• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.33-50
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• 2023

'Fasting of the Mind (心齋, ch. xīn zhāi)' is arguably the most important concept within the practical approach to the spiritual cultivation formulated by the Daoist philosopher, Zhuangzi (莊子). Most scholars have interpreted 'Fasting of the Mind' as an apophatic practice centered around the aim of the 'Dissolution of the Self (喪我, ch. sàng wŎ).' The Korean new religious movement, Daesoon Jinrihoe (大巡眞理會), can be shown to instead consistently utilize cataphatic descriptions of spiritual cultivation based on the 'quieting of the mind (安心, kr. anshim)' and 'quieting of the body (安身, kr. anshin)' with the highest attainable state referred to as the 'Perfected State of Unification with the Dao (道通眞境, kr. Dotong-jingyeong).' While the language used by Zhuangzi and Daesoon Jinrihoe appears quite different on a superficial level, a deeper examination shows that these rhetorical framings are likely negativistic and positivistic descriptions of the same, or at least reasonably similar, phenomena. Zhuangzi, who focused primarily on the body, mind, and internal energy, cautioned practitioners that 'mere listening stops with the ears (聽止於耳, ch. tīng zhǐ yú ěr)' and 'mere recognition stops with the mind (心止於符, ch. xīn zhǐ yú fú).' He therefore encouraged cultivators of the Dao to 'listen with the spirit (聽之以氣 ch. tīng zhī yǐ qì).' The main scripture of Daesoon Jinrihoe states that "The mind is a pivot, gate, and gateway for gods; They, who turn the pivot, open, and close the gate, and go back and forth through the gateway, can be either good or evil (心也者, 鬼神之樞機也, 門戶也,道路也)," and the Supreme God of the Ninth Heaven (九天上帝, kr. Gucheon Sangje) even promises to visit anyone who possesses a 'singularly-focused mind (一心, kr. il-shim).' In both these approaches, there is a sense of what must be kept out of the mind (e.g., external disturbances, strong emotions, malevolent entities) and what the mind should connect with to attain spiritual progress (e.g., spirit, singular focus, the Supreme God). The observations above serve as the main basis for a comparison between the apophatic descriptions of cultivation found in Zhuangzi and their cataphatic counterparts in Daesoon Thought. However, the culmination of this nuanced comparative exploration reveals that while the leanings of Zhuangzi and Daesoon Thought generally hold true, ultimately, both systems of cultivation transcend the categories of apophatic and cataphatic.

• Sim-seong Yeon-gu
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• v.30 no.1
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• pp.1-30
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• 2015

The Red Book contains C.G. Jung's insightful comment on life suggesting the thoughts of the Eastern philosophers, particularly that of Lao Zi. The author reviewed Jung's commentaries in the Red Book in comparison with Lao Zi Dao De Jing. Jung's comments on the image of despised Surpreme Being, on the Simplicity, the attitudes of 'the Spirit of the Depth' toward intellectual knowledges and speech, toward the small and the mockered one resemble to what Lao Zi spoke on Dao in his Dao De Jing. The 'good and evil' are regarded by both C.G. Jung and Lao Zi as two poles in one total psyche. The favorite words of Lao Zi : 'emptiness' or 'empty' are frequently mentioned in the Red Book. The investigation in this concern revealed that C.G. Jung, contrary to Lao Zi has applied the word 'emptiness' mostly as the opposite to the fullness. C.G. Jung's way of encountering with the darkest side of soul in the Hell and his bold confrontation to the authoritative person such as Philemon, above all, the intensity of his experiences in the state of the utmost tension between the opposites are extraordinarily impressive and somehow strange when regarded from traditional eastern way of behavior such as I-You relationship and the patterns of emotional life based on Confucian tradition. Confucius never talked about the prodigies, feasts of strength and disorders or spirits. Lao Zi never mentioned infernal cruelty. Noteworthy is however, both have enough experienced the cruelty of life and conflicts in the reality and what they spoke was not a process in search for solution but the final proposals for the solution of human agony. C.G. Jung was, like great shaman in central and East-Asia forced to go through inferno in his unique way and from these experiences obtained the insight which resembles not only to Lao Zi but also to wisdoms from the western philosophies and also from the Christianity.

