• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.171-200
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• 2016

This paper will analyze the filial piety based ethics of Daesoonjinrihoe (大巡眞理會) and the traditional filial piety of Confucianism (儒敎), Buddhism (佛敎) and Taoism (道敎) through comparing and contrasting their unique systems. The traditional Korean ethics regarding filial piety are in great need of reformation as the relationship between the parents and children should not be vertical or unilateral but parallel and reciprocal. However, there have not been sufficient in-depth studies on this specific ideology and alternative approaches. Regarding this prospect, one representative Korean indigenous new religion, Daesoonjinrihoe has emerged and directly engages in the collision between traditionalism and modernity. The modernity of Daesoonjinrihoe, enables the observation of how the filial piety based ethics have developed within a system of doctrine and thereby provides an exemplary model of traditional filial piety reimagined in accordance with modern sensibilities. A brief summary of comparative findings is as follows: First, Daesoonjinrihoe and Confucianism have taken serving parents with respect as an ethic within filial piety, but Confucianism engenders this ideal through the unilateral and unconditional sacrifice of younger people based on patriarchal feudalism whereas Daesoonjinrihoe has rejected such unilateral sacrifice and instead promotes mutual beneficience between parents and children. This difference occurs, in part, due to the filial piety of Confucianism rising in the midst of the feudal order whereas the ideology of Daesoonjinrihoe contains ideals such as "the reciprocation of favor for mutual beneficence (報恩相生)" and "respect for humanity (人尊)," both of which serve as key principles of the new religious world as envisioned by Daesoonjinrihoe. Second, filial piety in Buddhism and Taoism tends to be passive and inactive and is often expressed by praying for happiness and longevity for one's parents while they are alive and later praying for the heavenly rebirth of one's parents after they die. The filial piety of Daesoonjinrihoe also partially contains such ideas, however; they are extended much further and arrive upon novel and profound expressions. The spectrum of the filial piety in Daesoonjinrihoe expands to the extent children perform actions to resolve their parent's sins and pave a new road for their parents. This filial piety requires a cultivation practice from both parents and children. This system of dual cultivation was established because the world-view of Daesoonjinrihoe enables both parents and children to enjoy happiness and wealth both of which are achieved through the completion of religious objectives following cultivation practice. Third, Confucianism and Daesoonjinrihoe hold memorial services for ancestors with sincerity as an expression of filial piety. Filial piety in the Confucian context excludes ideas from Shamanism and thereby memorial services are held for impersonal entities, however; in the Daesoonjinrihoe context, memorial services are held for personal-entities. Accordingly, holding a memorial service for ancestors with sincerity has a greater sense of realism in Daesoonjinrihoe than it does in Confucianism. Fourth, while Confucianism and Daesoonjinrihoe both aim to requite the grace received from ancestors, the contents of grace and reciprocation of favors (報恩) are viewed differently. In Confucianism, since the ancestors existed previously and bestowed the gift of life to their children and indirectly, all of their descendents. Therefore, memorial services for ancestors are held to convey gratitude and filial piety. However, in Daesoonjinrihoe, ancestors not only bestowed the gift of earthly life to their descendents, in the spirit realm, ancestral spirits also spend sixty years accumulating the merit necessary to imbue each of their descendents with spiritual insight. Consequently, filial piety is expressed through memorial services as well as spiritual cultivation. Fifth, in Confucianism, achieving the fame and prestige indicative of success in the mundane world can be an act of filial piety as it would bring pride to one's ancestors, but in Daesoonjinrihoe, succeeding in religious objectives through spiritual cultivation is considered to be a higher form of filial piety. Sixth, Confucianism, Buddhism and Taoism all observe filial piety as system of familial ethics based in morality. This is likewise true of Daesoonjinrihoe, however; Daesoonjinrihoe confers greater importance on filial piety as an essential form of ethics for religious redemption. This is due to the Daesoon interpretation that the absence of filial piety was the direct cause which led to the sickened state of the world and its collapse. Forgetting the grace of parents who have given the gift of life or the grace of ancestral spirits who have accumulated merit on behalf of their descendents are acts of ingratitude which are unacceptable during the period of Reordering of the Universe. Judging from these findings, Daesoonjinrihoe embraces parts of traditional filial piety as it exists in Confucianism, Buddhism and Taoism, but it does so on the ground of its own unique culture. Through re-interpretation and re-creation, ideas regarding filial piety are being further developed. Namely, filial piety in Daesoonjinrihoe is regulations founded upon the reciprocation of favors for mutual beneficence and respect for humanity. Therefore, it is understood as a concept wherein one's own cultivation practice is performed in order to reach religious objectives, the perfection of personal character, and spiritual insight. This requires that even recipents of filial piety (i.e., parents) perform certain cultivation practices to enjoy happiness and wealth. Additionally, filial piety in Daesoonjinrihoe manifests a reinforced religious character and also serves as a system ethics which is soteriologically essential for salvation during the period known as the Reordering of the Universe.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.71-100
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• 2017

