• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.67-102
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• 2022

The purpose of this study is to analyze the human rights found in the North Korean Constitution and their core problem by focusing on elements of human rights suggested by Daesoon Jinrihoe's doctrine of Haewon-sangsaeng (解冤相生 the Resolution of Grievances for Mutual Beneficence). Haewon-sangsaeng is seemingly the only natural law that could resolve human resentment lingering from the Mutual Contention of the Former World while leading humans work for the betterment of one another. Haewon-sangsaeng, as a natural law, includes the right to life, the right to autonomous decision-making, and duty to act according to human dignity (physical freedom, the freedom of conscience, freedom of religion, freedom of speech, freedom of press, etc.), the right to equal treatment in one's social environment, and the right to ensure the highest level of health through treatment. The North Korean Constitution does not have a character as an institutional device to guarantee natural human rights, the fundamental principle of the Constitution, and stipulates the right of revolutionary warriors to defend dictators and dictatorships. The right to life is specified so that an individual's life belongs to the life of the group according to their socio-political theory of life. Rights to freedom are stipulated to prioritize group interests over individual interests in accordance with the principle of collectivism. The right to equality and the right to health justify discrimination through class discrimination. The right to life provided to North Koreans is not guaranteed due to the death penalty system found within the North Korean Criminal Code and the Criminal Code Supplementary Provisions. The North Korean regime deprives North Koreans of their right to die with dignity through public executions. The North Korean regime places due process under the direction of the Korea Worker's Party, recognizes religion as superstition or opium, and the Korea Worker's Party acknowledge the freedoms of bodily autonomy, religion, media, or press. North Koreans are classified according to their status, and their rights to equality are not guaranteed because they are forced to live a pre-modern lifestyle according to the patriarchal order. In addition, health rights are not guaranteed due biased availability selection and accessibility in the medical field as well as the frequent shortages of free treatments.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.77-108
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• 2019

The purpose of this paper is to clarify the characteristics of 'Podeok' in Daesoon Jinrihoe. The term Podeok can cause some misunderstanding as the same word Deok (德 virtue) has long been used in the Eastern Tradition. In other words, for most people who are used to traditional thought, Podeok may be conflated with the similar word 'Deok (virtue)' as used within Confucianism. People who are familiar with Confucian culture might thereby misunderstand the term Podeok as an aspect of Confucian moral ethics, or they could misconstrue Daesoon Jinrihoe as having appropriated and misused Confucian ideas. Furthermore, there are other problems that could arise if people compare Daesoon Jinrihoe's 'Podeok' with 'Deok (virtue)' as used by Laozi. While Deok in Laozi's usage represents the ability of an individual who can exercise his or her rationality with excellence, Deok in Daesoon Jinrihoe indicates the idea of actualizing Mutual Beneficence and the conditions that enable Mutual Beneficence. If one understands Deok as used by Laozi to contain the meaning of Mutual Beneficence, then it is possible to think that the two tradition share a similar meaning of Deok as Podeok in Daesoon Jinrihoe pursues Mutual Beneficence as its ultimate value. In order to preemptively correct these misunderstandings, I need to clarify how the idea of Deok was born out of traditional thought and what meanings it embodies. Additionally, it is necessary to examine how it became meaningful in Confucianism, and how it was criticized and ascribed new meanings in Laozi's thought. Through these clarification, it will become clear that Deok originally indicated a religious ritual that the king of the Zhou Dynasty performed after receiving the heavenly mandate and assuming rule over the nation. Later, this idea was transformed into a moral virtue and norm by Confucius. This moral virtue and norm was criticized by Laozi as an unnatural form of control as it was understood by Laozi as a teleological argument justifying whether or not lives were to be saved or sustained based on the perceived merits of each individual. On the contrary, Deok in Daesoon Jinrihoe and traditional thought stand on a totally different theological bases. Deok in Daesoon Jinrihoe is a means to practice and realize the truth of the earthly paradise of the Later World and the truth of Mutual Beneficence which were posited to the world through Kang Jeungsan's Works of Haewon (grievance resolution) that resolved the pattern of mutual conflict that characterized the Former World. Therefore, the idea of Podeok in Daesoon Jinrihoe gains completion only on the premises of Haewon Sangsaeng (resolution of grievances for mutual beneficence) and Boeun Sangsaeng (reciprocation of favors for mutual beneficence), and the way to practice Podeok is to practice Haewon Sangsaeng and Boeun Sangsaeng. In addition, the subordinate virtues such as loyalty, filial piety, and faithfulness that exist within Daesoon Jinrihoe's religious practice are not same as those of traditional thought. They are new concepts of virtues drawn from the cosmological laws of Daesoon Jinrihoe. To be specific, the virtues of Daesoon Jinrihoe are not rules that create discrimination and mutual conflict, but are instead ethical rules established upon the basis of Heaven and Earth having been newly organized, and thus, they will bring virtuous concordance, harmonious union, and mutual beneficence. The idea of 'Podeok' in Daesoon Jinrihoe can be understood as a religious practice that requires doctrinal understanding and tangible practice in daily life of followers. In other words, it is not the same Deok of earlier traditional thought in East Asia, but is instead a religious truth by which practitioners realize the truth of Sangje's Works of Haewon in human world as they practice Haewon Sangsaeng and Boeun Sangsaeng.

