• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.103-131
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• 2017

As the establishment of self-identity is based on 'Relationships of Mutual Beneficence,' the formation of 'Relationships of Mutual Beneficence' is the only road to the security and confirmation of self-existence. But given that our ordinary life almost entirely consists of actions objectifying others, the formation of 'Relationships of Mutual Beneficence' is by no means easy. The formation of 'Relationships of Mutual Beneficence' should be based on morality, controlling self-desire, and not objectifying others. Philosophy based on a priori reasoning describes self-control over selfdesire as the domination of the body through a priori reasoning. But this practical philosophy cannot present a self-evidential internal motivation behind moral actions. Due to this, the application of moral order given by a priori reasoning in response to reality is likely to be reinterpreted on basis of self-interest. With regards to this, the 'propensity towards sympathy' is given as new moral norm. The 'propensity towards sympathy' as emotion is direct and consistent given that feeling occurs prior to thinking. The 'propensity towards sympathy' is intuitive in the sense that it is an instinctual response preceeding a reasoned judgment. The 'propensity towards sympathy,' as a natural moral emotion, is self-validating given that all human beings know it and practice it. But previous studies on the 'propensity towards sympathy' have an obvious limitation because they adopt phenomenological approaches to the 'propensity towards sympathy' which eschew the investigation of morality. Though they present the 'propensity towards sympathy' as a natural emotion based on body rather than reason, they do not philosophically explain the 'propensity towards sympathy.' Thus the 'propensity towards sympathy' as a natural moral emotion is likely to be interpreted as a subjective and relative moral norm. This paper philosophically explains that the 'propensity towards sympathy' is a universal moral norm on the basis of Merleau-Ponty's 'flesh.' 'Flesh' is formed as the entanglement between oneself and others and presents the 'propensity towards sympathy' as its philosophical basis. In other words, 'flesh' formed as the mixture or entanglement between oneself and others is the material foundation upon which one can activate the 'propensity towards sympathy.' This paper's approach to the 'propensity of sympathy' can be desribed as a phenomenological approach to the 'propensity towards sympathy' as a universal moral norm.

• Korean Journal of Legislative Studies
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• v.15 no.1
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• pp.5-38
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• 2009

This study analyzes the relationship since 1988 between National Assembly, president and political parties in Korea, and to find critical conditions for developing a mutually beneficial relationship among them. It argues that the levels of both internal power concentration and cohesiveness(or discipline) of political parties matter greatly, and applies them as theoretical framework for the historical review. By 2002, major political parties were highly concentrated in power and their discipline was strong. Consequently parties fought collectively with each other and Assemblies repeatedly saw standoffs and deadlocks. Reforms of 2002-04 that sought higher degree of party democracy and more autonomy among members of National Assembly have not been able to bring in a productive legislative-president relationship. A cohesive faction politics under the leadership of (potential) presidential candidates keeps it from growing. This study suggests further democratization of party power and more autonomy to individual Assembly members.

• Journal of Acupuncture Research
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• v.24 no.1
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• pp.39-47
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• 2007

목적 : 사암오행침법의 다양한 변형처방과 그 구성 원리에 대한 연구가 여러 편 있지만 아직 처방구성 형태를 완전하게 분석하거나 그러한 구성을 가능하게 하는 기본 이론에 대해서는 충분히 밝혀지지 않은 상태이다. 본 논문은 사암오행침법의 처방구성 기본이론과 형태에 대해 고찰하고자 한다. 방법 : 본 연구는 사암도인침법에 있는 240개의 처방을 사암이 사용한 문장과 용어인 생왕휴수사(生旺休囚死)와 상생자가보(相生者可補) 상극자필사(相克者必瀉)를 중심으로 분석하여 고찰 하였다 결론 : 1. 오행의 초기개념은 별의 움직임이나 계절의 변화, 관직이름 등과 관련되어 있으며, 이것은 하나의 요소라기보다는 변화과정을 나누어 설명하고자 하는 개념이었으며, 또한 오행은 절대적 우위를 지닌 관계가 아니었고 상황에 따라 지배를 받기도 하고, 지배를 하기도 하는 관계로 보았다. 2. 왕상휴수사(旺相休囚死)는 오행의 또 다른 개념이며 왕상휴(旺相休)는 가족의 개념이고 수사(囚死)는 적의 개념으로, 왕상휴(旺相休)는 오행의 상생관계로, 수사(囚死)는 상극관계로 여겨진다. 3. 소위 정격(正格)에 해당하는 처방은 240개의 처방 중 119개가 해당되지만, 21가지 다른 처방형태 중의 하나이다. 이는 주요 처방형태가 될 수 있지만 기본 처방형태라고는 할 수 없으며, 왕상휴수사(旺相休囚死)와 상생자가보(相生者可補) 상극자필윤(相克者必潤)가 결합된 형태가 기본 형태가 되어야 한다. 4. 사암의 처방원칙 중 하나는 상생관계나 상극관계 내에 있는 오행요소끼리는 자신을 포함해 상황에 따라 선택적으로 보(補)나 사(瀉)를 할 수 있다는 것이고, 다른 하나는 실(실)ㅋ한 경우에만 해당하는 것으로 상생관계에 있는 가족 중에서 모(母)나 자신을 보(補)하고 자(子)를 사(瀉)하는 방법을 사용하기도 한다는 것이다.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.375-406
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• 2024