This study focuses on examining 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin', which Daesoon Jinrihoe believes in as the highest divinity. The name of this divinity was first found in Chinese Daoist scriptures. This study starts by considering the global propagation of virtue and then research connected to this topic. There are two alternative names for this divinity in relation to his human avatar, Kang Jeungsan, the subject of faith in Daesoon Jinrihoe. One is 'the Lord God of Great Creation in the Ninth Heaven' meaning the divinity before assuming a human avatar, and the other is 'the Celestial Worthy of Universal Transformation' the same divinity after he discarded his human avatar and returned to his celestial post. To understand how the belief system of Daesoon Jinrihoe differs from that of Daoism, it is necessary to study the divinity's change from being 'the Lord God of Great Creation in the Ninth Heaven' to becoming 'the Celestial Worthy of Universal Transformation'. If this distinction is not made clear, it brings about confusing arguments concerning the term 'Supreme God (Sangje)' as used in Daoism and Daesoon Jinrihoe. In order to offer a specific explanation, this study suggests three possible directions. The first hypothesis is that although these two names, 'the Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from Daoism and 'the Supreme God of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from Daesoon Jinrihoe, are similar, they actually have nothing to do with one another. The second hypothesis is that they are in fact the same divinity. Lastly, the third hypothesis is that they are closely connected, however, the former (the Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin) is a position needed to fulfill the mission of Jeungsan, whereas the latter (the Supreme God of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin) is a name received after the human avatar passes and the deity returns to the Noebu, 'the department of lightning'. These hypotheses face certain problems such as arbitrary mixing, the need for the theoretical clarity, and argumental weakness. Therefore, by leaving some unresolved questions, this study encourages future follow-up studies.

• Korean Journal of Heritage: History & Science
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• v.57 no.3
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• pp.116-137
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• 2024

This study quantitatively explored the interrelationship between water features and surrounding waterscape elements through a literature review and observational study targeting nine waterscapes of Suzhou Classical Garden in Jiangsu Province, China, which is designated as a UNESCO World Heritage Site. The purpose was to understand the objective characteristics of classical Chinese gardens and seek a basis for their differences from Korean gardens. The average area of water space in Suzhou gardens was 1,680.7㎡, which accounted for 21.3% of the total garden area, showing large variation by garden. Most of the Suzhou Gardens use springs and wells as their water sources. The Surging Waves Pavillion uses surface water, and Retreat & Reflection Garden uses seasonal water as its water source. The water pipes in Suzhou Garden are divided into a water outlet and a water outlet(water holes). Of these, the water outlet is a water outlet that imitates the water outlet just to induce a visual effect, and focuses on the meaning of the water system. It is judged to have been combined with the trend of Suzhou gardens. In addition, it was confirmed that, semantically, the arrangement of the water polo in Suzhou Garden is based on the traditional 'Gamyeo(堪輿) theory'. Meanwhile, there are five types of methods for bringing water to Suzhou Garden: Jiginbeop(直引法), Myeonggeobeop(明渠法), Invasionbeop(滲透法), Gwandobeop(管道法), and Chakjeongbeop(鑿井法). Suzhou Classical Garden mainly applies the infiltration method and the irrigation method as a method of securing water in the garden, which can be classified and defined as the water catchment method(集水法) and the water pulling method(引水法) in the domestic classification method. Among the watering techniques in Korean traditional gardens, watering methods such as 'suspension waterfall(懸瀑)', 'flying waterfall(飛瀑)' and water eluted(湧出), have not been found, and it is believed that they mainly 'rely on hide with dignity(姿逸)' and 'submerged current(潛流)' techniques. As for the watering technique, no watering technique was found that uses a Muneomi, which is applied in traditional Korean gardens. As this was applied, the seal method, penetration method, and Gwandobeop were also used in water extraction techniques. And at the inlet and outlet of Suzhou Garden, the main static water bodies were lakes, swamps, and dams. While the eastern water bodies are classified into streams, waterfalls, and springs, the water spaces in the three gardens reflect the centrifugal distributed arrangement, and the water spaces in the six places reflect the water landscape effect due to the centripetal concentrated arrangement. And as a water space landscape design technique, the techniques of 'Gyeok(隔)' and 'Pa(破)' were mainly applied at the inlet, and the techniques of 'Eom(隔)' and 'Pa(破)' were mainly applied at the outlet. For example, most bridges were built around the inlet, and sa(榭), heon(軒), gak(閣), pavilion(亭), and corridor(廊) were built, and the outlet was concealed with a stone wall. Therefore, it is understood to have embodied Suzhou Garden's idea of water(理水), which says, "Although it was created by humans, it is as if the sky is mine(雖由人作，宛自天開)."A trend was detected. Lastly, as a result of analyzing the degree of concealment and exposure in the visual composition of the inlet and outlet, it was confirmed that the water outlet was exposed only at the Eobijeong and Mountain Villa with Embracing Beauty view points of The Surging Waves Pavillion and the water outlet was hidden at other view points. Looking at these results, the 'Hyang-Hyang-Ba-Mi-Bob(向向發微法)' from the perspective of left-orientation theory of Feng Shui, which is applied in Korean traditional gardens in classical Chinese garden water management, "makes water visible as it comes in, but invisible as it goes out." It is judged that the technique was barely matched.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.14 no.6
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• pp.103-117
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• 2019

