• Journal of The Korean Society of Inherited Metabolic disease
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• v.16 no.1
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• pp.24-33
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• 2016

Mucopolysaccharidosis type VI (MPS VI) is a rare disease caused by the mutation of ARSB with prevalence range from 1/5,000 in northeast Brazil to 1/2,057,529 births in Czech Republic. In Asia, there is only one published figure in Taiwan of about 1/833,000 births. The exact prevalence in the Korean population is unknown, but we estimated the incidence of MPS VI is about 0.03/100,000 live births. Enzyme replacement therapy (ERT) with recombinant human Arylsulfatase B (rhASB) is a modality for the treatment of MPS VI that reduces the excretion of urine glycosaminoglycan (GAG) and improves joint motion, pulmonary function, and endurance. We presented the clinical features, molecular analysis and outcome of ERT in three Korean MPS VI patients. All patients had the typical characteristic clinical features of MPS IV. Short stature, dysostosis multiplex, corneal opacity and valvular heart disease were found at first presentation, while restrictive lung disease and carpal tunnel syndrome developed later in all patients. Molecular analysis demonstrated novel missense and nonsense mutation in the patients, including p.Ile 67Ser, p.Gly328Arg, $p.Arg191^*$, p.Asp352Asn, and p.Gly17Asp. After ERT, urine GAG was decreased in all patients. Skeletal involvement, corneal opacity, heart valve abnormalities and pulmonary function were not improved with ERT, but it had a better outcome on regarding joint motion and endurance. One patient underwent allogeneic bone marrow transplantation (BMT) prior to ERT, but their clinical response was not improved much after BMT. This study demonstrates clinical phenotypes and molecular analysis of the severe form of MPS VI in Korean patients.

• The Journal of Korean Philosophical History
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• no.42
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• pp.71-103
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• 2014

Park Se-dang (朴世堂, 1629-1703) is a figure rebuked as a "disturbing enemy of the Confucian canon" (斯文亂賊), having composed the Namhwagyeong Joohaesanbo (南華經註解刪補), the sole commentary on every chapter of the Zhuangzi (莊子) in Joseon Dynasty. This article purports to articulate the significance of Park Se-dang's composition of the Namhwagyeong Joohaesanbo within Joseon Dynasty in the 17th century, through the comparison between him and Zhu Xi (朱熹, 1130-1200), the founder of Neo-Confucianism, the mainstream ideology of Joseon Dynasty, in their recognition of the Zhuangzi. Since Neo-Confucianism attained an absolute status as the canonical doctrine in Joseon Dynasty, the other thoughts, including the thoughts of the Laozi and the Zhuangzi, could not be discussed without their relationship with it. Park Se-dang's recognition of the Zhuangzi does not deviate far from Zhu Xi's recognition of it. While his composition of the Namhwagyeong Joohaesanbo might be said to have inherited and deepened Zhu Xi's recognition, it can also be seen as an attempt to escape from Neo-Confucianism in some aspects. Due to this complication, when the faction of the Noron (老論, a faction separated from the Seoin in the Joseon Dynasty, the hard-liners) rebuked him as a "disturbing enemy of the Confucian canon," they did not mention neither his Shinjoo Dodeokgyeong (新註道德經, New Commentary on the Laozi) nor his Namhwagyeong Joohaesanbo. In his Namhwagyeong Joohaesanbo, Park Se-dang does not think that the Zhuangzi is in diametrical opposition to Confucian thoughts. Firstly, he emphasizes that Zhuangzi faces the actual world with ultimately positive concern, though from a critical perspective. Secondly, he seeks common grounds between the thoughts of Zhuangzi and Confucians, proving that Zhuangzi emphasizes human relationships between father and son or between king and subject. Thirdly, he illuminates Zhuangzi's theory of human nature from a new perspective in order to reestablish Confucian theory of human nature. Fourthly, he attempts to apply Zhuangzi's thoughts in order to overcome contemporary consumptive political feuds, including the splits of political factions or the disputes about ritual proprieties (禮訟論爭). Park Se-dang's composition of Shinjoo Dodeokgyeong and Namhwagyeong Joohaesanbo was a complementary measure for Confucianism, his proper mainstay being Confucianism. He attempted to escape, not from Confucianism itself, but from the absolutism of Neo-Confucianism. In the 17th century Joseon Dynasty, when Neo-Confucianism was becoming dogmatized and absolutized as a canonical doctrine and a dominant ideology, Park Se-dang's composition of Namhwagyeong Joohaesanbo was a very innovative attempt, which shows that he established himself as a pioneer to escape Neo-Confucianism, having consolidated his own unique and progressive academic province, differentiating himself from traditional Confucian scholars in his objective.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.109-145
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• 2020

