• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.77-108
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• 2019

The purpose of this paper is to clarify the characteristics of 'Podeok' in Daesoon Jinrihoe. The term Podeok can cause some misunderstanding as the same word Deok (德 virtue) has long been used in the Eastern Tradition. In other words, for most people who are used to traditional thought, Podeok may be conflated with the similar word 'Deok (virtue)' as used within Confucianism. People who are familiar with Confucian culture might thereby misunderstand the term Podeok as an aspect of Confucian moral ethics, or they could misconstrue Daesoon Jinrihoe as having appropriated and misused Confucian ideas. Furthermore, there are other problems that could arise if people compare Daesoon Jinrihoe's 'Podeok' with 'Deok (virtue)' as used by Laozi. While Deok in Laozi's usage represents the ability of an individual who can exercise his or her rationality with excellence, Deok in Daesoon Jinrihoe indicates the idea of actualizing Mutual Beneficence and the conditions that enable Mutual Beneficence. If one understands Deok as used by Laozi to contain the meaning of Mutual Beneficence, then it is possible to think that the two tradition share a similar meaning of Deok as Podeok in Daesoon Jinrihoe pursues Mutual Beneficence as its ultimate value. In order to preemptively correct these misunderstandings, I need to clarify how the idea of Deok was born out of traditional thought and what meanings it embodies. Additionally, it is necessary to examine how it became meaningful in Confucianism, and how it was criticized and ascribed new meanings in Laozi's thought. Through these clarification, it will become clear that Deok originally indicated a religious ritual that the king of the Zhou Dynasty performed after receiving the heavenly mandate and assuming rule over the nation. Later, this idea was transformed into a moral virtue and norm by Confucius. This moral virtue and norm was criticized by Laozi as an unnatural form of control as it was understood by Laozi as a teleological argument justifying whether or not lives were to be saved or sustained based on the perceived merits of each individual. On the contrary, Deok in Daesoon Jinrihoe and traditional thought stand on a totally different theological bases. Deok in Daesoon Jinrihoe is a means to practice and realize the truth of the earthly paradise of the Later World and the truth of Mutual Beneficence which were posited to the world through Kang Jeungsan's Works of Haewon (grievance resolution) that resolved the pattern of mutual conflict that characterized the Former World. Therefore, the idea of Podeok in Daesoon Jinrihoe gains completion only on the premises of Haewon Sangsaeng (resolution of grievances for mutual beneficence) and Boeun Sangsaeng (reciprocation of favors for mutual beneficence), and the way to practice Podeok is to practice Haewon Sangsaeng and Boeun Sangsaeng. In addition, the subordinate virtues such as loyalty, filial piety, and faithfulness that exist within Daesoon Jinrihoe's religious practice are not same as those of traditional thought. They are new concepts of virtues drawn from the cosmological laws of Daesoon Jinrihoe. To be specific, the virtues of Daesoon Jinrihoe are not rules that create discrimination and mutual conflict, but are instead ethical rules established upon the basis of Heaven and Earth having been newly organized, and thus, they will bring virtuous concordance, harmonious union, and mutual beneficence. The idea of 'Podeok' in Daesoon Jinrihoe can be understood as a religious practice that requires doctrinal understanding and tangible practice in daily life of followers. In other words, it is not the same Deok of earlier traditional thought in East Asia, but is instead a religious truth by which practitioners realize the truth of Sangje's Works of Haewon in human world as they practice Haewon Sangsaeng and Boeun Sangsaeng.

• Proceedings of the Korean Society of Community Living Science Conference
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• 1996.07a
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• pp.99-100
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• 1996

본 연구는 농가 주부의 경제적 스트레스 지각수준과 농가의 대처행동 수준 및 그들의 관계를 파악하고, 농가의 일반적 특성, 경제적 안정도와 경제적 스트레스원 경험 등 관련 변수가 이에 미치는 직.간접적 영향력을 규명하고자 하는 목적으로 수행되었다. 경기, 강원, 충남, 충북지역 505개 농가 주부의 설문조사 자료에 대하여 SPSS PC를 이용한 빈도분석, 상관분석, 요인분석, 일원분신분석 및 최소유의치(LSD)검증, 중회귀분석, 공분신구조(LISREL8)분식 등을 통해 다음과 같은 결과를 얻었다.

