• Philosophy of Education
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• no.63
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• pp.105-131
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• 2017

The myth reflects the human way of thinking about the world. Therefore, an important part of myth is human creation and role. This study examines the process of human creation in myth and discusses implications for education. The subjects that can be considered from the viewpoint of education are as follows. The status and role of teachers and students, the relationship between teachers and students, how to create or create humans, and the purpose and results of human creation. First, it is the position and role of the teacher. In myth, being like a teacher is a divine being that transcends human ability. In Dangun mythology, Hwanwoong or Shinwoong descended from heaven, and in the Genesis it is the Creator God. In Dangun mythology, the role of the teacher guides the way of becoming a human and provides necessary tasks. In Genesis, the image of the teacher is the Creator God. God plays the role of a teacher who prepares various environments in which learners can work. Second, the status and role of students in myths. In Dangun mythology, students are symbolized by bear and tiger. They go to the teacher with the desire to become human beings. In Dangun mythology, the student is not a passive existence but an autonomous and active image. In Genesis, the appearance of a student is a passive being created by a teacher. Third, the creation of human beings in myth can be seen in terms of educational process and method. In Dangun Myth, the beginning of education is the wish or expectation of learners. Learners eat mugwort and garlic and participate in human learning. In Genesis 1, however, there is no need for a special method, since human beings are created according to the Creator's command. Fourth, the purpose of education can be discussed through the purpose of human creation. In Dangun mythology, the purpose of education is not to live according to instinct but to become human with culture and personality. In Genesis 1, the purpose of human creation is the role of the Creator in creating and managing the world. Therefore, it is the aim of humans to manage the world in an orderly manner. The purpose of education in Genesis 2 is to enable humans to serve the world.

• Journal for History of Mathematics
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• v.19 no.3
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• pp.57-70
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• 2006

In this paper, we study the meaning and symbols of the number three and the structure of dividing into three parts in the religions, views of the world and the nature. Also we investigate the meaning of the number three, and the structure of dividing into three in the Samsung myth. According to legend, the 'Three Names' (Samsung-Yang, Ko and Pu) which are three demi-gods emerged from Samsung-hyeol(called Moheung-hyeol), and became the progenitors of the Jeju people who founded the Kingdom of Tamna.

• The Critical Review of Religion and Culture
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• no.29
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• pp.101-133
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• 2016

The term 'myth' is modern terminology. It was introduced to the East Asia from late 19th century to early 20th century. Under the rule of Japanese imperialism, some Japanese historians insisted that Dangun(檀君) has no relation with Kochoson(古朝鮮). Some Korean historians have refuted their conjecture. The arguments between Japanese and Korean historians bring about the motives of making the concept of Shinwa(神話) The purpose of this study is to investigate the historical procedures of making myth of Homogeneous Korean as a case study of "teaching religion". For the scholar the historic beginning is to be distinguished from later myths of origins. The scholars, particularly among the historians of China, Japan and Korea take it as the beginning of the history to investigate myths, for the ending parts of narratives are in themselves involved in a social constructs in order to give legitimacy to the story. It is apparent to satisfy for the current social demands of the nation-states building. It is also an act of casting and projecting their national values into the far distant past which is considered to be authentic and authorative. The western term 'myth' had been made up in Japanese historical context in order to build "nation-state concept". In Korea, the myth of homogeneous ethnicity of Koreans had been also reconstructed as modern myth during the late 19th and the early 20th century. We can call it the invention of the tradition accordingly.

• Journal of Korean Society of Archives and Records Management
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• v.1 no.2
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• pp.57-79
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• 2001

