• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.191-227
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• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.3
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• pp.1-9
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• 2022

This study compared and reviewed the recognition determinants by applying the OECMs criteria, focusing on old big trees, plant of natural monument that are natural heritage under the national heritage system of the Cultural Heritage Administration, and the results are as follows. First, among the protected areas designated and managed by government agencies according to each protection purpose, it is necessary to actively introduce new conservation measures, OECMs, to fulfill the Biodiversity strategy for 2030 while the land area is already saturated. Second, the OECMs are geographically defined areas(CBD, 2018), not currently recognized as a protected areas, governed and managed in a way that achieves positived sustained and effective contribution to in situ conservation of biodiversity. Since the selection of term, the scope of application criteria, and the context of interpretation are inevitably different, it is necessary to separately legislate and establish related laws of the OECMs suitable for each country's situation. Third, as a result of reviewing the OECMs criteria for plant of natural monument, the final 58 potential resources were recognized. Important elements among the OECMs criteria are that buffer zones should be spaced apart from designated zones to secure a certain area, and that economic activities through commercial production should not occur and meet biodiversity standards. Among the potential candidates, 23 areas were analyzed to be geographically isolated and independent, such as Forest of Oriental Arborvitae in Do-dong, Daegu, and forest types such as Carstor Aralia of Gungchon-ri, Samcheok and Forest of Common Camellias in Maryang-ri, Seocheon. As a result of reviewing the application of OECMs criteria for plant of natural monument, it was confirmed that the functions as a traditional uses were specialized among the values of biodiversity, and ecosystem services and cultural and spiritual values were inherited through Korea's unique culture of old big trees and Dangsan ritual. In terms of biodiversity criteria, it can be used as an important factor in connecting human and natural ecosystem networks without the discovery of new species.

• Journal of Korean Medical classics
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• v.20 no.2
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• pp.231-268
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• 2007

재일본규주황한의학적전통의학지전신취시중국전통의학적지식(在日本叫做皇漢醫學的傳統醫學之前身就是中國傳統醫學的知識). 16세기이래(16世記以來), 일본불단수도이개조중국의학적최신성과(日本不斷收到而改造中國醫學的最新成果), 동양원류우부동홍류적한방의학체계점점형성적과정전후(同樣源流又不同洪流的漢方醫學體系점점形成的過程前后), 출현료4개학문유파(出現了4個學問流派). 저취시(저就是)"후세파(后世派)"."고방파(古方派)"."절충파(折衷派)"."고증파(考證派)". 소우호세파(소于호世派), 논자이경재대한한의학원전학회지적제19권3호상보고료(논者已경在大한한의학原典학회紙的第19卷3호上보告了), 본논문시연속적연구성과(本논文是연속的硏究成果). 종이재본논문상(종而在本논文上), 이한국적이정환(以한국的李政桓), 백유상(白裕相), 정창현등적연구여중국양영적연구위기초(丁彰炫等的硏究與中國梁嶸的硏九爲基礎), 요개략지보고일본의학방면상적‘고방파’(要槪略地報告日本의학方面上的'古方派'). "고방파"지칭부정근세송명의학이지지지한대장중경적"상한잡병론"지일본의가("古方派"指稱否定近世宋明醫學而只支持漢代張仲景的"傷寒雜病論"之日本醫家). 일반"상한론"전파우일본적실정시대(一般"傷寒論"傳播于日本的室町時代), 명응년간(明應年間)(1492${\sim}$1500)판정운재명유학후(阪淨運在明留학후), 타회도일본적시후(他回到日本的시候), 종명수입(종明수入)"상한잡병론(傷寒雜病論)", 이후일본후세한의칭송료이관동지역적영전덕본(以후日本후世漢醫칭송了以關東地域的永田德本)(1513-1603)위(爲)"고방파적선구자(古方派的先구者)". 도강호시대재일본학술계출현료복고사조(到江戶時代在日本學術係出現了復古思潮). 이등인제(伊藤仁劑)(1627${\sim}$1705)앙망료유학적경전(仰望了儒學的經典), 이차적극지주장료의학적복고(而且積極地主張了醫學的復古), 이후적생조래(以후荻生組徠)(1666${\sim}$1728)대우복여성인적학문부단노력(對于復與聖人的學問不斷努力). 인차복고적학문재덕천시대성위일대학파(因此復古的學問在德川時代成爲一代學派), 18세기상반기시전성시기(18世紀上半期是全盛시期). 주요의가시명고옥현의(主要醫家是名古屋玄議)(1628${\sim}$1696), 후등양산(後藤양山)(1659${\sim}$1733), 산협동양(山脅東洋), 병하천민(병河天民)(1679${\sim}$1719), 송원유악(松原維嶽)(1689${\sim}$1765), 향천수암(香川修庵)(1683${\sim}$1755), 타문복고적유학영향도흔다의학방면(他문復古的儒學影향到흔多의학方面). 중요의가길익동동(重要醫家吉益東洞)(1702${\sim}$1773)도후대피평위고방적'태두'(到后代被평위古方的'泰斗'), 동시'마귀'(同시'魔鬼'). 인차본논문소우황한의학지중"후세파"여반대후세파적"고방파"(因此本論文소于皇漢醫學之中"后世派"與反대后世派的"古方派"), 통과학파명칭여역사지위(通過學派名稱與歷史地位), 주요의가적생애(主要醫家的生涯), 학술적요지(學術的要旨), 저서등(著書等), 이연구병보고타문적학문주장(以硏究병報告他們的學問主張). 이차진저차궤회(而且진저次机회), 상회고아문한의학연착여하역사적궤적(想回고我문韓醫學沿着如何歷史的軌跡).

