• The Critical Review of Religion and Culture
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• no.32
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• pp.257-287
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• 2017

It seems to be quite an ambitious endeavor to trace back the translation history of Catholic Vulgate Bible from Latin language to Asian languages since 16th century. I try to bring out the translation(translative) procedure of Latin Bible to the Chinese Version, which is eventually come up (and the latter)to the Korean Version. It has been supported and funded by the National Research Foundation of Korea. This task has a three-year plan. For the first step(operation), I examined and searched the European situation of the Vulgate Bible in the Catholic Church, i.e. the ritual use of Vulgate Bible in the Mass and the religious retreat. The liturgical texts, to begin with, were analysed to disclose how the Vulgate Bible was reflected in them. The Lectionary and the Evangeliary were the typical ones. The structure or the formation system of the Lectionaries for Mass was based on the liturgical year cycle. From this point, the Vulgate Bible was rooted in the religious life of European Catholics after the Council of Trent which had proclaimed the Vulgate to be authentic source of the Revelation, therefore, to be respected as the only authoritative Bible. How did the Catholic Church use the Vulgate Bible out of the context and the boundary (sphere) of liturgy? The Meditation guide books for the purpose of instructing the religious retreat was published and (diffused) circulated among the priests, the religious persons and even the laymen. In those books also were included (found) the citation, the interpretation and the commentaries of the Vulgate Bible. The most of the devotees in Europe read the biblical phrases out of the meditation guide books. There are still remained the unsolved problems of how to understand (for understanding) the actual aspect of the Vulgate Bible in the European Catholic Church. All the Biblical verses were translated into French and included in the meditation guide books published in France. What did the Holy See think the French translation of the Vulgate Bible? Unfortunately, there were not found the Vatican Decrees about the European translation of the Vulgate Bible. The relationship between the Vulgate Bible and the Meditation guide (Those) will be much important for the study of Chinese translation of it. The search for the Decrees and the researches on it and the European and the non-European translations of the Vulgate Bible will be a continuous task for me as well as the other researchers on these subjects in the future.

• The Journal of Korean Philosophical History
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• no.42
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• pp.295-330
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• 2014

This article is to investigate into the philosophical background and the applicability of the humanities programmes effectively to practice them, not to educate the religious doctrines, based on the traditional-cultural resources in the education center affiliated with the religious institution. These humanities programmes can be understood on the lifelong education associated with a person. In the light of common curriculum practising in the existing education center, contents of those programmes are reviewed with classifying the humanities programmes into 3 parts, that is, eastern classical language education, eastern classical education, and eastern traditional prognosticating arts branching off from the eastern philosophy. Eastern classical language education indicates the classical Chinese characters and literatures in the context of our historical tradition. Eastern classical education implies the education which can acquire classical literatures in a modern way, as a accumulation of knowledges having been in charge of a person's lifelong education, and as a entity responsible for making a person to bring to maturity of his character by comprehending the life of human being and the world in pre-modern, Finally, the eastern philosophy is chosen for the reason that have the very interesting contents which can report facts that recover the integral relationship between nature and human being lacking in contemporaries, and instead of rejecting to interpret human being excessively in terms of materialism, is a significant one endowed with the mission which should develop his potentials through the his lifelong. Especially, eastern traditional prognosticating arts are selected that people has considered with them so kindly, and are the knowledges forming the cores of national culture. It may be a very important that attempts to develop the humanities programmes practising in the education center affiliated with the religious institution are not only the demands of the times in our days, but also a new teaching way replacing with old fashioned teachings.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.33-67
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• 2021

