• Journal of the Daesoon Academy of Sciences
• /
• v.39
• /
• pp.99-136
• /
• 2021

Grievance-resolution pursues reconciliation, mutual beneficence, and consolidation. Accordingly, the concept of grievance-resolution is a norm, a principle, as well as an ideology that aims to realize an ideal society and satisfy human desires. Such ideological thought transcended into religious doctrine and was systemized by Jeungsan, Kang Il-sun. He focused on grudges that represented the intrinsic sentiment of Korea and apprehended that grudges are the grounds and reason for the devastation of the world. Furthermore, Jeungsan was a figure who reinterpreted the concept of grievance-resolution via a religious perspective through an in-depth study which transformed into a doctrinal system. He practiced the Reordering Works of grievance-resolution on a universal dimension to religiously redeem all things. Jeungsan completely resolved all the grudges and grievances that filled up the Three Realms (Heaven, Earth, and Humanity) through the concept of grievance-resolution and emphasized that he would establish an ideal society on earth to complete the redemption of human beings. Jeungsan apprehended that the essential characteristics of grudges and grievances were the fundamental reason for the destruction of the world. In this regard, he insisted that the redemption of the world should be achieved through the grievance-resolution. Grievance-resolution is an essential aspect and principle of Jeungsan's system of thought. In addition, it is a concrete approach to establish the earthly paradise of the Later World. Jeungsan implemented a method to redeem humankind by systemizing the intrinsic sentiments common in Korea - namely, the concept of grievance-resolution- and he suggested it as a religious practice which was the principle behind the Reordering Works of Heaven and Earth. Jeungsan defined that his own era was a time of grievance-resolution. In addition, he insisted that grievances and grudges had existed from the beginning of humankind. Jeungsan also said that there were grievances and grudges in heavenly planes, human planes, and underworldly planes. It was thereby necessary to do beneficial deeds for others and reciprocate beneficence in order to resolve grievances. He emphasized that a process wherein all human desires could be satisfied was essential. Furthermore, Jeungsan stressed that this present time should focus on the process of grievance-resolution on a practical level.

• Journal of the Daesoon Academy of Sciences
• /
• v.24_2
• /
• pp.57-82
• /
• 2015

Grievance resolution, gratitude and mutual beneficence are not only an essential dogma of Daesoonjinrihoe but also a major issue which Chinese Confucian scholars have been concerned about. In this context, this study compares the perspectives of grievance resolution, gratitude, mutual beneficence based on basic scriptures of Daesoonjinrihoe and ancient Chinese Confucianism. With nurture and benevolence as core thoughts, the ways of ruling the world in righteousness and proprieties have common characteristics of Daesoonjinrihoe and Confucianism. The Heavenly Way, which is rather an abstract conception, is perceived as a Confucianism ultimate ground. Because Confucianism does what is right for nurture, embracing rationality, the religious aspects are not clearly defined, it is the difference between Daesoonjinrihoe and Chinese Confucianism. In this regard, this study compares similarities and differences between the two cultures to promote mutual understanding.

• Journal of the Daesoon Academy of Sciences
• /
• v.40
• /
• pp.39-76
• /
• 2022

The two religious ethics, Christianity's 'love your enemies' and Daesoon Jinrihoe's 'grievance-resolution for mutual beneficence', can be misunderstood as similar. The misunderstanding arises from these religious ethics having something in common that specifically points to a particular object, called an enemy, and contains instructions to treat that object altruistically. However, from the perspective of Religious Ethics, the two teachings are not the same. The beliefs they are based upon are different, the religious character they pursue is different, and their processes of obtaining legitimacy, logic, and implementation are different. The most distinct difference between these ethics is that the Christian ethic focuses on a victim's role whereas Daesoon Jinrihoe ethic emphasizes the roles of both victims and perpetrators. In case of 'love your enemies,' if a perpetrator turns away from a victim and believes that they would be forgiven for their sin, the victim is unlikely to practice the teaching 'love your enemies.' Accordingly, to avoid criticism over cases wherein love of an enemy is nothing but a shallow grace, the roles of the two sides should be more highlighted than that of the absolute being. As for grievance-resolution for mutual beneficence, this teaching encourages victims to resolve their grievance with a goal of mutual beneficence. The perpetrator should likewise resolve the grievances and grudges of their victim with the aim of mutual beneficence. Jeungsan especially stressed that perpetrators have to resolve 'Cheok (慼: the resentment and grievances that someone holds against the one who victimized them)' through the ethic of grievance-resolution in order for living well. In other words, 'the ethic of Cheok-resolution' is an ethic wherein the perpetrator also plays an important role in the implementation of grievance-resolution for mutual beneficence.

