• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.121-155
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• 2015

The purpose of this article is to study on the comparative relationship between mutual cooperation of the Dae-soon thought of Dae-soon jinrihoe and Shinnyo thought of Shinjo Ito. Dae-soon thought focuses on outspreading virtues and enlightenment teaching based on the saying of Jeong-san Sang Jae's Mutual cooperation without any grudge. According to the Buddha's nature thought of Shinjo Ito, 'Dharma kāya resident' is the source of touching upon buddhahood. The Shinyo-en is an outward manifestation of their deep resolve to help others by cultivating spiritual faculty and mind session. First, we can find the virtue action theory in the mutual cooperation of Dae-soon thought and the virtue nature theory in the Shinnyo thought of Shinjo Ito. From the perspective of comparative relationship, it was Jeong-san Sang Jae who laid foundation for the Posterior Grand Renewal. His idea is that the universe should be completed through the mutual communication between the earth and men following the Posterior Grand Renewal. It was Kyodoin-sama who laid the foundation for identifying the place Shinchoji was established. It was at the time that the power we call bakku-daiju as transversality and Shinnyo spiritual faculty were perfected through Shindoin-sama's passing. Second, based on Jeon-kyungn or Dae-soon Ji Chim, outspreading virtue is to awaken mutual cooperation without any grudge and the enlightenment teaching to practice according to mutual cooperation principle without any deceit toward one's own self. No deceit toward one's own self is to be sincere, to be respectful and to be faithful in Jeong-san Sang Jae. In the different context of Mahayana Buddhism, we can be aware that the immortal resident immortal of Dharma kāya is the source of permanent bliss in the Mahāyāna Mahāparinirvāṇa Sūtra' From the perspective of comparative relationship to pray toward Jeong-san Sang Jae and to participate in the Posterior Grand Renewal is to take part in Cheonji-Gongsa. It is a similar phenomena to be reflected suchness reality before the three personifications of buddhahood and the Shinnyo Stupa is the same meaning as meeting the ever present Buddha. Both of them, they focus to find religious altruism from real possibilities of mutual support. They argue that to dispense with altruism is to dispense with Sang Jae or Dharma for the divine transformation of human possibilities Third, Everybody possesses unique and wonderful abilities to be unified with Jeong-san Sang Jae. If we seek happiness by trying to get by without making much of an effort to take part in CheonjiGongsa, it will be difficult to attain the harmony and peace of mankind with outspreading virtues and enlightenment teaching. In the 'Mahāyāna Mahāparinirvāṇa Sūtra' tells us 'all sentient beings have Buddha nature' that could be the possibility to the fulfillment of buddhahood in the spiritual practice. From the comparative relationship, we can strive with open hearts and minds, in efforts that benefit others, and in ways we can work together to build a word of joy in which everyone can have an opportunity to cultivate spiritual faculty. This is based on mutually beneficial voluntary focused our principles into practice the spirit to build a mind session of Shinnyo as the civic clean precepts of 'Mahāyāna Mahāparinirvāṇa Sūtra'. Fourth, the disciples of Jeong-san Sang Jae are encouraged to acquire the Mutual cooperation manner of being considerate. It is important to accumulate virtue action by daily effort. It is the contrast to awaken virtue nature by daily practice. The Buddha's nature thought of Shinjo Ito is based on the thought of Mahāyāna Mahāparinirvāṇa Sūtra. It can be supported by the Shinnyo parents and the two Dojis to build a world of joy as the light dharma descending and the emphasis of Tathatā spiritual faculty. It's not that we can't do something we haven't attained a higher spiritual level. What counts is our continuos effort, act so we can cultivate our spiritual faculty through the way of mind session.

• KSCE Journal of Civil and Environmental Engineering Research
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• v.28 no.5B
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• pp.603-614
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• 2008

End-uses of household water have been changed by a life style, housing type, weather, water rate and water supply facilities etc. and those variables can be considered as an internal and exogenous factors to estimate long-term demand forecasts. Analysis of influential factors on water consumption in households would give an explanation to cause on the change of trend and would help predicting the water demand of end-use in household. The purpose of this study is to analyze the demand trends and patterns of household water uses by metering and questionnaire such as occupation, revenue, numbers of family member, housing types, age, floor area and installation of water saving device, etc. The peak water uses were shown at Saturday among weekdays and July in a year based on the analysis results of water use pattern. A steep increase of total water volume can be found in the analysis of water demand trend according to temperature from $-14^{\circ}C$ to $0^{\circ}C$, while there are no significant variations in the phase of more than $0^{\circ}C$, with an almost stable demand. Washbowl water shows the highest and toilet water shows the lowest relation with temperature in correlation analysis results. In the results of ANOVA to find the significant difference in each unit water use by exogenous factors such as housing type, occupation, number of generation, residential area and income et al., difference was shown in bathtub water by housing type and shown in kitchen, toilet and miscellaneous water by numbers of resident. Especially, definite differences in components except washbowl and bathtub water, could be found by numbers of resident. Based on the result, average residents in a house should be carefully considered and the results can be applied as reference information, in decision making process for predicting water demand and establishing water conservation policy. It is expected that these can be used as design factors in planning stage for water and wastewater facilities.

