• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.79-116
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• 2020

This paper examines the nature of the transcendent, absolute, and personal host of ancient philosophical notions of the Higher Power (天觀 cheongwan, literally 'view of heaven'), which flows through Toegye's Principle of Reality (Li), Dasan's Supreme God (Sangje), Suwun's Lord of Heaven (Cheonju), and Jeungsan's Supreme God (Sangje). This confirms the sentiment that despite the conceptual differences relating to appearance, as represented by the Principle of Reality, the Dasanian Supreme God, the Suwunian Lord of Heaven, and the Jeungsanian Supreme God, the contents of these notions do not substantially differ from one another. Moreover, the nature of the ancient philosophical notions of the Higher Power lead to Toegye's Principle of Reality, the Dasanian Supreme God, the Suwunian Lord of Heaven, and the Jeungsanian Supreme God. Toegye emphasized the nature of the Principle of Reality as transcendental and absolute, and also as a personal host. This led to Dasan's Supreme God, and furthermore, it also inspired the Suwunian Lord of Heaven and the Jeungsanian Supreme God. In other words, although Dasan criticizes the Principle of Reality and presupposes a Supreme God, a personal host, this is not especially different from the character or role of Toegye's Principle of Reality. It likewise does not especially differ from the Suwunian Lord of Heaven or the Jeungsanian Supreme God. On the contrary, without the foundation of the religious tradition behind Toegye's Principle of Reality, it would have been difficult to establish a theoretical system leading to the upper system of the Dasanian Supreme God, the Suwunian Lord of Heaven, or the Jeungsanian Supreme God. Of course, the construction of heaven and earth, which in Daesoon Thought is actually performed by the Jeungsanian Supreme God, is, in fact, fundamentally different from Toegye, Dasan, and Suwun's previous notions of the Higher Power. In this sense, it is necessary to present more clearly the religious character of Toegye's Principle of Reality.

• Animal Bioscience
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• v.35 no.1
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• pp.75-86
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• 2022

Objective: The objective of this experiment was to investigate the effect of dietary glucose oxidase (GOD), catalase (CAT), or both supplementation on reproductive performance, oxidative stress, and apoptosis in sows. Methods: A total of 104 multiparous sows were randomly assigned to four groups (n = 26) with each group given a basal diet, basal diet plus GOD at 60 U/kg, basal diet plus CAT at 75 U/kg, and basal diet plus GOD at 60 U/kg and CAT at 75 U/kg. Sows were fed the experimental diets throughout gestation and lactation. Results: Dietary GOD supplementation increased average daily feed intake of sows and litter weight at weaning (p<0.05). Dietary CAT supplementation reduced the duration of parturition, stillbirth, and piglet mortality and increased growth performance of weaned piglets (p<0.05). Dietary GOD and CAT supplementation enhanced antioxidant enzyme activities and lessened oxidative stress product levels in plasma of sows and elevated antioxidant capacity of 14-day milk and plasma in weaned piglets (p<0.05). Dietary GOD supplementation increased fecal Lactobacillus counts and reduced Escherichia coli counts of sows (p<0.05). Compared with the basal diet, the GOD diet reduced fecal Escherichia coli counts of sows, but the addition of CAT did not reduce Escherichia coli counts in the GOD diet. Dietary GOD and CAT supplementation reduced the apoptosis rate of the liver, endometrium, and ovarian granulosa cells in sows (p<0.05). In the liver, uterus, and ovary of sows, the mRNA expression of caspase-3 and caspase-9 was downregulated by dietary GOD and CAT supplementation (p<0.05). Conclusion: Dietary GOD and CAT supplementation could improve the antioxidant capacity of sows and weaned piglets, and alleviate hepatic, ovarian and uterine apoptosis by weakening apoptosis-related gene expression. Glucose oxidase regulated fecal microflora of sows, but supplementation of CAT to GOD could weaken the inhibitory effect of GOD on fecal Escherichia coli.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.177-213
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• 2015

