• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.33-68
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• 2023

Simwudo (尋牛圖), known as Ox Seeking Pictures, originated in the 11th-12th century and have consistently played a guiding role in the teachings of various religions in East Asia. Some Korean religions that emerged during modern times conveyed their teachings through depictions of ox seeking or herding. Among them, Daesoon Jinrihoe stands out as a representative religion. The belief system of this particular religion elucidates its distinct doctrine and worldview by reimagining Simwudo, into a new set of six panels (seven or nine panels in some variations). The Simwudo of Daesoon Jinrihoe differs from that of Buddhism, particularly in its treatment of meditation (禪), both in terms of context and significance. While they share similarities in the aspect of ox-seeking, the Buddhist Simwudo symbolizes human nature, whereas the Simwudo of Daesoon Jinrihoe represents the great Dao of Heaven and Earth propagated by Kang Jeungsan and brought into completion by Jo Jeongsan. In the Buddhist context, the subject of the search is the Ox, signifying the restoration of a deluded human's pure nature in order to achieve personal salvation and in some version of Simwudo, reenter society to perform salvific actions for others. On the other hand, in the Simwudo of Daesoon Jinrihoe depicts the process of a human attaining immortality and following the teachings of Jeungsan and Jeongsan. This culminates in the final image which is the redemption of the world. The final phase of the Buddhist Simwudo, depending on the version, is either enlightenment (personal salvation) or reentering society to perform salvific actions (as a bodhisattva), whereas the Simwudo of Daesoon Jinrihoe show the simultaneous achievement of the perfection of humanity and the redemption of the world. This distinction highlights the fundamental differences between the Simwudo of these two distinctly different religious traditions. These differences arise from the contrasting purposes pursued by Buddhism and Daesoon Jinrihoe.

• The Journal of the Convergence on Culture Technology
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• v.9 no.5
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• pp.105-110
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• 2023

This article attempts to analyze John Greenleaf Whittier's anti-slavery poems. As a Quaker, he criticizes and satirizes the rife slavery in the mid nineteenth century. His thoughts are based on his religious belief. "The Farewell of a Virginia Slave Mother" depicts the mother who lost daughter for she was sold to the South. The harsh state of the corrupt South is described. In "Massachusettes to Virginia," the speaker, deploring the moral corruption of Virginia, denounces any attempt to return slaves to slave states. With a moonrise as a socio-political symbol, "Arisen at Last" celebrates the passage of law to protect fugitive slaves. Written after the Civil War, "The Peace Autumn" celebrates the peaceful situation in which Emancipation was declared. His efforts contributed to the abolitionist literature.

• Journal of The Korean Association For Science Education
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• v.31 no.8
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• pp.1186-1198
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• 2011

The understanding of real-world application of scientific knowledge such as the evolutionary theory has been emphasized in science curriculum. Despite this, many students and biology educators misunderstand the use and practical application of the evolution theory. The purpose of this study is to explore variables related to the understanding of practical application of evolution. Methodologically, we employed large-scale survey that examined three independent variables (major, academic year, and religion) and five dependent variables (understanding of practical application of evolution, knowledge of, interest in, and acceptance of evolution, and religiosity). Two hundred and thirty three biology pre-service teachers and 405 non-biology pre-service teachers participated in the survey. The results demonstrate that the biology teacher education program does not help in increasing the understanding of the practical application of evolution. Rather, the understanding of practical application of evolution was associated with their religion. In addition, the understanding of the practical application of evolution was associated with the acceptance of and interest in evolution. The results of this study inform the development of new biology teacher education programs to improve their understanding of practical application of the evolution theory. We also suggest further areas of research for other scientific concepts that could be used to gauge teachers' understanding of the practical application of scientific knowledge.

