• Journal of The Korean Association For Science Education
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• v.32 no.10
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• pp.1537-1550
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• 2012

This study aims to explore the differences between Korean and United States college students regarding their degree of religiosity, interest in, understanding and acceptance of evolution, and the effects of their interaction on these variables. A total of one thousand and fifteen Korean and US biology majors and non-majors college students participated in this study and a sub sample of 516 students were randomly selected for statistical tests. The results illustrated that Korean college students harbored significantly lower degrees of religiosity and interest in evolution but significantly higher degrees of knowledge and acceptance of evolution than US college students. The path analysis uncovered that the knowledge of and interest in evolution played a mediating role between religiosity and acceptance of evolution. Korean college students' interest in evolution was less correlated to other variables than US college students' interest. The acceptance of evolution was less predicted by knowledge of evolution in the Korean biology major sample than in the US biology major sample. The acceptance of evolution was predicted more by religiosity in the Korean non-major sample than in US non-major sample. This study suggests that future Korean science curriculum for evolution needs to enhance the degree of students' interest in evolution. In addition, future Korean science curriculum needs an instructional strategy in developing students' ability to make scientific decisions, such as the acceptance of evolution, without interference from their personal religious belief.

• The Journal of the Korea Contents Association
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• v.20 no.5
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• pp.212-221
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• 2020

The purpose of this study is to find out how the level of religious activity and participation in religious activities affect the satisfaction of the lives of the elderly. To this end, based on the 20th data of the labor panel survey, 3,261 people aged 65 or older were analyzed for technical statistics, average differences, and regression analysis. The research results are as follows. First, the existence of religion did not have a statistically significant effect on the satisfaction of the elderly's life. Second, the level of participation in religious activities was shown to have a statistically significant effect on the satisfaction of senior citizens' lives. In other words, the older people actively participate in religious activities, the more satisfied they were with Third, by type of religion, it was found that the Christian elderly had a statistically higher level of satisfaction in life than the Buddhist elderly. Based on these results, implications were drawn and policy suggestions were made.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.39-76
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• 2022

The two religious ethics, Christianity's 'love your enemies' and Daesoon Jinrihoe's 'grievance-resolution for mutual beneficence', can be misunderstood as similar. The misunderstanding arises from these religious ethics having something in common that specifically points to a particular object, called an enemy, and contains instructions to treat that object altruistically. However, from the perspective of Religious Ethics, the two teachings are not the same. The beliefs they are based upon are different, the religious character they pursue is different, and their processes of obtaining legitimacy, logic, and implementation are different. The most distinct difference between these ethics is that the Christian ethic focuses on a victim's role whereas Daesoon Jinrihoe ethic emphasizes the roles of both victims and perpetrators. In case of 'love your enemies,' if a perpetrator turns away from a victim and believes that they would be forgiven for their sin, the victim is unlikely to practice the teaching 'love your enemies.' Accordingly, to avoid criticism over cases wherein love of an enemy is nothing but a shallow grace, the roles of the two sides should be more highlighted than that of the absolute being. As for grievance-resolution for mutual beneficence, this teaching encourages victims to resolve their grievance with a goal of mutual beneficence. The perpetrator should likewise resolve the grievances and grudges of their victim with the aim of mutual beneficence. Jeungsan especially stressed that perpetrators have to resolve 'Cheok (慼: the resentment and grievances that someone holds against the one who victimized them)' through the ethic of grievance-resolution in order for living well. In other words, 'the ethic of Cheok-resolution' is an ethic wherein the perpetrator also plays an important role in the implementation of grievance-resolution for mutual beneficence.

• Korean Journal of Social Welfare
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• v.63 no.2
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• pp.109-132
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• 2011

This study is to explain the interaction of muslem immigrant workers in korea. The author approached new ethnography study method. Ten of Muslem immigrant worker and 10 korea participated this research. Data were collected by in-depth interview and non-participation observation The author analyzed the date according to Spradey(1979)'s Developmental Research Sequence model. As result "From secular way to religious way", "Reconstruction of ultra ethnic religious" were presented cultural theme.