• 한국노년학
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• v.39 no.3
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• pp.589-612
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• 2019

Korea has undergone rapid modernization and globalization process in the last few decades. The purpose of this study is to explore how shifting traditional values are impacting Korean elderlies and their perceptions of aging experience. In order to understand how changing social and cultural practices are affecting older adults, the similarities and differences among Korean elderlies living in three different geographical locations are examined in a multidimensional comparative framework. Life story interviews were conducted with 30 Korean elderlies (10 urban residents in Korea, 10 rural residents in Korea, and 10 residents in the US). Paying attention to within-group variation, this study particularly focused on analyzing the psychological, social, emotional, and spiritual experiences that made lives meaningful and resilient in old age in spite of physical decline. Based on analysis of narrative, the following major areas were identified as having positive or negative influence on aging experiences: physical health, emotional health, family relationship, work, leisure/social activity, and spirituality. Common themes of aging well across all settings included: "life not indebted to their offspring," "physical and mental health," and "dying well." Spirituality played a critical role in cultivating perspectives on life and accepting aging process, which were rooted in specific religious traditions participants identified (e.g., Christianity or Buddhism). Interesting differences in the meaning of work and leisure were also found between elderlies residing in Korea and the US immigrant context. One unique factor continuing to negatively affect Korean elderly in rural community was related to shame of not obtaining higher education. Implications for future research are also addressed.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.1-40
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• 2024

Time can be the fundamental basis of religious doctrine and the foundation for a life of faith. Therefore, understanding a religion's interpretation of time and exploring its perception is accepted as one of the approaches to comprehending its principles. Based on this idea, this article delves into how chronos (measured time) and kairos (experienced time) are manifested in Daesoon Jinrihoe. In Daesoon Jinrihoe, the moment when chronos and kairos intersect is considered a moment of spiritual experience. Ethical codes are accomplished in the midst of the process of defining this time as the Heavenly Dao and adjusting human affairs accordingly. These ethics lead individuals towards a religious life. East Asian traditions also apply this logic, but Daesoon Jinrihoe differs in that it emphasizes reinterpreted ethics. Furthermore, Daesoon Jinrihoe posits that Degree Numbers (度數) are a device that ensures the transition from chronos to kairos. Degree Numbers, which are both a law of the universe's motion and a function of time, were emphasized by the Kang Jeungsan when he advocated for the discarding of old ways and the creation of the new ways. He thereby urged humans to live in accordance with time. Time is also facilitated in the dimension of ritual observances and participation, with examples including prayers, devotional offerings, and holy works (gongbu, 工夫). Those rituals of Daesoon Jinrihoe actively incorporate a unique basis of reason for this style of engagement with time, which is one of the aspects that is held to secure justification.

• Journal of Christian Education in Korea
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• v.68
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• pp.375-415
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• 2021

Although the interest in Christian education of spirituality has increased recently, the practice of the education of spirituality in the Korean Church has been fragmented in the contents and methods without any clear educational purpose of the Protestant tradition. This requires a creative study to seek out the contents and method best suited to realizing the educational purpose of the Protestant tradition, through a rigorous academic methodology. This study proposes just such a creative model for the education of spirituality with an educational purpose based on the core ethos of the Protestant spirituality, integrating the long tradition of spiritual practices of Christianity. First, I survey the teachings on 'the life of faith' of the main leaders of the Protestant church, including Martin Luther, John Calvin, and John Wesley. Through this process, I reveal 'liberated-ness' to be the common purpose of the Protestant leaders, and the core of the practices for that purpose are 'the means of grace,' which has a different meaning from that of the Roman Catholic tradition. I construct the meaning of 'liberated-ness' in a dynamic manner, which begins with the 'liberating will' of God, and is followed by the 'self-giving will' of the believer as the response to the 'grace' of the 'liberating will.' The contact point of these two 'wills' is what I call 'the living membrane of faith.' As a creative synthesis of the above discussions, I propose a model of 'the practice of liberated-ness' for an education in spiritual practice. The purpose of this education is for the learner to become a person who continuously experiences ever-increasing 'liberated-ness' through continuous personal 'encounters' with God, and to become ever more faithful in carrying out practices for the 'liberated-ness' of her or his neighbors. The relationship between the teacher and the learner is that of personal 'encounter' as put forth by Sherrill, and also incorporates elements of 'co-authorship' as conceptualized by Kim. I transform and rename major practices of spiritual discipline according to a principle of 'liberated-ness' based on the Protestant tradition, and these comprise the main content of my spirituality education model. They include: 'lectio divina of encounter,' 'prayer facing the Lord,' 'service in liberation,' 'reflection of liberated-ness,' and 'mutual spiritual direction.' The teaching and learning process draws on Dykstra's methods of coaching and mentoring. The key environment is that of a 'sacramental community' as defined by Moore. Evaluation can be performed only by the learner her/himself. The significance of this model is that it creatively inherits and succeeds the tradition of Christian spiritual discipline from the early church onwards by transforming it through a Protestant spirituality of 'liberated-ness.'