• Journal of Family Resource Management and Policy Review
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• v.26 no.4
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• pp.39-52
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• 2022

The purpose of this study was to examine the workday leisure time of dual-income fathers and mothers with preschool children. Data were gathered from the Statistics Korea Life Time Surveys from 2004(y1) and 2019(y2) (n=2,697). Life time was composed of three types(inevitable time, compulsory time, and leisure time) and leisure time was categorized into 11 activities(voluntarism, participation, social relationships, religion, rituals, culture and tourism, sports, game and play, media, rest, and others) to investigate gender differences and time effects. The major results were as follows: First, both working fathers and mothers with preschool children spent less inevitable time, more compulsory time, and less leisure time, than other adult group. Second, fathers spent more time on 10 leisure activities except religion in y1, and on all activities than mothers in y2. In y2, less time on three activities(social relationships, rituals, and media) for both fathers and mothers, less time on religion for mothers only, more time on two activities(participation, game and play) for both groups were spent than y1. Third, in the regression analysis of fathers' and mothers' leisure time on three leisure activities(sports, game and play, and media) with a distinct pattern from leisure time for adult group between y1 and y2, socioeconomic variables and lifetime variables showed different effects by gender and waves. Based on the results, family policy and programs to improve the work-life balances of working fathers and mothers discussed.

• Journal of Yeungnam Medical Science
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• v.21 no.2
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• pp.151-166
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• 2004

Background: Spirituality has been an important part of Transpersonal Psychology and is believed to have a large effect on the mental health because it has been systematized. The aim of this study was to determine the level of spiritual disposition on human beings along with its effects on one's mental health. Materials and Methods: The study targeted 400 women residing in Youn-Gil city of JiLin Prov., which is a district of the Cho-Sun tribe in China. Their spiritual well-being was studied using the Spiritual Well-being Scale-Korean Version. The spiritual well-being scale consists of 2 sub-scales of religious well-being and existential well-being. The study was evaluated using a lie scale, psychotic trend, and a combined anxiety-depression scale. The results were considered to be factors of one's mental health. The correlation between the spiritual well-being and each tendency was analyzed by regression analysis. Results: The total score of the Cho-Sun tribal women according to the spiritual well-being scale was 68.29 which was much less than the 100.65 of Korean Christian women. There was no significant correlation between the spiritual well-being and the Lie trend. However, it was found that 86%(344) of Cho-Sun tribal women scored above 70 in the Lie trend with a mean score of 74.57 which is higher than normal populations. Regarding the correlation between the spiritual well-being and psychotic trend, the psychotic trend became significantly higher when the religious well-being was at a high level. On the other hand, the psychotic trend became significantly lower when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and anxiety, the anxiety was significantly higher when the religious well-being was at a high level. However, the anxiety level was significantly low when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and depression, the depression level was somewhat significantly high when the religious well-being was at a high level. However, the depression level was significantly low when the existential well-being was at a high level. Conclusion: This study evaluated the effects of spiritual well-being on a person's mental health among Cho-Sun tribal women in Youn-Gil city of JiLIn Prov., P.R. of China. The results found that the religious well-being, which is a sub-scale of spiritual well-being, had negative effects while the existential well-being had positive effects on the mental health. These results proved that a person's religious disposition had negative effects on their mental health in a communitarian society.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.27-61
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• 2022