• Journal of dental hygiene science
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• v.12 no.1
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• pp.1-6
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• 2012

This study was practiced to provide basic data which is necessary for ethical education of dental hygiene students by comparing the bioethical perception between dental hygiene students and non-health students. Questionnaire surveys were conducted for 778 students in two universities in Gyeonggi-Do province and analyzed the collected data with SAS 9.2. The findings of the study were as follows : 1. there was no stastistical difference in the degree of bioethical perception between dental hygiene students and non-health students. 2. Students who have family member in medical field were more conscious of bioethics than students who doesn't. According to religion, the protestants were most conscious and no-religions scored the lowest. 3. In case of dental hygiene students, female was more conscious. According to religion, there were statistical differences between the Catholic and Buddhism, the Catholic and No-religion. 4. Dental hygiene students were more strongly opposed to let infant with fatal congenital disease die than non-health students. 5. Dental hygiene students were more strongly opposed to rejecting organ transplant, trade in human organs and using alternative organ of animal. Also, they estimated higher the possibility of medical irrationalities due to trade in human organs. From these results, a curriculum for bioethical education in department of dental hygiene should be developed to form and improve the more desirable bioethical perception of dental hygiene students.

• Journal of Science Education
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• v.34 no.2
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• pp.246-259
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• 2010

The purpose of this study was to investigate pre-service biology teachers' perception of the evolution. This study was to compare the views of pre-service biology teachers with no religion with those of christian preservice teachers. Subjects were 77 pre-service biology teachers who enrolled in an university and graduate school of education located in Seoul. The instrument of this study was a questionnaire which consisted of 14 items on 2 domains: the nature of science, the origins of human beings. The key results are as follows. Most pre-service teachers showed highly understanding of the characteristics of science. However pre-service biology teachers still possessed naive views on the distinction of law and theory. In terms of the methods of science, many of the pre-service biology teachers considered scientific theories to progress through the accumulation of observation and experiments or through changes and modifications in existing theories. Compared with the pre-service teachers with no religion, christian pre-service teachers had conflicting views and misconceptions about the origins of human beings. The factors of religion were found to be one of the important barriers which prevent them from understanding the origins of human beings. The results suggested that the education program for pre-service biology teachers integrating the concepts and development process of the scientific knowledges should be effective for understanding the nature of science. For pre-service biology teachers, It is important to understand conflicting views of the christian pre-service teachers who understand creationism as a science.

• SUVANNABHUMI
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• v.3 no.2
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• pp.79-123
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• 2011

문화정체성은 실로 구성적 성격을 지닌 개념으로, 문화정체성의 구성은 상황 (그리고 역사)과 상념 사이에서 발생하는 역동적인 상호작용의 결과에서 비롯된다. "다약인"이라는 개념의 형성 및 구성에 있어서도 서로 다른 다양한 힘이 작용해왔다. 식민 지배기에 탐험가들과 학자들은 서구적 방식으로 "다약인"의 구성을 구체화시켰고, 이것은 해방 이후 인도네시아 국가의 향방에 순차적으로 영향을 끼쳤다. 다약인 정체성의 구성과 그 동인에 관한 논의는 머리사냥, 긴 형태의 가옥들, 종교 등과 같이 다약인을 그려내는 특정한 이미지에 다만 집중하고, 다약을 그려내는 이러한 이미지들이 오늘날 다약인 정체성과 어떠한 연관성을 지니는가에 관한 논의이다. 과거 머리사냥 풍습에 관해서도 다약인에게 있어서 머리사냥의 의미와 관례를 충분히 설명할 수 있는 분석이 현재 전무하다. 다약인 사회의 또 다른 주요 특징은 독특한 주거양식에서 찾을 수 있다. 주거양식은 대부분의 문헌에서 추정해온 것처럼 독특한 것이 아니라 오늘날에 이르기까지 다약인은 껜야인처럼 종종 연립가옥(라민)을 그들의 중심문화로 여긴다. 깔리만딴 동부에 위치한 롱메카에서 문화와 청년축제가 개최되었는데 이 축제의 전체 진행은 자문화의 재건과 밀접하게 연관되어있다. 2006년에 끄라얀에서 개최된 이와 유사한 한 문화축제는 페뭉 에라우 펜제라니(Pemung Erau Pengerani)라고 불린다. 종교 역시 다약인의 인류학적 설명에 있어서 주요 특징으로, 다약인은 보르네오에 거주하는 비(非)무슬림교도들로 정의된다. 과거에는 거의 대부분의 사람들이 정령신앙을 숭배했으나, 다약인들 사이에서 기독교로의 대규모 개종이 일어나면서 다약인은 기독교도와 일반적으로 동일시되었다. 깔리만딴 지역의 무슬림은 다약인이 될 수 없다는 게 일반적인 생각이다. 실로 다약인이 된다는 것은 수많은 힘들의 집합체로부터 그 구성이 이루어진다는 것을 의미한다.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.179-218
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• 2019