• The Journal of the Korea Contents Association
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• v.17 no.5
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• pp.357-365
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• 2017

In this study, we examined how the United States, Chinese, and Japanese viewers perceive the morality of the main characters in the family drama 'Take Care of Mom' and the influence of the perceived morality has on drama enjoyment and quality evaluation. Results show that the viewers from all three countries evaluated 'Hoonjae' favorably and evaluated selfish older brother, 'Hyung Kyu', unfavorably. This means there are common norms that exist in all three countries for judging the good and evil in a drama. However, the main female characters that played opposing characteristics were evaluated differently from all three countries. This is because the relationship between parents and children, and the role of mother and woman were perceived differently from each country. These results support the argument that consumption of drama may differ by viewer's cultural background. Additionally, the research hypothesis that 'moral evaluation of major characters will influence the drama enjoyment and evaluation of the drama quality' was not supported in China and Japan, and was only supported by the U.S. viewers.

• The Southeast Asian review
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• v.21 no.2
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• pp.43-75
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• 2011

The article focuses on the impact and Acceptance of Hindu culture in Modern Southeast Asian Buddhism. The purpose of this study is to examine critically the influential epic Ramayana on Siam culture, Thai Ramayana version 'Ramakien', reveal instances of Buddhist Modification. The Ramayana by the great sage Valmiki is considered by Indians to be the first great literary work to be produced in India. The influence of this work is to be seen not only through centuries but even in other countries, such as Thailand where there are modified modern versions. In this paper, I have three objectives : (1) I may discuss the epic Ramayana of India gave birth to the Ramakien of Thailand. In modern times Valmiki's epic was made to fit the spiritual trends current in the new Chakri dynasty, which were themselves based on Brahmanic tradition and Theravada buddhism. With regarding to the structure of the Traibhumi cosmography, and the relationship between merit and power implied by this cosmography ranks all beings from demons to deities in a hierarchy of merit which accrues according to karma the actions of past lives. (2) I analyze how to have attempted to dissect the Hindi and Thai version of the Ramayana. The Hindu concept of kingship is also depicted in the life of Rama. The Hindus see in Rama the norm of a true Hindu life characterized by the Caste and Dharma. In Thai transformed version, it does not preach Hindu values of personal or social life. The Ramakien emphasized that the Buddhism were higher than all other laws, and that the King is regarded as the incarnation of Phra Ram, and thus is also the narration of the righteous buddhist ruler. (3) I discuss how cultural or social contexts can influence the structure of the royal Wat. The whole epic was painted by the order of Rama I in the galleries of the Wat Phra Keo. In other words, it is the very centre of the dynastic cult enshrining the Emerald Buddha, the most iconic expression of the Ramakien tradition were officially amalgamated. Rama I was continued the process of elaborating and stabilizing the complex religious pattern, with Buddhism at the pinnacle. My finding will support the idea that the Ramakien is particularly appealing to the Thai people because it presents the image of an ideal king, Rama, who symbolizes the force of virtue or dharma while Thotsakan represents the force of evil. Eventually the force of good prevails. Being Buddhists, the Thai poets bring into the story the Buddhist philosophy(especially, the law of cause and effect, karma). This paper examines the role of the Hindu epic Ramayana in the historical and cultural contact between Hindu India and Buddhist Southeast Asia. It should now be possible to evaluate what elements of Hindu culture were transmitted into Thai through the Rama story.

