• Journal of the Daesoon Academy of Sciences
• /
• v.33
• /
• pp.257-286
• /
• 2019

This study aims to explain theodicy in Daesoon Jinrihoe using established theodicies. Theodicy in Daesoon Jinrihoe can be described as follows: within the worldview of Daesoon Jinrihoe, the problems of evil and suffering are better addressed by analyzing the problem of mutual contention. Accordingly, theodicy in Daesoon Jinrihoe is a matter which should be discussed only in regards to the time period known as the Former World and the transition period after the Reordering Works that leads up to the Later World. The Later World does not operate under patterns of mutual contention. Consequently, there will be no suffering. Therefore, issues of theodicy are irrelevant in the Later World. Theodicy should be dealt differently as it pertains to the Former World and the previously mentioned transition period. Daesoon Thought posits that there is an underlying principle presides over the cosmos, and the divine beings act in accordance with it and perform specific duties in their own subdivisions. The cosmic principle is able to contain cycles of both Sanggeuk ('mutual destruction' in general usage, but 'mutual contention' in Daesoon Thought related to the Former World) and sangsaeng ('mutual generation' in general usage and 'mutual beneficence' in Daesoon Thought related to the Later World). Suffering came into being due to mutual contention. However, mutual contention was not set into motion maliciously, but was arranged instead to facilitate the realization of greater values such as growth and development. In other words, mutual contention are not products of a moral value the nature of which is bad or wrong. Yet, since the world has operated under mutual contention from time immemorial, a nearly incalculably vast multitude of grievances have accumulated. In addition, the divine beings who had operated under mutual contention often made mistakes and spread confusion. This extreme situation resulted in tremendous disasters breaking out all over the world. Perhaps this particular theodicy could be named "Dualistic Sanggeuk Theology (Dualistic Theodicy of Mutual Contention)." After the divine beings reported to the Supreme God that the world had fallen into a serious crisis, the Supreme God penetratingly examined the circumstances of the world and then descended to Earth as a human being named Jeungsan. As Jeungsan practiced the Reordering Works of Heaven and Earth, the Great Opening was preordained by Him. As a result, the transition period started, and from that point onward, theodicy should be described differently. It is presumed that all creatures will be judged at the time of the Great Opening. This will result in the annihilation of all wicked beings including both divine beings and humans. There will also be the establishment of an earthly paradise as well as grievance resolution for all beings prior the Great Opening. This can also be called "The Eschatological Theodicy of the Resolution of Grievances." Theodicy in Daesoon Jinrihoe adopts the two theodicies mentioned above. In addition to that, various theodicies from other traditions such as Irenaean ("soul-making") Theodicy, Free Will Theodicy, Recompense Theodicy, Afterlife Theodicy, Karma Samsara Theodicy, theodicy of participation, and Communion Theodicy can all potentially be applied on a case by case basis.

• Journal of the Daesoon Academy of Sciences
• /
• v.41
• /
• pp.63-131
• /
• 2022

In the context of Daesoon Jinrihoe's The Canonical Scripture, 'Saving Lives' consists of one 44 verse-long chapter. The content covers Kang Jeungsan's authority and foreknowledge, and most of the passages are about the treatment of diseases. Other passages are about relief from natural disasters, the resolution of conflicts in personnel affairs, and wisdom as applied to saving lives. The treatment of diseases focuses on solving the ailments faced by lower classes during that time period. Kang Jeungsan relieved the damage suffered by the people from natural phenomena as caused by the three disasters which resulted from water, fire, and wind. He also worked to solve other difficulties experienced in human society. In addition, the definition of 'wisdom' here is one of being high-seeing and far-thinking in Saving Lives. That is the foundation upon which wisdom can save oneself and others. After comparing each chapter of The Canonical Scripture with the parallel verses from the 6th edition of Daesoon Jeongyeong, the results of this study can be summarized as follows: first, saving lives as performed by Kang Jeungsan became an unprecedented and absolute act of relieving the common people during a time when they were suffering from great harms, hardships, and difficulties in their daily lives during the late Joseon Dynasty. Second, the verses were distributed into seven parts to achieve the purpose indicated by the titles of each section which related to specific powers exhibited by Kang Jeungsan in his interactions with Heaven, Earth and Humanity. Third, the second chapter of 'Saving Lives' includes not only treatment of disease, natural disasters, and hardships, but also relief meant to lessen the burdens people experienced in their daily lives while living within the boundaries of society. This is different from the respective section from the 6th edition of Daesoon Jeongyeong which, by way of contrast, only contained verses concerning the treatment of disease. The contents of 'Saving Lives' in The Canonical Scripture deals with the relief in a wide range of applications and is thereby different from the chapter on healing from the Daesoon Jeongyeong, which merely dealt with the healing of diseases. Therefore, this broader range of meanings can be taken to be a unique feature of The Canonical Scripture.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.41 no.1
• /
• pp.10-20
• /
• 2023

