• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.1-28
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• 2019

Theories on the nature of the mind aim to accurately describe the nature of the human mind. In other words, these theories are meant to discover what the human mind ultimately is and what its nature is. In this study, I try to understand the theory of the nature of the mind in Daesoon Jinrihoe in connection to similar theories in Confucianism. Like in Confucianism, the issue of mind is an important subject in Daesoon Jinrihoe. The concept of 'mind' as presented in 'The Jeon-Gyeong' is connected to gods. But in 'The Jeon-Gyeong,' there is no premise that the mind is good or evil. It suggests that the mind is the center of humanity and the universe and that all things depend on the mind. Therefore it is understood that good and evil are revealed according to the actions of the mind. Conscience (良心) and self-interest (私心) are mentioned in 'Essentials of Daesoon Jinrihoe'. If conscience is understood as benevolence (仁) as spoken of by Confucius, or as Moral Knowledge in Mencius's usage, more advanced discussion can be made. If looked upon in that way, one can conclude that conscience is the nature of the mind and thereby, the nature of humans and their minds is good. Discussions on the nature of the mind can also be explained in relation to the concept of 'a Singularly-focused Mind (一心)', which was frequently emphasized by Jeungsan. The two mindsets of conscience and self-interest are mentioned, but the original mind is only conscience which exists as the nature of heaven (天性). Self-interest is nothing but an illusion. As Zhu Xi explained that even if a saint (聖人) thought of utterly nothing, he would became a madman, and therefore people should look closely and realize that self-interest is nothing but a delusion. Accordingly, when returning to one's conscience, the orignal state of a singularly-focused mind, it becomes the sort of Singularly-focused Mind that Jeungsan emphasized. In other words, self-interest is a form of greed that is born out of worldly desires.

• Lingua Humanitatis
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• v.8
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• pp.95-127
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• 2006

This paper is a study of "poetry therapy", a subject now in lively in literary discussion circles. Modern literary text attaches great importance to the readers' response. As such, there is growing interest in the effects of communication brought on by the interaction of participants in a discourse. Poetry, in essence, has therapeutic attributes of treating, through an aesthetic psychology, destruction resulting from the alienation from life and psychological pain of distortion. The rise of the concept of eco-poetry and the capacity for psychological cleansing and adjustment (which restores balance through communication and psychological circulation) is a reflection of new trend in research - approaching the alienation felt by modern people through restoration of sense of life. Although Kim Hyun-seung's life and the road his poetry took was not smooth, he nevertheless was firm in his sustained effort to unify socio-ethical conscience and conscience of faith through the process of spiritual inquiry. The most outstanding aspects of Kim Hyun-seung's aesthetic achievement lie in his contribution toward the therapeutic capacity of modern poetry. Kim Hyun-seung's poetryhas the following effects: 1)The therapeutic capacity of modern poetry, through catharsis at large, does not remain only at the level of cleansing and adjustment. 2)The therapeutic capacity of modern poetry has the function of emptying out the self through more fundamental spiritual awakening and insight. 3)Only then can one truly realize the transcendence of being a true self as well as the balanced inquiry of spirituality which can be described as "emptying out".

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.1-29
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• 2022

In this era of transnational migration, it is necessary to recognize the signs of the times regarding religion. During the globalization of Korean society, migration cannot be avoided, and as such, Korea should look towards hospitality with practical themes of religion and religious people aiming for peace. Therefore, this study examines the concept of 'conscience' in Daesoon Thought because this understanding of the conscience connects people to their heavenly endowed nature and their original selves. First, in order to explore the religious ideas of hospitality for transnational migration, this study viewed the issue through three analytical frames: exclusive perception, tolerant perception, and pluralistic perception, and then criticized these from the perspective of hospitality. Furthermore, hospitality was viewed as an attitude of attempting to expand one's sense of self in dealing with others. Religiously, it was derived that the expansion of one's sense of self should aim for relationships of Sangsaeng (相生 mutual beneficence) as these go beyond mere symbiosis. In addition, as a way to overcome otherness, the religious idea of unconditional hospitality towards migrants was explored focusing on the concept of conscience in Daesoon Thought. In Daesoon Thought, the mind is the source of Heaven and Earth and also the essence of human existence. There are two aspects of mind that arise in humans: conscience and private interest. In Daesoon Thought, the conscience enables human potential and aims for a return to the source. In other words, it is to abandon private-interest and regain one's nature and the essence of one's personality. This can be done through Mujagi (無自欺 Guarding against Self-deception); embodying and maintaining a mind that does not deceive itself. In Daesoon Thought, the practice of Sangsaeng ethics based on Mujagi is expressed as Haewon Sangsaeng (解冤相生 the Resolution of Grievances for Mutual Beneficence) and working for the betterment of others. Therefore, when the relational and communal perspectives of Daesoon Truth and Sangsaeng are reinforced, the argument for developing the practical ethics of Haewon Sangsaeng based on Mujagi into the transformation of the human spirit expressed as unconditional hospitality was found to be sound.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.283-317
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• 2016

