• The Journal of the Korea Contents Association
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• v.13 no.10
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• pp.325-346
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• 2013

This study analyzed the differences of the religious activities, faith attitudes, depression and ego-integrity by the elderly's demographic characteristics. In addition, this study analyzed the effects of the elderly's religious activities and faith attitudes on depression and ego-integrity. The survey was conducted from May 4 to 25, 2013 among the aged 60 or older with Christian faith in the Seoul metropolitan areas. And 408 responses were used in the data analysis. As a summary of the results, first, there were partially differences in religious activities, faith attitudes, depression, and ego-integrity by the elderly's demographic characteristics. Second, the subjective religious activities and faith attitudes had a negative effect on depression factor, and all factors of the religious activities had a negative effect on anti-vitality factor of the elderly. Third, the subjective religious activities had a positive effect on the attitude about life and acceptance of death, and the organizational religious activities had a positive effect on the acceptance of aging. Also, all factors of the religious activities had a positive effect on the satisfaction of the present life.

• Korea journal of population studies
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• v.34 no.2
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• pp.163-190
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• 2011

This study assessed the manner in which social activities, religious experiences, and spiritual practices related to depression and life satisfaction among 217 Korean elderly individuals, aged 65 to 80. The Social Activities Scale and Brief Multidimensional Measure of Religiosity/Spirituality were employed to assess social activities and six domains of religiosity/spirituality: daily spiritual experiences, values, forgiveness, private religious practice, religious/spiritual coping, and religious support. In addition, depression was assessed with the Geriatric Depression Scale, and life satisfaction with the Satisfaction with Life Scale. After controlling for demographic variables, lower depression scores were predicted by higher levels of religious and spiritual coping, social activities, higher income, and ower daily spiritual experiences. In addition, identifying as female, advanced old age, and lower social activities predicted lower life satisfaction in this study. The implications of this study's findings on social work practice are also discussed, along with some future research directions.

• Korean Business Review
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• v.6
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• pp.201-228
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• 1993

The objective of this research is to investigate the attetudes of religious groups(christian, buddhist, atheist) towards corporate social expenditures. Methodology was a questionnair survey. The data analysis was done by the Kruscal Wallis test and Wilcoxon signed ranks test. The results of this rssearch is that the difference of attitudes between christian group and other groups and between religious groups and atheist group on the social expenditures did not turn out to be statistically significant. The implication of this results is that the variables of religious groups can be ignored when we are going to study on the attitudes of values for the Korean people.

• The Journal of Korean Philosophical History
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• no.52
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• pp.243-280
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• 2017

To the mid 19th from the early 20th century, there were many movements about religion in Korea society. Protestant which first flew in 1885 grew up greatly and Confucianism of traditional thought sought for religionization to survive. At once new religions named Korea ethnical religion appeared. They are Donghak(東學), Daejonggyo(大倧敎), Jeungsangyo(甑山敎) and Won-Buddhism. Generally speaking, these ethnical religions deeply relates with Korea original mental culture. In this paper, I want to infer that these religions have Korea origin metal culture. The first, I will consider some traditional thoughts of (1) worshiping of Heaven, (2) practice and (3) harmony from traditional (religious) ceremonies and thoughts. Ans then I will infer how these traditional thoughts from origin mental culture appear in ethnical religions of Donghak(東學), Won-Buddhism(圓佛敎), and Jeungsangyo(甑山敎).

• Korean journal of communication and information
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• v.42
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• pp.7-43
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• 2008

In this paper, a new viewpoint and practical education method were presented on educational culture related to today's religions and media. For this purpose, this paper considered the theories of religious media pedagogic and the concept of symbo1ic didactics relating to religious symbols in popular culture. In this paper, a total of eight cases of applying symbolic didactics were developed using the example of "The Da Vinci Code", based on the theoretical framework of religious media education and symbolic didactics. For this, the education methods and contents of religious media education were integrated with the teaching plan model of "action and development oriented media education". In order for this education to be applied effectively, experimental studies have to be carried out verifying the learning effects regarding this education. In particular, education for teachers who will tarry out this education is needed. This is because, in media education, the efficiency of education is significantly affected by the capacity of the one who is teaching.

