• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.1-38
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• 2022

The aim of this research is to discover the value of peace conveyed by Haewon Sangsaeng, the Resolution of Grievances for Mutual Beneficence, as espoused by Holy Teacher Kang Jeungsan (姜甑山, 1871~1909) and to evaluate its modern significance. To the faithful, Jeungsan is seen as the Supreme God who descended into the world in the Late Joseon Dynasty in the year 1871. Until the time of His passing away into Heaven in 1909, He vastly saved the world and fulfilled the hopes of humankind by carrying out the fundamentally innovative Reordering Works of Heaven and Earth (1901~1909) in the Three Realms of Heaven, Earth, and Humanity. He has thereby been appraised as a great religious figure within religious and academic circles. Jeungsan's ideological contributions can be summarized into two main points. One is the concept of 'the Great Opening and the Later World,' which foreshadowed the liquidation of the old system of order and the arrival of a new world. The other contribution is the concept of 'the Resolution of Grievances for Mutual Beneficence,' a fundamental principle meant to achieve human salvation and world peace. In this context, 'the Great Opening' is precisely a 'positivistic religious expression of peace,' and 'the Resolution of Grievances for Mutual Beneficence' is the principle by which 'peace can be achieved in the world for all humankind.' In particular, the Resolution of Grievances for Mutual Beneficence is a tenet within the doctrine of Daesoon Jinrihoe, and it is the main concept that forms the basis of Daesoon Thought. It can be said to be the core current that flows through Jeungsan's Reordering Works of Heaven and Earth. Nowadays, the Resolution of Grievances for Mutual Beneficence is being discussed and cited in various ways in academic fields as well as in discourse on coexistence, mutual beneficence, and peace. The Resolution of Grievances for Mutual Beneficence is specifically based on observations of the structure of conflicts as observed throughout world history via global conflicts, regional conflicts, cultural conflicts, ideological conflicts, class conflicts, generational conflicts, racial conflicts, religious conflicts, and other such conflicts. That is why the Resolution of Grievances for Mutual Beneficence is discussed in depth within academic settings wherein the nature of conflict-resolution is examined. Looking at the previous studies on this topic, those studies tended to focus on key concepts or concerns such as human beings, divine beings, the earthly paradise of the Later World, ideal societies, world peace, new principles of order, and lasting peace. In particular, the Resolution of Grievances for Mutual Beneficence has been presented as directly related to concepts such as love, coexistence, harmony, and peace for humankind and the world. Its significance has been applied to ethics, philosophy, order, and principles, and it has been understood as conveying values such as peace. Accordingly, this paper examines the ideological connections to the succession and establishment of Jeungsan's notion of the Resolution of Grievances for Mutual Beneficence based on previous research, but further examines the value of peace communicated via the principles and ideas that pervade current discourse on the Resolution of Grievances for Mutual Beneficence. I hope to thoroughly explore Haewon Sangsaeng in regards to its modern significance to the world and to humankind.

• Journal of Intelligence and Information Systems
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• v.28 no.2
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• pp.207-235
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• 2022

In a knowledge-based society where knowledge and information industries are the main pillars of the economy, knowledge sharing and diffusion and its systematic management are recognized as essential strategies for improving national competitiveness and sustainable social development. In the field of Information Systems (IS) research, where the convergence of information technology and management takes place in various ways, the evolution of knowledge occurs only when researchers cooperate in turning old knowledge into new knowledge from the perspective of the scientific knowledge network. In particular, it is possible to derive new insights by identifying topics of interest in the relevant research field, applied methodologies, and research trends through network-based interdisciplinary graftings such as citations, co-authorships, and keywords. In previous studies, various attempts have been made to understand the structure of the knowledge system and the research trends of the relevant community by revealing the relationship between research topics, methodologies, and co-authors. However, most studies have compared two or more journals and been limited to a certain period; hence, there is a lack of research that looked at research trends covering the entire history of IS research. Therefore, this study was conducted in the following order for all the papers (from its first issue in 1977 to the first quarter of 2022) published in the MIS Quarterly (MISQ) Journal, which plays a leading role in revealing knowledge in the IS research field: (1) After extracting keywords, (2) classifying the extracted keywords into research topics, methodologies, and theories, and (3) using topic modeling and keyword network analysis in order to identify the changes from the beginning to the present of the IS research in a chronological manner. Through this study, it is expected that by examining the changes in IS research published in MISQ, the developing patterns of IS research can be revealed, and a new research direction can be presented to IS researchers, nurturing the sustainability of future research.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.1-46
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• 2021

