• Journal of Christian Education in Korea
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• v.64
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• pp.109-144
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• 2020

In the 21st century, Our Korean churches should be reborn and truly restored in the situation korean churches have been criticized socially and adversely affected Christian missions. In this situation, the researcher analyzed the Zeraim(Agriculture) of the Jewish scripture Talmud as an alternative to solving the problems of the Korean church. In order to achieve the purpose of this research, the background of the emergence of Talmud, the main contents of Talmud Zeraim, and the application of Talmud Zeraim's Christian education were divided and analyzed. Through the Jewish Talmud Zeraim, five possibilities of application were suggested to solve the problems of Korean churches. First, it is a Christian education for a blessed life. Second, it is a Christian education that pursues social justice, life, and integrity of creation. Third, it is Christian education for a life that appreciates God's grace. Fourth, it is a Christian education for realizing the commandments and practicing the teachings. Fifth, it is a Christian education that pursues conventional spirituality. Researchers believe that the mission and direction of Christian education without losing their identity and faith under the numerous hardships in history should be found in the faith and life of Jews who have regained their traditional spirituality centered on the law (Torah) and Talmud which are the God's words. From now on, the Korean church should boldly clear up its mistakes and move on to education that humbly accepts the sounds of social criticism and can make a fresh recovery.

• Journal of Christian Education in Korea
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• v.72
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• pp.71-96
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• 2022

The purpose of this study is to analyze the origins and texts of Judaism Mishnah Nashim, to think from the educational theological perspective, to suggest a method to be applied to Christian education, and to analyze human rights issues in relation to women's marriage life. To achieve the goal of this study is first, to analyze the historical process up to the compilation of Mishna Nashim in order to analyze the origin and text of Mishna Nashim, and then, the seven Masekcotts were analyzed from the perspective of the researcher by dividing them into marriage-related civil law, divorce-related civil law, engagement-related civil law, adultery-related civil law, and vow and pledges related civil law in order to analyze the content of the text of Mishna Nashim. Second, in order to analyze Mishna Nashim in educational theology, marriage laws were analyzed by dividing them into brother-in-law marriage system, chastity system of marriage, divorce law, engagement law, adultery law, and vow and pledge law. Third, to apply Mishna Nashim to Christian education, marriage life education were divided into marriage education and divorce education, vow education and pledge education. The conclusion of this study is as follows. First, marriage education is necessary to establish a Christian family. Second, Divorce prevention education is necessary from the Christian point of view. Third, a spiritually healthy vow education must be conducted. Fourth, healthy pledge education is necessary to live as true Christians. As a result, Korean society still has a deep sense of patriarchal authority, and gender equality is still lagging behind. Discrimination, disparagement, taboos for divorce and remarriage, and stereotypes about gender roles of women still exist within the church, therefore, Christianity must provide an alternative solutions solutions.

• Journal of Korean Philosophical Society
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• no.119
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• pp.129-159
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• 2017

The study of Freud's Moses and the background of the establishment of monotheism has become a subject of attention in the new atmosphere of the spreading of political theology and the recent rediscovery of Egyptology. This paper examines the publishing background and intentions of Freud's last book, Moses and Monotheism. And it will emphasize the fact that the Moses-Egyptian theory and his criticism of monotheism hid political theological intentions to prevent the spread of anti-Semitism in Nazi Germany. According to the Egyptologist Jan Assmann, there is a difference in that Moses' Judaism is monotheism, but Akhenaten's Aton-religion is a cosmotheism, and while Freud emphasizes Moses the 'historical figure' of that name, Assmann refers to Moses as a 'mnemohistorical figure.' Just as Freud said that the source of Jewish hatred is in Moses himself who established monotheism, Assmann argues also, monotheism is based on the so-called "Mosaic distinction" that distinguishes between true religion and false religion, thus it is possible to dismantle oppression and violence through the abolition of the Mosaic distinction. Assmann estimates that Freud had a clear stance to stop the spread of anti-Semitism as "the most explicit opponent of the Mosaic distinction." While anti-Semitic hatred spread to Christians in the Nazi era, Freud regards the real founder of Christianity, a jew Paul, as both a "Judaism destroyer" and a "successor to Judaism." At this point, Taubes began to see Paul's theology from a political theological point of view, and Assmann succeeded it. The "historical Moses" described by Freud are not "Prophet Moses" but "Moses as lawmaker and political reformer", and Jewish hatred has arisen in his distinction. Thus, Freud's monotheistic criticism as "disintegration by historical reduction"(Nietzsche) has political theological power. Just as Taubes interpreted Paul as a political theologian, Assmann found political theological elements in Freud's criticism of monotheism.

• Journal for History of Mathematics
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• v.22 no.2
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• pp.53-68
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• 2009

From ancient Greek times, the infinite concepts had debated, and then they had been influenced by Hebrew's tradition Kabbalab. Next, those infinite thoughts had been developed by Roman Catholic theologists in the medieval ages. After Renaissance movement, the mathematical infinite thoughts had been described by the vanishing point in Renaissance paintings. In the end of 1800s, the infinite thoughts had been concreted by Cantor such as Set Theory. At that time, the set theoretical trend had been appeared by pointillism of Seurat and Signac. After 20 century, mathematician $M\ddot{o}bius$ invented <$M\ddot{o}bius$ band> which dimension was more 3-dimensional space. While mathematicians were pursuing about infinite dimensional space, artists invented new paradigm, surrealism. That was not real world's images. So, it is called by surrealism. In contemporary arts, a lot of artists has made their works by mathematical material such as Mo?bius band, non-Euclidean space, hypercube, and so on.