• Journal of the Daesoon Academy of Sciences
• /
• v.38
• /
• pp.115-151
• /
• 2021

According to Lee Young-geum, the ideas of grievance resolution and mutual beneficence were already present in shamanism. She also insists that Jeungsan merely theorized upon these ideas by inheriting them and his religious activities must be identified from within a shamanistic worldview. Contrary to Lee's claim, Cha Seon-keun argues that the grievance resolution of Jeungsan is far beyond the contents and level of development found in shamanism. He also insists that Jeungsan's religious activities must be identified as having a certain orderly uniqueness distinct from shamanism. The argument between these two different perspectives has not attracted other researchers besides those who are directly involved. However, this debate deserves attention with regard to the problem of how one approaches a given religion and which academic perspective should be applied. Based on the perspective of the Daesoon Jinrihoe, this study examines their debate by considering four issues. Firstly, whether Jeungsan inherited or expanded upon the subject of grievance resolution and its range remains undetermined. Secondly, the ethics of mutual beneficence and grateful reciprocation in Jeungsan's concept of grievance resolution should be analyzed as to whether that idea reasserts the ethics of shamanism. Thirdly, it is necessary to study whether his method of grievance resolution fully embraced the methods of grievance resolution that exist in shamanism. Lastly, it should be determined whether or not Jeungsan's religious activities and system of thought should be identified within a shamanistic worldview. Through this review, Lee and Cha can be shown to have different opinions on the academic approach to research on religion. Accordingly, this study concludes that Lee's method of only interpreting Jeungsan's religious thought via a shamanic worldview is incompatible with academic methodology. A scholar of religious studies should discuss Jeungsan on his own merits rather than just imply that Jeungsan thoroughly reflects the worldview of shamanism, doctrinal studies of Buddhism, and Daoist thought as well as other theologies. In other words, if certain tangible and intangible elements found in shamanism, Buddhism, Confucianism, Daoism, and Christianity are also observed in Jeungsan's religious thought, it is necessary to comprehend how different or similar those elements are or whether they are re-interpreted in any manner. In the case of Lee, her method of overemphasizing similarities is now criticized as outdated. Nowadays, it is necessary to demonstrate awareness of modern religious studies tendency to pay equal attention to similarities and differences.

• Journal of the Daesoon Academy of Sciences
• /
• v.37
• /
• pp.229-262
• /
• 2021

The debate on the treatment of animals has accelerated as a social issue in the West since the 1970s. In 1975, Peter Singers argued in his book, Animal Liberation, that speciesism should be banned. This led to an explosion in research on animal welfare in the philosophical and social sciences. Following Singer, Tom Regan suggested considering the animal rights as being on the same level as human rights. Their arguments were that animals should be imbued with some intrinsic weight sufficient enough to remind humans of their social responsibility to animals at least to a certain degree. In this regard, social responsibility for animal welfare as well as animal rights has formed an axis that organizes human morality in modern society. Such arguments regarding animal welfare can be perceived as an active and creative effort which accords with the free will of human beings who in Daesoon Thought are understood as facing the era of human nobility. This argumentation also aligns with the doctrine of grievance-resolution for mutual beneficence as a practical creed due to the way in which modern bioethics implies that animal welfare could become a practical communal morality integrated into legal systems prior to adoption as a system of individual morality. From within this context, this study discusses the nature and limits of modern animal welfare and animal rights from the perspective of the grievance-resolution which Kang Jeungsan promised to animals.