Zhū Xī, the representative of Confucianism, and Báiyùchán, the representative of Taoism in the South Song Dynasty, showed different sense of appreciation and enjoyment on the same space that was Mountain Wǔyí in their ideologically cultural ways. Based on the temples Wŭyíjīngshè(武夷精舍) where Zhū Xī stayed and Zhĭzhĭān(止止庵) where Báiyùchán resided, this study revealed their lives in such temples to look into their appreciation on ideology and space. Then, based on the words 'YiBoEumYeong [移步吟詠]' shown on the poetry they chanted in relation with Wǔyíjiǔqū from its 1^st valley to its 9^th valley, this study examines their understanding of scenery and system of appreciation that appeared in dynamic ways to conclude: First, even same scenery shows different understanding of scenery and appreciation of space in accordance with the viewers' thinking ways of culture. Second, as the Confucianism and Taoism influenced in ideologically cultural ways to develop each other in the Song dynasty, they absorbed their merits each other to supplement shortcomings in their own. In this process, they made it clear that their own propositions were different between them in their essential meanings although they used common terms for such propositions. Third, as the Confucian master who compiled the Neo-Confucianism of the South Song dynasty, Zhū Xī regarded Wŭyíjīngshè and Wǔyíjiǔqū as a place of learning and a place of seeking the truth to go for 'being unified with nature' so that everyday life can be united with Tao of Li [理] everywhere beyond the limited appreciation of the scenery. That is, this thought works for 'recovery of nature of our own [復其性]', the learning goal of Confucianism, and is aimed to 'cultivate the essential nature of our own(性情涵養)' through such beautiful nature. Fourth, as the master of Keumdan family of the South Song Taoism, Báiyùchán regarded Zhĭzhĭān and Wǔyíjiǔqū as a Taoist temple that has a long history rooting from Taesangwon temple, a clean place of discipline to become a Taoist hermit through hard training. He, therefore, directly referred to Zhĭzhĭān and Wǔyíjiǔqū in relation with the Taoist legends remaining in Wǔyíjiǔqū such as hermits' dinners, female hermits, leaving the human world as a hermit and so on as ways for becoming a hermit so that he went for the level of perfectly going out of human world and becoming a hermit. He, therefore, defined Mountain Wǔyí as a world and universe of hermits where he himself too hovered between outside and inside of poetry literature as a hermit through the mood and attitude of keeping himself enjoying the scenery as a hermit.

• The Journal of Korean Philosophical History
• /
• no.28
• /
• pp.237-266
• /
• 2010