We live in two giant pendulum in called 'science' and 'religion'. But science and religion are contained in disparate information with each other, Those two is not easy to achieve convergence. But if you accept the ontological scheme of Great Chain of Being(存在의 大連鎖) in the Perennial philosophy(永遠의 哲學), Debate between religion and science is meaningless 'Great Nest of Being(存在의 대둥지, Great Chain of Being)' is similar to the multiple concentric circles, there are different dimension that the each top level to subsume surrounding the lower level. For example, upper zone 'Mysticism(神秘主義)' includes but transcends(or transcends but includes.) the sub-region theology, psychology, biology and physics. The Perennial philosophy is the great spiritual teachers of the world, philosophers and thinkers have adopted a common worldview, a religious views. Philosophers of the perennial philosophy seem to match the cross-cultural almost unanimous about the general level of the 'Great Nest of Being' for the past 3,000 years. The perennial philosophy made the conclusion that God exists in the world. Several types of view of God existing religions in the world have 'Monotheism(一神論)', 'Pantheism(汎神論)' and 'Panentheism (汎在神論)'. Although traditionally the God of the philosophers is the classical Theism, theological trends of today it is moving in the direction of Panentheism. Panentheism see that god is immanent and transcendent. also Daesoon Thoughts is the position of the Panentheism. so this paper points out the fact that the view of God of the perennial philosophy is precisely consistent with the view of God of Daesoon Thoughts. Wilber says 'envelopment [transcend and include]'. The word translates as 'powol(包越)' in Korean. 'Powol(包越)' means that all the developmental evolution is to surround the sub-region developed into the higher realms. View of the God in the perennial philosophy is 'powol theism(包越的 有神論)'. but 'powol immanent God(包越的 內在神論)' rather than building regulations as 'powol theism(包越的 有神論)'. It would have to be a more accurate representation of it. Because in the existing 'theism(有神論)' the god and humans are thought to exist apart. However, Daesoon Thoughts are deemed to also recognize another universal laws. also Sangje(上帝, the Supreme God) is recognized as a cosmic existence that transcends the laws. This point, as the characteristics of the Daesoon Thoughts, In other religions can not be found. Therefore, More specifically represent(More accurately represent), Sangje of the Daesoon Thoughts can be described as 'powol theism' or 'transcendental and included deism(包越的 理神論)'. Importantly, The idea of God can be captured directly by the discipline. In this sense, In terms of the other religions have no discipline law, the practice [discipline] of the Daesoon Thoughts required in the present age. It has the absoluteness.

• Journal of Digital Contents Society
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• v.8 no.1
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• pp.51-59
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• 2007

In case of the service of the existing PC package game, the production cost and distribution cost is high, the illegal copies by Internet is widespread. To prevent, game production companies and distributors provide a GOD(Games On Demand) service that players download the game content by internet to play games. But, there is little research on current status of GOD service in the country. Therefore, in this paper, we define GOD service, analyse the structure of GOD service, describe domestic current status and research on the problem and solutions of GOD service. This paper gives useful information to companies providing GOD.

• 중국학논총
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• no.35
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• pp.221-242
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• 2012

这篇论文着重描述了殷周交替时期至战国末期的"社"的形态变迁, 现在总结一下该论文的内容, 并作如下结论.随着克服殷周交替时期的动荡期, 由周成王与康王时期周朝鼎立天下秩序与政治制度, "社"的制度也出现了变化. 春秋战国时期, 形成了各种围绕"社"的形态与"社"的活动与民俗游戏. 在"社"的领域砌围墙, 将"稷神"包含在内, 并使其置于王宫的西侧, 其结果出现了"社稷"一词."稷"作为谷物之神, 由周王室的始祖弃以后, 代代设置的官职. 人们认为天地之间的风, 雨, 路, 雪等为"气"的流通, 其结果盛行着"亡国的大事之一为覆盖（屋)神主"的观念, 这可能与"社稷"一词的同时期的西周初期生成的, 因为, 人们无法覆盖社稷围墙内的所有"社树", 只能把它看作是覆盖"神主"的意思. 军社", 即作为装在车上与军队一起出征的移动式"社"的出现, 象征着国家与精神核心的意义."军社"的"神主"有"木主"与"石主"之说, 其尺寸不同, 但下半部分均埋在土里. 有的"神主"是在死树或者将死树捆绑起来, 并在上面涂上泥巴, 也有该"木主"是适用于亡国国社的一说. 适用于亡国国社的一说. "社祭"与"社稷祭"之所以经历悠久的岁月还能够绵绵相继, 说明人们膜拜其土神的威力, 即土的生命力.如果说"社祭"形成于一定的领域, 那么土神的生命力可以在地球的任何地方发现.可以说在发挥土的生命力的现场, 可以拥有膜拜其伟大的仪式, 我们可以从出自《庄子·人间世》一篇关于"栎社树"的變形態看出端倪

• Korean Journal of Food Science and Technology
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• v.31 no.2
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• pp.416-420
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• 1999

The effects of GOD and yeast on glucose content and pH of broiler and porcine blood plasma were investigated. The initial glucose concentration of broiler and porcine blood plasma were $150mg/100cm^{3}\;and\;143mg/100cm^{3}$, respectively. Addition of GOD and yeast decreased glucose contents in broiler and porcine plasma. As expected, plasma glucose content decreased as incubation time increased. While 1080 and 1110 min were required to remove glucose from both broiler and porcine plasma at GOD 5 units/g and 480 and 1020 min were required at GOD 10 units/g, respectively; both required 240 min at 0.3% yeast (w/w). The Maillard reaction can be prevented by desugarization. During the removal of glucose, pH of the plasma decreased. As glucose content in plasma leveled off, the pH value of plasma increased. Therefore, pH may be used as an index of desugarization.