This research is an attempt to detail the multi-layered ethical characteristics of 'mutual beneficence', shown in the principle of 'guarding against self-deception' in Daesoon Thought while focusing on its major differences as well as the similarities with Kantian and Utilitarian ethical views. In these Western ethical perspectives, the concept of self-deception has received a considerable amount of attention, centering on the context of natural rights and contract theory. Meanwhile, in Daesoon Thought, 'guarding against self-deception' is presented as one of the principal objectives as well as the method or deontological ground for practice. It further encompasses the features of virtue ethics oriented toward the perfection of Dao. Here, the deontological aspect is interlinked with the concept of cultivation and the pursuit of ethics and morals. Hence this makes it a necessary condition for achieving the perfection of Dao, and likewise renders the practice of 'guarding against self-deception' more active through facilitating mutual relations based on the expansion model wherein human nature is characterized as possessing innate goodness. With regard to the tenet of 'resolution of grievances for mutual beneficence,' this concept is presented as a positive ground for practicing virtues toward others without forming grudges. Furthermore, as long as it reveals the great principle of humanity built on conscience, it will come to harmonize practitioners with others and spirits in an expression of beneficence. Moreover, originating in the Dao of Deities, guarding against self-deception is expressed as a form of life ethics and can be suggested as a new alternative for the model of virtue ethics proposed by Nussbaum. All in all, there is a natural causal relationship by which 'guarding against self-deception' in accord one's own conscience and the principle of humanity as a pursuit of perfect virtues in Dao result in the fulfillment of mutual beneficence. This readily akin to how gravity causes water to flow from high ground to low ground. Consequently, these relational features of mutual beneficence can serve an effective alternative to the Western ethical views which also address the need to overcome the egoistic mind which is liable to self-interest and alienation.

• Journal of Korean Home Economics Education Association
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• v.19 no.1 s.43
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• pp.15-33
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• 2007

The purpose of this study is to find the effect of improvement in student's learning attitude when applying portfolio, which is one of the ways for the performance's assessment suggested as an alternative of traditional assessment for the instruction of Home Economics subject. The results of this study were as follows; 1. We have developed the Portfolio materials; teaching and learning plans, the paper of activities of the class, materials of the instructions, and assessment materials from the instruction of total 13 times in the unit of 'making short pants'. 2. The instruction,'Making short pants' with applying portfolio, is very effective in terms of changing student's learning attitude positively - pride, self-confidence, interest, conscience of purpose, motivation for achievement, focus surroundings, self-study, friendship among classmate and etc. 3. The result of analyzing students 'thoughts shows that the majority over 90% of the students showed the positive attitude toward applied portfolio instruction. Here are the reasons that 'it's helpful to study', 'it can be focused better on the instruction', 'it give them satisfaction and couidence' and 'it can be increased abilities studying by oneself'. on the other hand, the negative side of the instruction applied portfolio is that it requires too much time to prepare portfolio materials. there is pressure because of a lot of assignments to do. Based on this result, we are expecting to increase student's interest in the middle school class of Technology and Home Economic and also to achieve development of the method of teaching and learning to enhance student's learning attitude.

• Journal of Oriental Neuropsychiatry
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• v.12 no.2
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• pp.1-15
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• 2001

According to ICD-10, The typical Depression are characterized by dejected mood, loss of interest and pleasure, feeling of helplessness. Also, other symptoms such as loss of attentiveness and concentration, guilty conscience, pessimistic attitude for the future, sleeping disorder, lack of appetite, thinking of or doing a self-injury or suicidal act may characterize Depression. These Symptoms of Depression are similar to Wool-Zeng(鬱證), Zeon-Zeng(癲證), Her-ro(虛勞), Bul-Sa-Sik(不思食), Tal-Young-Sil-Zeong(脫營失精), Bul-Myeon(不眠), Ki-Myeon(嗜眠) in Oriental Medicine. In general, Depression is classified into Wool-Zeng type and Zeon-Zeng type. The former is similar to the neurotic type of depression, the latter is similar to the psychopathic type of depression. The clear causes of Depression are not known yet. But psychodynamic and biological factors are assumed to cause Depression. Psychodynamic factors may correspond to Chil-Zeong(七情) and biological factors to Tae-Byeong(胎病) and Dam(痰) in Oriental medicine. In Occidental medicine, Depression is treated by psychotherapy and medication. Electrically-induced spasm therapy and phototherapy also used for the treatment of Depression. In Oriental medicine, Depression is treated by more various therapy such as herb medication, acupuncture and moxibustion, oriental psychotherapy and dirigation(Gi-Gong, 氣功). Depression is not easy to cure. When the treatments of Occidental medicine and Oriental medicine are mutually cooperated, more effective medical care might be expected. Therefore, futher study to treat depression by mutually cooperated therapy is necessary.