• Journal of the Daesoon Academy of Sciences
• /
• v.35
• /
• pp.427-476
• /
• 2020

Park Wudang formally registered Daesoon Jinrihoe in 1969. While it shares ideas and history with other Jeungsanist groups, this paper argues that its organizational profile is unique. The two major institutional structures, the bonbu (headquarters) and the bangmyeon (branch) have together created space for the rapid development of this Korean new religion. The bonbu is a centralized hierarchy, while the bangmyeon exhibits the strong loyalty and cohesiveness of the clan. Running throughout both structural forms is the lineage concept, which is conceived here as an articulating paradigm able to operate in different organizational forms. This finely-balanced institutional structure makes a major contribution to Daesoon Jinrihoe's ability to fulfill its religious mission. The first side of this balance is the headquarters, which includes the core organization based in Yeoju as well as some outside temples and training centers. All of these were established under the direction of the Lord of Principle, the Dojeon, Park Wudang. Park Wudang also fixed the Dao Constitution, the Doheon, which serves as a blueprint for governance. From the Central Council to the various institutions for propagation, guidance, and auditing, current management practices conform closely to Park Wudang's organization vision. The second aspect of Daesoon Jinrihoe's organization is the branch structure. The larger branches, such as Yeongwol and Geumreung, are complex organizations in their own rights. The paper concludes by characterizing the two major axes of headquarters and branch as organizational types. Using Robert Quinn and Kim Cameron's institutional typology, the paper concludes that the bonbu is a classic centralized hierarchy with its focus on efficiency. The bangmyeon, in contrast, with its high level of group identity and spirit, comes approximates the clan institutional structure.

• Korean Journal of Heritage: History & Science
• /
• v.56 no.2
• /
• pp.62-78
• /
• 2023

The act of burning incense originated from Buddhist rituals and customs, and gradually formed its own culture. In the Goryeo Dynasty, in addition to religious and national rituals, incense came to be enjoyed more generally and widely. In particular, Goryeo literati enjoyed the elegant lifestyle of staying home and burning incense. This was part of a regional culture shared across East Asia. Such incense burning applied the same methods as were used during the same period in China. In collections of writings from the Goryeo Dynasty, it can be seen that incense methods such as gyeok-hwa-hoon-hyang (隔火熏香) and jeon-hyang (篆香) were used. A particular method of incense influenced the size and shape of the incense burner utilized. Small incense burners suitable for simple everyday incense were used, such as the hyangwan (香垸), a cup (wine glass)-shaped burner. White porcelain incense burners from Song were discovered in Gaegyeong, and celadon incense burners from Goryeo were made in the same shape. This phenomenon shows that there was great demand for ceramic incense burners in Goryeo in the 12th and 13th centuries. During this period, incense burners that imitated metalware were produced, and some applied the techniques and patterns of Goryeo celadon. The Goryeo Dynasty-era incense burner was basically a necessity for use in various rituals, but gradually came to be widely used also by individuals.

• (The)Study of the Eastern Classic
• /
• no.69
• /
• pp.297-324
• /
• 2017

Recognizing that the ideological nature of Taoist Gwonseonseo whose publication was concentrated during the reign of King Gojong was connected to that of Jeoseungjeon, a Hangul manuscript novel in the 19th century, this study set out to examine the periodic significance of Taoist Gwonseonseo in the 19th century and check the ideological nature of Jeoseungjeon. Taoist Gwonseonseo puts an emphasis on Confucian ethics including loyalty and filial piety in a didactic aspect and shows that the practice of Confucian ethics brings good fortune, which was prominent in many private Taoist books that were huge hits in the latter part of Joseon, when Chinese Taoist Gwonseonseo was introduced in Joseon, translated and circulated in Korean, and spread widely among the public. Those works offer very specific cases of individuals doing good or evil deeds in this world and suffering the consequences in the next world. Jeoseungjeon presents the Buddhist experiences with the next world as the foundation with the next world depicted around the Great Jade Emperor, who emphasizes Confucian ethics, and the hierarchy of Taoist gods under the ultimate the Great Jade Emperor, thus clearly demonstrating the combination pattern of Confucianism, Buddhism, and Taoism in the latter half of Joseon. The work describes the scenes of judgment and punishment in the next world according to the witness of the main character and thus gives specific ideas of daily goods, which is a feature found in the latter half of Joseon different from the previous pattern of next world experiences. It is Taoist Gwonseonseo widely spread among the people those days that connects the link.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.51 no.6
• /
• pp.12-32
• /
• 2023