Documentation related to Mugeuk-do (Limitless Dao) is rare in comparison to other Korean new religions given that it has been open to the public and translated since the 1970s. Due to its rarity, the documentation has been used uncritically, without there being any comparative study or historical research. It is undeniable that distortions and fallacies are embedded in these documents, and this has resulted in quite a few problems in precisely understanding Mugeuk-do and Daesoon Jinrihoe (The Fellowship of Daesoon Truth), an order that has inherited the legacy of Mugeuk-do. In this regard, this study aims to critically define the characteristics and limitations of the major documents related to Mugeuk-do that were published by the colonial government in the 1920s~1930s and recorded by multiple orders in the 1970s-1980s through comparisons. An attempt to conduct this research allows for the discovery of a solution to the problem of uncritical usage of those materials. The documents produced by the colonial government that can be used as basic texts to study Mugeuk-do are The General Conditions of the Religion Mugeuk-do (無極大道敎槪況) and Unofficial Religions of the Korea (朝鮮の類似宗敎). These can be found through bibliography, comparison, and historical research. Chapters 6, 7, and 8 of The General Conditions of the Religion Mugeuk-do are a possible source on the order that reflects the circumstances of Mugeuk-do until 1925. In the case of Unofficial Religions of the Korea, if the descriptive perspective on unofficial religions is excluded, the articles written about the circumstances post 1925 have credibility. Another document that describes multiple orders and can be used as a basic text is chapter 2 of 'Progress of the Order' in Daesoon Jinrihoe's The Canonical Scripture. This is because its record precisely reflects the conditions of the era, with regard to the fact that it is the freest from distortions caused by changes in the belief system and it is less biased towards certain sects or denominations. Furthermore, the collection period of the articles is the earliest. Accordingly, as basic texts, Chapters 6, 7, and 8 of The General Conditions of the Religion Mugeuk-do and the articles from Unofficial Religions of the Korea after 1925, as well as chapter 2 of 'Progress of the Order' in The Canonical Scripture are appropriate for studying Mugeuk-do. In addition, Overview of Bocheonism, History of Jeungsan-gyo, and The True Scripture of the Great Ultimate can be utilized as references after removing distortions and fallacies through comparative study. Henceforth, relevant documents should be utilized to establish comprehensive data on Mugeuk-do through comparative and historical research.

• Korean Journal of Heritage: History & Science
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• v.56 no.4
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• pp.110-130
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• 2023

New years' rites serve a religious function to wish for well-being during the year by bidding farewell to the previous year and welcoming the next. In Japan, in mid-December, to welcome Toshigami, kadomatsu, and shimenawagazari are prepared, as well as osechi ryori to be eaten at the beginning of the year. On New Year's Day, people go to shrines and bow to the gods while saying Hatsumode (初詣). On the fifteenth day of the first month, in the course of a rite called Dondoyaki, all the decorations used in the first month and the amulet used in the previous year are burned. In Korea, when the Lunar New Year approaches, people prepare for their ancestral rites and clean their houses. On the first day of the new year, people hold ancestral rites for their ancestors. There are many different seasonal rites, taking place from the beginning of the year to the full moon. In China, Danwonban (團圓飯), in which the whole family sits together and eats on New Year's Eve, is important. Lights are brightly lit up all night, and the sound of firecrackers outside rings out loudly. On the door, the word chun-ryun is attached to wish for prosperity in the new year. According to the cycle of the four seasons, the first lunar month contains a high proportion of the seasonal rites that are repeated every year. The first month represents the beginning of a year, and various rituals are performed in order to wish for good health and abundance during the coming year. In addition, the "folk religious world view" is integral to annual new years' rites, so it is not difficult to understand the religious character and structure of the Korean, Chinese, and Japanese annual ceremonies. This study examines the current status of annual new years' rites in Korea, China, and Japan, and how the rites are structured according to the inflection points in the year. In addition, religious characteristics are reviewed in terms of gods, predictions, and fertility prayers, exorcisms, health, and restoration. In this way, it can be seen that various religious elements such as shamanism, agricultural faith, ancestor worship, Shintoism, Taoism, Confucianism, and Buddhism can be witnessed in the annual new years' rites of Korea, China, and Japan. In addition, differences in the presence or absence of these are shown to depend on the country.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.11 no.12
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• pp.4907-4921
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• 2010

