• Journal of the Daesoon Academy of Sciences
• /
• v.31
• /
• pp.165-197
• /
• 2018

The purpose of this article is to investigate communal action in the Ox Seeking Pictures of Daesoon Thought as an expression of future prospects. The Ox Seeking Pictures in Daesoon Thought seeks out renewal of thought, renewal of life, and true living. Here, the Ox Seeking Pictures symbolize a world in which good fortune comes true according to faith in Gucheon Sangje. The correlation between searching for the ox and the supporting teachings of the Reordering Works of Heaven and Earth in Daesoon shows the transformation of Daesoon prospects for achieving the renewal of thought. The correlation between Deep Contemplation Leading to Awakening and Finding and Following Heavenly Teachings shows the transformation of Daesoon reason into a practice implemented in daily life. The correlation between a human being's awareness and the heavenly paradise of the Later World shows transformation into true living based on everyday practice and the practical transformation of one's livelihood. In this investigation, we can say that the Ox Seeking Pictures of Daesoon symbolizes the realization of human dignity and respect for lives. No life should be destroyed or violated by another. Heaven, Earth, and Humanity can be changed and born anew. The visions of the realization of the heavenly paradise of the Later World show that this paradise in the world results from Daesoon principles. This provides a unique insight when compared to the bodhisattva ideal conveyed through the Ox Seeking Pictures of Mahayana Buddhism. Daesoon's Ox Seeking Pictures consist of a three-way interlocking of renewal of thought, implementation in life, and the practical transformation of one's livelihood. The communal spirituality based in Daesoon Truth connects and mediates among people and appears in three aspects. Firstly, it is thought to be a vision of the renewal of thought through the 'Virtuous Concordance of Yin and Yang.' Secondly, it is thought to be the vision of a new life based upon the spirit of Mutual Beneficence. Thirdly, it is thought to be a vision of true living through the realization of human dignity. Because of the appearance of the Ox Seeking Pictures of Daesoon Thought, this narrative picture shows the oxherd as searching for an ox which is the symbol of Daesoon Truth and Dao. Even though he catches the ox, he is still holds the rope to tie the ox to himself. He makes an effort to keep the ox steady. Finally, the oxherd's enlightenment becomes the source of responsibility to help unenlightened people in their struggles. In conclusion, it is necessary to interpret these paintings as the start of the Later World.

• Journal of the Daesoon Academy of Sciences
• /
• v.31
• /
• pp.199-235
• /
• 2018

Most of the new religions derived from Jeungsan have claimed that Jeungsan's religious thought reproduced Dangun [檀君] Thought in its original form. However, Daesoon Jinrihoe is the only religious order out of the many new religions within the Jeungsan lineage, which has constantly kept its distance from Dangun Thought since 1909 during the earliest period of proto-Daesoon Jinrihoe. Even a mere trace of Dangun cannot be found in the subject of faith or the doctrinal system of Daesoon Jinrihoe. In this context, this study aims to examine possible connections between Daesoon Thought and Dangun Thought in order to determine why other Jeungsanist religions frequently exhibit Dangunist features. Specifically, a major part of this study will be devoted to comparing and analyzing the narrative structure of Daesoon Thought and Dangun Thought as well as their respective motifs. In fact, Jeungsan does not seem to have ever mentioned Dangun in his recorded teachings, therefore, after his passing into the Heaven, most of the religious orders including Daesoon Jinrihoe derived from him did not pay any attention to Dangun Thought for almost for 40 years. These orders did not originally perceive Dangun as an object of belief. After Korea's liberation, Dangun became widely accepted as a pivotal role among the Korean people. As Dangun-nationalism claimed to unify Koreans as one great Korean ethnic society, the religious orders of Jeungsan lineage also climbed aboard this creed and their faiths or doctrines were acculturated to reflect this change. The reason for this has been attributed to following modern trends to increase success in propagation. In the meantime, Daesoon Jinrihoe was the only order that did not accept Dangun-nationalism because it was not a teaching given by the order's founder. And the two systems of thought have more dissimilarity than parallelism in terms of philosophical ideology. These seem to be the main reasons why Daesoon Jinrihoe did not adopt Dangun into its doctrine or belief system.