• Journal of Food Hygiene and Safety
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• v.38 no.1
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• pp.12-18
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• 2023

Beef traceability systems help prevent the distribution of Hanwoo (Korean native cattle) meat as imported beef. In particular, assigning a traceability number to each cattle can provide all information regarding the purchased Hanwoo meat to the consumers. In the present study, a DNA identity test was conducted on 344 samples of Hanwoo meat from large livestock product stores in Seoul between 2021 and 2022 to determine the authenticity of important label information, such as the traceability number. Traceability number mismatch was confirmed in 45 cases (13.1%). The mismatch rate decreased to 11.3% in 2022 from 14.7% in 2021, and the mismatch rate was higher in the northern region (16.9%) than in the southern region (10.2%). In addition, of the six brands, B and D showed satisfactory traceability system management, whereas E and A showed poor traceability system management, with significant differences (P<0.001). The actual traceability number confirmation rate was only 53.9% among the mismatch samples. However, examination of the authenticity of label information of the samples within the identified range revealed false marking in the order of the traceability number (13.1%), sex (2.9%), slaughterhouse name (2.2%), and grade (1.6%); no false marking of breed (Hanwoo) was noted. To prevent the distribution of erroneously marked livestock products, the authenticity of label information must be determined promptly. Therefore, a legal basis must be established mandating the filling of a daily work sheet, including the traceability number of beef, in partial meat subdivisions. Our findings can be used as reference data to guide the management direction of traceability systems for ensuring transparency in the distribution of livestock products.

• Journal of Korean Philosophical Society
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• no.125
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• pp.63-89
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• 2019

The aim of this paper is to examine the so-called theory of automatic action attributed to Plotinus, according to which the sage can act automatically without deliberation or reasoning. Concerns were raised that such a theory runs the risk of turning the agent into an automaton by reducing action to mechanical reflexes to external stimuli. I attempt to show that Plotinus does not hold a theory of automatic action by arguing that the Plotinian sage's non-deliberative action is not automatic at all. For this purpose, I first draw attention to the non-deliberative action of the World-Reason (i.e. the reason of the World-Soul), which is supposed to present an ideal model of action. Indeed, Plotinus mentions that the World-Reason rules the world "as if automatically". This is, however, meant to indicate the spontaneous and natural manner in which the World-Reason rules. In this respect, the way the World-Reason works is compared to the way nature (i.e. the productive power of the World-Soul) works. But Plotinus points out that the World-Reason knows what to do, whereas nature works without knowing. In this connection, Plotinus makes it clear that the World-Reason does not calculate or deliberate about what to do because it already knows it. To clarify this point, I turn to Plotinus' analogy of practical wisdom (phronêsis) and skill, according to which the World-Reason is compared to an accomplished craftsman or artist, who confidently works without any doubt, hesitation or difficulty, thereby expressing her intelligence, unmediated by deliberation. From this perspective, non-deliberative action according to practical wisdom turns out to be superior to deliberative action. Plotinus admits that there are difficult circumstances in which even the skilled craftsman, unlike the World-Reason who always controls the whole situation, needs to deliberate or calculate, but he is nevertheless confident that the craftsman easily finds the solution. This suggests that the sage, who possesses practical wisdom, can act normally like a great master or virtuoso without deliberation, but in an emergency situation he also employs deliberation, but resourcefully and creatively responds to challenge. The attempt is made to elucidate the Plotinian model of sage's action with the help of Csikzentmihalyi's concept of 'flow' and Annas' application of it to the analogy of virtue and skill. Finally, it is shown that the sage's virtuous action, in spite of being a habituated action, is not a passive, routinized, automatic action, but an active, flexible, intelligent action.

