• (The)Study of the Eastern Classic
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• no.34
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• pp.257-286
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• 2009

Yi, Hang-no said that taiji(=li) was Myeong-deok(illustrious virtue), the core of mind and heart, emphasizing the sides of superintendent and mysterious ability of li. It seems that he aimed to stress the upper status of li than qi, out of earlier general theory on mind and heart recognizing both li and qi consisted in the mind and heart. Through it, he wanted to say that only human being had moral mind like taiji and upper moral status than animals which human being should keep. The reason that Yi, Hang-no emphasized the difference between li and qi was because of a critical mind that the upper value of li than qi should not be changed and it would be the most dangerous situation if the value collapsed. Like this, Yi, Hang-no's attitude emphasizing li in his theory of mind and heart eventually aimed to explain the theory of Insim(Desire to be) and Dosim(Moral Mind). Yi, Hang-no's disciples testified that their teacher, Yi, Hang-no had cost his whole life to study the theory of Insim and Dosim. This means that Yi, Hang-no had tried to discriminate between Insim and Dosim, and to block private desires in Insim. The fact that Yi, Hang-no stressed the importance of the theory of Insim and Dosim had to do with the special situation that Western Power approached Joseon dynasty. Because Yi, Hang-no opposed the Westerner's moral consciousness for individual desires, against heavenly orders. To overcome the Western challenge, Yi, Hang-no strived to notice that taiji was the core of human mind. The point that Yi, Hang-no wanted to say was that Dosim(Moral Mind) was just the heavenly orders which human being couldn't disobey. Yi, Hang-no thought that Joseon couldn't defence Western flow without this theory of Insim and Dosim. Just after French invasion(1866), Yi, Hang-no was selected as a high-leveled bureaucrat, so he insisted his opinions for rejecting heterodoxy by the letters to the throne several times. The letters also contained his theory of Insim and Dosim mainly. Insisting fight against Western Power and prohibition of trade with Western Power, Yi, Hang-no eventually emphasized the king's right mind(Dosim) as a main and sole means to achieve all the goals he said. In conclusion, Yi, Hang-no's theory on mind and heart was as it is reflected in his letters to the throne. Therefore we can see that Yi, Hang-no's theory on mind and heart had harmonized with his movement to "Rejecting Heterodoxy".

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.1-52
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• 2023

Incantations are reflected in the fundamentals of the Daesoon faith system and are, thus, key to its understanding. Jeungsan, the yeonwon (fountainhead, 淵源) of the Daesoon faith, created new incantations or transformed existing ones that had been used in old religious traditions such as Buddhism and Daoism. However, there has been no in-depth academic research on Jeungsan's incantations until now. This study aims to academically clarify the incantatory archetypes of Jeungsan's incantations based on documents published until the 1970s. Jeungsan's incantations are then compared to those of Mugeuk-do (Limitless Dao) in the 1920s and Taegeuk-do (Great-Ultimate Dao) in the 1950s. Jeongsan's transformed incantations are analyzed through this process. Jeongsan reflected the faith system in Jeungsan's incantations during the period of Mugeuk-do. He transformed the incantations to achieve his goal and realize his wishes by arranging terms that referred to himself before the optative words of the incantations. Jeongsan made several changes to the incantations in the 1950s. First, the majority of incantations used in Mugeuk-do were discarded. This meant making partial changes to the faith system by reflecting awareness because the corresponding incantations were no longer necessary as the Degree Number calibrated by Jeungsan had been realized. Second, Jeongsan organized the incantations in use and institutionalized their instructions. This reflected the essential doctrinal system of the Daesoon faith, namely the completion of the true dharma by Jeongsan. Considering this doctrine, that is, the Fifty Year Holy Work (五十年工夫), the true dharma can be presumed to have been realized before the death of Jeongsan. Accordingly, the institutionalizing and organizing of the incantations were indispensable until the mid-to-late 1950s. Jeongsan, the founder of the Daesoon order, posited himself as the successor of religious orthodox lineage and as the figure who would complete the true dharma by realizing the Degree Number calibrated by Jeungsan. Therefore, Jeongsan interpreted Jeungsan's incantations to be a rough sketch of the Daesoon faith system that had been drawn for him in advance by Jeungsan. Accordingly, Jeongsan transformed Jeungsan's incantations and used them to realize the Degree Number, which Jeungsan had planned. Simultaneously, Jeongsan declared that he would fulfill the Degree Number and establish the true dharma by changing those incantations.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.267-302
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• 2017