[Go-Choseon], the first volume of Samgukyusa, is composed of two parts, the part of myth and that of history. There are very similar divinities between Hwanwoong in the myth of Dangun and YanDi-ShenNong of China: the solar divinity essential for survival of mankind and agriculture, the agriculture divinity said to have taught fanning, the medicine divinity said to have taught the characteristics of herbs and how to prevent diseases, the cultural hero who delivered civilization, and son on. During the transition from the age of myth to the age of history, the roles of gods had changed from the creation of the world to civilization and rule. The roles of Hwanwoong and YanDi-ShenNong were civilization and it was related with their divinities. Hence, regardless of a little difference, the myth of Hwanwoong and that of YanDi-ShenNong were created at the same stage of spiritual and material civilizations of Korea and China. This paper looks at the essence of [Wiseo] and the age of Hwanwoong through historical records. In my opinion, [Wiseo] is not a chinese history' book. The record, "According to [Wiseo] there had been Dangun-Wanggum 2,000 years ago" indicates the time [Wiseo] was written. 'Wi' means Wlman-choseon. Going back about 2,000 years from Wiman-choseon, the historical dates of the establishment of [Go-Choseon] almost dovetails to the age of King 'lao. So, there is a possibility that [Wiseo] is a history book of Wiman-Choseon dynasty which was written to prove the legitimacy of the dynasty by showing it succeeded to the Dangilll-Choseon dynasty. The sentences, "governed the country for 1,500 years" and "conferred Gija the position of king of Choseon" are very important records showing the age of the establishment of Dangun-Choseon. Gija came to Choseon in B.C 1122 when Yin replaced Zhou in the Choinese Continent. From the fact that Dangun had governed Choseon, we could reason out that Go-Choseon was established in B.C. 2622 that is much eariler than the era of king Yao, and that corresponds 'With the era of HuangDi(B.C 2698-2358). Hence, the era of Hwanwoong, the father-god of Dangun, might be later than B.G 3000 which conforms to the era of YanDi-ShenNong(B.C 3218-2600). Therefore, this paper contends lhat Hwanwoong and YanDi-ShenNong played the role of civilization in the same era [Go-Choseon], the first volume of Samgukusa is philologically very valuable material for research on the origin of Korean nation and its ancient history.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.1
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• pp.1-7
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• 2004

Oriental Medicine has long been centered around Qi[vital force], hence adopting Qigong and the art of regimen for training the body and relaxing the mind so as to prevent and heal illness. It has not been such a long time since Qigong method had been performed and spot-lighted out of numerous methods in Oriental Medicine. In China and Korea alone, diverse cases and papers are published, only revealing so many steps toward the establishment of diachronic description, theoretical foundation, and clinical practice. Historical approach is an essential part of recognizing a subject. When you step along its path and comprehend what it were, you can also grasp what it is and what it will be. Establishment of Qigong history is also vital to research Qigong in theory and practice. Generally, Qigong was transmitted from China to Korea, whereas the opposite explanation, that it originated from Korean Taoism, is supported by the minority based on certain texts concerning ancient history. In this paper, I support the theory of Korean originality based on the following grounds: First, the location of Qi and Van, the motherland of Chinese Taoism provides a strong evidence that Korean tradition had been absorbed by them and formed the tradition of mystic hermits(shenxian). Second, Guangchengzi, the originator of mystic hermits, is from Dongyi tribe according to Cheonghakjib. Third, the myth of Dangun has pure form of unique Korean folklore possessing the distinctive feature of mystic hermits tradition, uninfluenced by Chinese Taoism. Fourth, in ideographical aspect, the character 'xian(仙)', was invented as the Korean concept of mystic hermits[xian] was flowed in to China. Moreover, There is high probability that it was based on the concept of mystic hermits shown in the myth of Dangun in Its original formation. Fifth, considering the relation between wild ginseng and the tradition of mystic hermits, that tradition can be formed very naturally in Korean area. Sixth, the analogical similarity between archetype of Korean tradition and Taoistic trilogy, the foundational idea of the tradition, gives genealogical basis to its origin. Seventh, the tradition of mystic hermits and Shamanism, which constitues the prototype of Korean mind as an original religious tradition, are undiscernible in their root In Conclusion, We can reach the idea that the origin of Qigong derives from Korean tradition, not that of China. The tradition of mystic hermits was transformed to ego-centric seclusionism when it faced the anarchy of Warring states period in China, whereas it was developed into humane proriety and worship of Heaven base on the programme of 'universal fraternity in pursuit of interst for man'. In prospect, it is highly required to develop and interpret traditional discipline methods in Korea so as to utilize them for clinical Qigong in practice.