Since ancient times, the word Deok (德, virtue) has been used as a term in ethics. In the east, it originally meant 'to acquire (得),' and during the warring states period, it was used to indicate 'personality' or 'value;' especially for political leaders. Then, in Confucianism, the word Deok developed into an ethical term suggesting that people should acquire Deok in their action so as to achieve human perfection. In Daesoon Thought, Deok originates from the Dao, and the two are close in the same manner that Yin and Yang are close and interrelated. The Dao of Daesoon Thought indicates the Great Dao of Heaven and Earth, which Gucheon Sangje had opened when he performed his Gongbu (holy work) at Daewonsa Temple, is such that the Great Deok was divided into the Deok of Heaven, the Deok of Earth, and the Deok of Humanity. This allows for the realization of Deok in each of the Three Realms. Jo Jeongsan, the successor of Gucheon Sangje, said that he will inherit the Great Deok originated from the Great Dao and enlighten the world to the Dao. The cause of the accumulation of grievances in the Three Realms was due to the failure to sufficiently spread Deok throughout the Three Realms. The Later World is where Deok will be offered in its full extent as it was secured by the Cheonjigongsa (Reordering Works of Heaven and Earth) performed by Gucheon Sangje. However, as the main agent of spreading Deok is the heart-mind, humans need to cultivate their heart-mind in the correct way. When humans finally become Dotong-gunja (beings who are perfectly unified with the Dao) and generously practice Deok in the world, there will be no grievances anywhere in the Three Realms. There are four ways of practicing Deok: Deok by caring for life, Eondeok (Deok of speech), Gongdeok (practicing meritorious Deok), and Podeok (spreading of Deok) to the world. Practicing the Deok by caring for life is to save and protect living beings based on the spirit of Jesaenguise (saving lives and curing the world). Eondeok is practiced when people speak to others in a positive way that fosters widespread goodness based on the spirit of Sangsaeng (mutual beneficence). When people perform Gongdeok they will be rewarded for their actions. Podeok can be realized when the followers of Sangje spread the Great Dao of Heaven and Earth based on the teachings of Daesoon Thought.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.1
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• pp.55-64
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• 2022

This study aims to shed light on the cultural history of Hajodae(河趙臺) enjoyed by writers of the Joseon Dynasty by analyzing the origin and the contents of the landscape based on the literature materials of Hajodae in Yangyang(襄陽). The results of the study are as follows. First, Hajodae is a space that is said to have been visited by Ha Ryun(河崙) and Jo Jun(趙浚). However, since this story has not been confirmed in the literature, various opinions coexisted in history. Jo Wi-Han(趙緯韓) quoted the opinions of aged people who lived in Yangyang, saying that it could be Jo In-Byeok(趙仁壁), not Jo Jun(趙浚), and Jo Deok-Rin(趙德鄰) recorded it as "遐眺臺", which means "a stand for a distance view." There is a need to clearly present the origin of Hajodae by revealing the literary authority. Second, Hajodae was talked about as the best scenic site in Gwandong(關東) in the middle of the Joseon Dynasty. during the mid-Joseon Dynasty. The writers of the time mentioned Hajodae as one of the best scenic sites in Gwandong, which soon became a symbol of Yangyang. These records of Hajodae show a relatively decreasing trend entering the late Joseon Dynasty. It is believed to be the result of the slight degrading in the status of Hajodae as the Eight Views of Gwandong were established and Naksansa Temple(洛山寺) gained fame. Third, the writers of Joseon enjoyed the scenic sites through various landscapes of Hajodae. The open terrain on three sides allowed a sea view and provided an opportunity to develop a great spirit or to reflect on oneself. On the other hand, the strange rock formations and cliffs, which correspond to a close-up view, drew the attention of tourists, and the Rosa rugosa Thunb. blooming in the Hajodae area was enough to show a bizarre charm. This shows the various charms of Hajodae, suggesting that the management of such landscape is necessary. Fourth, a Chinese poem about Hajodae shows the spatial meaning of Hajodae. Looking into all sides of the Chinese poem about Hajodae, a case of unburdening one's mind on the landscape, and the aspect a person compared oneself to the natural landscape or projected one's consciousness onto it, and a case of recalling Ha Ryun and Jo Jun, illustrious retainers in the early Joseon Dynasty are confirmed. It can be seen that it results in the aspect of expressing one's impressions and looking back on history through the landscape.

• Journal of the Korean Society for information Management
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• v.40 no.3
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• pp.25-54
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• 2023