This study aims to understand the concept of God in Daesoon thought through gods, divine beings, and divine Dao as they are featured in the I Ching. This study also explores analysis by dividing the 'one' from the I Ching into personal subject, metaphysical and fundamental marvel, innate divinity and morality of human beings as being among various concepts of god. Among the terms regarding god, divine Dao is especially clear in its depiction of this concept. In this context, the study looks closely at the characteristics of the concept of God. The divine Dao is actually an order that has been spread throughout the world by Sangje's will and the gods are endowed with His mandate. Through such order, the divine Dao leads to the Dao of divinely empowered humans by the Great Dao of mutual beneficence and natural solution. Divinely empowered humans is a concept which corresponds to the idea that 'Divine affairs are akin to those of humans.' Divine beings have human will and feelings in the afterlife, and due to their close relationship to human beings, they exercise an influence over human beings. They have human will and feelings while alive as well. In addition, they also have grievances and grudges. Such grievances and grudges can be resolved by mutual beneficence. And the divine affairs and activities move in accordance with Taegeuk (the Great Ultimate), Sangje's will, and the divine Dao. Therefore, it is a principle that divine beings should obey and an operational law in theonomy. Sangje's divine Dao and heavenly mandate accord with the Great Ultimate and are thereby revealed. Natural solutions can be reached when Divine beings and human beings gain awareness of this truth. To realize the divine Dao, humans and divine beings should practice the dao of benevolence, justice, propriety, wisdom, and they should rely on one another. Furthermore, this is done to accomplish the dao of heaven and earth.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.1
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• pp.87-97
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• 2013

This study was carried out to find the prototype of the rear garden in Changdeok Palace during King Jungjo's reign through Gang Sehwang's "Record of Strolling with King in the Forbidden Garden", and the site of this study included the whole areas of Ongnyucheon(玉流川), Mansongjeong(萬松亭), Mangchunjeong(望春亭), Jondeokjeong(尊德亭), Pyemwoosa and Taichungmun(太淸門). The characteristics of the area of Ongnyucheon described in Record of Strolling with King in the Forbidden Garden was the shape of Wiyiam expressed three-dimensional mountain such as the fence surrounding Soyojeong(逍遙亭) and the painting techniques of Fu Pi' ts'un and pond in front of Taegeukjeong(太極亭). The pond in front of Taegeukjeong(which was described by Gang Sewhang) is also identified in Donggwoldo(東闕圖) and this study judged that the pond was removed during the maintenance process of Ongnyucheon, where was scheduled as the place of entertainment when Chinggyong-Yesik(稱慶禮式: Royal court rites) was held to celebrate the 40th anniversary of King Gojong's reign. The characteristics of the whole area of Mangchunjeong where was the attraction point for flower viewing in the forbidden garden was surrounded by the sculptured fence, and Mangchunjeong which was hexagonal structure was located in the inside of the structure on both sides of the main building. The cornerstone was carved with white jade. Also a corridor assumed as Chunhyanggak(天香閣) was adjacent to Mangchunjeong. Gang Sehwang confirmed the space organization appeared in Donggwoldo by describing the attached building of Pyemwoosa, Taichungmun, and surrounding fence in detail.

• Korean journal of applied entomology
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• v.13 no.4 s.21
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• pp.217-225
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• 1974

The damage by fruit-piercing moths in orchards, primarily on grapes cultivated on reclaimed hillsides in Koksung, Cholla Namdo, was surveyed during July to October, 1974. Moths collected at night, mostly with the aid of flash light, were then classified. Results are summairzed as follows; 1. In addition to the 14 species of fruit-piercing moths reported in Korea, 11 new species were collected lot the first time ia Korea. These include. Speiredonia retorta Clerck, Cocytodes coerulea Guenee, Metopta rectifasciata Menetries, Ophideres fullonica Linnaeus, Serrodes campana Guenee, Mythimna turca Linnaeus, Amphipyra livida Schiffermuller et Denis, Paralleia maturata Walker, Ophiusa tirhaca Cramer, Anomis mesogona Walker and Thyas dotata Fabricius. 2. The maximum emergence of moths in Koksung Orchard was from the 10th to the end of September. Only a few moths were observed befroe the begining of August or after October 10. 3. The number of moths flying to grape vines increased as the time advanced from sunset to midnight. Populations gradually decreased thereafter until 5:30 a. m., when only occasional moths were observed. 4. Average damage to grape fruits by these insects was virtually nil until August 10; with subsequent infestation rates of $1.0\%$ on August 15, $17.6\%$ on September 26, and $20.3%$ on October 4, respectively. 5. Fruits of less than 10 percent sugar content and higher than 6.2 acid value were free from damage by these moths, and those of higher sugar content and lower acid value to be more heavily attacked.