• Korean Institute of Interior Design Journal
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• v.21 no.2
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• pp.56-64
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• 2012

This paper has tried to analyze the characteristics of space in Korean traditional architecture by deconstructive concept through connecting Lao-tzu's theory, the main discourse of East and West, with Derrida's deconstructionism theory. Derrida's philosophical term of differance(diff$\acute{e}$rance) is similar to Tao of Lao-tzu. It is because Derrida emphasized the relationships with others by trying the strategy of overcoming dichotomous thinking by this term. Tao of Lao-tzu also has the relative characteristics that cannot be concluded by one sole meaning. Like this, Derrida and Lao-tzu are against traditional and dichotomous way of thinking. In this point of view, this study has set Derrida's deconstruction theory and Lao-tzu's thinking as the common viewpoint of this world. And through the phrase of Tao Te Ching which means deconstructive Tao, deconstructive space design vocabulary was derived as mixed no-boundary, shape of no-shape, transcendence of time and space. The deconstructive characteristics of traditional space by case study analysis of Lao-tzu's deconstructive space design are as follows: First, it is not a specific or detailed shape but an unlimited possibility that can be transformed into something else, moving and changing endlessly and has a borderless beauty. Second, it is nothing itself but creates various shapes, as if it exists without shape. Third, it is a relative and unlimited space and pursuits a free form as a non-conceptional shape without any system or value.

• Korean Institute of Interior Design Journal
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• v.20 no.4
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• pp.54-62
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• 2011

Fast industrialization caused from Descartes' dichotomy has enormously developed our world, but endangered the ecosystem. In this study, the ecosystem aesthetics is not only a critique against existing growth-ideology and technical civilization, but also the art pursuing the life as an artistic state and achieving the dream for qualitatively different new future. Lao-tzu's Natural Beauty assumes that the adaptation to natural laws can lead every purpose's achievement. Based on such theoretical alternative, the earth construction as a medium for coexisting mankind, nature and construction interacts with the other objects through the natural affinity, the energy efficiency, the material generation. The earth construction provides the images of naivety, naturalness, folk as well as emotional stability in cultural terms. This study's direction and method are as follows. First, it researches the ecosystem aesthetics from the Taoism viewpoint, the alternative for environmental healing based on theoretical reviews about the ecosystem aesthetics. Second, it researches the earth construction's ecosystem aesthetic features and construction features from the low-tech aspect in continual construction genealogy. Third, it analyzes some cases targeting domestic buildings by drawing out expression methods and features through the connectivity of earth construction and ecosystem aesthetics. The earth construction lies between the heaven and the earth, but coexists in natural cycle. The earth construction caused from ecosystem aesthetics will be a future alterative, and various studies about its features and methods should be continued.

• Journal of Fashion Business
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• v.18 no.5
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• pp.15-24
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• 2014

The aim of this study is to examine the patterns of expressing contemporary beauty from the perspective of Laotzu's philosophy in order to suggest its concept and characteristics and to suggest specific cases through cosmetics advertisement. In doing so, the study attempted to understand that contemporary beauty is more humanistic and liberal in terms of expression patterns than in any other time period. The research results are as below. The frame concept of Laotzu's philosophy includes 1. Naturalness, 2. coexistence in Conflict, and 3. Non-otherness. The characteristics of contemporary beauty are natural and healthy, People can foresee changing beauty by the cycle of life and, by admitting this philosophy, people can understand one's individuality and discover self-esteemed beauty. Also, the results from the cases of cosmetics advertisement are as below: 1. Naturalness was remarkable. Such phenomenon was common in representative brands of the research subjects. Expression pattern was based on soft, natural make-up and hair style. 2. For conflict and coexistence, they introduced the ancient image of the situation, and the situational image using food and herbs demonstrated a functional, situational image, which was used for the cosmetics advertisement based on the mutual coexistence concept instead of dichotomy of period or material. 3. Non-otherness advertisement, of which there was none, we expected that maximized marketing effect would be achieved if non-otherness cosmetics advertisement expressed the contemporary beauty because it could solicit sympathy form many consumers.