This paper aims at revealing the core concept of Injon (Human Nobility). The concept of Injon is one of the salient fundamental ideas which makes Daesoon Jinrihoe recognizable as Daesoon Jinrihoe. The concept of Injon has the basic meaning of 'human nobility,' but within the context wherein the nobility of humankind is considered to be greater than the nobility of Heaven and Earth. Although the religious and ideological interpretations of Injon (human nobility) that have developed over time have been quite diverse and abundant, these interpretations are all limited in that they generally assume the relationship between 'Heaven and Earth' and 'Humanity' to be antagonistic. However, if human nobility is relativized in that manner, it can reduce the potential broader meanings of mutual beneficence and the earthly paradise of the later world. These interpretations are grounded in the view of semiotic interpretation. Such interpretations have composed their view point via the semiotic meaning of the words. The semiotic point of view suggests that meanings of words consist in the relation of the word and the object to which it denotes. We will introduce a new view point which can be termed the transcendental view point. This view focuses on how the exact interpretation of words and sentences depends on the comprehension of the triad of systematic relations among the word, object, and speaker. In the Daesoon Thought, the Former World is considered to be the world wherein all creations unfolded according to the principle of mutual contention. This led to the accumulation of grievances and grudges which condensed and filled the Three Realms of Heaven, Earth, and Humanity. The Former World was dominated by Western material civilization, selfishness, and exclusivism. It was also a world where humans suffered from various natural disasters such as floods, droughts, plagues, and wildfires. The Former World lost the constant Dao and was overwhelmed with all kinds of disasters and calamities. That world fell into various kinds of wretchedness. The causes which made the Former World so cruel came from humans misunderstanding their relation to nature and life in general; including human life. The anthropocentric modern cosmology insisted that the human race was the only one to have the powers and rights to exercise dominion over nature. On the other hand, there is the Later World, which means the ideal and perfect, immanent eternal world for all humankind in Daesoon Thought. This world consists of life, peace, and equality and is also characterized by three typical attributes: goodness, peace, and all kinds of life. All living beings previously struggled for survival, but in the Later World, those lifeforms will embrace each other; even across different realms. In Daesoon Thought, the world and cosmos contain diverse forms of life, and human have both an earthly life and life in the after world should they die before the Later World. There are also the lives of divine beings and animals, and other such living entities. Daesoon Thought subsumes pan-vitalism, which allows they acknowledgement of myriad possible lifeforms. The concept of the Later World in Daesoon Thought, which mainly revealed in The Canonical Scripture and the words of Sangje (Kang Jeungsan), suggests that all kinds of life, including humans, animals, and even spirits in the afterworld, can live together in a perfect coming earthly paradise which is immanent. The concept of Injon can be interpreted though the view of transcendental pragmatics as an alternative to the typical views discussed in Daesoon Thought. Thinkers should attempt to improve current discourse on Injon in Daesoon Thought by focusing on the point that all kinds the original teachings demonstrate a value of all lifeforms. Therein, Injon would indicate not only the human nobility and dignity but also the nobility and dignity of divine beings, divine humans, and all other forms of life that have existed across time. The dimension of time allows for recognition of lifeforms from the Former World, the afterworld, and the Later World. This revised appraisal of Injon could further accommodate denizens of the afterworld, animals, ghosts and spirits, the earth and cloud souls of humans, and other lifeforms held to exist in the cosmology of Daesoon Thought.

• (The) Research of the performance art and culture
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• no.34
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• pp.111-131
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• 2017

Korean Shamanism has long been regarded as the peripheral cult or supersition by the majoriy of the society. This fact is a result by the influence of the mass media, especially the motion pictures, which intentionally reflected the negative images of the Shamanism. The documentary films, which stress the objectivity and the reality, rather disclose the neutral position toward the Shamanism. In fact, the directors of the documentary films who have more or less close relationship with the Shamanism have tried to exhibit the mental world and the traditionality of the Shamanism. In this paper, I will explore the value of Shamanism reflected in the documentary films. I focus of two films; directed by the Korean and directed by a foreigner. In this way, I can compare the attitudes of the two directors toward the Korean Shamanism. The director of confessed that he was attracted by the aspect of a musical underlied in the shaman ritual. However, the film does not show the artistic beauty of the shaman music because the director failed to understand the essential aspect of the shaman ritual, that is, the music. In this way, the director failed to show the distinct characteristics of the shamanism to the audience. The director of , a music herself, was focused on the music of the shamanism. The story flows to the adventure to seek a "master" with a long journey to enjoy diverse genres of Korean performing arts. This story resembles the epic shaman song, the Princess Bari. In this way, the audience can easily grasp the beauty of Korean culture. Music is said to be a universal language and, at the same time, a non-universal language which reflects a special trait of a cultural community. The Korean shaman ritual music is a non-universal language that is an accumulation of the Korean culture for a long time. The Korean director fails to exhibit the essential characteristics of the Shamanism since he does not have enough knowledge toward the shaman ritual music in . However, the foreign director, who is a music herself, successively disclose the underlying beauty of Korean shaman ritual music and Korean traditional culture in .