• Women's Studies Review
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• v.27 no.1
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• pp.73-109
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• 2010

The cultural pluralism on which more and more emphasis is put in the globalized cultural environment, takes local identity as a crucial index for the cultural exchange on the global level, but at the same time it results in transforming individual regions/places into a homogeneous space, as it forces the local identity itself to fit into the standardized global perspective. In this context I focus on two art projects that are related to 'Dongducheon', a town that houses the U. S. Second Infantry Division. These projects attract specific attention due to the fact that Dongducheon is a significant place with very 'thick' cultural identity: it reveals that modernization in Korea took place in intersection of nationalism, patriarchy and gender/sexuality postcolonial (military) culture. With these two Dongducheon related art projects (Donglyung Kim) and (Eunyoung Jeong) as excellent examples of site-specific art practice, this paper asks what it means to keep the historicity of disappearing local space/place in the global era. And how is it possible to 'represent' an extremely gendered/sexualized place like Dongducheon. This should be examined from a postcolonial feminist perspective. Since emancipation from Japanese occupation Dongducheon has been an island or an outside space in the nation-state Korea. This becomes more complicated, as now mostly women from the Philippines or former Soviet countries are working in the nightclubs in Doungducheon. and are feminist activist experiments to make the place with its residents to be seen and heard in proper a way of mourning, recognition and communication. shows the 'new' kijich'on women as those who are daring to be on an 'Odyssey' for a better life as they run everyday life in Dongducheon, working in clubs, doing laundry, bearing children, going to mass; tries to help them to be heard and felt, while it gathers sounds on the street or at mass and shows the doors or narrow alleys which lead to the their rooms. It aims to mourn the dead kijich'on women and to represent the precarious life of the present migrant kijich'on women, as it shows no faces.

• 한국노년학
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• v.29 no.1
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• pp.329-352
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• 2009

This study examined life in old age and images of the aged perceived by middle-aged and old-aged generations through indepth interviews with 30 persons aged 40s through 80s residing in three areas (city or county) in capital region in Korea to use it as basic information in planning social welfare policy and reorganizing social services in response to population aging in capital region in Korea. In terms of economic life of the middle-aged and olde-aged generations perceived older people's opportunities for work were rarely given to the aged due to ageism and negative stereotypes of aging and the aged, and the aged tended to regard themselves less able or unable to work. In terms of social life of the aged both middle-aged and old-aged generations perceived that the frequency of social participation was low, and the daily life of the aged was found mostly aimless, unorganized and unplanned. In terms of psycho-social life of the aged both generations still felt that they were not alienated from the family, neighbors, and the society. In terms of social welfare services both generations thought the aged needed basic services such as income maintenance, health care, housing services, and particularly they felt lack of social services. The old-aged generation was willing to travel to the distance taking more than one hour to receive social services that they would need. Both the middle-aged and the old-aged agreed upon the necessity of preparation for old age and the benefits of earlier preparation, however, they said that they could not prepare for their old age due to lack of social programs to help preparation for old age and due to spending for rearing and education of their children. In terms of perceived life in old age both middle-aged and old-aged generations tended to be slightly positive, but the degree of positiveness differed between respondents from urban area and those from rural area regardless of generations. Images of the aged were perceived to be overwhelmingly negative while positive images were very few in number regardless of generations. This finding may suggests that negative stereotypes on aging and the aged are also prevalent in Korean society like in Western societies. Based on findings of this study some implications for social policies in response to population aging in capital region were suggested.

• 한국노년학
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• v.34 no.2
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• pp.259-275
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• 2014

The purpose of this study is to check if group art therapy is effective in improving self esteem and self integrity of rural elderly women. Study subjects are forty seven rural elderly women in A-city who have participated in producing specialized products in their rural area. They are divided into experimental group (EG, n=25) who wish to participate in the group art therapy program, a part of the A-city sponsored program named 'Making the Rural Elderly Happy', to improve and enhance the elderly's self esteem and self integrity, and control group (CG, n=22) with no wish to participate. However, only forty four elderly women are selected as the final study subjects for data analysis, due to those who either missed the program session more than once or died of old age during the program period. The group art therapy program was given from March 16 to May 18 of 2010, every Tuesday between 1pm through 3pm for a total of 12 sessions, with the help of two college student assistants in the region and one staff member for the city program. SPSS WIN version 12.0 is adopted to evaluate and analyze the effects of the therapy program, independent t-test for equivalence check of pretests, and frequency check for general characteristics of each group. The study results are obtained by the mean and standard deviation to grasp the changes between pretest and post-test on both groups, together with ANCOVA to evaluate effects of the therapy program with the pre-test as covariant. The results are as follows. First, self esteem of EG is significantly improved than that of CG after intervention of group art therapy. Second, self integrity is significantly higher in EG than CG after the group art therapy intervention. Therefore, it can be claimed that group art therapy is effective in improving and enhancing self esteem and self integrity of the rural elderly women.