• Journal of Korea Entertainment Industry Association
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• v.14 no.7
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• pp.239-249
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• 2020

Ne Zha: I am the destiny(2019)and Ne Zha Conquers the Dragon King(1979)as animated films based on the theme of Ne zha in different eras and contexts, reflecting the value and significance of different artistic images of Ne zha, The study of the value turn in the character image of Ne zha reflects the different styles of artistic images of Ne zha. This thesis attempts to interpret the changing values behind the different artistic expressions of the Ne zha character in different films. The transformation of Ne zha's image from good to evil, and the shift from the idea of "submit to the will of heaven" to the idea of "taking one's destiny into one's own hands" reflect the different values and meanings of Ne zha's image in different eras. Each film is distinctly contemporary, and Ne Zha: I am the destiny is an innovative and in-depth look at the character of Ne zha in the new era of cinema. There are many forms of artistic expression, and these differences greatly increase the appeal of Ne zha's artistic image, making Chinese animation films more space and value for development.

• The Journal of the Convergence on Culture Technology
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• v.10 no.2
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• pp.323-331
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• 2024

The concept of 'Han' is a psychological characteristic formed by Koreans through long-lasting national hardships. It has deeply influenced every Korean as a form of collective unconscious and has merged with various forms of art over time. Director Bong Joon-ho's works, rich in social consciousness, symbolically visualize sensitive issues like social class, presenting harsh satire on class oppression. His movies continuously emphasize human desires, the homogeneity of good and evil, insurmountable class barriers, and moral decay caused by desires. They produce a wealth of symbols filled with layers and power dynamics. Bong Joon-ho dramatically portrays and directs various forms of symbols. The metaphorical symbols in his movies provide a unique research value for delving into the deeper meanings of the films.This study examines the theme of 'class Han' in six of Bong Joon-ho's films, exploring the 'Han culture' of Korea. It applies semiotic concepts by categorizing into character and non-character symbols for an in-depth analysis of the films. The representative works from the late 1990s to the late 2010s articulate the class layers of the 'visible' and the 'invisible' through a blend of realism and surrealism. The study analyzes Bong Joon-ho's films in the sequence of 'satire-exposure-hope', examining the culturally critical nature of 'Han culture' on class and its psychological and cultural impact on the general public.

• (The)Study of the Eastern Classic
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• no.62
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• pp.87-116
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• 2016

is a manuscript written in Korean housed in Dankook University Cheonan Campus Yulgok Memorial Library Hanjeoksil (Nason Library). The book is formatted in the Seonjang style and is composed of 34 chapters without page border lines. Each page has 9 lines and the number of words in each page is unequable. The size of the book is $19.8{\times}19.3cm$. The place, the publisher, and the year of the publication of this book are unidentified. The title of the book, "hanallimjeonyila", is written on the white paper attached to the title page. is composed of one volume, which is divided into 3 parts. , <小學>, and <父母恩重經> are included in the book. deals with the general issues of good and evil and also orderly shows the real life story of 'Wang son, Lee chang-yeon, Ju hyoi, WYang chun, Wang won, and Wang bong'. is a story about a person who met the king of the underworld and took a new lease of life from the king. The book puts an emphasis on the memorization of . Considering the story of the book, is an old-style novel (Korean classical novel) which features the connection between this life and eternity with the style of and is a novel written for the purpose of guiding personal life.

• Journal of Science and Technology Studies
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• v.14 no.2
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• pp.281-318
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• 2014

This paper aims to examine women's understanding of technoscience by analyzing girls' comics(少女漫畵, Sonyeo Manhwa). The idea that women were not interested in science was a socially accepted. But this paper reveals that women are interested in science in a different way by analyzing Korean SF girls' comics. By examining an image of science in SF girls' comics in comparison to SF boys' comics(少年漫畵, Sonyeon Manhwa), this paper shows that women look technoscience through 'reflexivity' focused on 'human' and that this special character is derived from the feature of women's culture. SF girls comics have two features. First, girls comics reflect on power made by technoscience rather than describe it elaborately. And the reflexivity is expressed through a mental state, an emotion, and relations between human beings focused on a human nature, an ego, and an identity. It is different from boys comics that give weight to the mechanics and that show simple plot such as utopia or distopia, or a battle of good versus evil. Second, girls comics express technoscience as daily practices. In girls comics, some technosciences are linked to our daily lives and cartoonists and readers consider an 'essence of knowledge' together. It is different from men's view that regards knowledge as power or means.