• Journal of Korea Foundry Society
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• v.40 no.2
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• pp.25-33
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• 2020

The effects of mold variable and main alloying element on the mechanical properties of ductile cast iron poured into shell stack mold were investigated. The strength and hardness of with the smaller cross-section of the diameter of 6.25mm were higher than those of 12.50mm. On the other hand, the elongation of the former was lower than that of the latter. The strength and hardness of the specimens obtained from the center layer in the 5-story stack mold were the lowest and those for other specimens were increased with increased distance from the center. The elongation of those were the highest of all. The strength and hardness of the specimens obtained from the center layer were decreased the elongation was increased with the increased number of layers. The strength and hardness were increased and the elongation was decreased roughly with the increased amounts of reaidual magnesium and carbon content added, respectively. The strength and hardness were increased and the elongation was decreased roughly with the increased amounts of silicon content added to 2.45wt% and rather decreased with that to 2.85wt%. The effect of silicon content showed the opposite tendency to those of residual magnesium and carbon content.

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

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.1-38
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• 2022

The aim of this research is to discover the value of peace conveyed by Haewon Sangsaeng, the Resolution of Grievances for Mutual Beneficence, as espoused by Holy Teacher Kang Jeungsan (姜甑山, 1871~1909) and to evaluate its modern significance. To the faithful, Jeungsan is seen as the Supreme God who descended into the world in the Late Joseon Dynasty in the year 1871. Until the time of His passing away into Heaven in 1909, He vastly saved the world and fulfilled the hopes of humankind by carrying out the fundamentally innovative Reordering Works of Heaven and Earth (1901~1909) in the Three Realms of Heaven, Earth, and Humanity. He has thereby been appraised as a great religious figure within religious and academic circles. Jeungsan's ideological contributions can be summarized into two main points. One is the concept of 'the Great Opening and the Later World,' which foreshadowed the liquidation of the old system of order and the arrival of a new world. The other contribution is the concept of 'the Resolution of Grievances for Mutual Beneficence,' a fundamental principle meant to achieve human salvation and world peace. In this context, 'the Great Opening' is precisely a 'positivistic religious expression of peace,' and 'the Resolution of Grievances for Mutual Beneficence' is the principle by which 'peace can be achieved in the world for all humankind.' In particular, the Resolution of Grievances for Mutual Beneficence is a tenet within the doctrine of Daesoon Jinrihoe, and it is the main concept that forms the basis of Daesoon Thought. It can be said to be the core current that flows through Jeungsan's Reordering Works of Heaven and Earth. Nowadays, the Resolution of Grievances for Mutual Beneficence is being discussed and cited in various ways in academic fields as well as in discourse on coexistence, mutual beneficence, and peace. The Resolution of Grievances for Mutual Beneficence is specifically based on observations of the structure of conflicts as observed throughout world history via global conflicts, regional conflicts, cultural conflicts, ideological conflicts, class conflicts, generational conflicts, racial conflicts, religious conflicts, and other such conflicts. That is why the Resolution of Grievances for Mutual Beneficence is discussed in depth within academic settings wherein the nature of conflict-resolution is examined. Looking at the previous studies on this topic, those studies tended to focus on key concepts or concerns such as human beings, divine beings, the earthly paradise of the Later World, ideal societies, world peace, new principles of order, and lasting peace. In particular, the Resolution of Grievances for Mutual Beneficence has been presented as directly related to concepts such as love, coexistence, harmony, and peace for humankind and the world. Its significance has been applied to ethics, philosophy, order, and principles, and it has been understood as conveying values such as peace. Accordingly, this paper examines the ideological connections to the succession and establishment of Jeungsan's notion of the Resolution of Grievances for Mutual Beneficence based on previous research, but further examines the value of peace communicated via the principles and ideas that pervade current discourse on the Resolution of Grievances for Mutual Beneficence. I hope to thoroughly explore Haewon Sangsaeng in regards to its modern significance to the world and to humankind.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.133-163
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• 2017