• 한국노년학
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• v.29 no.2
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• pp.629-643
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• 2009

The purpose of this study is, by using the demographic variables, to identify self-efficacy, social support, and quality of life of the elderly with depression and to assess the impacts of these factors upon their quality of life. By analyzing the factors which have an impact upon the life quality of the elderly with depression, this study aims to provide important information which help understand them, and to find out what kind of care is necessary for their happy and satisfactory life. The study took purposive sampling and survey of 215 people among the elderly with depression who were under care of the outpatient clinics, day hospitals, and mental health clinics located in Seoul and Kyunggi Province, Korea. This study was conducted from November 10th to 20th, 2008 and the data were collected using the questionnaires of self-efficacy, social support, and quality of life scales. Using a SPSS/WIN 15.0 program, the analysis of the data showed the following results. First, among the demographic characteristics, the elderly with depression who were male, had spouse, higher education, no public assistance, shorter period of depression, and were healthy turned out to have higher self-efficacy. In terms of social support, the participants who had higher education, no public assistance, and were healthy turned out to have more social support. Further, in terms of quality of life, the variables of spouse, public assistance, period of depression, and health condition were statistically significant. Second, as a result of hierarchical regression, it appeared that the elderly with depression, who had higher self-efficacy, more social support, spouse, good health, no public assistance, and shorter period of depression, turned out to have higher quality of life. Based on the study findings, the implications of social work practice, policy, and future research were discussed.

• 한국노년학
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• v.29 no.4
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• pp.1539-1557
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• 2009

The purpose of this study was to analyze the effects of program's participation, self-esteem and depression on quality of life for the elderly participating social welfare using facilities. Therefore, this paper will help improve a life's quality of all the olds by fixing the problems we got in this society and suggesting the better program for the elderly participating social welfare using facilities. The results of the study were as follows. There was no specific difference in statistic that shows the quality of the old's life who have their economic life. In quality of life in neighbors, the male were more friendly to their neighbors and the lower level of education, the higher quality of life. Healthy old people had greater quality of life than unhealthy old people did. If the old were excellent in scholarship, if unmarried couple shared the same house, if both of husband and wife live together when they are married, and if their allowance are full in pocket, the quality of their life was enhanced. Self-esteem influenced the quality of life in economic, but depression influenced negatively. In quality of life in neighbors, feeling depression and joining in program of a work for prosperity in future didn't effect doing well with the neighbors. On the other hand, participating in the social community program effected positively. In quality of life in neighbors, feeling depression and program of rehabilitation effected on the quality of life negatively. Educating refinement program effected positively being a good match, but promoting health program effected negatively.

• The Journal of Korean Philosophical History
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• no.28
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• pp.35-60
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• 2010

In this paper, the researcher investigated the relationships between nature and humans through I-Ching(『周易』) from the perspective of environmental ethics. I-Ching(『周易』) is a literature which has been quoted so frequently as a desirable alternative for environmental issue. The researcher closely reviewed how the relationships between nature and humans had been defined in I-Ching(『周易』) and developed the discussions focusing on what humans could and should do for nature. Nature makes up for the portion of extinction through endless birth. By giving birth for a new life continuously, and complementing the portion of extinction at the same time, nature is being maintained and preserved. In the side of nature, extinction and birth are equal, meanwhile, the sage who wrote I-Ching(『周易』) had held the concept of anxiety worrying that the whole living beings would be extinct, therefore, the sage wrote I-Ching(『周易』) in the aspects of birth. For nature has always been maintained and preserved in its own cause, there is no chance of nature being destroyed by itself. Human is one living being amongst all things created by nature, and at the same time, humans had been endowed with a position which is one among SanCai(三才). Nature had given humans responsibility and duty according to their position, but humans neglect to perform their responsibility and duty indulging in enjoyment of their position. Because humans have only enjoyed their position which is the critical one amongst SanCai (三才), this failure has resulted in destruction of nature. It shall be necessary for humans to enjoy their position to a certain extent, in the meantime, however, they should discharge those responsibilities and duties in order for forming and nourishing powers of Heaven and Earth. Although it is the humans that have destroyed nature, they can also provide nature with help to give birth to a new life. Reason for humans have destroyed nature is that they forgot their responsibility and duty having been concealed by their selfish desires. If humans get rid of their selfish desires, and fulfill their given duties and responsibilities, nature shall become revitalized again.