• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.445-479
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• 2024

The ideological context of the Unity of Heaven and Humankind (天人合一) is useful as an approach to understanding the meaning of 'human affairs (人事)' in Daesoon Thought. In Daesoon Thought, the meaning of 'human affairs' occurs within the context of 'the Way of humans (人道)' being based upon 'the Way of Heaven (天道).' However, in Daesoon Thought, the characteristic of 'the Way of Heaven' originates from the Supreme God of the Ninth Heaven (上帝) and His Reordering Works of Heaven and Earth (天地公事). Specifically, this entails the principle of 'what is devised by humanity (謀事在人), is achieved by Heaven (成事在天),' which is inverted to become 'what is devised by Heaven (謀事在天), is achieved by humanity (成事在人).' This is the principle of 'human affairs' that is revealed as the relationship between Humanity and Heaven is newly defined. In addition, the newly changed relationship between Humanity and Heaven is presented as the principle of 'divine beings and human beings mutually guide one another (神人依導).' This principle clearly expresses 'human affairs' in the context of Daesoon Thought. Accordingly, the two directions in which 'human affairs' are completed are expressed as two stages: spiritual enlightenment (靈通) and the Harmonious Union between Divine Beings and Human Beings (神人調化). These two directions in which 'human affairs' pursues 'the Way of Heaven' show a depth beyond just encompassing transcendence and immanence. The relationship between 'the Way of Heaven' and the Supreme God of the Ninth Heaven, in particular, is a useful point for appreciating the how the meaning of 'human affairs' in Daesoon Thought differs from other uses of the term which occur elsewhere.

• Journal of Korea Entertainment Industry Association
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• v.13 no.2
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• pp.279-287
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• 2019

This study is a descriptive study to dentify gerotranscendence, family support, social support, self-esteem, and degree of fear of death and the relationship between old age. Through this study, it provide basic data that can help target elderly people do better in their later years. From June 2018 to October 2018, residents' self-governing centers, senior citizens' centers, and life-long education centers were visited to explain the purpose of the research, and those who voluntarily agreed to the research were selected. The following results were obtained by surveying 50 adults aged 60 or older in Seoul using structured questionnaire. The difference in the level of gerotranscendence, family support, social support, self-esteem, and fear of death according to the general characteristics of the target was analyzed as t-test and ANOVA. The correlation of gerotranscendence, family support, social support, self-esteem, and fear of death in early years of life was analyzed as Pearson correlation coefficient. Among the common traits, age was related to social support and death anxiety, marital status was related to family support, and life satisfaction was related to family support. There was a correlation between old age and fear of death, a correlation between family support and self-esteem, and social support related to self-esteem and fear of death. In conclusion, this study found that early retirement in the old age was associated with fear of death, and it was found that family support in the old age affected self-esteem and satisfaction in life. Future studies need to be conducted on groups of adults in the later years, including the degree of elderly age, satisfaction with living, and relationship between the elderly and the elderly.

• 한국노년학
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• v.32 no.2
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• pp.431-446
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• 2012

The objective of this study is to introduce the theory of Gerotranscendence and the ninth stage of Erikson & Erikson(1997)'s psycho-social development theory in order to enable the academic Korean field to have a more positive and fresher point of view on aging. In order to meet this objective, this study will first take a look at Erikson's 9th stage expansion theory on human development. Then we will study Gerotranscendence as the most representing phenomena among the 9 stage theory so that the Korean Gerontology field can utilize it for future plans. The definition of Gerotranscendence was first introduced by Tornstam(1994) and has been applied as Erikson & Erikson's 9 stage theory ever since. Gerotranscendence can be described as an individual that has entered his golden years after middle age, which transforms one's point of view on life from a materialistic and logical one to a more universal and transcending one. Gerotranscendence is a voluntary and overcoming process of oneself that is displayed in many seniors which leads to a lesser focus on oneself in the eyes of the society, but increases the inter-relational bonding between past and future generations. The following is a summary of the theorhetical evaluation on Gerotranscendence which was analyzed in this study. First, this study introduces the Gerotranscendence theory, which is recognized as the most representative phenomena among Erikson's 9th stage theory that has hence expanded the application of Gerontology theories in the academic field of Gerontology. Second, this study has provided a new point of view towards the elderly in the practical field of senior citizen social welfare. With this understanding, practical levels of services from various points of view can be provided to acknowledge the needs of the elderly. Third, a much wider field of research can be exchanged and provided along with other fields of studies by applying and extending this Gerotranscendence theory in Korea. It would also be especially beneficial to exchange researches within related fields of study such as psychology, sociology, nursing science, family science and the study of religion. Not to mention also lending support to hospitals for the elderly(nursing homes) and institutions related to senior welfare, or practical fields where there is an active exchange of research using Gerotranscendence theory.