• Korean Journal of Heritage: History & Science
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• v.35
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• pp.284-303
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• 2002

The purpose of this research paper is to examine, from an ethnological viewpoint, the traditional practice of using sacrificial game and domestic livestock as is often seen at communal rites in Korea. This paper also examine how the more convenient use of livestock sacrifice developed from that in which wild game were once offered, and how this change in the type of animals used affected the significance of the sacrifice. It also looks at how the use of animal sacrifice for ceremonies eventually influenced the practice of meat consumption on the part of the participants in their daily life, and how it contributed to the eventual establishment and development of livestock breeding for the purpose of meat consumption. The practice of catching wild game in the mountains for sacrificial purposes eventually gave way to the use of pasturage cattle, but it should be understood that these domesticated livestock were raised primarily for ceremonial rather than meat consumption purpose. When used for sacrifice, these cattle were not castrated, as is normally done when they are slaughtered for meat consumption, but it should not be assumed that this was done for purposes of simplification. In addition, not only rice farmers but also when enterpreneurs set up a new enterprise, animal sacrifice was viewed not only as a form of on-site purification of evil, but also served the dual purpose of enhancing their business through the traditional custom of serving meat to those invited guests in attendance. In the large-scale village communal rite of Hwaghae Province located in the northwestern part of Korea, animal sacrifice was carried out in the ritual for the Mountain God in a highly dramatic style, and suggests that it originated with the agrarian rites of the "fire-field" farmers of East Asia, which were utilized to foretell whether the coming year would be one of abundance or famine, and to the royal ceremony held on the 3rd day of the 3rd month of the lunar calendar, as well as that held for the God of the Mountains and Streams. The dramatic-style hunting rite, included in the large-scale communal ritual of Hwanghae Province mentioned previously, as well as in the Ritual of the Cow from Pyungsan, also located in Hwanghae Province, in which wild game were used as sacrifice, is significant in that it points up the changes that have occurred in ceremonial animal sacrifice. However, more research on ritualistic animal sacrifice is still called for in rites for good farming, fishing, and the variety of others that are held throughout Korea.

• Journal of Korean Philosophical Society
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• v.144
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• pp.83-111
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• 2017

The purport of this essay is to examine the possible compatibility of liberalism and perfectionism. Liberalism is typically considered as anti-perfectionism. So communitarian critique of liberalism focused on the effects of its anti-perfectionism. But liberalism could be interpreted as compatible with perfectionism. Joseph Raz attempts to develop and defend "perfectionist" liberalism. He rejects anti-perfectionist "neutrality" and claims that the goal of political action is to encourage pursuit of what is truly good and discourage pursuit of what is morally unworthy. Despite this strong perfectionist claim, Raz's political philosophy gives pride of place to individual liberty, or autonomy, which he considers to be intrinsically valuable. One exercises autonomy in choosing among a plurality of human goods. Nonetheless, Raz forthrightly denies the value of autonomy used to choose what is morally bad and says that society has no reason to protect worthless, much less morally evil, options. Raz is more conventionally liberal, however, in espousing a version of J. S. Mill's "harm principle", arguing that a due regard for autonomy rules out government use of coercive means to discourage "victimless" immoralities. However, there are some serious questions about whether Raz's strong perfectionism can support his principled rejection of "morals legislation". I think that if his strong perfectionism could be a little "weakened" and his autonomy could be interpreted as having only formal value rather than having intrinsic value, then his perfectionism could be compatible with liberalism.