This study aims to define the meaning of 'Sangsaeng (mutual beneficence)' within the context of 'Sangsaeng ecological theory,' a form of discourse of that has emerged from Daesoon Jinrihoe's perspective on ecology. Sangsaeng ecological theory applies the concept of interdependence to ecology in order to explain how Sangsaeng, which is commonly used as an ethical system for humans, can be applied to the realm of ecology such that it extends its scope of application to include non-human beings. Interdependence, when applied to ecology, is formed via relationships between individuals. Such relationships can be positive, negative, or neutral, and the type of interdependence that emerges can be competitive, predatory, parasitc, and symbiotic. Even if the relationship between individuals ends negatively, it can still exert a positive effect on the ecosystem. Consequently, all of these produce a type of 'dependence'. However, relationships that end negatively can generate grievances, and from the perspective of Sangsaeng ethics, this type of interdependence is to be avoided. Therefore, by way of contrast, ecological Sangsaeng may include both relationships of positive interdependence and relationships of predation, parasitism, and competition in so far as there no grievances. Ecological theory requires a perspective that enables an understand of the relationship between nature and humans in an integrated way that does not separate them. One view of universe, known as Cheonji-saengin-yongin (Heaven and Earth give produce humans make use of them) provides insights into the relationship between the universe and humans and nature and humans from an interdependent perspective. Heaven and Earth take humans as the basis of their existence, and only after humans discover the law of nature and the sacredness behind it can a deep interdependence between Heaven and Earth and humans and nature and humans be established. However, as modern humans emerge, the interdependence between Heaven and Earth and humans collapses as they destroy nature and lower the authority of Shindo (divine order). Haewon Sangsaeng (the resolution of grievances for mutual beneficence) and Boeun Sangsaeng (the reciprocation of favors for mutual beneficence) is the solution to reestablish the interdependence that has been disconnected between Heaven and Earth and humans and nature and humans. The practice of Haewon Sangsaeng through Gongbu rituals is the way to restore interdependence between nature and humans. The process of humans achieving Dotong (mastery of the Dao) through religious practices is the practice of Boeun Sangsaeng, and humans will be reborn into Injon (Human Nobility or 'divine humans') with ecological nature and enjoy an eternal interdependent relationship with nature. In summary, Sangsaeng in the context of Sangsaeng ecological theory is the idea and practice of allowing nature and humans to restore their interdependence and live on eternally.

• Journal of Korean Electronics
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• v.25 no.5
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• pp.14-14
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• 2005

• Journal of Digital Convergence
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• v.9 no.3
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• pp.203-212
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• 2011

This study aims to suggest the ways of mutually beneficial cooperation between large companies and small companies in the field of telecommunication services. To achieve this goal, it attempts to introduce mutually beneficial cooperation plans based on horizontal relationships rather than vertical relationships among large companies and small companies. Research contents will suggest the similarities and differences of individual telecommunication companies by analyzing mutually beneficial cooperation plans of large companies and small companies based on domestic three telecommunication companies. It examines the perceptions of people who are engaged in large companies and small companies in order to enhance the recognition on the mutual cooperation of large companies and small and medium companies. Based on research results, it attempts the activation methods of mutual cooperation of large and small companies.