Nowadays, the increasing number of religious travelers seeking inner healing has led to the popularity of Buddhist 'temple stays', Protestant and Catholic 'retreats' as alternative vacations. However, unlike Buddhist temples, which are inculturated, Christian retreat centers follow the formula of general recreational facilities and lack an overall framework due to relying on sponsorship. This study attempts to design appropriate outdoor environments for a retreat by reflecting 'theological aesthetics' based on the process of 'Spiritual Exercises', the main method of retreat. First, as the Spiritual Exercises are often described as an 'inner pilgrimage', the images and theological aesthetics experienced in prayer themes were examined. Next, the characteristics of the spaces required for the facility were analyzed, and the composition of religious spaces was proposed. Also the landscape resources of the site were investigated, and the retreatants' behavior to derive spatial preferences was analyzed. Overall, outdoor spaces were planned to induce a shift in consciousness and broaden the spectrum of the retreatants' experience through a physical environment consistent with the mechanism of prayer. This study aimed to implement theological aesthetics by selecting a retreat center with high potential for landscape resources. As a result, it was possible to reveal the 'poetic landscape' to effectively evoke images during 'contemplative prayer', and to support religious experience. The significance of this study lied in deriving various design vocabularies for outdoor spaces of religious facilities.

• Cartoon and Animation Studies
• /
• s.41
• /
• pp.1-29
• /
• 2015

This paper aims at studying how to express and be used the characteristics of New age consciousness in the popular culture. New age consciousness is used interchangeably with new age movement. The philosophy of new age is based on humanism, which the infinite potential power of human can change the human himself and the earth forward to be shown the new age of peace, hope and love in an instant. This consciousness is based on the Western secret art and Eastern consciousness against the Christianity and has begun to develop in the alternative religion influenced by Postmodernism and Counterculture movement on 1970's which is against the corruption of American society on 1960's. However, new age consciousness has tried to change to a social movement for the culture, the peace, the happiness of mankind and the healing society rather than a religion idea because of the limitation of the theory itself. Nevertheless, the new age culture contains the characteristics of the religion, and the characteristics has been easily borrowed to the mess media and infiltrated to us. In a broad sense, the religion includes both own religion beliefs and behavior and the social movements and tendencies about the established religion which pursues the holy and the highest value. The religion is valued as a complex culture phenomenon, which the religion presents the right direction and the meaning of life as well as contributes to the maintenance of social order and the social unification. For this reason, the religion and the culture have a deep relationship between mess media and needs to be captured and listen to religious longing lurking deep within the human consciousness in order to give the audience impressed and fun. In the study, the characteristics of New age such as reincarnation, illusion, meditation, monism and pantheism is analyzed for what affects students studying mess media and the popular culture. And then the study is analyzed the characteristics of new age consciousness in the animation through 'Avatar'. This study shed new light on the influence of religion which is ideological identity of popular culture, and I expect to be a little help to have the insight to examine the mess media with a various angles.

• The Journal of the Korea Contents Association
• /
• v.16 no.2
• /
• pp.467-479
• /
• 2016

The purpose of this study is to check effects on the awareness of parents supporting in their self retirement preparation of the baby boomer generations who have faced relatively bad situation in this era considering the reality of great changes brought in the parents supporting spirit which was regarded as family and individual responsibility due to the rapid industrialization and urbanization. In the result of this study, some points such as religious, living status and monthly average earning show meaningful result and also all of the colligation in the retirement preparation standard concerning economic living life, health life, leisure time, family life, dwelling life and leisure life shows most significance probability of .001(*p<0.05) and retirement preparation standard relative to economic life indicates significance probability of .005(*p<0.05). Eventually this result shows that the higher people have retirement standard, the higher parents supporting sprit they have. So I would like to suggest some policy advices on the basis of this study. First stable supporting policy on their dwelling life should be assisted by differential methods, secondly social programs aid for leisure life through social activities like volunteer work are required, further more national based policy supports for youngsters are considered in order to reduce economic daily life on their economic activities.

• The Journal of the Korea Contents Association
• /
• v.17 no.5
• /
• pp.470-478
• /
• 2017

The purpose of this study was to provide basic data necessary for educating dental hygiene students by establishing a desirable sense of ethics values. In this descriptive research, 97 dental hygiene students and 100 non-dental hygiene students (in other health related fields) from Daegu Gyeongbuk City were selected. Tools used for data analysis were descriptive statistics, t-test, one-way ANOVA, Scheffe test and correlation analysis with SPSS/WIN 17.0 version. Average scores for consciousness of biomedical ethics in dental hygiene students was 2.87, and in non-dental hygiene students, 2.82. When differences in the consciousness of biomedical ethics of dental hygiene and non-dental hygiene students were compared, dental hygiene students had significantly higher scores for prenatal diagnosis of fetus, right to life of newborn, right to life of fetus, brain death, artificial abortion, but significantly lower for organ transplantation. Variables which influenced consciousness of biomedical ethics were etihcal values in the dental hygiene students and intent to attend a class in biomedical ethics, quantity and quality of experience of hearing for biomedical ethics and religion in the non-dental hygiene students. Continuing educational programs need to be considered and attention given to the significant variables that can promote consciousness of biomedical ethics in dental hygiene students.