It is the aim of this paper to elucidate the meaning of 'Sangsaeng' in Daesoon Thought on the basis of its relation to Life and Spirit in the philosophy of Hegel. To achieve this aim, this article compares three important concepts from Daesoon Thought, namely the 'gods of heaven and earth,' 'Haewon', and 'Sangsaeng' with Hegel's 'Life,' 'Spirit,' and the 'struggle for recognition.' This paper will clarify the commonalities as well as the differences between Daesoon Thought and Hegelian philosophy. The comparison between Hegel's concept of 'life' and the 'gods of heaven and earth' shows a specific relationship between a life and a soul which is characterized by duality. The point of similarity is that the two thoughts regards the soul as the basis of all things in nature including the life itself and spirit. This is the duality of the soul in nature and spirit as the truth of nature. But the difference is that Hegel does not reduce all things in nature including life itself to the soul as the truth of nature. This paper will argue that Hegel's idea of spirit returning from nature to itself has a similarity with the essence of Haewon in Haewon-sangsaeng. Hegel insists that spirit submerges initially in nature just as human beings in Daesoon Thought have inherent Won. The realization of the spirit in the Subjective Spirit shows that the spirit sublimates this initial submergence in nature und reveals itself in corporeality. This study will suggest that this realization of spirit including the struggle for recognition may be interpreted as the meaning of Sangsaeng.

• Korean Journal of Mathematics
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• v.25 no.2
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• pp.181-199
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• 2017

In this paper we consider the orthogonal polynomials with weights ${\omega}_{\alpha}(x)=x^{\alpha}{\exp}(-x^3+tx)$ and $W_{\alpha}(x)={\mid}x{\mid}^{2{\alpha}+1}{\exp}(-x^6+tx^2)$. Using the compatibility conditions for the ladder operators for these orthogonal polynomials, we derive several difference equations satisfied by the recurrence coefficients of these orthogonal polynomials. We also derive differential-difference equations and second order linear ordinary differential equations satisfied by these orthogonal polynomials.

• English Language & Literature Teaching
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• v.18 no.2
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• pp.171-187
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• 2012

This study aims to investigate the effects of learning strategy-based early reading instruction for English underachieving students. For this purpose of the study, sixteen learning strategies were driven from the review of previous related literature and the result of the survey conducted to the students and the teachers. Strategy integrated early reading instruction was implemented to nine students for thirteen weeks. The word recognition test was conducted before and after the instruction to examine whether the instruction had effects on the increase of their early reading skill. In addition, in order to investigate certain change in students' affective aspects after the instruction. The research conducted survey to the students. A teacher's field note and students' class journal were also analyzed to verify the results from the quantitative test. The results indicated that the instruction led to the increase of students' early reading skills. It was also found that the instruction motivated the underachieving students to devise a strategy for their learning process.

• Journal of Trauma and Injury
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• v.30 no.3
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• pp.98-102
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• 2017

Vertex epidural hematoma (VEH) is an uncommon presentation of all epidural hematomas and presents with a wide range of symptom and signs. Diagnosis as well as treatment of VEH is also difficult because of its location adjacent to superior sagittal sinus (SSS). A 43-year-old male visited our hospital after fall down and was diagnosed with VEH. While evaluating its location and patency of SSS, he was deteriorated and urgently underwent evacuation of VEH. Bilateral craniotomies on each side, leaving a central bony island to avoid bleeding of midline structure and provide an anchor for dural tack-ups. After the operation, VEH was totally removed and the patient has restored.

• Journal of Korea Foundry Society
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• v.25 no.2
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• pp.102-108
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• 2005

The ability and fading behavior of inoculant in ductile cast iron melt and the effect of minor element on them were investigated. The result obtanied on nodularization and the performance of inoculant were more distinct when the melt was treated and held at the high temperature range of $1450{\sim}1500^{\circ}C$ than at the lower one of $1350{\sim}1400^{\circ}C$. The performance of 5.2%Mg-Fe-Si alloy was the best of 4 nodularizers. That of Fe-75%Si(I) alloy was better than other 4 inoculants. The performance of the Fe-75%Si(I) inoculant was deteoriated by the addition of sulfur or bismuth. On the other hand, that was improved by the addition of cerium, even though its extent was not big.