• KSBB Journal
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• v.13 no.2
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• pp.214-219
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• 1998

Polymerase chain reaction(PCR) was conducted to obtain the gene encoding glucose oxidase(GOD) from Aspergillus niger(ATCC 2110) and the DNA sequence determined was coincided with published GOD sequence from A. niger. Recombinant transforming vector containing GOD and hygromycin B(hyg.B) resistant gene(hph) was constructed and used for further transformation of A. niger ATCC 2110. Selectivity of hyg.B against A. niger differed depending on which media were used i.e., nutrient-rich media such as potato dextrose agar(PDA) and complete medium(CM) showed only 50% growth inhibition at 400 $\mu$m ml$^-1$ of hyg.B while the minimal media inhibited mycelial growth completely at 200 $\mu$m ml$^-1$ of hyg.B. Twenty to sixty putative transformants were isolated from the hyg.B-containing minimal top agar, transferred successively onto alternating selective and nonselective media for a mitotic stability of hyg.B resistance and, then, single-spored. Among the stable transformants, the transformant(GOD1-6) grown by flask culture showed the considerable increase of extracellular GOD activity, which was estimated to the degree of 50% - 100% comparing to that of wild type. Transformation of tGOD1-6 was resulted from integration of the vectors into heterologous as well as homologous regions of the A. niger genome. Southern blot analysis revealed that there were two independent integrations of vector into fungal genome and one into the GOD gene due to homologous recombination. In addition, GOD activity and sodium gluconate production when tGOD1-6 was fed-batch fermented were enhanced 11 fold and 2.25 fold, respectively, compared to that of the wild type.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.509-539
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• 2020

Daesoon Jinrihoe makes use of The Canonical Scripture as the main body to explain their thinking regarding divine beings and humankind as it relates to doctrine, sacredness, religiousness and other such contents. The traditional meaning of divine beings and humankind through the interpretation of The Canonical Scripture, transcends ethics, tradition, sociality, and the ultimate concern of secularity. The analysis from the perspective of The Canonical Scripture can help readers to understand the purpose of Daesoon Jinrihoe's implementation of its policies and their future direction. The local church takes the Bible as its main body and connects God with man as an implantation of divine life and temperament that harmonizes itself with human life and nature. The divine life is constantly reconciled with one's human life to make one a holy person, or a humanistic diviner. This is the rationale of the 'God-Man,' those whose human lives become lives of God-men. This style of living enables divine nature to mingle with human nature as an explicit behavioral act, mode of character development, and lifestyle. Therefore, the expression "the Blending of God and man" is an interpretation of the relationship between God and man which focuses on their sacred connection. Engagement in this extends to the scope of the local church. The different divisions between Daesoon Jinrihoe and the local church appear on the basis of things such as history, culture, language, and religion, but both posit a theology of "Harmonious Union between Divine Beings and Human Beings" and "the Blending of God and man" according to a transcendent interpretation of God and man. Through dialogue, they can discover similarities and differences in this shared notion with both systems of theological thought.

• Asian Pacific Journal of Cancer Prevention
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• v.16 no.18
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• pp.8519-8524
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• 2016

After diagnosis of cancer, many patients show more inclination towards religion and religious activities. This qualitative study using semi-structured interviews explored the perspectives and experiences of 17 Iranian cancer patients and their families regarding the role of religion in their adaptation to cancer in one of the hospitals in Tehran and a charity institute. The content analysis identified two themes: "religious beliefs" (illness as God's will, being cured by God's will, belief in God's supportiveness, having faith in God as a relieving factor, and hope in divine healing) and "relationship with God during the illness." In general, relationship with God and religious beliefs had a positive effect on the patients adapting to their condition, without negative consequences such as stopping their treatment process and just waiting to be cured by God. Thus a strengthening of such beliefs, as a coping factor, could be recommended through religious counseling.

• Journal of Korean Academy of Nursing
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• v.28 no.1
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• pp.47-59
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• 1998

The purpose of this study was to identify calls, roles and attitudes of the Christian medical staff in a modern medical system for holistic healing through belief in God's healing methods and God's view about medical treatment. The meaning of healing in the Bible is derived from Rapha in the Old Testament, it's meaning is 'heal wound', 'restore to original condition', 'repair', 'console' and 'be heal'. In the New Testament, the meaning of healing is 'to serve' and 'be in one's service' derived from Therapuein and preserve', 'rescue', 'save a life from death' derived from Sozo. The term of soteriology originated from Sozo. Therefore the meaning of the healing in the Bible is restoring original completeness to the same as Cod's characteristics. The meaning of disease is physical, psychological, social and spiritual imbalance or disharmonious. Disease is usually depravity from moral life to immoral life and abnormal life process with accompaning specific symptoms. Medical staff were called to God's work. recognized God's will for them, and absolutely leaned on God's power to intervene and work above spatial-temporal transcendently. They use spiritual power with medical treatment skills, help sick people to possibly have dynamic and individual relation with God and help to maintain their well-being and complete healing. Attitudes of medical staff were compassion and love, virtue of modesty, strong and daring, patience with belief, healing with God's word, using spiritual insight, play. using medical knowledge and techniques, continuing spiritual training, laying on of hands and repentance.