• Korean journal of applied entomology
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• v.60 no.4
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• pp.379-386
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• 2021

Asian gypsy moth, Lymantria dispar asiatica (Lepidoptera: Erebidae), which is an indigenous pest in Korea, a large outbreak has been reported in Gyeonggi-do, Chungcheong-do, and northern Gyeongsangbuk-do from 2019 in forest and nearby downtown areas, causing emotional damage to forests and city dwellers. During the indoor culture of gypsy moth eggs collected in Yecheon, Gyeongbuk in 2021 we found that 79.65% (321/403 of first instar larvae) were died due to Lymantria dispar multiple nucleopolyhedrovirus (LdMNPV) infection. Sequence analyses of 36 gypsy moths collected from 12 regions in Korea using LdMNPV late expression factor-8 (lef-8) and polyhedrin (polh) genes showed a genetic variation of 0.80% and 0.86%, respectively. Comparison to GenBank data showed that the Korean samples were most similar to LdMNPV in Japan, whereas most different to those of Turkey. These results showed a high infection rate of LdMNPV in Korea and LdMNPV is one of the important population regulators of the gypsy moth.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.109-136
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• 2019

The purpose of this study is to look at the concept of Gaebyeok as used by Kang Jeungsan (姜甑山) from a civilizational perspective. The combination of East Asian civilization during the period of Korea's port-opening and the subsequent inflow of Western powers with material civilization all at the forefront in the late Joseon Korea, served as the driving force for a new civilizational transition. Unlike the Chuk-sa Party and the Gae-hwa Party, modern Korean religions that emphasized Gaebyeok also responded to Western civilization and suggested a new view of civilization. Kang Jeung-san, resisting discrimination and oppression, presented a civilization built upon mutual beneficence while criticizing Western civilizations which centered on reason. Amid this process of the spread of modern Western civilization, Jeungsan declared the construction of a new civilization to the people who were negatively impacted by various social factions, such as class and gender discrimination, political corruption, exploitation via political corruption, and the inflow of Western powers. Jeungsanist Thought developed criticisms of materialism and human alienation, and this resulted in the claim of Gaebyeok. This was an expression of efforts to build a new civilization that aimed to harmonize, integrate, and thrive. The new civilization envisioned by Jeungsan was that of a society run according to mutual beneficence, and it can be summarized as a 'Civilization of Harmonious Union' that integrates philosophical thought and civilizational models of both East and West. This could also be referred to a 'Civilization of Public-commons and Harmony between Divine Beings and Human Beings (神人公共).' The life of Jeungsan was a life spent in the service of curing the world to save the lives of humanity. Since then, his 'movement of mutual beneficence' as observed in Mugeuk-do and Taegeuk-do were also efforts to build the new civilization envisioned by Jeungsan.

• Journal of Service Research and Studies
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• v.11 no.4
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• pp.21-42
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• 2021

This study was conducted to derive a Korean model that can permanently maintain and develop Korea. After analyzing Korean society, especially modern Korea, which was the foundation of the founding of the Republic of Korea, a Korean model that can lead Korean society as a sustainable society in human society was derived. The situation of Korea and Koreans was analyzed from a fundamental level. We analyzed the root causes of deepening division and conflict and vague concepts of freedom and justice, and presented a Korean model of the Republic of Korea based on the founding ideology and constitutional spirit of the Republic of Korea to solve these problems. The necessary conditions for being a Korean were derived from the founding ideology and constitutional spirit of the Republic of Korea, the indigenous ideology of Korea, and the fashion and lifestyle of Koreans, derived. In addition, basic axioms for the Korean model were presented, and the structure of the Korean model was designed based on this. The Korean model is presented so that Korean society can lead the human society and be happy for a long time. Reflecting the results of in-depth analysis of the ideological foundations of modern Koreans, a new long-term sustainable structure for Koreans with various ideologies to live well together was proposed. The new Korean model was named the service-oriented Korean model. This is because it is a model centered on thorough checks and balances between all opponents, because it is a multidimensional dynamic Korean model rather than a simple linear one-dimensional Korean model, and because it is a Hwajaengtaeguk model that accurately expresses the identity of Koreans. It was proposed as a model for the sustainable development of Korean society. A follow-up study on specific Korean education programs is needed in the future.

• 한국노년학
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• v.27 no.2
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• pp.487-502
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• 2007

An objective of this study is to verify factor of exercise adherence of the elder who have carried on exercise for many years at non-commercial sports center. To achieve the objective, I used ethnography, a method of qualitative study. The subjects for this study were 5 members of non-commercial sports center. They have been attending lesson which I have been running Taichi for more than 2 years and carried on exercise for more than 5 years. Main results of this study are as follows. First, the elder who have kept on with exercise showed the eagerness to participate and capacity of self-management through their exercise adherence for many years. Second, various factors such as social, environmental, and social psychological on had a strong effect on a continuous exercise performance. The most remarkable thing of results of this study is a close human connection among instructors, manager and companion is the most effectual factor of the elder's exercise adherence.