• The Journal of Korean Philosophical History
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• no.43
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• pp.203-230
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• 2014

Education system of Korea faced to enterance examination of universities in modern capitalism society. Education authority is confused by this, and then schools lost their goal for education. Mu-Wi in "Tao Te Ching" of Lao-tzu in one of Chinese old philosophers and ${\kappa}{\varepsilon}vo{\varsigma}$ of "Philippians" 2:6-11 give important meanings to modern people. Mu-Wi is anti-meaning of Jak-Wi or In-Wi, and means doing with natural state. This means that politicians do follow natural rule returing Jak-Wi or In-Wi to Mu-Wi in society with Jak-Wi or In-Wi. In addition, the meaning of ${\kappa}{\varepsilon}vo{\varsigma}$ is to love and serve people for calling of mankind from God through Jesus who gave himself to death in the society with hate and Jealous. It is great lesson of the saint and gives valuable and important meaning in education reality of Korea.

• The Journal of Korean Philosophical History
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• no.39
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• pp.169-194
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• 2013

The Wenzi is the material criticized about the relation bamboo-slip literature and current literatures in the academic world. If is true or not, because we don't know the author and the records accurately. In this study, to sublate the researching method of HuangLao philosophy that vogues the boundary between Zajia, on the basis of volumes with bamboo-slip literature and the present literatures shared, I discuss the peculiarity of Wenzi HuangLao philosophy, comparing Dao-theory of Daoist. The Wenzi is HuangLao philosophy of Rujia pattern that doesn't understand as the Dao-Fa school. And its origin is Laozi philosophy. It accepts Zujia philosophy, putting first in importance about Rujia philosophy. In this study, the origin of the Wenzi is Laozi philosophy theoretically, but I discuss that the Wenzi is the early literature forming Rujia pattern HuangLao philosophy. And the Wenzi tries to combine the theory of Rujia in the social political category.

• Journal of the Ergonomics Society of Korea
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• v.5 no.2
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• pp.17-25
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• 1986

In recent years, the average life span of people in advanced countries has increased. Conwequently, the number of middle-aged and old workers who have the will to work has increased. On the other hand, the declining birth rate has decreased the number of young workers. However, because many enterprises in advanced countries have extended their mandatory retirement age from 55 to 60 years, labor accidents involving aged workers are on the increase. As a result, the need for a method to evaluate the work skills of middle-age and old workers has become urgent. To explore one such method, this study investigated the relationship between aging and manual dexterity. Dexterity was found to deteriorate with age, but with large variability from individual to individual. The parameters of dexterity used in this experiment were found to be reliable.

• Korean Journal of Rural Living Science
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• v.6 no.2
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• pp.151-161
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• 1995

The objective of this study is to analyse consumption problems of the rural poor households. This is a succeeding work to the previous report on economic resource problems. Data from 154 rural poor house holds and 290 rural non-poor households were analysed to comprehend their consumption practices, financial management ability, consumer competence of homemakers, and market environments. The major findings and conclusions are as follows : 1. The rural poor households had deficit of 30, 000 won per month. They perceived relative importance of the educational expenses and food expenses and heavier pressure of educational expenses and light and water expenses than other items. 2. The rural poor households evaluated their financial management ability average like non-poor households but their level of consumer competence was lower than other households. This means their consumer efficiency is relatively low. 3. The rural poor households had similar grade of market environments to non-poor households. This is significantly different from urban households.

• Korean Journal of Rural Living Science
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• v.5 no.2
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• pp.171-184
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• 1994

This study intends to provide basic informations on the rural elderly women's health status and health care practices which can be utilized for the welfare policies. Participants in this study are 133 elderly women over 60 who are lived in rural area. For the data analysis, Frequency, Correlation, Crosstabs, Oneway-Anova and LSD test are used. Physical health status is slightly lower than psychological health status and they are related to respondent's age, coresidence type, subjective economic status, subjective health status, participation in farming and health care type. Eighty-two percent of (he respondents perceived their health condition as poor and Neuralgia is the most frequent health problem. Women's health care practices are passive and somewhat restricted by age, educational status, coresidence type, necessary time to medical institution, and health status.