Under the uncertainties and the consequent turmoils of the IMF financial crisis in Korea, Hyunsung Techno was founded in 1997 on the basis of automobile press molding which is critical for the quality of automobile. Ever since, Hyunsung Techno has grown rapidly based on the domestic market; however, gradually, it had faced a stalemate in terms of the saturation, on the supply side and the growth limit, on the demand side, of the domestic molding market. Accordingly, Hyunsung pushed for a strategy to localize overseas markets and a new acquisition strategy instead of resting on the domestic mold industry's growth, and the success of these strategies enabled it to leap forward into a global company with five companies including affiliates and 70 billion won in sales. The main reason why Hyunsung Techno evolved from a small and medium-sized manufacturing company into a global businesses is due to the success of Boa Constrictor M&A strategy. Its acquisition strategy is not just a successful case of any acquisition, but a rare, maybe the first domestic case of a successful acquisition of a primary supplier by a secondary supplier. Through the success of this strategy, Hyunsung Techno has achieved a continuous growth of businesses, an increase in sales volume, and expansion into new businesses. And on top of that, this achievements is leading it to be a global conglomerate In this study, Hyunsung Techno's success strategy, which is transformed from a small domestic manufacturing company into a global enterprise, was analyzed in detail with its development stages divided into start-up, overseas expansion, acquisitions, and business diversification. Eventually, this case study is meant to offer strategic implications for other small and medium-sized businesses under the current, gloomy economy of low or zero growth of today.

• Archives of design research
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• v.17 no.2
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• pp.311-322
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• 2004

The purpose of this study is to ascertain pattern design element in traditional palaces among those in the neighboring three nations of East Asia, notably Korea, China and Japan. The basic assumption underlying this study is that these northeastern Asian states have been developed a unique inter-cultural ties over long periods of time in history, culminating in their respective design cultures. Undoubtly the ultimate goal to be pursued, by so doing, has to be inquiry into the identical prototype of Korean pattern design element. In the West, the pattern is appreciated by an aesthetic level, but the East Asian pattern is a symbolic alphabet deeply rooted in religious and folk beliefs. The difference of the respective country comes from the expression style of the pattern the Chinese express the magnificent pattern with various color, the Korean do the moderate pattern with harmonious color with the nature and the Japanese do the stylized pattern with the material color. To sum up similarities and dissimilarities among the design element in traditional palaces of Korea, China, and Japan is as the following : It is to be noticed that the mainly common characteristics of the artistic design are 'naturalism', 'harmonious ideas 'and 'confucianism'. But the representation style of the design element is differed from the country.