• Journal of the Daesoon Academy of Sciences
• /
• v.42
• /
• pp.143-165
• /
• 2022

This study is a novel attempt at a fusion of female-authored Chinese poetry and Daesoon Thought. Notably, this has style of fusion has never been attempted in classical literature studies or in studies on Daesoon Thought. This study will also clarify the the key concept of grievance-resolution (解冤 haewon) in Daesoon Jinrihoe through comparison with classical works. Choi Song-seoldang's poetry that was composed in the early 20th century, contemporaneous the emergence of Daesoon Thought, is analyzed here via the concepts of 'tranquility (平 pyeong)' and 'harmony (和 hwa)' under the framework of grievance-resolution for women. An effort is made to find a point of progression towards familial harmony (家和 gahwa) and Mutual Beneficence (相生 sangsaeng). Resentment (恨 han) from the perspective of a woman was expressed in her works such as Wang So-gun's Resentment (昭君怨 sogunwon), Self-Report (自述 Jasul), and An Original Rhyme of Song Seol-dang (松雪堂原韻 Song Seol-dang Won-un). Works such as Wishes on the First Day of New Year (元朝祝 wonjochuk) and A Spontaneous Poem (偶吟 Ueum) expressed the contents of wishing for familial peace. In the process of trying to resolve the grievances (冤 won) of her family, Song Seol-dang faced limitations, and felt resentment (恨 han) for her inability to become a man. She strived her whole life to embody 'tranquility' and 'harmony' as both are crucial components of achieving familial harmony. This thesis has an important significance in terms of academic expansion via the convergence of literature and ideas. In terms of Daesoon Thought, it is meaningful to examine concepts and literature within a context of fusion because this goes beyond research that focuses only on theory or ideology. It is also meaningful to confirm aspects of Daesoon Thought through the life and culture of the still traditional early modern era and to reveal how it still has the present-day significance that transcends time.

• International Journal of Computer Science & Network Security
• /
• v.22 no.3
• /
• pp.344-354
• /
• 2022

Ombudsmanship is the framework to provide the speedy administrative justice to poor man which is originated in Sweden in the 19^th Century and the modus operandi with modernized arrangement of public grievance redressal. Pakistan has thirteen different Ombudsman Institutions at both Federal and Provincial level with limited public accessibility. This paper presents a collaboration framework for extending the outreach of Ombudsmanship at proverbial doorstep of complainants. This framework has three main components as collaborative arrangements, Proceedings and Resolution of the complaints that increased the public trust. A pilot project titles Swift Complaint Resolution (SCR) was constructed and executed by Federal Ombudsman Secretariat to materialize the concept of speedy redressal of complaints. The SCR project first affirmed the strength of the components of the framework. The concept of SCR was first presented in the Federal Advisory committee for Administrative Justice, which comprised of highest level of the Parliamentarians, Public Officials, NGOs and Civil Society where presented guidelines to be adopted for the free and speedy redressal of grievances at proverbial doorsteps in tehsils and district headquarters ultimately to the extended to the union councils. In SCR, the complaints were decided within 25 days even though the Law permitted 60 days that is itself a record in any judicial /quasi-judicial forum.

• Journal of the Daesoon Academy of Sciences
• /
• v.29
• /
• pp.209-239
• /
• 2017