This article examines some important issues in films about new religious movements (NRMs) that express and represent NRMs in sensationalistic ways and criticize them as immoral and antisocial cults. I presented a typology to analyze films about NRMs from the perspective of marginalized religions separated from established religions and also as alternative religions that replace the established religions. In recent times, films about NRMs have changed from being social criticisms that represents NRMs as perpetrators of brainwashing and the need for deprogramming to that of faithful participation and empathetic reflection. Films about NRMs that utilize empathetic reflection, including Wild Wild Country (2018), go beyond the normative, single-perspective formula to enable insiders to conduct self-reflection and outsiders to empathize through openness, varied perspectives with multi-faceted composition and polyphony. In contrast, films about NRMs that adopt the perspective of faithful participation, including The Road to Peace (1984), present a new visual way to unravel the voices of silenced subalterns with alternative religious visions and those who needed relief from the marginalization due to alienation or exclusion from established religions. In the Korean context, these visions are expressed as 'the great transformation into the creation of a paradise of the Later World (後天開闢)' or as 'the resolution of grievances for mutual beneficence (解冤相生).'

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.87-131
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• 2014

한국은 백 년 이래로 군사적 침략과 경제적 대변혁을 맞았으며, 또한 종교와 문화적 측면에서 전통의 중흥기와 서학의 유입에 대한 문제를 경험하게 되었다. 이런 점에서 한국의 역사적 경험은 주변 국가의 국민들이 배울 만한 의미가 있다고 생각된다. 이와 연관하여 대순진리회가 역사를 계승하고 창신을 이루어나가는 측면의 문제는 정리해볼 만한 가치가 있다. 대순진리회의 종지는 '음양합덕, 신인조화, 해원상생, 도통진경'이다. 특히 대순진리회는 해원상생 사상으로 조화정신을 집중적으로 잘 나타내고 있다. 대순진리회의 해원은 고대 단주로부터의 원을 푸는 것에서 시작되며, 인류가 근본적으로 여러 세대에 걸친 원한을 풀어야만 행복하고 안락한 시대에 진입할 수 있다는 역사관을 보여주고 있다. 대순진리회가 해원을 푸는 방책으로 제시하는 상생은 당시의 갑오동학혁명이나 역사상 많은 종교에서 원한을 해결하는 방법과 구별되는 것이다. 과거에 있어서는 상극의 방법으로 원한을 해결하여 왔으나, 상극의 방식은 오히려 새로운 원한을 더욱 만들어 낼 수 있기 때문에, 현대에 있어 원한을 제거할 수 있는 방법은 악을 선으로써 대하는 것이라고 한다. 증산 성사 및 그 후학들은 사회의 질서를 새롭게 세우는 문제와 전통사회에서 인간 간의 조화를 방해하고 원한을 용인하는 구습을 개조하고 원을 소멸하는 문제에 주의를 기울였다. 이러한 변혁은 평등의 관념을 나타내고 있다. 증산께서는 전 세계적인 관점에서 민족과 국가 그리고 종교 간의 조화를 실현해야 할 것을 강조하셨다. 당시 동아시아 국가는 매우 폐쇄적인 상황에서 서양 국가의 침략을 받던 시기였는데, 증산 성사께서 미래의 세계는 마땅히 화합을 이루고 서로의 장점을 배우는 세계가 될 것임을 예견하셨다는 것은 그의 위대함을 보여주는 대목이다. 증산의 후천개벽사상 역시 조화의 정신을 나타내고 있다. 후천개벽사상은 전통적 참위를 현대적으로 개조한 것으로 민중을 적극적으로 인도하기 위한 것이다. 다음으로, 증산께서는 각 종교에 대해 관용적인 태도를 표하셨고, 또한 매우 진지한 태도로 타 종교로부터 자신이 주창하는 사상과 관련한 자원을 흡수하셨다. 동양의 전통적인 유불선 삼교를 가장 중요한 종교와 문화형태로 인정하시고, 그 삼교의 내용을 두로 포용하셨으며, 심지어 예수교와 서양문화까지 모두 아우르는 태도를 보여주셨다. 서양의 문화 역시 증산께서 추구하시는 신세계의 한 부분이었기 때문이다. 이러한 사실은 증산께서 당시 세계의 역사적 방향에 대해 통찰하고 있었고 이 통찰 속에서 종교 간의 관계가 조화롭게 되어야 함을 주창했음을 말해 준다. 대순사상에는 민간 무교의 내용 역시 풍부하게 들어있다. 부뚜막신, 사명, 아표신, 마장군, 백의군왕, 황천신 등 민간에서 유행했던 다양한 신령숭배의 내용을 흡수했을 뿐만 아니라, 주문과 부를 태우는 법술로 신명과 관련된 내용을 표현하고 있으며, 칠성과 관우의 신앙까지 수용하고 있다. 또한 증산 성사는 동학과 같은 신종교까지 받아들이셨다. 증산께서는 동학혁명의 비참한 최후를 완화시켰던 위대한 역사적 공적을 이루셨으며, 신종교 운동의 사회적 형태를 변화시켰을 뿐 아니라, 서로 다른 내력을 지닌 교도들간의 관계를 조화롭게 하였다. 이로 볼 때 결국 증산께서 주창한 대순사상은 사람들 간의 충돌과 모순을 소멸시키고, 조화와 상생의 사회 환경을 창조하고자 하는 것이었다고 할 수 있다.