• Childhood Kidney Diseases
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• v.3 no.2
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• pp.117-122
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• 1999

Purpose : We studied the correlation between urinalysis and radiologic findings in infants and children with urinary tract infection. Method : Urine Dipstick test and unstained urine microscopic examination were carried out in 56 infants and children who were hospitallized with the diagnosis of urinary infection by pocitive urine culture at Seoul Adventist from September 1996 through August 1998. Urine was collected by midsream, catheter, urine bag after cleansing or bladder puncture. Renal sonography and $^{99m}Tc-DMSA$ renal scan or voiding cystoureterography were studied. Results : 1)In dipstick analysis, leukocyte esterase(LE) were positive in 30 cases of 56 patients(54%) and Nitrite were positive in 20 cases of 56 patients(36%) and LE or Nitrite were positive in 38 cases of 56 children with UTI(68%). 2)In microscopic analysis, WBC were positive in 38 cases of patients(68%) and bacteria were positive in 23 cases of 56 patients(41%) and WBC or bacteria were positive in 41 cases of 56 children with UTI(71%). 3)Ten cases of 56 UTI patients(18%) showed negative finding in Dipstick and microscopic analysis. 4)There was no significant difference in positive rate of dipstick(71% vs 66%) and microscopia analysis(83% vs 66%) between two group with or without renal scar on $^{99m}Tc-DMSA$ scan (P=0.117). 5)There was no significnt difference in positive rate of dipstick(100% vs 91%) and microscopic analysis(100% vs 100%) between two groups with or without vesicoureteral reflux on VCUG. Conclusion : There was no specific relationships between the abnormal urinalysis and the abnormal findings on $^{99m}Tc-DMSA$ scan or VCUG.

• Journal of Science of Art and Design
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• v.11
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• pp.201-220
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• 2007

From two viewpoints the writer investigated the beauty of space by overall arrangement and composition of a picture in Oriental painting. In particular, she examined the expanded representation and significance of space use which had not properly been recognized in the field of a colored picture contrary to a painting in India ink. She studied that the boundary for the representation and appreciation of space was unlimited to one field of painting by studying and analyzing it in connection with other fields of art which had something in common with it in techniques or languages of representation. The writer considered the aspects of similar forms and spirits as the methods of understanding and representing the essence of an object in creating a work. She generally considered the aspect of perfecting knowledge by studying the principle of an actual thing for the representation of revealed forms corresponding to the aspect of similar forms, and tried to reach the stage of 'materialization' united with the spirit of the subject of creation for the formless forms corresponding to the aspect of representing an artist's inner world as well as the external shapes of things. She tried to reach the stage of spiritual cultivation in pursuit of the boundary between 'mental vanity' and 'sitting quietly and attaining the state of perfect selflessness', which were presented by Chuang-tzu, to express the spirituality internal to it. She recognized that the projection of the cultivation on a work could convey internal essence as well as external forms to a picture. It was because the image of the form represented in a picture was based on the aesthetic experience got from realty. In the concept of space and a method of representing it, she explored and analyzed the basic concept of space, arranged the concept of space shown in Oriental ideas dividing it into the concepts of space in Confucianism, Taoism and the Zen sect. What she felt acutely through this study was that she should establish the identity of her work by succeeding to, changing and re-creating tradition based on the historical heritage left by successive excellent painters and theorists. Putting together all these things showed that establishing the identity in the world of work pursued and oriented by her required searching the direction in future works by mixing tradition with modern times in a creative way, which is just the purpose of study in this thesis.

• Korean Journal of Soil Science and Fertilizer
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• v.43 no.5
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• pp.578-583
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• 2010

Acid rain and its problem to environment such as acid precipitation and environmental problems related to the air pollution in East Asia has been emerging. To evaluate the acidity and chemical characteristics of rainwater precipitated in western Korea, Suwon and Taean, its pH and ion concentrations were investigated during farming season (April to November) in 2009. Also, ion composition and cation-affected neutralization were determined to evaluate the contribution of cations on the acidity of rainwater. Ion and electrical conductivity between the measured and the estimated showed high correlation. The $Na^+$ in rainwater was the main cation followed by ${NH_4}^+>Ca^{2+}>H^+>Mg^{2+}>K^+$. Sum of $Na^+$ and ${NH_4}^+$ contents was over 65% of total cations contents. In the case of anions, the concentration was in order of ${SO_4}^{2-}>{NO_3}^->Cl^-$. The ${SO_4}^{2-}$ among anions in rainwater composed about 61%, which showed on average 130.2 ${\mu}eq\;L^{-1}$ and 121.3 ${\mu}eq\;L^{-1}$ during monitoring at Suwon and Taean, respectively. Also, 89.6 and 88.6% of soluble sulfate in rainwater at Suwon and Taean area was NSS-${SO_4}^{2-}$ (Non-Sea Salt sulfate). Especially, ${NH_4}^+$ and $Ca^{2+}$ contributed greatly in neutralizing the acid rain in dry season. Total nitrogen content flowed into soil from rain was around 1~2 kg $ha^{-1}$ in each month, but in July at Suwon, it reached 6 kg $ha^{-1}$ due to heavy rain (over 7.3 mm).