At a time when open data receives attention as an international trend, there is a need to discuss the role of international journals in Korea to support data sharing. Based on surveys and interviews of editors from the international journals, we identified factors affecting the policy adoption and examined the journal editors' perception on the adoption and components of the data sharing policy. As a result, scholarly journals that have adopted or are planning to adopt policies have recognized that data sharing is an international trend and can contribute to research development, but they stressed that efforts to improve the perception of data sharing were still necessary. Educational activities and compensation for sharing data were needed at scholarly journals' and communities' level. Also, components perceived important and selected by more than half of the editors as mandatory were 'data availability statement', 'data sharing level', 'data sharing method', and 'data citation'. While scholarly journals do not always need to mandate data sharing, it was necessary to mention conditions where data cannot be shared through data availability statements. The role of the organization developing and operating a repository appropriate for situations in Korea was also emphasized. In addition, by identifying factors affecting the policy adoption, significant differences were found in Journal Impact Factor quartiles, publication type, and subject area. This finding indicated that journals with a high impact factor are likely to have resources to support data sharing, and open access or hybrid journals are likely to have interest in open data as a part of open science. In the medical research area, active movements for data sharing in academic communities have promoted the adoption of data sharing policies. This study would be used as basic data to facilitate the adopton and operation of scholarly journals' data sharing policies in Korea.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.1
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• pp.10-20
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• 2023

Zhū Xī, the representative of Confucianism, and Báiyùchán, the representative of Taoism in the South Song Dynasty, showed different sense of appreciation and enjoyment on the same space that was Mountain Wǔyí in their ideologically cultural ways. Based on the temples Wŭyíjīngshè(武夷精舍) where Zhū Xī stayed and Zhĭzhĭān(止止庵) where Báiyùchán resided, this study revealed their lives in such temples to look into their appreciation on ideology and space. Then, based on the words 'YiBoEumYeong [移步吟詠]' shown on the poetry they chanted in relation with Wǔyíjiǔqū from its 1^st valley to its 9^th valley, this study examines their understanding of scenery and system of appreciation that appeared in dynamic ways to conclude: First, even same scenery shows different understanding of scenery and appreciation of space in accordance with the viewers' thinking ways of culture. Second, as the Confucianism and Taoism influenced in ideologically cultural ways to develop each other in the Song dynasty, they absorbed their merits each other to supplement shortcomings in their own. In this process, they made it clear that their own propositions were different between them in their essential meanings although they used common terms for such propositions. Third, as the Confucian master who compiled the Neo-Confucianism of the South Song dynasty, Zhū Xī regarded Wŭyíjīngshè and Wǔyíjiǔqū as a place of learning and a place of seeking the truth to go for 'being unified with nature' so that everyday life can be united with Tao of Li [理] everywhere beyond the limited appreciation of the scenery. That is, this thought works for 'recovery of nature of our own [復其性]', the learning goal of Confucianism, and is aimed to 'cultivate the essential nature of our own(性情涵養)' through such beautiful nature. Fourth, as the master of Keumdan family of the South Song Taoism, Báiyùchán regarded Zhĭzhĭān and Wǔyíjiǔqū as a Taoist temple that has a long history rooting from Taesangwon temple, a clean place of discipline to become a Taoist hermit through hard training. He, therefore, directly referred to Zhĭzhĭān and Wǔyíjiǔqū in relation with the Taoist legends remaining in Wǔyíjiǔqū such as hermits' dinners, female hermits, leaving the human world as a hermit and so on as ways for becoming a hermit so that he went for the level of perfectly going out of human world and becoming a hermit. He, therefore, defined Mountain Wǔyí as a world and universe of hermits where he himself too hovered between outside and inside of poetry literature as a hermit through the mood and attitude of keeping himself enjoying the scenery as a hermit.

• (The) Research of the performance art and culture
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• no.38
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• pp.143-191
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• 2019

This research argues that Pansori had patrons in its development. Patrons are commonly discussed aspect of history of any art form. Pansori is no exception. While Pansori originally began as the art of the common people, Yangban class became the primary audience. This paper examines the role of royal family of Choson dynasty in development of Pansori. Heungseon Daewongun (흥선대원군) in particular was a Pansori aficionado. The record around Daewongun's involvement to Pansori proves that heavy monetary investment was made. He hosted Pansori competitions and sponsored creation of Pansori tradition, Boseong Sori (보성소리) and Gangsanje (강산제). Also the aspect of Pansori patronage lies not just in Yangban class, but also in Jung'in class, which is roughly analoguous to European bourgeois in that they were not of Yangban class, but had gained monetary status, and had aesthetics of both Yangban and commoner class. I argue that Heungseon Daewongun's ties to the Jung'in class is reflected in his actions towards Pansori artists. The traditions he had sponsored have important characteristics, including sophisticated lyrics heavily utilizing Classical Chinese poetry, highly artistic musical composition, and conservative Confucian ethics. Those characteristics indicate that the Pansori traditions sponsored by the royal patrons have changed to cater to their artistic taste and philosophy. This paper conducts a textual comparative analysis between Gangsanje Pansori Jeokbyeokga (강산제 판소리 적벽가), Dongpyeonje's Pansori Jeokbyeokga (동편제 판소리 적벽가), and Seopyeonje Pansori Jeokbyeokga, who share the same plot yet offers a stark differences in tone, philosophy, and sense of humor. Daewongun was a primary sponsor of Pansori, which proves that Yangban class and the royal family have played important role as patrons of Pansori.