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.24-34
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• 2022

Viewing religion as contents, we analyzed the network structure by creating networks on 13 world religions. The whole network was constructed by combining 13 religions, and it showed the characteristics of a scale-free network as a general social network. The world religion network had a very small value of clustering coefficient, unlike the general social network. This seems to be the result of the diversity of terms that describe religion. The core network was constructed by applying K-core algorithm used to create the core network to the whole network. When k-3 was applied, it was too complicated but when k-4 was applied, it was too simple to obtain meaningful results. It indicates that it difficult to apply the K-core algorithm to a network containing a low clustering coefficient. Therefore, core networks were constructed according to the number of key words centered on the hub node to analyze the characteristics of world religions. In addition, meaningful information was derived by constructing the world's five major religious networks and East Asian religious networks. In this study, various information was obtained by analyzing world religions as contents. It was also presented a method of creating and analyzing a core network based on key words for networks with a low clustering coefficient.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.157-198
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• 2024

Aside from enriching spirituality, religiously-themed museums play a crucial role in resolving conflicts among the nations peripherally or various cultural groups in a broad sense. Relatively speaking, Korea has achieved a peaceful multi-religious society, yet the 2019 pandemic caused certain religious conflicts to surface or perhaps resurface. Since the 2000, due to the increasing number of migrants, there has been increasing awareness of the need to accommodating even greater levels of religious diversity. Accordingly, this study aims to apprehend various educational programs and exhibitions that have been developed by St. Mungo's Museum of Religious Life and Art, the State Museum of the History of Religion, and the Museum of World Religions in multi-ethnic societies such as the UK, Russia, and Taiwan. Therein, it will be determined how these museums contribute to mutual understanding and interaction and this research will suggest the development of a religiously-themed museum capable of resolving a number of social conflicts and enriching the diversity of its nation.

• Proceedings of the Korea Society of Design Studies Conference
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• 1999.05a
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• pp.72-73
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• 1999

1-1. 디자인은 종합과학이다. 아래 도표는 디자인이 종합과학의 두엇을 만족시켜야 할 것인가에 대한 설명이다. 1-2. 종교(학)적 연구 접근의 구체적 사유ㆍ첫째, 모든 과학이 궁극적으로 인간의 행복추구에 목적이 있다면 산업디자인학도 과학의 한 분야로서 인간의 행복추구를 위한 방편이 되는 종교와 신학을 마땅히 연구의 대상으로 받아들여야 하며, ㆍ 둘째, 이 세상은 무신론자들뿐만 아니라, 유신론자들에 의해서도 제품은 디자인되고, 생산되고, 교환되고, 분배되고, 소비되는 사회이기 때문에 이들에 의한 종교와 신학에 바탕한 디자인의 논리는 설득력을 가지며, ㆍ 셋째, 비록 종교적 견해를 달리함으로 인한 수긍될 수 없는 부분이 있을지라도, 그것은 어디까지나 종교적 견해가 다름으로 파생되는 문제이지, 논제가 그 자체의 논리성을 갖고있다면 마땅히 배타되어 져서는 아니 될 것으로 보아진다.(중략)

• The Critical Review of Religion and Culture
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• no.31
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• pp.255-287
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• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.181-216
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• 2020

The incarnation of Jesus and Jeungsan's descending to earth as a human being are important theological theories in their respective religions, Christianity and Daesoon Jinrihoe. Both theories are the doctrinal devices necessary for the religious description of each religion. However, this kind of study is likely to result in a theological study that generates religious apologia or explanations. Therefore, it is impossible and meaningless to define the theory of another religion as meta-discourse in terms of one's own religious viewpoint. From a traditional theological point of view, the incarnation is an exceptionalist case wherein God descended as a human being named Jesus to save humanity from original sin. In the case of Jeungsan's descending to earth as a human being, its religious features appear in various forms, so the attempt to unify these two is not an objective method of religious studies. However, this paper aims to find the religious significance of Jesus' incarnation and Jeungsan's descending to earth as a human being by understanding them from a third-person terminology or third-person religious viewpoint rather than from a specific theological position. To this end, this paper will use Kim Jong-seo's position that the concept of Jeungsan's descending to earth as a human being was borrowed from the concept of the incarnation of Jesus as the premise of the research generated in this paper. Therefore, this paper avoids the quest for "Total Christ" or "Total Jeungsan" that integrates and views the divine and human elements of Jesus and Jeungsan. This is because such a research method becomes a theological study. Instead, it excludes transcendental elements or metaphysical aspects that discuss the divine pre-existences of Jesus and Jeungsan and clarifies the significance of the incarnation and Jeungsan's descending to earth as a human being at the physical level in terms which are objective and verifiable. According to this research methodology, this paper develops a discussion after presupposing the hypothetical names of "incarnationist religion" and "divine descent in human avatar religion." However, the two presuppositions mentioned above contain elements of criticism that they are materialistic interpretations that completely eliminate connotations of divinity and religious significance. Nevertheless, it can be said that the two presuppositions have academic significance due to the way in which they avoid the current entanglement of transcendence and instead aim for modernistic relevance.