• Journal of the Daesoon Academy of Sciences
• /
• v.29
• /
• pp.141-170
• /
• 2017

In this paper, I will compare the Jinmuk tales from Korean Buddhism and those which appear in Daesoon Thought. Specifically, I will compare the Jinmuk tales from the Jinmukjosayujeokko (震黙祖師遺蹟攷, A Study on the Remains of Patriarch Jinmuk) and those from the Jeongyeong (典經), and then study the differences between the two sources. In chapter two, I approach Jinmuk's thought as conveyed in the Jinmukjosayujeokko by examining four points. The first point is that Jinmuk is a transformation-body (an incarnation) of Sakyamuni (釋迦牟尼) Buddha. In the preface of the Jinmukjosayujeokko, Choui (艸衣) says that Jinmuk is a transformation-body of Sakyamuni Buddha. The second point is the spirit of unobstructed action (無礙行), the third point is the spirit of the fundamental congruence between meditative and doctrinal approaches (禪敎一致), and the fourth is the spirit of the fundamental congruence between Confucianism and Buddhism (儒佛一致). In chapter three, I study on the viewpoints which can be derived from Jinmuk tales in Daesoon Thought, and compare the Jinmuk tales from the Jinmukjosayujeokko and the Jeongyeong. The Jinmuk tales from the Jeongyeong can be characterized by the Daesoon concepts 'Cheonji Gongsa (天地公事, The Reordering Works of Heaven and Earth)' and 'Haewon Sangsang (解冤相生, The Resolution of Grievances for Mutual Beneficience)'. This is the key difference between the Jinmuk tales from Korean Buddhism and those from Daesoon Thought. If I compare the common subject matter of the Jinmuk tales in the Jinmukjosa yujeokko and the Jeongyeong, the Jinmuk tales from these two sources likewise contain differences. Why do these differences occur? I will explain these differences based on Mircea Eliade's approach to mythology. Eliadian theory posits that myths contain the desires of those who deliver the myths. If I explain the difference between the Jinmuk tales in the Jinmukjosayujeokko and the Jeongyeong based on Eliade's theory, Buddhism has Jinmuk tales composed to reflect Buddhist values, whereas Daesoon Thought has Jinmuk tales composed to reflect the values of Daesoon Thought. As Korean Buddhism and Daesoon Thought promote different values, they thereby have different Jinmuk tales.

• The Korean Journal of Franchise Management
• /
• v.2 no.2
• /
• pp.95-110
• /
• 2011

As global economic conditions are getting uneasy and polarization of our economy is intensified, the economic sentiment of small businesses is still low and unstable. The collapse of worldwide banking systems due to sub prime crisis in 2007 became the catalyst that shakes financial industries in each country in the world; the most sentiment people, small businesspersons, also have hard time facing survival way out, facing a great crisis. All organizing powers including manufactures, wholesales and retails are being gradually greater in mutual relations and dependence, and unstable factors about risks are also increasing. For exterior environmental and physical risk factors which cannot make small businesses survive themselves by developing ways out are eventually increasing, those who cannot cope with these factors face a great crisis. Although the government tries hard to overcome this situation conducting many ways, the effect does not continue. It is the real state that independent business markets including overall employment and establishing business have vicious cycle that they cannot be improved, due to increase of employment centered on short-term labors which lack durability in creation of employment and decline of household income. Recently, growth shows indication of slowdown because of multinational risk factors including financial crisis in each country in Europe, the death of Kim Jung-il, relationship with North Korea, and unstability of war situation in the Middle East Asia. Experts expect that growth rate will be about 4%, and independent business that ordinary people feel is still gloomy. It's reality that there is no adequate alternative for lack of jobs, unstable employment and a means of living after retirement. Also, the fact that large companies enter the market which is narrow and in the excessive competition should be an environmental factor that makes the situation worse. The business concept, a franchise, is the part we should think about whether it is the institutional solution that can guarantee independent businessmen stable life. Major companies are frightfully entering the market today, breaking the barrier to entry and shouting of a win-win with independent businesses. It's the small businesspersons who go through painful domestic recession, cannot predict the future and manage confusing and unstable independent business. It's very important to restore the domestic economy through wisely boosting consumption as soon as possible. It's also important to lead the situation by gathering powers of the government and related organizations, agonizing, suggesting solutions, and establishing accurate directions. The purpose of this study, therefore, is to suggest ways to strengthen competitiveness of small businesspersons by examining small business support policies which are currently implemented.