• The Journal of Natural Sciences
• /
• v.7
• /
• pp.133-162
• /
• 1995

Paderborn's companies, Wameling and Cassau, produce the liturgical vestments, which have much traditional artistic merit. And Kevelaerer Fahnen + Paramenten GmbH, located in Kevelater which is a place of pilgrimage of the Virgin Mary, was known to Europe, Africa, America and the Scandinavia Peninsula as the "Hidden Company" of liturgical vesments maker up to now. Paderborn and Kevelaer were the place of the center of the religious world and the Catholic ceremony during a good few centries. The Catholic liturgical vestiments of these 3 companies use versatile design, color, shape and techniques. These have not only the symbolism of religion, but also can meet our's expectations of utilization of modern textile art, art clothing and wide-all division of design. These give the understanding of symbolic meanings and harmony according to liturgical vestments to the believers. And these have an influence on mental thinking and induction of religious belief to the non-believers as the recognition and concerns about the religious art. The liturgical vestments are clothes which churchmen put on at the all ceremonial function of a mass, a sacrament, performance and a parade according to rules of church. These show the represen-tation of "Holy God" in silence and distinguish between common people and churchmen. And these represent a status and dignity of churchmen and induce majesty and respect to churchmen. Common clothes of the beginning of the Greece and Rome was developed to Christian clothes with the tendency of religion. There were no special uniforms distinguished from commen people until the Christianity was recognized officially by the Roman Emperor Constantinus at A.D.313. The color of liturgical vestments was originally white and changed to special colors according to liturgical day and each time by the Pope Innocentius at 12th century. The color and symbolic meaning of the liturgical vestments of present day was originated by the Pope St. Pius(1566-1572). Wool and Linen was used as decorations and materials in the beginnings and the special materials like silk was used after 4th century and beautiful materials made of gold thread was used at 12th century. It is expected that there is no critical changes to the liturgical vestments of future. But the development of liturgical vestments will continues slowly by the command of conservative church and will change to simple and convenient formes according to the culture, the trend of the times and the fashion of clothes. The companies of liturgical vestments develop versatile design, embroidery technique and realization of creative design for distinction of the liturgical vestments of each company and artistic progress. The cooperation of companies, artists and church will make the bright future of these 3 companies. We expect that our country will be a famous producing center of the liturgical vestments through the research and development of companies, participation of artists in religeous arts and concerts of church.

• Culinary science and hospitality research
• /
• v.10 no.3
• /
• pp.135-154
• /
• 2004

This study surveyed ancestral service preparation and sacrificial consciousness of housewives living in Pusan and Yeosu area. Statistical analysis of chi-square test was carried out by using SAS program. The results are summarized as follows. l. In major general characteristics of subjects, the forties(35.56%), Buddhism (57.79%), high school education(52.54%), a couple with children(63.45%) were the most abundant. 2. The time of sacrificial rites in both areas was usually hold from 23:00 to 01:00 (47.16%). The housewives having a job hold earlier the service than the full-time housewives(p<0.05). 3. The range of ancestor-memorial rites was usually up to 3rd generation(34.47%). The leader of sacrificial ceremony was mainly the eldest grandson by the eldest son (78.28%) in the old subjects and a person of wealth in the young subjects(p<0.05). 4. There were more positive answers for the necessity of a sacrificial ceremony (57.32%). Older than 50 years of subjects thought the sacrificial rites should be held(70.77%), while as the age of subjects was younger, they realized less necessity for that(p<0.05). Sacrificial consciousness was higher in Buddhists than the other religionists(p<0.0001). The sacrificial rites was thought to be needed for their harmonious family(50.43%). Younger subjects thought that it is necessary to succeed that as the tradition, while older housewives thought that it would contribute toward peace in their family(p<0.05). Buddhists and Christians answered that it was good for harmonious family, and Catholics and the others for tradition(p<0.01). Their consideration of sacrificial rites in the future was higher in keeping the traditional practice (37.04%) and Buddhists took higher these consideration(43.17%). Considering the sacrificial consciousness, there were statistical differences among the religionists (p<0.0001). The eldest daughter-in-raw had a different opinion about the following up the method of sacrificial ceremony from second eldest daughter-in-raw and the next one(p<0.05). The housewives in Pusan were showing more the affirmative attitudes to keep the traditional practice than those in Yeosu.

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