• Sijohaknonchong
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• v.25
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• pp.49-73
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• 2006

The poetic theme is a unified principle of which a poet writes poems out in his work. Theme is a poet's central thought expressed in his works. And it was described on the basis of writer's view of the world and life. In this study, I divided the themes of modern Sijo into three kinds according to the materials for a poem. Especially I am interested not so much in the poems taking outer problems of human life for the subject of a poem as in poems dealing with fundamental problems of human life such as self-consciousness, death, God's presence. Firstly, in modern Sijo which deals with poet's self-reflection and self-consciousness as a poet, poets examine himself. And he intends to write poems more severely. The more poet reflects self-consciousness, the more earnestly he tries hard to write good poems. As a poet. he feels complication between real-self and ideal self, so he tries to conquer the shame made in the gab of them. And he takes writing poems into his divinely appointed work in life. A kind of meta-Sijo is written in this circumstances. Secondly, there are modern Sijo, which shows deep concerns in death problems of human life. Thanatopsis expressed in modern Sijo is connected with poet's personal experiences. In most cases, poet describes fragmentary thoughts, sorrows and agony after death of his intimate persons. In Sijo, however, poets don't dig Into the death problem deep enough because of the characteristics of genre. But it is very significant work to take various materials of death into poetic themes in Sijo in that it makes us to reflect of human attitude of life. Thirdly, the poetic themes of dealing with fundamental problems of human and God are expressed in Sijo based on Christian view of the world. In such a poems, poet complains to God who looks in illogical human situations as a spectator of vulgar realities of life. But ultimately. poet expresses deep affirmation and obedience of God in his poems. So he manifests Christianity by the poetic paradox. Such poems change over the theme of modern Sijo the superficial Problems of reality to the deep situation of life.

• Cartoon and Animation Studies
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• s.16
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• pp.125-140
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• 2009

In the1970's, Korean movie industry was down because of widely supplied Television. During the time, directed by Kim Cheong-ki was Big hit at the box-office that is bring Korean feature animation industry back to life. In 80's, when new military regime started, SF animation was prohibited to be on air by government because that assumed have bad influences on children, and korean animation industry was faced with recession, such as various imported foreign animations which were on color TV and wildly provided video recorders. At that time, director KIM Cheong-ki try to overcome the recession of animation industry by producing, < David and Goliath>, which was based on the Bible. The Bible, was based on the historical facts and had written by the time flow, that made few changes while it was transformed to a feature animation. Animation does not only reproduce the reality as it is, but also analyzing the story to create a new reliable world, by changing characters, creating new supporting characters, and expanding and reducing of narrative. Despite of such an effort, didn't achieve it's goal at the box office and not satisfied audience either because it was excessive reproduction of the Bible, not standing on the basis of those days social and cultural environment and popularity. This study is aimed at confirming changed narrative shown Kim Cheong-Ki's, and compare it with two other animated, directed by others, so that suggest the new direction of the religious feature animation production.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.8 no.1
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• pp.70-82
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• 1997