• Journal of Korean Historical Folklife
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• no.33
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• pp.31-72
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• 2010

At first, I extract materials on folk religion from four encyclopedic literatures of late Chosun dynasty-Lee, Ji-Bong-Ryu-Seol(『芝峯類說』) by Soo-Kwang(李晬光), San-Lim-Kyung-Jae(『山林經濟』) by Hong, Man-Sun(洪萬選), Sung-Ho-Sa-Seol(『星湖僿說』) by Lee-Ik(李瀷), O-Ju-Yeon-Moon-Jang-Jun-San-Go(『五洲衍文長箋散稿』) by Lee, Kyu-Kyung(李圭景), and present these materials by tables. Second, I examined the contents and characters of these materials on folk religion. The conclusions from this research are as follows. ① There are common features and points of difference between these four encyclopedic literatures. One of common features are that all these four are encyclopedic works, but San-Lim-Kyung-Jae is more practical than another three. ② These encyclopedic literatures regard folk religion as a negative culture, because these literatures based on Confucianism. But they did not deny miraculous virtues of folk religion. ③ These encyclopedic literatures give us many informations on gods and spirits of Korean folk religion, i.e. city gods(城隍神)·Yup-Sin(업신)·spirits of disease, god Kim-Bu(金傅大王神)·god Jung-Duk-Yang(鄭得揚)·god of King Kuan-u(關王神)·god Bu-keun(付根神) etc. So I review these gods and spirits referenced in encyclopedic literatures. ④ These encyclopedic literatures show much interest in ghost in common. The reason of interest is that authors of these encyclopedic literatures are all scholars of Sung Confucianism and Sung Confucian was concern about ghost. The Sung Confucianism denied the ghost as personal being whom Korean folk religion regards to a kind of spirits. Instead of beliefs in ghost of folk religion, they insist on the ghost as Ki(氣), a kind of cosmic principle. But these encyclopedic literatures acknowledge some parts of folk religion's beliefs in ghost, because they admit the miraculous virtues of these parts. ⑤ There are many items on divination in these encyclopedic literatures. But they show dual attitude on divinations. The one is negative attitude to divinations on individual destiny and the other one is positive attitude to divinations on agriculture. ⑥ There are also many items on witchcrafts in these encyclopedic literatures. Through these items, I assumed pervasiveness of beliefs on witchcraft at that time. ⑦ Shamans, as religious specialist, are stand on a central position of Korean folk religion. So it is a matter of course that these encyclopedic literatures concerned on Korean shaman. As Confucians, authors of these encyclopedic literatures did not regards shamans as positive one. But they did not deny miraculous virtues of shamans. In spite of these encyclopedic literatures have negative view points to, and include false informations Korean folk religion, I would like to emphasis on importance of these encyclopedic literatures to understand Korean folk religions, especially Korean folk religions of late Yi Dynasty.