This study focuses on reviewing the concepts, roles, meanings, and values ascribed to females and femininity as observable in Daesoon thought and in Feminist theory. Especially with regards to the process of achieving gender equality through the resolution of grievance for females in Daesoon thought, the study draws positive and desirable roles within this practice by specifically examining good deeds performed by females and practical roles that females play. By doing so, this study finds a way to go from the world of mutual contention to the world of resolving grievances that have arisen due to the oppression of yin and the encouragement of yang. First wave feminism can be summarized as the inclination for equality. In Daesoon thought concerning this and from standpoint of females, the most ideal image of woman is one of a female Perfected Being who is unified with Dao and has thereby achieved perfection of her humanity apart from gender. In the Later World (Hucheon), people can get results based on their hard work regardless of gender. The enlightenment of Dao is such that it is not important to distinguish between males and females. Both of them can be 'unified with dao'. Therefore, despite the similarity, the concepts of equality in first wave feminism and the resolution of grievance for women have differences in terms of their ideal vision of equality. The representative claim in second wave feminism is 'consideration' and, in this context, 'consideration' has pronounced feminine characteristics. In Daesoon thought, this sense of 'consideration' is related to the concept of 'Jamojijeong', a term that refers to motherly affection. However, it is not simply a virtue of females and mothers, but rather the value of 'Yin (pronounced in Sino-Korean as 'Eum')' called 'Eumdeok (hidden virtue)'. Jamojijeong means that people should behave in a modest way and this helps them achieve their aims. It is also closely related with 'femininity' in the sense of Eum. One of processes spreading it socially is to propagate virtue (Podeok) and if harmony is achieved through it, then 'right yin and right yang' emerge as the precondition by which Pyeong Do (Pacification of Tao) can be realized. Furthermore, because the aspect of Pyeong is a cosmic process, it has distinct differences from the social aims of feminism and the worldly aims of other numerous ideologies. In proceeding from the Former World (Seoncheon), an era of mutual contention, to the Later World, an era of mutual beneficence, it is essential to emphasize the connection between 'harmony (Hwa)' and 'propagating virtue' as the starting point from which the perspective of Daesoon thought aiming at the principle of 'Pyeong' and 'Hwa' emerges. Herein one can discover that the realization of Daesoon thought is based on the vitalization of the feminine value of 'Jamojijeong'.

• Journal of the Korean Society of Surveying, Geodesy, Photogrammetry and Cartography
• /
• v.32 no.spc4_2
• /
• pp.387-392
• /
• 2014

Prior to start the business of Cadastral Non-Coincidence, there is a difficulty in the boundary setting due to the border dispute between the business owners, because of inconvenient land using and problems and the exercise of the ownership about their shared land. Expected that the cooperation of the residents admission can be used as countermeasures, which lead to conclude in the agreement by converging various opinions, such as about preceding business promotion, property rights and stable boundary, into one submission. Consequently, the national stength can be competitive by the efficient land management; the land portion of utilized area would be increasing as well as the boundary would be more convenient and accurate. In this study, the Cadastral Resurvey is planned to be analyzed the complaints based on complaint resolution cases and problems associated with the Cadastral Non-Coincidence. Following to the result, we want to use it to analyze the actual situation of Cadastral Non-Coincidence in Gyeongnam, so as generated by the Cadastral Resurvey business in the future for efficiency in the business.

• Journal of the Daesoon Academy of Sciences
• /
• v.23
• /
• pp.109-152
• /
• 2014

This paper deals with the artistic expression of religious thought in terms of the uniqueness of different images and creativity. The relationship between religion and art is complicated but popular in modern society. Film becomes the icon of modern culture to enhance the knowledge of religious traditions. Among many Korean religious films, Kang Daejin's work, The Way of Peace (1984) contains the life and thought of Kang Jeungsan(1871-1909), the highest god of Daesoonjinrihoe. First, the film, The Way of Peace, pays attention to the legitimacy of succession from Kang Jeungsan to Cho Jeongsan(1895-1958). Korea was beset with trouble both at home and abroad. China, Japan, Russia, and the US had the colonial desire to conquer the lands of Korea and to explore natural resources. Though the people of Eastern Learning(東學) protested government and Japanese colonialists, Jeungsan applied the principle of non-violence to the world. In order to save all the living beings of the world, he reordered the universe and renewed the harmonic relationship of human beings and their spirit. Second, The Way of Peace proposed the soteriology of peace and change to audience regardless of seekers(道人) or not. Jeungsan transformed the closed society to the open society, changed divided religions to the transcendent truth(道). He empowered the marginalized people such as women, the lowly, the elderly, and the sick, who were oppressed in the Confucian society. And he redeemed the people from the disease by healing all diseases and correcting disorders. In conclusion, The Way of Peace is a good resource of religious education by which we can overcome the religious illiteracy. The knowledge of new religious movements and Daesoonjinrihoe is necessary for us to understand the diversity of human nature. In the near future, the new images of Jeungsan should be created through multi-media and cultural contents for the new generation.