Jeungsan, Kang Il-Sun (hereafter, Jeungsan)'s perspective on divine beings can be characterized by the philosophical notion of divinity, which recognizes a variety of divine entities. Jeungsan insisted that all things embrace divine entities. Furthermore, he claimed that the backgrounds of all incidents were influenced by these gods. Jeungsan thought that the universe consists of the heavenly realm, the earthly realm and the underground realm. He insisted that there were many gods in each realm. And Jeungsan defined his times as the era of divine beings, which meant that the age was a time for divine beings to actively interact with one another and take the lead in world affairs. Divine beings were briskly involved in human affairs and could either reciprocate gratitude or attain revenge. They were also divine beings that could change the acts and perception of humans as well as judge human acts. However, Jeungsan predicted that by the time the paradisiacal land of immortals was established in the Later World, divine beings would instead run errands for humans. In addition, he forecast that divine beings would be entities likely to harbor grievances just like humans, yet they would ultimately become perfected beings in the Later World. Jeungsan further suggested a multitude of various concepts such as the mutual relationship wherein the realm of divine beings and the realm of humanity interrelate with each other, the mutual responses and functions between them, mutual itineration, co-existence, and the homogeneity of divine beings and humans, which described how both have the same innate characteristics. Jeungsan proposed the concept that 'Divinity is an existential state experienced after one's death." In this regard, he is the one who formulated a new perspective of divinity. Moreover, Jeunsan stressed the immortality of humans (continuity or eternality) and the co-existence of divine beings and humans. He emphasized that divinity is intrinsically immanent and the realm of divine beings has a hierarchical system that maintains order and is akin to that of the human realm. Jeungsan recognized a revolutionary change and perspective based on humanity by suggesting a unique view of humanity. In other words, he was a religious figure who introduced an ingenious view of divinity and dramatically transformed this pattern of reasoning. In conclusion, Jeungsan re-interpreted traditional views of divinity in Korea and systemized them into a new concept of divinity in an ingenious way.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.37-68
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• 2017

This paper critically examines the role and function of religion prior to the full-out advent of the 4th industrial revolution. We can understand 'The vision of Daesoon Jinrihoe (大巡眞理會)' as a mission to foresee and create a prospective figure for a future society in the person of the Lord on High, Jeungsan (甑山) as a religious dimension. However, the existence ground of religion relies on giving positive meaning to the present time after reinterpreting religious doctrine to reflect changing realities. Jeungsan (甑山) said that the age to come is 'the age of the human majesty (人尊)'. This means that humans will take the lead and control the revolution of scientific technology to progress and benefit humanity. Problems such as 'human alienatio', 'increased polarization', and 'destruction of the environment' still arise and deepen because the motive of 'the Industrial Revolution' was built upon 'knowledge' within the context of a Knowledge-Based Society. Therefore, we can say that the role of religion will newly rise to the forefront in the era of the 4th industrial revolution. Consequently, religion should face matters squarely and suggest viable alternatives. This paper deals with reinterpreting the concept of 'the resolution of grievances for mutual beneficence (解冤相生)', one of the four teachings of Daesoon Jinrihoe, within the context of the coming era of the 4th industrial revolution. My research is divided into the following three parts: First, I determined the teachings of Daesoon Jinrihoe and the original meaning of 'the resolution of grievances for mutual beneficence', and then I disclosed the way we can reinterpret the general meaning of this concept for application in the ear of the 4th industrial revolution. Second, from the perspective of the religious dimension, I inquired into factors regarding alienation and conflict in the era of the 4th industrial revolution. I focused on human alienation from labor, identity confusion, potential conflicts between humans and post-humans, and the characteristics of the 4th industrial revolution. Third, I examined potential cures for alienation and conflict through the principle of the resolution of grievances for mutual beneficence. I tried to enlarge the interpretive prospects of Daesoon's main teaching in light of the era of the 4th industrial revolution through a new interpretation and application that employs the concept of 'the resolution of grievances for mutual beneficence (解冤相生)' in order to cure the alienation and conflict.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.69-122
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• 2023