• Cross-Cultural Studies
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• v.38
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• pp.297-329
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• 2015

Since 1989 about one million Jews from Former Soviet Union have immigrated to Israel. Now Russian speaking Jews are the second largest ethnic groups after the Israeli Jews who were born in Israel. Although FSU Jews have returned to their ethnic homeland, they continue to live as 'foreigners' due to a cultural distance between sending and receiving society, such as, lack of knowledge about Jewish tradition and religious practice and low level of Hebrew proficiency. Because of this reason FSU immigrants tend to continue remain strong ties with Russian language and culture. There are several reasons for such a relatively slow process of language shift of FSU Jewish immigrants, the language shift to Hebrew. Firstly, majority of FSU immigrants moved to Israel since the 1990s are older than 45. Secondly, their first residences in Israel are mostly located in small and mid-sized cities, where the proportion of Russian speaking immigrants is more than 30%. And finally they consider Russian culture is 'superior' to Israel's Levantine culture. For many Jewish diasporic communities, Judaism was a dominant factor for self-consciousness, but because of Soviet regime, aimed to break all the religious institution including Jewish, Soviet Jewry was uprooted from their religious traditions. Besides about 30% of FSU immigrants are not defined as Jews by the Jewish religious law(Halakhah). And many of them are reluctant to convert to Judaism. FSU Jewish immigrant agree that Israel must be a Jewish state, but for them 'Jewish' does not include religious elements. FSU immigrants consider that religious affiliation of citizens of Israel should not affect their civic rights.

• The Journal of the Korea Contents Association
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• v.15 no.7
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• pp.643-654
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• 2015

The purpose of this study is to examine the implications of religious activities to longevity in a perspective of religious people in the ancient near east. The major sources of the study are the records of Adad-Guppi in the Neo-Babylonian Empire, prayers of Daniel in the Old Testament and records of Anna in the New Testament. The research method is a synchronic method based on final forms of the texts. Adad-Guppi lived for 104 years with temple-centered lives, fasting-like dedication, prayer and mission for the nation. Daniel fasted and prayed for the return of Jewish nation, and restoration of the city and the temple in Jerusalem, resulting in longevity of late eighties in the court of Babylon. Anna lived for more than 100 years old with her life mission for the messiah in spite of limitations of her times as an old widow. The implications of religious activities with temple-centered lives, fasting, prayer, and mission for the ages are understood to be beneficial to longevity in a perspective of the ancient near east.

• Journal of the Korean Institute of Landscape Architecture
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• v.45 no.6
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• pp.98-114
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• 2017

This study analyzed the commemorative landscapes of eight Holocaust concentration camp memorials(HCCM) of Germany and Poland from a landscape architecture point of view including historical landscape, places and remains, and monuments. A site survey was conducted at Dahau concentration camp memorial(CCM) and Bergen-Belsen CCM of Germany in September of 2015 and the Auschwitz-Birkenau extermination camp memorial(ECM), Majdanek ECM, Belzec ECM, Sobibor ECM, Treblinka ECM, Chelmno ECM of Poland in April of 2016. The results are as follows. First, the landscape of the concentration camp at Dahau CCM, Auschwitz ECM, and Majdanek ECM liberated by the Allied Forces was well conserved with the maintenance of camp facilities and the spatial structure of camps while monuments and memorials seized by sociopolitical argument were built with restriction. But Belzec ECM, Sobibor ECM, Treblinka ECM, and Chelmno ECM devastated and planted artificially to forest were overwhelmingly surrounded with natural landscape, and also, excavated relics and remains were preserved and the monuments were built at the place of memory. Second, gas chambers, crematoriums, guard posts, electric wire fences, railroads and ramps, barracks, and drainage ditches were considered to be typical facilities present in the camp structure and the gas chambers, crematoriums, human ashes, and mass graves demonstrated the horrible history of these camps and the railroad and ramp where Jewish prisoners arrived also had the strong sense of place. These remains were regarded as symbolic elements to create a memory of the tragedy and place. Third, commemoration of victims was applied as the basic concept and recalling the memory of the Holocaust was also considered very important content. Religious reconciliation and peace was represented at Dahau CCM and the Jewish identity was strongly expressed at Treblinka ECM and Belzec ECM representing the Jewish community and Judaism. Fourth, the monuments with semi-abstract styles and abstract sculptures represented the Holocaust symbolically and narratively and came into the conflict caused by the abstractness to the memorial landscape at Auschwitz-Birkenau ECM and Bergen-Belsen CCM. Fifth, remains for recalling the memory of tragedy and place and symbolic monuments to stand for public memory were juxtaposed at the same place and preserving on the authenticity of camp site had been conflicted with monumentalizing intentionally. Further study will required a concrete investigation of the monuments in the HCCM and an attempt to comparatively study the commemoration characteristics of memorials in Korea.