Objective：This study was performed to identify and understand the characteristics of adolescents who had a history of police arrest and/or were adjudicated unruly/delinquent by the juvenile court. Method：The study employed a retrospective reivew of coumputer-recorded data set on 210 consecutive admissions to an adolescent psychiatric inpatient unit. Three groups(No Police Contact, N=115；Police Contact Only, N=60；Adjudicated, N=35) were compared on the areas of a) cognitive and educational performance b) emotion：anxiety, depression, suicidality c) personality d) family and life experiences. Standardized assessments were administered to all subjects using WISC-Ⅲ, Kaufman Test of Educational Achievement, Millon Adolescent Personality Inventory, Reynolds Adolescent Depression Scale, Revised-Chilren’s Manifest Anxiety Scale, Suicide Ideation Questionnarie, Suicide Behavior Interive, Life Events Checklist, and Family Environmental Scale. A subgroup of the subjects, 60 cases also received a standardized interview by Child Assessment Schedule. Results：The characteristic findings of the delinquent group(the police contact only and adjudicated subjects combined) included (1) a high rate of adoption, sexual promiscuity, out of home placement, and repeated psychiatric hospitalization, (2) low verbal IQ scores and educational achievements, (3) high impulsivity, low social conformity, and high forcefulness in personality inventory, (4) low activityrecreation orientation and low moral religious emphasis in family environment, (5)a high frequency of adverse life experiences, (6) among 3 groups, the Police Contact Only group showed the lowest depression, anxiety and suicidal ideation scores, (7) a high diagnostic frequency of conduct disorder, ODD, and ADHD. Conclusions：The adolescent psychiatric inpatients with a delinquent history presented with a certain clinical, family, psychometric characteristics that warrant specific clinical intervention strategies for their cognitive deficits, an impulsive personality style, family dysfunction with adverse life experiences and disruptive behavioral disorders, different from the rest of adolescent psychiatric inpatients.

• International Commerce and Information Review
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• v.16 no.5
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• pp.343-359
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• 2014

This study investigates how cultural differences between countries affect bilateral trade volumes, using Hofstede's cultural index that reflects nations' cultural characteristics. Empirical analyses of the impacts of Hofstede's five cultural characteristics on bilateral trade volumes are conducted either in each separate equation or simultaneously. Bilateral trade data of OECD countries plus China as of year 2010 is used for regression analysis on gravity model. Regression results from individual equation for each cultural index variable show tthe smaller the index gaps of power distances and uncertainty avoidance among countries, the larger bilateral trade volumes. On the contrary, the larger the index gaps of long-term orientation among countries, the larger bilateral trade volumes. If five Hofstede cultural indexes are regressed in a single equation, however, only variables of power distance and long-term orientation are significant. The analysis largely confirms that bilateral trade among countries with similar culture have much potrential to grow. It implies that policy actions for cultural proximity are very important for furthering bilateral trade.

• Proceedings of The Korean Society of Health Promotion Conference
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• 2005.09a
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• pp.33-51
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• 2005