The object of this descriptive survey research was to provide basic information source for building objective standards of DNR (Do Not Resuscitate) that can be clinically applied, by analyzing college students' awareness and attitude toward DNR. The participants of the study were 1,267 students from one college of Daegu, South Korea. The structured survey questionnaire was used for data collection, and the survey was conducted from 1-31 July, 2010. The error and percentage was estimated by SPSS 17.0 program, and analyzed with $x^2$-test. As a result of comparing the nursing students' and non-health care major students' awareness and attitude toward DNR, the significant differences were found in the necessity of DNR, reason for supporting DNR, reason for opposing DNR, and DNR decision-maker, among the awareness dimension; among the attitude dimension, significant differences were found in implication of family DNR and self-DNR. Comparing the nursing students' and non-health care major students' awareness toward DNR related information provision, researchers have found significant differences in the necessity of giving information on DNR, timing of the DNR information provision, result of the DNR-related information provision, and guidelines for the DNR information provision. In terms of the difference in DNR's necessity recognition by the demographic information, the significant differences existed based on the religion and the history of blood donation; in terms of the differences in attitude toward DNR decision-maker, the differences were found on the religion and the number of siblings. For the attitude toward family member's DNR, the significant differences existed for the sex, age, economic status, religion, the number of siblings, the history of familial illness and death, and experience of blood donation; the attitude toward the DNR for the self was significantly differed by the sex, economic status, the number of siblings, and the history of familial illness and death. To establish the standards for DNR based on the study, we suggest more well-designed future studies.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.137-173
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• 2019

Modern scientists are trying to find the basic unit of order, fractal geometry, in the complex systems of the universe. Fractal is a term often used in mathematics or physics, it is appropriate as a principle to explain why some models of ultimate reality are represented as multifaceted. Fractals are already widely used in the field of computer graphics and as a commercial principle in the world of science. In this paper, using observations from fractal geometry, I present the embodiment of ultimate reality as understood in Daesoon Thought. There are various models of ultimate reality such as Dao (道, the way), Sangje (上帝, supreme god), Sinmyeong (神明, Gods), Mugeuk (無極, limitlessness), Taegeuk (太極, the Great Ultimate), and Cheonji (天地, heaven and earth) all of which exist in Daesoon Thought, and these concepts are mutually interrelated. In other words, by revealing the fact that ultimate reality is embodied within fractal geometry, it can be shown that concordance and transformation of various models of ultimate reality are supported by modern science. But when the major religions of the world were divided along lines of personality (personal gods) and non-personality (impersonal deities), most religions came to assume that ultimate reality was either transcendental or personal, and they could not postulate a relationship between God and humanity as Yin Yang (陰陽) fractals (Holon). In addition, religions, which assume ultimate reality as an intrinsic and impersonal being, are somewhat different in terms of their degree of Holon realization - all parts and whole restitution. Daesoon Thought most directly states that gods (deities) and human beings are in a relationship of Yin Yang fractals. In essence, "deities are Yin, and humanity is Yang" and furthermore, "human beings are divine beings." Additionally, in the Daesoon Thought, these models of ultimate reality are presented through various concepts from various viewpoints, and they are revealed as mutually interrelated concepts. As such, point of view regarding the universe wherein Holarchy becomes a models in a key idea within perennial philosophy. According to a universalized view of religious phenomena, perennial philosophy was adopted by the world's great spiritual teachers, thinkers, philosophers, and scientists. From this viewpoint, when ultimate reality coincides, human beings and God are no longer different. In other words, the veracity of the theory of ultimate reality that has appeared in Daesoon Thought can find support in both modern science and perennial philosophy.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.7 no.1
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• pp.44-51
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• 1996

Objective : The authors investigated family environemtn of ADHD referred to child psychiatric clinics. Method : Seventy two patients were grouped into pure ADHD and comorbid ADHD. Patient's lither and mother conducted the Korean Form of the Family Environment Scale(K-FES). And then, scores were compared with that of 77 normal controls. Results : Among subscales of K-FES, expressiveness, achievement orientation and organization were scored significantly lower in ADHD mothers' reporting than ADHD fathers' And only organization subscale was scored significantly lower in ADHD fathers' reporting than controls' In post hoc comparison, subscales of expressiveness, moral-religious emphasis and organization were significantly lower in mothers' reporting of pure ADHD and comorbid ADHD than of controls, and only organization subscale was significantly lower in fathers' reporting of comorbid ADHD than of controls. Conclusion : Parents of ADHD patients agreed that their families were not well organized, and each perceived somewhat differently on the family environment. Further study is needed to eludicate whether specific family environment causes ADHD or is caused by behavior of ADITD patients.