• Sim-seong Yeon-gu
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• v.33 no.1
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• pp.1-60
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• 2018

The paper was inspired by Jung's words in the Red Book "just as Christ tormented the flesh through the spirit, the God of this time will torment the spirit through the flesh." I propose that the new form of torment in this era could be eroticism as a way of the individuation process because it seems to be one of a very few ways left to modern men to grasp the sense of permanence, the essence of the divine, without religion because of its peculiar nature of transcendence. I suppose that it is not only a man who is tortured but also god is in torment since the divine needs a man as a womb for his incarnation. Therefore I suggest that man and god are fated to seduce each other to be redeemed by each other. I imagine that Eros with numinous sexuality seduces a man who has potentials for the god's incarnation and who would be willing to give in to the god's demand. This god needs a man who desires his essence of perpetuity, the eternal water of life, in ecstasy. Thus the purpose of the divine's seduction is to make a man awake from unconsciousness to pursue god himself, namely the individuation process. I call such divine seduction "eroticism of god" There seem to be a certain type of people who are destined to live eroticism as a way of individuation process. Through investigations, a melancholic tendency appears to be suitable for this type of individuation. Melancholia is deeply related to the poignant awareness of impermanence as the existential condition, which is a precondition for seeking permanence through eroticism. Melancholia essentially causes deep longing for eternity that bears fulfillment, which exists in eroticism, so melancholic agony seems inevitable for eroticism as the path for individuation in that, without knowing about deficiency, we never seek what is lacking in us. It can also be viewed that while a lover is driven to seduce lost love, what actually waits to become seduced for redemption is the god of love itself behind the human beloved. Man and god are fated to seduce each other for redemption. I suppose that the initiation to Eros implies how to seduce Eros. In a woman's psyche, psychological virginity is one of the essential qualities that her ego needs to attain. To the male it is vital to live his sensuality thoroughly and to experience his own and his lover's emotions to their limit. It cannot be an easy task because it demands us to give up our egotism entirely. Through eroticism, unconsciousness seduces us to make us live life as a whole. The god of love brings powerful sexuality as a means of "spiritual crisis" to redeem our lukewarm soul. Only a few can withstand the experience since it requires a strong will to bear the brunt of the sword despite the keen awareness that it may leave us bleeding in pain.

• Journal of Korean Society of Archives and Records Management
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• v.1 no.1
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• pp.201-230
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• 2001