• Journal of the Korean Society of International Agriculture
• /
• v.23 no.5
• /
• pp.465-474
• /
• 2011

Agricultural environment of Lam Dong province, which is located in central highland area, is totally different from that of other lower areas in Vietnam. In Lam Dong province, abundant plant resources were naturally grown such as pine trees, taxus, and wild orchids, which can grow in high mountainous area. In Lam Dong, the field proportion of perennial crops was higher than that of annual crops. However, the field proportion and yields of vegetables were highest among the all cultivated crops, estimating 38% (36,552ha) and 72% (993,082MT), respectively. Especially in Da Lat, vegetables, flowers, orchids, and industrial crops were mainly produced because this area is geographically close to Ho Chi Minh city. And also in Da Lat, 64% (8,447ha) and 36% (4,777ha) of farm fields were used for producing annual and perennial crops, respectively, and the yields of fresh vegetables in this area was estimated to 213,478MT which was 21.5% of the whole yields in Lam Dong province. Thus Korea, Taiwan, Japan, France, and Holland have invested to agriculture in Da Lat for producing and exporting flowers, vegetables, and tea. In 2009, flower cultivation area of Da Lat was over 55% in Lam Dong province and average amount of values were 9,781 million USD, which was higher than that of al other crops. Thus following strategies could be suggested for the development of agriculture in Lam Dong province. The first, agricultural cooperation with Da Lat, Lam Dong, should be characterized to horticulture and floriculture, followed by supporting both appropriate R&D techniques and equipments. And then agricultural system should be made in relationship with the local companies. Finally, agricultural cooperation program should be conducted toward the direction for both donor and recipient countries.

• Journal of Venture Innovation
• /
• v.6 no.2
• /
• pp.41-65
• /
• 2023

This study was conducted to empirically analyse the factors that influence SMEs' intention to adopt ESG. For this purpose, we first derived the variables of usefulness of ESG and ease of adoption. In addition, we adopted CEO's will because of the importance of CEO's role in decision-making in SMEs. In addition, we added customer's request, government support, and credit evaluation reflection as institutional factors for ESG management. To examine the mediating role of attitudes and employees' innovation resistance in these relationships and how they affect ESG adoption, we set up a research model. These factors were used in the empirical analysis with 368 valid responses from the survey. Hierarchical regression analysis method using SPSS 24.0 was used for statistical analysis, and Process Macro 4.0 based on SPSS 24 was used for mediation and moderation effects. The results of the empirical analysis of this study showed that the usefulness of ESG adoption, ease of adoption, CEO's will, customer's request, government support, and credit evaluation reflection all had a positive and significant effect on the intention to adopt ESG management. In particular, among the variables affecting ESG adoption, CEO's will was found to be the most influential. Attitudes were also found to play a mediating role between the influencing factors and intention to adopt ESG management, as well as the mediating effect of employee' innovation resistance. The academic implications of this study include the identification and empirical testing of each of the influencing variables of ESG management adoption in the scarce literature on ESG in SMEs, and the prioritisation of the influence of these factors on adoption intention, which can be used to promote the adoption of ESG management. In terms of practical implications, it is important for SMEs to have a win-win relationship with large corporations, an ecosystem such as government support, in order to improve CEO awareness and motivate the CEO's will, and for smooth introduction of ESG management, it is necessary to find ways to reduce resistance through sufficient communication with organizational members to make them aware of the need.