• The Korean Publising Journal, Monthly
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• s.135
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• pp.15-15
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• 1993

인도는 나라가 아닌 대륙이라 한다. 그러나 우리의 관심영역은 불교를 중심으로 한 종교.철학에 국한됐었다. 80년대 들어서야 제3세계라는 동병상련의 연대감에 의해 근대사 및 리얼리즘 문학작품이 소개됐다. 다소 '장님 코끼리 만지기'였지만, 올해들어 "마하바라타" "라마야나"의 번역 등을 계기로 인도문화에 대한 소개가 본격화될 조짐을 보이고 있다.

• The Korean Publising Journal, Monthly
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• s.225
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• pp.23-23
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• 1997

제30회 '문화체육부 추천도서'가 선정됐다. 총류와 역사 종교.철학.문학 등 10개 분야에 걸쳐 총 112종 246책이 선정됐다. 올해는 특히 번역 분야를 새로 설정, 우리 문화를 세계에 널리 알리는 데 기여한 도서도 2종 선정돼 눈길을 끈다. 추천 목록은 다음과 같다.

• 발명특허
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• v.5 no.6 s.52
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• pp.20-22
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• 1980

아랍사람들은 완전한 야만 유목민은 아니었지만 잡다한 종교를 가진 부족들로 이루어져 주목을 끌지 못했었다. 그러나 모하메드(570-632)가 이슬람교를 가지고 통일에 성공한 뒤 그들은 7세기에서 8세기사이에 피레네산맥에서 중국국경에 이르는 방대한 제국을 건설했다. 서구가 캄캄했던 중세초기에 아랍사람들은 그리스과학을 보존, 소화하고 발전시켜 서구에 넘겨 주는 중요한 역할을 수행했다.

• 건강소식
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• v.28 no.1 s.302
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• pp.44-45
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• 2004

드넓은 유라시아대륙을 민족도 종교도 국경도 없는 "하나의 세계"를 꿈꿨던 위대한 정복자. 미국의 유력 일간지 "워싱턴포스트" 등은 '지난 1천년의 인류사에서 가장 중요한 인물'로 칭기즈칸을 선정하였다. 이는 중국은 물론 중앙아시아와 동유럽에 이르는 인류 최대의 대제국을 건설했던 그의 업적에 역사적 의의를 둔 것이다.

• The Science & Technology
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• v.30 no.4 s.335
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• pp.16-17
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• 1997

최근 영국의 암양 복제 성공 발표에 이미 미국서도 두마리의 원숭이를 복제해 냈다고 발표해 전 세계에 큰 파문을 일으키고 있다.유전자 조작에 따른 포유동물의 복제 성공은 인간복제도 머지않았음을 보여준 것이다. 이에 클린턴은 인간복제 연구에 대한 정부지원을 중단하고 과학자들에게 이 분야 연구를 중단할 것을 당부했으며 우리나라 각 환경ㆍ종교단체도 "복제실험은 인류의 재앙"이라고 규정하고 반대에 나섰다.

• The Science & Technology
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• v.32 no.4 s.359
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• pp.28-29
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• 1999

세상에는 잘사는 집과 못사는 집이 있듯이 나라도 선진국과 후진국이 있다. 불과 30~40년 사이에 세계 11위권의 경제국을 일구어낸 우리 민족의 저력은 장하다. 그러나 성급하게 선진국에 이르렀다고 믿는 환상에서 우리는 벗어나야 한다. 우리는 이제 과학기술에 눈을 돌려야 한다. 우리의 살 길은 오직 과학기술 창발입국이다. 이를 실현하기 위해선 정부, 기업, 언론, 종교, 사회단체가 발벗고 나서야 하며 7천만 동포가 이를 이해하고 따라줘야 한다.

• Korean Security Journal
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• no.10
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• pp.409-441
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• 2005

During reformation of the world order in the 21st century, the terrorism has been showing up as a new value and rising up as core element of determining human being's quality of lives. The middle east's terrorism is leading the international terrorism and it is originated from the religious ideology which has formed for centuries and struggles for regional influence. This is the conflict aspect coming from the opposition of religious ideologies and cultural dislocations. It concludes as confrontation between the terrorism of Islam fundamentalism and western christianity that America is leading after the terrorist attack on the World Trade Center on September 11, 2001. There is little prospect for an improvement of their relationship. The Terrorism supported by government might be eradicated by America's drastic anti-terrorism policy. However, it will be serious and spread all over the world that the terrorist attacks against America and western countries is acted by militant warriors of Islamic fundamentalism, uniting Arab and Islamic peoples' emotions against America. Terrorism is urgent menace to Korea and it is needed to take measures to cope with it considering their religion and people throughly.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.239-268
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• 2024