• Clinical and Experimental Pediatrics
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• v.49 no.12
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• pp.1287-1295
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• 2006

Purpose : The importance of staphylococcal infections in NICU has been emphasized in terms of increased resistant strains and increased incidence of morbidity and mortality. In this study, we inrestignted the clinical characteristics and risk factors for staphylococcal infections, and looked into sensitivity trends of antibiotics in the era of a high rate of methicillin-resistant staphylococcus aureus (MRSA) in our society. Methods : This study included 240 neonates with positive blood, urine and other sites cultures for staphylococci who were admitted to NICU of Hanil General Hospital and Kyunghee University Hospital from January 2000 to December 2004. The analyses included clinical characteristics of staphylococcal infections and the relationship of incidence rate among various factors, including invasive procedures. Results : For 5 years, 3,593 patients were hospitalized in the NICU and 7,481 specimens were cultured from blood, urine, and other sites. During the study period, staphylococci were isolated from 240 patients, of whom 88 patients had MRSA, 41 patients methcillin sensitive staphylococcus aureus (MSSA), 63 patients S. epidermidis, 48 patients coagulase-negative staphylococcus (CNS) except S. epidermidis infections. The risk factors associated with staphylococcal infections were less than 37 weeks of gestational age, less than 7 on a 5 minutes Apgar score, receiving TPN, applied mechanical ventilation, use of central venous catheters and other tubes. The sensitivity to vancomycin was 100 percent. A relatively high sensitivity against teicoplanin, trimethoprim-sulfamethoxazole, chloramphenicol, clindamycin and low sensitivity against gentamicin and erythromycin were shown. Conclusion : To reduce staphylococcal infections in NICU, we need to monitor and manage premature neonates from the beginning of the birth process and to avoid as many invasive procedures as possible in NICU. Considering MRSA, control of preceding factors and early use of appropriate antibiotics is expected to reduce the morbidity and mortality caused by MRSA infections.

• The Korean Journal of Pesticide Science
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• v.13 no.4
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• pp.298-308
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• 2009

A flexuous rod-shaped virus was isolated from Cucurbita pepo leaves showing as green mosaic and puckering symptoms at Anseong, Korea. Based on the biological analysis, electron microscopy, and reverse transcription-polymerase chain reaction (RT-PCR), the virus isolate was identified as Papaya ringspot virus type watermelon (PRSV-W). From biological analysis, the host range of PRSV-W was limited to the families Cucurbitaceae and Chenopodiaceae. Most susceptible cucurbit species, such as Cucumis lanatus, Cucumis sativus, Cucurbita pepo, and Citrullus lanatus, showed symptoms of green mosaic, malformation, puckering, and narrow laminae by infection with PRSV-W. The local lesion were showed on the inoculated leaves of both Chenopodium amaranticolor and C. quinoa. Field survey of PRSV, Watermelon mosaic virus (WMV) and Zucchini yellow mosaic virus (ZYMV), three major viruses infecting cucurbit, was done during 2001 to 2003 on 173 commercial cucurbit cultivating fields distributed over the three regions of Gyeonggi, Gyeongbuk and Jeonnam Provinces where cucurbits are grown in different environmental conditions and cropping patterns. Typical viral symptoms were observed from 107 cultivating fields, and all three kinds of potyviruses were detected from 206 samples out of the 235 samples using RT-PCR. Watermelon mosaic virus (WMV) and Zucchini yellow mosaic virus (ZYMV) are the most widely distributed viruses in outdoor and retarding-culture fields, at an infection rating of 48 and 33 percents, respectively. PRSV was detected from 12 percent of 235 samples. The nucleotide and amino acid sequences of coat proteins (CP) of eight PRSV isolates, collected from several areas including Anseong, were determined and sequenced heterogeneity among the isolates was performed. The CP gene of PRSV showed 88.6~97.3 percent homology in nucleotide sequences and 95.1~99.3 percent homology in amino acid sequences with other PRSV isolates worldwide. The phylogenetic analysis indicated that the Korean PRSV isolates belong to the southern-east Asian cluster.