역량(capacity)이란 진술된 목표를 수행할 수 있는 능력을 의미하므로, 목표란 그 목표를 성취하기 위해서 요구되는 역량의 구체적 요소, 양, 질, 그리고 역량의 소재를 결정한다. 건강증진이란 문제를 파악하고 해결하기 위한, 그리고 조직이나 사람들이 그들의 목표를 성취하기 위한 응용과학으로 발전되어 왔다. 문제를 분석하고, 문제의 원인이나 결정요인들을 파악하고, 그리고 해결책을 제시하고 이를 실행하는데 있어 효과적인 방법론이 중요하다는 점도 또한 밝혀졌다. 그러므로 효과적인 건강증진의 토대가 되는 방법론은 건강을 증진을 위한 역량으로 정의될 수 있을 것이다. 목표는 매우 중요한 역할을 한다. 평균 기대수명을 향상시키는데 요구되는 능력은 생물학적인 그리고 행동적 건강위험을 감소시키는데 필요한 능력과는 다르다. 그리고 질병의 발생을 예방하고, 또는 상해를 예방하거나 모든 사람들이 좋은 건강상태를 얻고 유지하는데 동등한 기회를 갖는 환경을 조성하는 능력도 다른 특성을 지닌다. 방콕헌장은 현 단계의 건강증진을 위하여 건강에 대한 사회적 결정요인에 대한 해결책과 더불어 건강에 도움이 되는 사회적, 경제적, 그리고 물리적 환경을 조성하여 건강형평성을 달성하고자 하는 목표를 설정하고 있다. 지난 30년간 건강증진을 위한 역량에 대하여 많은 것들을 배울 수 있었다. 이러한 역량을 기르고 확대하는 것이 미래를 위한 도전과제가 되며, 비록 우리가 성취한 것이 많지는 않을지라도, 더 많은 것들이 필요하다는 점은 명백해졌다. 우리는 좀 더 야심 찬 목적을 가져야 하며, 이러한 목적달성을 위하려 좀더 의욕적인 노력을 해야 할 것이다. 전문분야로서 건강증진은 다른 사람들에 의하여 발생된 문제에 대한 대책이나 반응에만 중점을 둔 이방인으로서의 역할을 해왔다. 그러나 우리가 도전해야 할 과제는 좀 더 새롭고, 더욱 야심 찬 활동계획을 설정하고 우리가 건강해지고 건강을 유지하는데 필요한 생활환경, 작업환경, 여가환경, 영적 환경을 모든 사람들에게 제공할 수 있는 가족, 지역사회, 그리고 국가가 있는 세계를 만드는 우리사회의 능력들을 신장하는 것이다. 방콕 헌장은 건강증진을 위한 새로운 일련의 목표들을 제시하고 있다. 이제 이러한 목표를 성취할 수 있도록 역량을 기르는 것은 우리의 책임이 되었다. 이는 원하는 활동수준을 달성하기 위한 역량을 조율하고 확장시키는 것을 의미할 것이다. 구체적으로 기존의 건강증진효과성에 관한 증거들을 좀더 큰 규모의 사업으로 확대시키는 것, 공공정책을 개발하고 건강증진 상태를 평가하는 데 다양한 지역사회의 참여를 촉진시키는 능력, 언어, 인종, 성, 종교, 장애 등과 관련된 건강형평성의 문제를 파악하고 제거하는 노력, 그리고 정책결정과 인구집단의 건강과의 관련성에 대한 증거수집, 국가와 지역차원에서 사회적 의사결정 과정에의 적극적 참여, 다른 부문과의 건강증진을 위한 협력 등이 포함된다고 볼 수 있다. 본 논문은 방콕헌장을 분석함으로써 이러한 역량이란 무엇인가에 대한 본인의 의견을 제시하였다. 이러한 아이디어는 토론과 논쟁을 위하여 제시된 것이다. 명백한 것은 건강증진을 위한 역량은 전략이나 기술적인 능력 뿐 만이 아니라 정치적 능력이나 개인적인 능력도 포함된다는 점이다. 가치와 증거들이 정책이나 권력과 함께 결합되어야하며, 정치적인 논쟁 속에서 연마되어야 한다. 우리세계의 미래는 역량에 의존하기 때문이다.

• Journal of Christian Education in Korea
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• v.68
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• pp.279-306
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• 2021

This paper intends to say that children's worship as a liturgy for children living in modern society is an important place to support children's personal development and experience of coziness necessary for their personal development. To this end, this thesis first regards modern society as an unstable society, analyzes fluid society and individualism as the causes, and deals with changes in educational style accordingly. In a fluid society, children are not provided with a solid form and lasting environment that supports personality development, and the education style changed under the influence of individualism and pluralism requires a heavy task of determining the direction of one's life and constantly making choices and decisions. Therefore, children need rules and forms that help them live together, and they need a space that can give them comfort that helps them develop their personality. As an argument for this, second, this paper deals with the concept and function of the liturgy in order to understand the worship of children as the liturgy. The third deals with the elements necessary for the development of children's personality that can be experienced in children's worship. First, it deals with the meaning of religious, aesthetic, and communal driving forces that children can experience in children's worship, focusing on Eberhard's research. In addition, it deals with the meaning of language and expression methods provided in children's worship, and finally, it says that children's worship can be a space where you can experience stability and coziness. Through this, it is emphasized that children's worship can play an important role in supporting the personal development of children living in modern times.