• The Journal of the Convergence on Culture Technology
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• v.7 no.4
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• pp.113-122
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• 2021

This study begins on the basis of Jacques Lacan's article 『Logical Time and Assertions of Preemptive Certainty: A New Sophism』 published in the reissue of 『Art Note Les Cahiers d'Art』 in March 1945. In this paper, a guard presents an esoteric problem to three prisoners. If the problem is solved, the prisoner is released. A condition is given to solve a problem. Conversation between prisoners is prohibited, and the disc behind them cannot be seen. In this time and space, prisoners place themselves in logical time through the 'time of understanding' in order to become the chosen ones. We always live in logical time. We will argue the point at which Lacan destroys logical time in psychoanalysis. Time in Lacanian psychoanalysis transcends time divisions of the past, present, and future. Our time is always the past in the present. In Lacanian psychoanalysis, logical time is the time in the Other. The transcendence of the Lacanian psychoanalysis concept of time shows the deviation of logical time. In this text, We try to prove how Lacan contrasts psychoanalysis and the problem of time with time in the other. First, we will examine how logical time and impulse are related in psychoanalysis. Second, the postmortemity of the signifient (signifier) will be discussed. Third, Lacan psychoanalysis will present the transcendence of time. In conclusion, We will present the view that the time of Lacan psychoanalysis is flowing backwards. In Lacanian psychoanalysis, we try to prove that logical time is in the territory of the Other and is infinite time.

• Culinary science and hospitality research
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• v.18 no.5
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• pp.16-32
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• 2012

The purposes of this study were to understand how franchisor's influence strategies influenced franchisee's boundary spanning behaviors and how franchisor's entrepreneurship influenced franchisee's boundary spanning behaviors. This study also analyzed whether franchisor's entrepreneurship played a moderating role in the causal relationship between franchisor's influence strategies and franchisee's boundary spanning behaviors. Based on a total of 698 self-administered questionnaires obtained from franchisees(food-service unit owners or managers) in Korea, frequency analysis, exploratory factor analysis, reliability analysis and hierarchical regression analysis were conducted. The research findings showed results that firstly, promise (${\beta}$=0.292), threat (${\beta}$=-0.256), recommendation (${\beta}$=0.200), information exchange (${\beta}$=0.359), request(${\beta}$=-0.097) and legalistic plea(${\beta}$=-0.137) had a significant effect on franchisee's boundary spanning behaviors and secondly, franchisor's entrepreneurship had a significant positive effect on franchsee's boundary spanning behavior. In addition, the effects of franchisor's promise(${\beta}$=0.168) and threat(${\beta}$=-0.075) on franchisee's boundary spanning behaviors were found to be partially moderated by franchisor's entrepreneurship. Franchisees wanted franchisors to execute a high level of entrepreneurship and deliver a promise in an influence strategy. Limitations and future research directions were also discussed.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.9
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• pp.212-220
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• 2016

Purpose: The purpose of this study was to examine self-transcendence, life satisfaction, and preference for end-of-life care in elderly patients. Method: This was a descriptive survey study. The study period was between August 2013 and October 2013 and included 208 elderly patients. Results: The average scores for self-transcendence, life satisfaction, and preference for end-of-life care were 2.79, 9.97, and 3.24, respectively. Statistically significant positive correlations were observed between self-transcendence and life satisfaction, decision making by health care professionals, spiritual area, family area. A positive correlation was observed between: (1) life satisfaction and spiritual area, (2) decision making by health care professionals and family area, and (3) decision making by health care professionals and pain area. Self-transcendence was a significant predictor of PCEOL. Conclusion: This study will provide basic information for use in the development of a program to encourage self- transcendence and life satisfaction, as well as to consider the elder's autonomy, pain control, and spirituality as important factors at the end-of-life care.

• Journal of Korean Philosophical Society
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• no.86
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• pp.61-85
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• 2009