• Weed & Turfgrass Science
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• v.7 no.2
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• pp.98-110
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• 2018

The fragrance has a great influence on consumers' cognition, emotional response, attitude, memory, and behavior since the human sense of fragrance is physically and neurologically closer to the hippocampus of the brain. The fragrance materials are exposed to humans ranging from skin interaction to inhalation. We have lots of stories and literature on the usage of fragrance in everyday life in Korea from the Dangun myth to present K-beauty cosmetics. In Korean history, such archives as Dong-Eui-Bo-Gam and Gyu-Gak-Chong-Seo at Joseon Dynasty clearly recorded the application of many weeds for the manufacture of various fragrance products. In recent times, fragrances in weeds have been being applied to touch the consumer's feelings. The present mini-review is an attempt to introduce and discuss fragrant weeds in the archives and in science journals, effects of fragrant weeds on the human electroencephalographic activity, and effects of fragrance on the behavior of consumers. This review could be useful for the development of natural cosmetic and perfumery products from fragrant weeds.

• Journal of the Korean Society of Food Culture
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• v.26 no.4
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• pp.374-382
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• 2011

The origin of Korean traditional food's spicy taste dates back to the first telling of the Dangun myth-a story of a tiger and bear who tried to reincarnate themselves in human form by eating garlic and wormwood. For a long time, Koreans have eaten spicy vegetables such as green onion, garlic, ginger, mustard, leeks, corni, cinnamon bark, and Chinese peppers (Zanthoxylum schinfolium) and Zanthoxylum bungeanum. In prehistoric times, spicy vegetables were probably used to eliminate the smell of meat. In the agricultural age, they were used to supplement meals with fresh taste. They were also used as a substitute for salt (salt was very precious and expensive) as well as side dishes for the poor. Spicy vegetables have also been used as a substitute for main dish like medicinal gruel and used to increase the spiciness of soup, and they are usually used as a side dish and with condiments in namul (cooked vegetable dishes), sangchae (salad), ssam (wrapped in greens and garnished with red-pepper paste or other condiments) and Kimchi. In addition, chili pepper was introduced to the Korean Peninsula in the middle of the Joseon Dynasty (mid-15th, 16th century). The soil and climate of the Korean Peninsula are suitable to growing chili pepper, and chili pepper has excellent adaptability and productivity. Accordingly, it is processed to red pepper powder and has become a major part of traditional Korean food along with Chinese pepper. Since the Joseon Dynasty, many kinds of Kimchi made with red pepper powder have been developed, and most Koreans enjoy them these days. The main characteristics of Korean food are spiciness and honest-to-goodness taste.

• The Journal of Korean Philosophical History
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• no.52
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• pp.213-241
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• 2017

The systematic research on the Joseon history under Japanese imperialism in the 1920s, including that of the Joseon History Compilation Committee, was one of the stratagems that Japan employed to perpetuate the colonization of Joseon. The 'renovation of national traits', one of the three cultural measures taken by Japanese imperialism after the 1919 Independence Movement, was an attempt to degrade Joseon's nationality as extraneous, dependent, factional, and uncivilized. Against this, Koreans tried to create their own tradition that could prove Joseon's uniqueness and independence. The purpose of their study on ancient history, which became animated in the 1920s, was not to escape from the reality of Joseon into the idealized past, but to construct the history of Korean people anew. In this context, Dangun could refer to cultural identity as the communal origin of the nation, and this invented identity could lead to the healing of the injured subject. An Hwak's attempt was part of this efforts to call out myth as history. He suggests that Joseon's national traits are superior even to the Western civilization in several ways, and his vast plan to set up Joseon's cultural uniqueness and identity as history of universal civilization bore fruit in the History of Joseon Civilization. With cultural research for figuring out Joseon's national peculiarity and identity and historiography for revealing Joseon's national potential, he makes it possible for people to imagine various agents in the Joseon's past as belonging to a single nation with an identical history. Through his study on Joseon, he fought back the Japanese colonial view of history and tried to exalt national consciousness. Asserting independent and rational individuals as agency of civilization and culture though firm in the national perspective, he eventually went a way quite different from that of Japanese history of culture.