Conserving the recored cultural inheritance is actually the duty of all of us. Above all, the management and conservation of archives and documents is up to archivists who have technical knowledge about archival science. Archivists have to not only conserve archives and documents but also carry out classifying and appraising them in order to define them as current historic ones. The fundamental education about archival science is made up of history and law. Because Archive is the organisation which manage archives and documents produced by legal and administrative actions. Although there are still arguments about technical knowledge and degree archivists have to acquire, most of them prefer the studies related with history and emphasize legal studies to be the general boundary of archivits' ideology and trust. The training course about conservation of archives is conducted in about 9 National Archives of Torino, Milano, Venezia, Genova, Bologna, Parma, Roma, Napoli, Palermo. The training course in 19th was mostly based on the lectures of Phaleography, Diplomatics. There were not the education about archival science yet. Toward the end of 19th and 20th, people stressed the most basic subject in the training course of National Archive was not Phaleography and Diplomatics but archival science. The goal of archival science is to study the institution and organisation transferring archives and documents to Archive. And also it help archivists not wander about with ignorance of organisational and original procedures and divisions but know exactly theirs works. Like this, the studies on institution and organisation have got in the saddle as a branch of archival science since a few ten years. While archival science didn't evoke sympathy among people and experienced the tedious and difficult path in italy and other countries, Archive was managed by experts of other branches. As a result, there were a lot of faults in Archival Science. Specializing training course for Italian archivists came into being under the backdrop of Social Science Institute of Roma National University in 1925. The archival course of universities accomplished by the studies of history, law and economy. And such as Eugenio Casanova and Giorgio Cencetti were devoted archival science was abled to settle down in national archive. The training course for experts of 'archival science, 'Phaleography and Diplomatics' in National Archive of Bologna(Archivio di Stato di Bologna) is one of courses conducted in 17 National Archives in italy. This course is gratuitous and made up of 8 subjects(Archivistica, Paleografia, Diplomatica, Storia dell' Archivio, Notariato e documenti privati, istituzione medievale, istituzione moderna, istituzione contemporanea) students have to complete for two years. Students can receive the degree through passing twice written exam and once oral test. After department of Culture and education finally puts the marks of students, the chief Nationa Archive of Bologna confer the degree of 'archival science Phaleography and Diplomatics' on students passing the exams. This degree authenticates trainees' qualification which enables him to work at the archive in province, district and administrative capital city and archive of comunity and so on. Italian training course naturally leads archivists to keep in contact with valuable cultural inheritance through training in Archive. And it shows the intention to strengthen the affinity with each documents in the spot of archival management before training archivists. Also this is appraised as one of positive policies to conserve the local cultual inheritante in connection with the original qualitity of national archive with testify the history of each region. Traning course for archivist in Italy shows us the way how we have to prepare and proceed it. First, from producing documents to conserving than forever there has introduced 'original order that is to say a general rule to respect the first order given at the time producing documents'. Management of administrative documents is related consistently with one of historical documents. Second, the traning course for archivist is managing around 17 national archives. because italian national archive lay stress not or rducation of theory bus on train for archivest working in the first time of archival science. Third, diplomatics and phaleography for studies about historical document support archives. Forth, the studies on history id proceeding by cooperation between archivist and historian around archive. How our duties is non continuinf disputer who has to conserve and manage document and archives, but traing experts who having ability, vision and flexible thought, responsibility about archivals.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.36-66
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• 2011

The goal of this article is to examine the connection between creativity of unconscious and religion. Jung criticized how Freud's approach in studying the unconscious as a scientific inquiry focuses on the unconscious as reflecting only those which is repressed by the ego. Jung conceived of the unconscious as encompassing not only the repressed but also the variety of other psychic materials that have not reached the threshold of the consciousness in its range. Moreover, since human psyche is as individualistic as is a collective phenomenon, the collective psyche is thought to be pervasive at the bottom of the psychic functioning and the conscious and the personal unconscious comprising the upper level of the psychic functioning. Through clinical and personal experience, Jung had come to a realization that the unconscious has the self-regulatory function. The unconscious can make "demands" and also can retract its demands. Jung saw this as the autonomous function of the unconscious. And this autonomous unconscious creates, through dreams and fantasies, images that include an abundance of ideas and feelings. These creative images the unconscious produces assist and lead the "individuation process" which leads to the discovery of the Self. Because this unconscious process compensates the conscious ego, it has the necessary ingredients for self-regulation and can function in a creative and autonomous fashion. Jung saw religion as a special attitude of human psyche, which can be explained by careful and diligent observation about a dynamic being or action, which Rudolph Otto called the Numinosum. This kind of being or action does not get elicited by artificial or willful action. On the contrary, it takes a hold and dominates the human subject. Jung distinguished between religion and religious sector or denomination. He explained religious sector as reflecting the contents of sanctified and indoctrinated religious experiences. It is fixated in the complex organization of ritualized thoughts. And this ritualization gives rise to a system that is fixated. There is a clear goal in the religious sector to replace intellectual experiences with firmly established dogma and rituals. Religion as Jung experienced is the attitude of contemplation about Numinosum, which is formed by the images of the collective unconscious that is propelled by the creativity and autonomy of the unconscious. Religious sector is a religious community that is formed by these images that are ritualized. Jung saw religion as the relationship with the best or the uttermost value. And this relationship has a duality of being involuntary and reflecting free will. Therefore people can be influenced by one value, overcome with the unconscious being charged with psychic energy, or could accept it on a conscious level. Jung saw God as the dominating psychic element among humans or that psychic reality itself. Although Jung grew up in the atmosphere of the traditional Swiss reformed church, it does not seem that he considered himself to be a devoted Christian. To Jung, Christianity is a habitual, ritualized institution, which lacked vitality because it did not have the intellectual honesty or spiritual energy. However, Jung's encounter with the dramatic religious experience at age 12 through hallucination led him to perceive the existence of living god in his unconscious. This is why the theological questions and religious problems in everyday life became Jung's life-long interest. To this author, the reason why Jung delved into problems with religion has to do with his personal interest and love for the revival of the Christian church which had lost its spiritual vitality and depth and had become heavily ritualized.