이 논문의 목적은 장구성의 성선 개념이 호상학과 같이 선악을 초월해 있는 것이 아니라 선한 마음의 근거로서 내재되어있는 것임을 밝히는 데 있다. 기존연구자들에 의하면, 선악을 초월한 성의 의미는 도덕적 본성의 내재성을 부정하는 것이고, 이로 인해서 성이 외부조건에 따라서 선하게도 악하게도 될 수 있다는 것이다. 그리고 도덕적 본성의 실현은 성에 근거한 것이 아니라 심에 근거해서 이루어지는 것이다. 장구성은 고자의 성 개념을 비판함으로써 도덕적 본성의 내재성과 본성에 근거한 도덕적 실천을 논증해 나간다. 장구성의 성선 개념은 '성은 인의예지로서 내재된 도덕적 본성이다'라는 명제로 압축될 수 있다. 이 명제는 세 가지 조건을 내포하고 있다. 첫째, 성은 곧 인의예지이다. 둘째, 인의예지는 사단의 근거로서만 존재한다. 셋째, 사단은 그 근원인 도덕적 본성을 확인할 수 있는 단서이다. 첫 번째 조건은 '곧'이 '바로 그' 혹은 '나아가다' 중에 어떤 것으로 해석되느냐에 따라서 도덕적 본성의 내재성여부가 가려진다는 것이다. 전자의 의미라면, 성이 인의예지로서 내재된 도덕적 본성이다. 반면에 후자의 의미라면, 인의예지는 도덕적 실천이 이루어진 후에 명명되는 덕목이다. 두 번째 조건은 인의예지와 사단이 체용의 관계를 이루느냐의 여부를 묻는 것이다. 체용의 의미는 도덕적 본성[인의예지]에 근거해서만 드러나는 것이 선한 마음[사단]임을 나타내는 것이다. 세 번째 조건은 사단이 도덕적 본성을 확인하는 단서로 쓰였느냐의 여부를 묻는 것이다. 도덕적 본성이 내 마음에 내재되어있다면, 본성실현의 관건은 그 본성을 확인하는 데에 달려있다. 이때 선한 마음은 확충해서 완전하게 실현되어야 하는 것이 아니라 그 근원을 찾아가는 단서이다. 장구성은 이 세 가지 조건을 충족시킴으로써 맹자의 성선 개념이 도덕적 본성의 내재성임을 증명한다.

• Journal of Christian Education in Korea
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• v.74
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• pp.159-188
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• 2023

This study examines the process of Chou Sun-Ae's spiritual formation in the light of Carl Jung's conception of individuation. Spirituality is defined in different ways by different scholars, but most consider self-transcendence as a necessary element. This self-transcendence can occur in the relationship with self, with others, and with the transcendent. In the relationship with the self, it appears as self-objectification; with others, it is as moving toward others; and in the relationship with the transcendent, it moves toward the transcendent. Spirituality is closely related to individual identity, in that it surrounds and integrates life. Spiritual formation is thus closely related to Jung's concept of individuation, as this involves the separation of persona and ego, and shadow recognition which are closely related to the level of self-objectification. In addition, the withdrawal of shadow projection that occurs in individuation is closely related to moving toward others, in that it recognizes the shadow instead of blaming others, allowing one to look at others without prejudice. The fact that Jesus Christ is the symbol of the Self, the driving force of the individuation process, tells us that spirituality leading to a relationship with the transcendent God and Jung's theory are closely related to each other. Thus, if we examine the process of spiritual formation through the Jung's individuation process, we can better understand the psychodynamic dimension of spirituality. This article investigates the process of Chou Sun-Ae's spiritual formation through Jung's individuation process. Throughout her 98 years, Chou Sun-Ae experienced national pain and hardships, as well as personal adversity and difficulties; but through all of these hardships, conflicts, and difficult moments, she accomplished individualization. Therefore, by examining the spiritual formation through individuation in Chou Sun-Ae, I consider the direction of Christian spiritual education. In this study, three main characteristics of Chou Sun-Ae's spiritual formation can be identified. First, through a life of repentance, the identification between persona and ego can be weakened. Second, the ego develops, and individualization is achieved, through a new calling. Third, in shadow integration, the spiritual development comes to recognize Jesus Christ on the cross and achieve the process of sanctification. Investigating the direction of Christian spiritual education through Chou Sun-Ae's spiritual formation indicates that Christian spiritual education should harmonize vertical and horizontal relations and should develop an experience of the transcendent God in everyday life. By this means, the believer can achieve Self-realization and be a true Christian who practices love for God and love for neighbors.

• Korean Journal of Cognitive Science
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• v.29 no.2
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• pp.105-120
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• 2018

Current neuroscience views the mind-body problem from the monistic perspective which claims that the human mind is the result of brain activity and that the mind shuts down when the brain does. However, a considerable number of lay people still believe in the existence of the soul and the afterlife, concepts that are hard to explain from the monistic perspective. This study examines whether lay people think that the mind of the dead is capable of exceeding the physical constraints if they believe that such mind exists. After reading one of three vignettes which describes the state of the protagonist as alive, dead, or brain dead, the participants evaluated the protagonist's general mental capacity and transcendental ability to obtain new information. The participants rated that the dead protagonist had more 'transcendental ability to obtain new information' than the alive one if they evaluated high general mental capacity to the protagonist. In addition, unlike the alive condition, in the dead and the brain dead condition, there was a correlation between the general mind capacity rating and the transcendental ability rating. The results suggest that lay people expect the mind of the alive and the dead to be different, as they believe the latter's general mind capacity connotes transcendental ability. We also found that the participants' religiosity affected their beliefs about the transcendental ability of dead person.

• Bulletin of the Society of Naval Architects of Korea
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• v.49 no.3
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• pp.13-18
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• 2012