Video content is often used as a means of education due to the characteristics of the medium: representation, information delivery, immersion, and experience. In particular, religious films are being used more often in public schools and religious communities to promote understanding and inspiration. The purpose of this study is to examine how Daesoon Jinrihoe utilizes video content via the film, The Road to Peace and Harmony, and the videos that were made for the Museum of Daesoon Jinrihoe Museum. The study will also make suggestions regarding the future use of such contents. In Section 2 of this study, the status of the video contents as currently used by Daesoon Jinrihoe will be examined and analyzed in terms of how the film, The Road to Peace and Harmony, and the videos produced for the Museum of Daesoon Jinrihoe are being utilized. In Section 3, the limitations of Daesoon Jinrihoe's video contents will be considered in that these materials in terms of how these videos are only used within the religious order. There is the potential that such materials could be used in broader society. Lastly, in Section 4, it is proposed that video materials produced by Daesoon Jinrihoe could be used within multicultural religious education in a public setting beyond mere in-group religious education. Through this, it is hoped that Daesoon Jinrihoe will be able to expand as a world religion in a more timely manner than what would otherwise be achieved.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.1-32
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• 2021

The purpose of this article is to explain the conceptual changes that the notion of Haewon (解冤) has undergone by examining the evolution of the usages of Haewon. In order to achieve this purpose, I reviewed the conceptual connotations and denotations of Haewon contained in data from the Joseon Dynasty (Section 2), the Japanese colonial period (Section 3), and the scriptures and major preceding research of Daesoon Jinrihoe (Section 4). The research results described in this article are as follows. First, Haewon is a term with historical, social, and cultural characteristics. This means that Haewon, a term that has been used since the Joseon Dynasty, was a concept used to solve collective problems but could also be applied on the individual level. This further means that, if culture is regarded as a collective consciousness or as a collection of material products, Haewon would be a term that contained social and cultural aspirations. Second, Haewon is not a concept that has been impervious to innovation throughout its history. This can be confirmed by the fact that Haewon's scope of application has changed depending on the problem domain (legal, natural disasters, an institutional domain, etc.). Third, Haewon has converted into religious language a doctrinal system that came about after the emergence of Jeungsan. This means that previously the concept of Haewon was mainly used at the legal level in the Joseon Dynasty, but after the emergence of Jeungsan, it became a term in religious language and in doctrine. The materials of Daesoon Jinrihoe show that this concept of Haewon was expanded to be included at the doctrinal level. These research results show a historical shift in the ideological thought contained in the concept of Haewon. As a term in religious language that is included in a doctrinal system, Haewon has an extension of denotations that is applied to the world beyond individuals and societies, yet it maintains connotations of resolving grievances. This concept of Haewon mediates the transformation of the world and creates a rationale by which training and ethical practice are necessary components of that process of transformation.

• 한국벤처창업학회:학술대회논문집
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• 2009.10a
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• pp.265-288
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• 2009

The study has found that the main reasons affecting to the mature conjugal relations of middle-aged persons are closely related with sede factors brought about after marriage. Comparatively the factors before marriage have more or less weak power on the conjugal relations. They are mature relations wp between husbands and wives, stable and enough incede, and religious activities, which have deep relations with the satisfactory conjugal relations. C. G. Jung divided the whole life span as self-assuredness period in the first half and self-convergence period in the second half. The first is the period when one does his or her best to get external and physical self. On the contrary, the second is the middle-aged period one finds his or her meaning of life in the religious, philosophical, intuitional, and spiritual world, which lead life into harmony and integration. Therefore if one overcomes some psychological crisis related with middle-aged development he or she can enjoy happy senescence(old age). The study has suggested through literature investigation the definition of middle age and the developmental traits of middle age, and the relations between religions and conjugal relations of middle-aged husbands and wives. Futhermore, it has analyzed the theories which religions have close relations with the life satisfaction of middle-aged conjugal relations. In order to give an analysis the influence of the variable of religious activities and religious maturity, with the degree of conjugal satisfaction, 400 middle age are selected as the object of the study whose ages are ranging from 35 years to 60 years, and who reside in Seoul or near Seoul. They were asked to fill out the questionnaires asking about religious activities, religious maturity, and the conjugal satisfaction from March 25th to April 30th, 2009. The results of the survey have been statistically processed and analyzed. First, the higher religious maturity gives positive influence on the general religious activities including public service, human relations, and spiritual stability. That is, this result indicates that the individual, spiritual, and formal religious activities give to a degree influence on the religious maturity. Second, the maturity of religious life resulting from religious activities has a causation with the satisfaction of conjugal life. In more details, religious activities has a positive influence on the satisfaction of conjugal life(T=31.36, p<.001) In more details, religious activities has a positive influence on the religious maturity(T=31.36, p<.001), and religious activities has a positive influence on the satisfaction of conjugal life(T=33.81, p<.001), and the religious maturity has a positive influence on the satisfaction of conjugal life(T=28.64, p<.001) Third, as we analyze the main effects which religious activities and the religious maturity could give influence on the satisfaction of conjugal life, it is found that both religious activities(F=15.95, p<.001) and the religious maturity(F=23.94, p<.001) give a positive influence on the satisfaction of conjugal life. In conclusion, it is sure that religious activities and the religious maturity have a close relations with the satisfaction of conjugal life. Therefore it can be said that religious activities at the protestant religion, buddhism, and catholic religion can give an important influence on the satisfaction of middle-aged conjugal life.