• Journal of Korean Medical classics
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• v.18 no.1 s.28
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• pp.121-136
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• 2005

통적연구진사탁적장부오행병리급잡병오행병리적운용연구(通適硏究陳士鐸的臟腑五行病理及雜病五行病理的運用硏究), 득출이하결론(得出以下結論) : 진사탁인위진관폐금극간목(陳士鐸認爲盡管肺金克肝木), 단시약간중지화왕성(但是若肝中之火旺盛), 칙폐무법극간차치간화극토사장토수손(則肺無法克肝且致肝火克土使將土受損), 종이사비위무법생금이치폐금갱가쇠약(從而使脾胃無法生金而致肺金更加衰弱), 폐불능생수이수무법극화(肺不能生水而水無法克火), 도치상중하삼초지화균과왕(導致上中下三焦之火均過旺). 타인위간희소설(他認爲肝喜疏泄), 당약울체회사기극비위(?若鬱滯會使其克脾胃), 비위수극칙토극수(脾胃受克則土克水), 이신수손무법생목(而腎受損無法生木), 사간울갱심심화무법화생(使肝鬱更甚心火無法化生), 차폐역무법극목(且肺亦無法克木). 차시(此時), 응이해울법내치료(應以解鬱法來治療). 타인위수연토극수(他認爲雖然土克水), 단시토생수여금생수적관계갱위밀절(但是土生水與金生水的關係更爲密切), 이폐여신우위밀절차유상생적관계(而肺與腎尤爲密切且有相生的關係), 고지유신중지수충족(故只有腎中之水充足), 방가수화기제(方可水火旣濟). 타인위심위군화시유형지화(他認爲心爲君火是有形之火), 가용수극지(可用水克之), 이신중지화위무형지화(而腎中之火爲無形之火), 차가양수(且可養水). 타인위명문지화가생비토(他認爲命門之火可生脾土), 단약과왕칙무법생비토반이극토(但若過旺則無法生脾土反而克土). 차시(此時), 여기직접보신수(與其直接補腎水), 불여보폐금사금생수(不如補肺金使金生水), 차위보수적근본지법(此爲補水的根本之法). 진사탁재설명오장적병리기제시인위(陳士鐸在說明五臟的病理機制時認爲), 오장지화과왕칙회사상생관계변성상극관계(五臟之火過旺則會使相生關係變成相克關係), 이적의적화칙능유지정상적상생관계(而適宜的火則能維持正常的相生關係), 차즉사화불족역가유지상생(且卽使火不足亦可維持相生). 진사탁인위제료외감(陳士鐸認爲除了外感), 기호소유적잡병도이장부오행적상생(幾乎所有的雜病都以臟腑五行的相生), 상극(相克), 이급상관적관계위중심내설명료기병리(以及相關的關係爲中心來說明了其病理), 저일점성위료기학술사상적중요특점(這一點成爲了其學術思想的重要特點).

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.1-57
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• 2018

There are three purposes to this study: first, to understand comprehensively the meaning of Haewon-sangsaeng (Resolution of Grievances for Mutual Beneficence) Thought, which can be taken as representative thought regarding peace in Korean new religions. Next, Haewon-sangsaeng Thought and the works for Haewon (resolving grievances) will be examined as principles and practical mechanisms for building the paradise of the Later World and understanding the structure of this system of thought. Lastly, logical inferences will be made regarding the future of humanity and the world through the ideological characteristics implied by Haewon-sangsaeng Thought. Haewon-sangsaeng Thought contains the complicated concepts of Haewon and Sangsaeng. Haewon is the resolution of the enmity and grievances that have accumulated in the realms of humanity and deities. Sangsaeng indicates the action of mutually benefiting one another or a state wherein people live in prosperity and peace. In Daesoon Jinrihoe, the concept of Haewon-sangsaeng is expressed explicitly and has broad applications. It can be expanded for the global peace and the harmony of all humanity. As the result of an integrated analysis of previous studies, it can be stated that Haewon-sangsaeng has values and meanings in terms of principles, laws, ethics, and ideology all of which are commonly connected to Injon (Human Nobility), Sangsaeng, peace, harmony, the Later World, and paradise. This indicates that its valuable for the future of humanity and world is deeper and wider than its mere etymological meaning. The common factor among paired ideas such as human nobility and Sangsaeng, peace and harmony, and Later World and paradise is the realization of humanity's greatest wish. This is the reason why the value and meaning of Haewon-sangsaeng can be expanded globally. The works of Haewon were a religious act of Kang Jeungsan who resolved the grievances of the Former World which was under the rule of mutual conflict and built a Later World that will operate according to mutual beneficence. Therefore, the principle of Haewon-sangsaeng has a motivative power, through the Reordering Works of the Universe, which can transform the future of humanity and the world. In this study, it can be inferred that as Haewon-sangsaeng 'fulfills human desires' and forms a 'harmonious relations of Sangsaeng' between humans and world, humans will be transformed into Injon (Human Nobility) while the world turns into a paradise, and the future turns into period of peace. Therefore, Haewon-sangsaeng Thought works as a principle that changes society, the world, and the universe. The social actualization of Haewon-sangsaeng is tantamount to bringing the future of Injon, paradise, and peace into objective reality. Previous studies on Haewon-sangsaeng Thought had been carried out under difficult circumstances by a small number of scholars. For all the above reasons, I anticipate that there will be more and more studies made on the topic of Haewon-sangsaeng Thought, which seeks the realization of Haewon (the Resolution of Grievances), Sangsaeng (Mutual Beneficence), human nobility, paradise, and peace. I hope it will emerge as a main subject in global religious thought.