This thesis is to check whether the modernization, promoted mainly in 1960-1970 of Korea may have the relations with Confucian values or have a gap between this and that, and have the question about the idea of the appearance of modernity under Park Jung-hee's government, which is based on the viewpoint that Confucianism would have been made ill use of or have contribution to the nation-directing modernity, especially to the modernization of people. In a sense this thesis demands the overcome of the modern ills such as social dichotomy, leaving out matters of locals, and neglecting the diversities and singularities of creatures, resulted from efficiencies and uniformity caused by nation-centralism. At first Confucianism have represented humanism with a view to finding the mean between the two of locals, affairs, and men. As such it has seek to find centrality, which means my real mind for meeting outward things or the optimum as the mean, the best state between of the two. The political doctrines modified from Confucian learnings including chung, hyo, samgang, and oryun worked as the mechanism for finding nation-directing modernity. As a result we have lived in the modernity, strengthened by nation-centralism. And the leading concepts in related with Neo-Confucianism had people lose their spaces of desire for their own future or got them to be narrow. Accordingly the modernization of Korea means not an integral space in which we can achieve what we want in various aspects, but a deficient space to be complemented, resulted from the centralization of all conditions of life, dichotomous way of approaching matters by nation-centralism, far from being the essence of Confucianism. In the end the rapid modernization by the leaders in Korea has given rise to the concentration politics, economy, and so forth on Seoul as the center. Then we should deeply reflect the deficiency state of centralism like this and how Confucianism would have been responsible for it and will give how to relieve the unequal centralism of nation. Now for this matter we would like to expect our study in the future.v

• 한국노년학
• /
• v.39 no.4
• /
• pp.921-939
• /
• 2019

According to the social selectivity theory (SST), despite the disadvantages of life conditions, older adults experience less negative emotions because they regulate their emotions by avoiding negative stimuli or situations. Based on the SST, this study attempted to find out whether older adults are better able to regulate negative emotions than young adults in the Ultimatum Game (UG). In an UG, if the proposer proposes to distribute a portion of the money to the responder, the responder must decide whether to accept or reject it. If the responder accepts the offer, the proposer and the responder can each have their own share as proposed, but if s/he reject the offer, both get nothing. Thus, if the responder considers own economic benefits, it is a more reasonable decision to accept the unfair offer no matter how low, than to reject it. To accept an unfair offer, the responder must regulate the anger felt at the proposer. If older adults could regulate anger better than young adults, they would be less likely to reject the unfair offer than young adults. Fifty-seven olders and 60 university students participated in this study. Both the older and young adults accepted most of the fair offers. In contrast, older adults accepted unfair offers at a significantly higher rate than young adults. In addition, compared to young adults, older adults reported anger less frequently at the unfair offers. Accepting unfair offers was negatively correlated with anger report, but positively correlated with the emotion regulation measured by ERQ. The ERQ score was negatively correlated with anger report. Emotion regulation partially mediated the relationship between the age groups and acceptance of unfair offers. The present results showed that older adults accepted the unfair offers at a higher rate than young adults because they could regulate the negative emotions felt at the unfair offer better than young adults. This study provided new evidence for the claim that improving emotional regulation is a major developmental change in adulthood.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.41 no.4
• /
• pp.49-56
• /
• 2023

This study analyzes the entirety of Okhojeongdo's content found in the Punggojip, written by Kim Jo-Sun, who created Okhojeong. Through an examination of the literature confirming Okhojeong within the Punggojip, the study compares the existing research with the Okhojeongdo's content. Additionally, it clarifies the relationships between the disciple, the garden, and related historical facts. The results are as follows. First, Kim Jo-Sun, who created Okhojeong, had a strong literary inclination, which made it relatively easy to estimate the original form of the garden, as he expressed detailed content related to the design and management of the garden. Second, the historical dating of the creation of Okhojeong was previously estimated to be around 1815 based on the inscriptions on the Eulhaebyeok. However, it is more appropriate to revise this to 1804, as revealed by Lee Sung-min, who discovered records in Dongseonggyoyeojip, indicating that Kim Jo-Sun purchased the Jang's house. Third, Kim Jo-Sun's literary hobby, as depicted in Punggojip, closely followed Chinese classics. However, the part about creating the garden is supported by factual and garden archaeological records, giving it inherent value. Regarding the expansion of the garden site, it is estimated that the southern boundary of Okhojeong was extended by about half a unit(kan; 間) through a transfer from Kim saeng Saho. Various additions, stone statues, peculiar rocks, ornamental trees, and accompanying elements are found throughout the garden. Particularly noteworthy are the techniques and aesthetics of creating a stone pagoda, and there are mentions of transplanting young pine trees with professional insights. The love for harmony and elegance in the garden is woven throughout the poetry. Additionally, the process of selecting the location for Okhojeong, the understanding of the terrain and topography, the assessment of existing vegetation, the process of cutting down trees and selecting the soil, the construction of houses with tiles and thatched roofs all contribute to demonstrating the comprehensive stages of creating Okhojeong, providing insight into the location and construction process of the Sanbanru pavilion, showcasing the archaeological value of the garden. A follow-up study is needed to excavate more information about the original form of Okhojeong garden through the interpretation of the collections of the literary works of the influential figures introduced in Punggojip in the future.

