings become either gods or divine beings, questions regarding divine beings who have acted as protectors or guardians of human beings then arises. The Daesoon cosmology should be specifically compared to cosmology in Daoism. By conducting additional studies such as a comparative research with Daoism, it will be possible to interpret mantras and Daoist art as they appear in Daesoonjinrihoe in a thought-provoking way which can in turn be compared with other religions.

• The Journal of the Korea Contents Association
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• v.15 no.8
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• pp.85-95
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• 2015

This study examined adaptational aspects by analyzing culture contents, which use Jeju myth "Chasabonpuri" as a writing material. "Chasabonpuri" has a heroic narration of Ganglim, who becomes the grim reaper by solving the serious problem through a journey to the world beyond. Also, it has a value as an archetypal narration because of its reflection on Korean world view of afterlife. Culture contents, which use "Chasabonpuri" as a writing material, have features of 'accurate reproduction of heroic narration' (Ganglim who becomes the grim reaper), 'tragic conversion of narration through humanization' (The way home), 'extension of narration through merging with traditional and modern elements'(Together with God), 'Unique view of the world that reflects the contemporary trend' (Ghost Messenger).

• Hwankyungkyoyuk
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• v.14 no.1
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• pp.92-106
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• 2001

The main goal of this paper is to suggest a new path to new ecological paradigm in social environmental education. The old paradigm of environmental education consists of two elements. The first element is emphasis on the seriousness and urgency of environmental problems while the second one is the presentation of concrete action programs as solutions of environmental problems. The missing point of this paradigm is the internal process of meaning construction of actors. Any kind of social action must be based on the meaning which the actors gives to their own action. Becoming an environmentally conscious actor, therefore, actor himself needs to interpret the world from the new perspective. In this paper, we call the change of worldview in the deepest sense 'conversion'. Ecological conversion means shift from anthropocentrism to ecocentrism. In the following sections, main characteristics of ecological world view are specified and some examples of ecological confessions which reveal ecological world view are presented. In this last section, 7 ways of lifestyle change which can facilitate ecological conversion are suggested: 1) trying to be alone for a while everyday; 2) making peaceful state of mind; 3) sharpening the 'green sensitivity'; 4) creating slow way of life; 5) choosing voluntary simplicity; 6)raising spirituality; 7) practicing sharing and caring. Social environmental education in the new ecological paradigm could be considered as a starting point towards a civilizational shift from the dominant materialist civilization to the post-material ecological civilization.

• English & American cultural studies
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• v.18 no.3
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• pp.93-113
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• 2018

This paper examines C. S. Lewis's view of myth and religion in the mid-twentieth century England. Lewis provided his social and cultural criticisms for materialistic contemporary culture and a decline in religiosity in Till We Have Faces (1956). Under the agitated influence of the time period and social movements in which he had lived, Lewis's writing uncovers dynamic interactions with the traumatized world aroused by two World Wars and the apocalyptic aura of an upcoming new world. The narrative of Lewis's novel Till We Have Faces, in a larger perspective, presents the mixtures of mythic motifs and nostalgia. On the plot basis, the novel depicts contemporary spiritual blindness and national dissociations. Many criticisms of Lewis have not been exploring the author's keen knowledge of the modern society because of his conspicuous depictions of evil and grace involving religious and medievalist views. Nonetheless, the paper explores how Lewis's apocalyptical views, related to turmoil and nostalgia, uncover complexities of his religious dilemmas between restoring the deteriorated status of the privileged. Ultimately, it analyzes Lewis's consciousness of the social changes related to the larger, more often than not psychological, context of redefining the national empire.

• Journal of Contemporary Eastern Asia
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• v.7 no.1
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• pp.19-37
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• 2008

• Electronics and Telecommunications Trends
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• v.32 no.5
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• pp.39-48
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• 2017

Since the world's first 3D commercial film with red-blue glasses was introduced in 1922, remarkable progress has been made in the field of 3D video. 3D video content gained enormous popularity with the movie "Avatar," which greatly increased the sale of 3D TVs. This momentum has weakened owing to lack of 3D content. However, the recent trend of virtual reality (VR) and augmented reality (AR) made 360 VR video and 3D games using a head mounted display wide spread. All these experiences mentioned above require wearing glasses to enjoy 3D content. Super multi-view content technology, on the other hand, enables viewers to enjoy 3D content without glasses on a super multi-view display. In this article, we introduce the technologies used to make super multi-view content, interact with it, and author content, which are developed by ETRI.