• Journal of Korea Port Economic Association
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• v.30 no.4
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• pp.169-198
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• 2014

Due to the recent worldwide economic downturn, companies are required to put more effort into their innovation and quality improvement. In particular, business relationship is increasingly emphasized to be changed from a vertical relationship to a more horizontal relationship, such as collaborative partnership based on trust. In the logistics industry, through the collaboration, consignors can gain competitive advantages by focusing on their core capabilities, and freight forwarders also take advantages of securing stable cargoes and specialist expertise in distribution. Therefore, this study aims to identify key factors for developing a collaborative partnership between freight forwarders and consignors, and further examine the differences between the two groups empirically by using questionnaire survey. Based on the results, the main factors were found as follows: 1) Trust Building, 2) Competence Improvement, 3) Business Ecosystem and 4) Government Assistance. According to the analysis on sub-factors, first, among the four main factors, it turned out that trust is the most important variable. Specifically, the sub-factor of providing regular and stable service was revealed to be most critical. Second, it was found that forwarders need to improve services on 'Information Exchange System' and 'Electronic Data Interchange'. Finally, it is necessary for both consignors and forwarders to have better understanding of partnership. Key implications for both groups are highlighted based on the results.

• Journal of Korean Medical classics
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• v.19 no.3
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• pp.255-259
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• 2006

음양오행학설시한의리론적근간(陰陽五行學說是韓醫理論的根幹), 소이기의의최중요(所以其意義最重要), 야유허다적함의(也有許多的含意). 특별시오행유불단적상생상극지관계(特別是五行由不斷的相生相克之關系), 병가이순환(幷可以循環). 단재(但在) ${\ulcorner}$황제내경(黃帝內經)${\lrcorner}$ 등의서중(等醫書中), 유관우오행적내용(有關于五行的內容), 허다의가혹불료해기문적함의(許多醫家或不了解其文的含意), 지용오행상생상극적관계이해석(只用五行相生相克的關系而解釋). 대우(對于) ${\ulcorner}$소간 보명전형론(素間.寶命全形論)${\lrcorner}$ 적오행상극적내용(的五行相克的內容), 허다의가야지이오행상극적관계이석지(許多醫家也只以五行相克的關系而釋之), 소이(所以)'사득목이달(士得木而達)'적의난이해명(的意難以解明), 이차불가이유지일관적해석(而且不可以維持一貫的解釋). 소이아고찰료차편대우오행상극지관계(所以我考察了此篇對于五行相克之關系), 이득료여하결론(而得了如下結論). 모일시(某一是), 본편적오행상극지의(本篇的五行相克之意), 불지유극해적의사(不只有克害的意思), 환유요용상극지기거억제기항성적기(還有要用相克之氣去抑制其亢盛的氣), 저양재가이유지오행상호적균형지의(這樣才可以維持五行相互的均衡之意). 기이시(其二是), '토득목이달(土得木而達)'적달자지의(的達字之意), 불요구어자의이석지(不要拘於字意而釋之), 약이달자지의의해석본문(若以達字之意義解釋本文), 실일관적해석이불가이발명본문적의의(失一貫的解釋而不可以發明本文的意義). 기삼시(其三是), '토득목이달(土得木而達)'적의의(的意義), 시토기항성이과우응취적상태(是土氣亢盛而過于凝聚的狀態), 용목적소설효능거소통토기(用木的疏泄效能去疏通土氣). 여차설명법(如此說明法), 병가이설명별적사행지상극관계(幷可以說明別的四行之相克關系).