• Journal of The Korean Association For Science Education
• /
• v.28 no.5
• /
• pp.495-505
• /
• 2008

The purpose of this study was to analyze the level of evidence used in gifted elementary students' argumentation. The subjects were 15, 5th and 6th grade students selected in the Science Education Institute for Gifted Youth in K University. After the argumentation task was given to students 2 weeks ago, the students grouped themselves in the affirmative and negative and took part in a debate for 2 hours. Their argumentation process was observed, recorded and transcribed for analysis. Transcribed data was given a Protocol Number according to priority and was examined to find out what were the characteristics when students participated in the task. The evidence used in argumentation was graded from level 1 to level 6 according to Perella's Hierarchy of Evidence and the rate of frequency classified by the level was expressed in graph. Students used Level 1- Level 2 evidence above 50% without for or against task. They had weak argumentation making use of low-level evidence such as individual experience, opinion and another person's experience rather than objective evidences. On the other hand, students commented on the lack of opponent's evidence when they could not trust an opponent's evidence. If one team asked the other to present more evidence but could not, they disregarded the question and turned to another topic. And in cases where the opponent team refuted with evidences of high level, the other team just repeated their claim or evaded the rebuttal. The students tended to complete the argument without the same conclusions with some interruptions. The results show that we need an educational programs including scientific argumentation for science-gifted elementary school students.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
• /
• v.19 no.2
• /
• pp.81-96
• /
• 2024

This study analyzed the differences in the effects on entrepreneurship and entrepreneurial willingness of college students under the coronavirus pandemic by dividing theoretical education into practical education, face-to-face education, and non-face-to-face education, and analyzed the differences in the effects on entrepreneurship and entrepreneurship willingness according to the education method. This study conducted entrepreneurship education for 552 students at a comprehensive university in Chungcheong-do, Korea, and analyzed the sample by dividing it into theoretical and practical education, face-to-face education, and non-face-to-face education. In addition, a two-way repeated measures ANOVA was conducted to determine whether there were differences in the entrepreneurship education course operation form according to the pre- and post-education time points. The results showed that, first, the difference between the effectiveness of entrepreneurship education before and after theoretical and practical education was significant, and the entrepreneurship of practical education was higher than that of theoretical education after education. In the test of pre- and post-training differences in entrepreneurial intention, the difference in effectiveness was significant only in practical training. Second, the results of the repeated measures ANOVA analysis of the course operation type of theoretical and practical courses according to the difference between the pre- and post-education time points showed that there were differences in the entrepreneurship effectiveness of theoretical and practical courses according to the time point of education. Third, the difference in the effectiveness of entrepreneurship education according to face-to-face and non-face-to-face education was significant, and only the effect of non-face-to-face education on entrepreneurial intention was significant before and after education. Fourth, the results of repeated measures ANOVA analysis of face-to-face and non-face-to-face course operation type showed that the effect of face-to-face and non-face-to-face entrepreneurship education differed depending on the time of education. The pre-post difference in entrepreneurial intention was significant only for the non-face-to-face program. The implication of this study is that in order to increase the effectiveness of entrepreneurship and entrepreneurial will among university students, it is necessary to expand the amount of practical classes in which students actively participate in activities related to entrepreneurship. In addition, in order to increase the effectiveness of entrepreneurial will, a non-face-to-face education method that utilizes the metaverse space and increases the role of each student can contribute to increasing the effectiveness of entrepreneurial will.