• Korean Journal of Environment and Ecology
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• v.37 no.5
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• pp.327-336
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• 2023

This study aimed to propose an effective method for surveying wild birds by comparing the results of bioacoustic detection with those obtained through a field survey. The study sites were located at Dongbaek-dongsan and a 1100-altitude wetland in Jeju-do, South Korea. The bioacoustic detection was conducted over the course of 12 months in 2020. For the bioacoustic detection, a Song-meter SM4 device was installed at each study site, recording bird songs in 1-min per hour, .wav, and 44,100 Hz format. The findings of the field survey were taken from the 「Long-term trends of Bird Community at Dongbaekdongsan and 1100-Highland Wetland of Jeju Island, South Korea.」 by Banjade et al. (2019). The results of this study are as follows. First, the avifauna identified using bioacoustic detection comprised 29 families and 46 species in Dongbaek-dongsan, and 16 families and 25 species in the 1100-altitude wetland. Second, based on the song frequency, the dominant species in Dongbaek-dongsan were Hypsipetes amaurotis (Brown-eared Bulbul, 33.62%), Horornis diphone (Japanese Bush Warbler, 12.13%), and Zosterops japonicus (Warbling White-eye, 9.77%). In the 1100-altitude wetland the dominant species were Corvus macrorhynchos (Large-billed Crow, 27.34%), H. diphone (19.43%), and H. amaurotis (16.56%). Third, in the field survey conducted at Dongbaek-dongsan, the number of detected bird species was 39 in 2009, 51 in 2012, 35 in 2015, and 45 in 2018, while the bioacoustic detection identified 46 species. In the field survey conducted in the 1100-altitude wetland, the number of detected bird species was 37 in 2009, 42 in 2012, 34 in 2015, and 38 in 2018, while the bioacoustics detection identified 25 species. Overall, 43.6% of the 78 species detected in the field survey in Dongbaek-dongsan (34 species) were identified using bioacoustic detection, and 38.3% of the 47 species detected in the field survey in the 1100-altitude wetland (18 species) were identified using bioacoustic detection. Fourth, the bioacoustic detection identified 9 families and 12 species of birds in Dongbaek-dongsan, and 3 families and 7 species of birds in the 1100-altitude wetland. No results from field survey were available for these species. The identified birds were predominantly nocturnal, including Otus sunia (Oriental Scops Owl) and Ninox japonica (Northern Boobook), passage migrants, including Larvivora cyane (Siberian Blue Robin), L. sibilans (Rufous-tailed Robin), and winter visitors with a relatively small number of visiting individuals, such as Bombycilla garrulus (Bohemian Waxwing) and Loxia curvirostra (Red Crossbill). Fifth, the birds detected in the field survey but not through bioacoustic detection included 18 families and 48 species in Dongbaek-dongsan and 14 families and 27 species in the 1100-altitude wetland; the most representative families were Ardeidae, Accipitridae, and Muscicapidae. This study is significant as it provides essential data supporting the possibility of an effective survey combining bioacoustic detection with field studies, given the increasing use of bioacoustic devices in ornithological studies in South Korea.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.18 no.5
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• pp.91-107
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• 2023

Lean startup is a concept that combines the words "lean," meaning an efficient way of running a business, and "startup," meaning a new business. It is often cited as a strategy for minimizing failure in early-stage businesses, especially in software-based startups. By scrutinizing the case of a startup L, this study suggests that lean startup methodology(LSM) can be useful for hardware and manufacturing companies and identifies ways for early startups to successfully implement LSM. To this end, the study explained the core of LSM including the concepts of hypothesis-driven approach, BML feedback loop, minimum viable product(MVP), and pivot. Five criteria to evaluate the successful implementation of LSM were derived from the core concepts and applied to evaluate the case of startup L . The early startup L pivoted its main business model from defecation alert system for patients with limited mobility to one for infants or toddlers, and finally to a smart bottle for infants. In developing the former two products, analyzed from LSM's perspective, company L neither established a specific customer value proposition for its startup idea and nor verified it through MVP experiment, thus failed to create a BML feedback loop. However, through two rounds of pivots, startup L discovered new target customers and customer needs, and was able to establish a successful business model by repeatedly experimenting with MVPs with minimal effort and time. In other words, Company L's case shows that it is essential to go through the customer-market validation stage at the beginning of the business, and that it should be done through an MVP method that does not waste the startup's time and resources. It also shows that it is necessary to abandon and pivot a product or service that customers do not want, even if it is technically superior and functionally complete. Lastly, the study proves that the lean startup methodology is not limited to the software industry, but can also be applied to technology-based hardware industry. The findings of this study can be used as guidelines and methodologies for early-stage companies to minimize failures and to accelerate the process of establishing a business model, scaling up, and going global.

• 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.