• Advances in pediatric surgery
• /
• v.5 no.1
• /
• pp.75-81
• /
• 1999

A survey on the intestinal atresias was made among 34 members of Korean Association of Pediatric Surgeons. The response rate was 82.4 %. Two hundred and fifteen patients from the January 1, 1994 to December 31, 1996 were analyzed. The lesions were 73 cases of duodenum(DA), 72 cases of jejunum(JA), 71 cases ileum(IA) and 2 cases cecum and sigmoid colon respectively. There were 2 cases of combined anomalies (DA + JA + IA and DA + JA). Male to female ratio was 1:1 in DA, and 1.8:1 in JA. Seventy four cases(34.3 %) were premature babies(DA 35.2 %, JA:48.6 %, IA:19.2 %), and 62 cases(28.7 %) had low birth weight (DA:39.4 %, JA 33.0 %, IA:13.7 %). Antenatal diagnosis was made in 92 cases(43.6 %). However 22 cases (23.9 %) of them were transferred to pediatric surgeon after delivery. Maternal polyhydramnios was observed in 63 cases(28.9 %). Seventy· five cases(34.4 %) were taken only simple abdominal film for diagnostic studies. The associated malformations were observed in 54 aresia and were observed more frequently in DA(35 cases, 47.9 %). Meconium peritonitis due to intrauterine bowel perforation was more frequently associated with IA compared to DA and JA. The overall mortality rate was 30 %. (Abbreuations: $P_{T}$;p-value in total, $P_{DJ,DI,JI}$;p value between two groups among duodenal, jejunal and ileal groups).

• Korean Journal of Human Ecology
• /
• v.14 no.2
• /
• pp.313-319
• /
• 2005

This survey was conducted in order to obtain the basic data for desirable consumption habits through investigation and analysis of university students' fast food consumption behaviors. Questionnaires were collected from a total of 374 male and female students living in big or small and medium-sized cities in August, 2004. The contents surveyed were utilization and expenses of fast foods, choice of fast foods, relationship between fast foods and a diet, and characteristics of fast food restaurants. The results obtained are summarized as follows: 1. The ratio of the surveyees varied according to gender, residence, and the size of a city they're living in. For example, males took up 48.66% of the surveyees, while females did 51.34%. The ratio of residents in apartments and stand-alone houses was 54.81% and 45.19% each. 47.33% of the respondents were living in big cities, while 52.67% of them in small and medium-sized cities. 2. 70.1% of the surveyees responded that they are with friends when having fast foods. There was a highly significant difference between male and female in the type of eating companions (p<0.001). The average number of days that they eat fast foods was 1 to 2 times a week, which accounted for 63.7% of the respondents. However, in the case of eating foods, there was no significant differences between two sexes. 3. 64.2% of the surveyees paid more than 20,000 won to buy fast foods for a week, which showed no significant differences between genders. They tend to split a bill, rather than one person pays all. There was a highly significant difference between genders in paying method (p<0.001). 4. 52.1 % of the respondents chose a menu themselves. Their most favored food was chickens (26.5%), which showed a statistically significant difference between genders (p<0.001). 46.8% of them preferred coke as a drink, which had no significant difference between genders. 42.2% of the surveyees had fast foods between lunch and dinner, which also had no significant difference between genders. The most important factor in choosing a menu was its taste (62.8%), which indicated a significant difference between males and females (p<0.05). 5. The preference to fast foods was due to the influence of western culture (36.4%) and eating-out habits (29.1%), which was significantly different between genders (p<0.05). Those who eat fast foods answered they have normal weight and normal body type (49.5%). 24.3% of them were relatively fat with significant difference between genders (p<0.05). 63.4% of the surveyees thought themselves not picky with foods, and there was a significant difference between genders (p<0.05). 78.3% of them mostly preferred franchise restaurants because they are convenient and cheap.