This study is an integral exploration of Feng Shui associated with the area around the birthplace of Kang Jeungsan, a sacred site of Daesoon Jinrihoe which holds that the Supreme God descended in human form at that location (through Kang Jeungsan). Through an on-site Feng Shui survey, the main focus of the research method was to explore the Feng Shui configurations around Kang Jeungsan's birthplace especially as it pertains to the connections among geomagnetic veins which lead to the Mount Shiru area. As a method of investigation, this study explored the Feng Shui of Gaekmang-ri Village and the geomantic veins leading up to Mount Shiru. This involved examining the landforms, topography, water flow, and geomantic veins of the area to reveal the overall Feng Shui configurations. Throughout the course of that on-site survey, this study first examined Mount Duseung and Mount Bangjang, also known as Mount Yeongju (sometimes collectively known as Mount Samshin), Mount Dongjuk, Mount Mangje-bong, Mount Maebong, and Mount Shiru. Then, this study stated some of the underlying issues through a scholarly approach based on various theories such as traditional geographical texts and theories on mountain-growth and water-flow from the perspective of Feng Shui. In particular, attention was paid to theoretical aspects of the uninterrupted and undulating flow of the terrain leading to Shiru Mountain. As a result, from a Feng Shui point of view, the connected network geomantic veins in the area of Kang Jeungsan's birthplace and the feng shui features and conditions were all examined through an on-site survey. The survey results revealed that the area forms a large Feng Shui site due to the vast interconnectivity among all the mountains that extend from the Honam vein and form organic relationships with one another. This even includes Mount Samshin in Honam. Considering the geographical conditions that formed a site that enabled harmony between divine beings and humankind, the surrounding place names also provide allusions to the understanding of the birth of Kang Jeungsan as the descent of Supreme God into the human world through the historical figure, Kang Jeungsan. This area is an ideal spot with a propitious spatial arrangement in terms of its Feng Shui. Feng Shui analysis reveals the site to be a place that holds an earth energy-hub transmitting a great energy of nature that cannot be measured by human power alone.

• Sim-seong Yeon-gu
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• v.27 no.1_2
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• pp.1-27
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• 2012

It aims to deal with a topic of coniunctio oppositorum, hieros gamos in a Korean fairytale <Gurungdungdung Sin Seonbi>, in which a human heroine was marrying an animal husband. This Korean fairytale may be compared with Greek mythology <Eros and Psyche> introduced by Apuleius and <Dassingende springende Löweneckerchen> collected by Grimm Brothers. All these fairytales commonly tell that animal husband figures have divine nature. Because animals live their lives totally obeying instincts, the collective unconscious principles of species are completely accomplished. The animal nature excludes ecocentric attitude so that it has transpersonal divinity. The hero is transformed into an animal in the fairytales, which will provide an opportunity to change a one-sided exaggerated attitude of the ego consciousness and acquire universal humanity. During being an animal, the hero would have experienceds to recognize true meaning and value of other living creatures in nature and have attained wisdom of nature. The animal is a symbolic being who will realize value of collective and universal life so as to act therapeutically and contribute to the total personality, individuation processes. Animals in the fairytales correspond to the compensatory contents of the unconscious. Animal figure itself is opposite to the ego consciousness itself because the ego understands the unconscious contents like animal figures have instinctual impulse that the ego will not accept at all. Coniunctio oppositorum in the fairytales is going to show the ego's rendezvous processes to meet the unconscious. The fact that the hero turns into an animal or marries animal partner is a psychic event which greatly lowers under the level of ego consciousness. To overcome the state, it is essential for the hero to regain humanity or to transform animal partner into a human being. By the recovery of humanity or reaching the human level, compensation of the unconscious can be realized in the conscious life. In a Korean fairytale <Gurungdungdung Sin Seonbi>, male partner is a serpent but the heroine marries the serpent and make it cast off skin. Over sufferings and complishment of several tasks, heroine truly meets her husband. In this processes, the heroine obtains divinity. As result, her marriage to animal husband means hieros gamos. In this fairytale, we will be able to look through the ways how female ego-consciousness to make relations to the unconscious and to fulfill individuation.

• Journal of Acupuncture Research
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• v.17 no.1
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• pp.43-54
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• 2000

Previously two papers dealing with YoungSu(against the meridian course and following the course of the meridian) Acupuncture were published by our group. Here we are reporting the further analysis of YoungSu and WonBang(by twisting and rotating the needle) acupuncture methods. It is very important to understand objectively the Qi variation induced by the reinforcing-reducing manipulation method in the acupuncture therapy. We decided the medical treatment by utilizing the PyongChi Method (a kind of method to figure out the way of treatment by observing the unbalanced state of five phases). The Qi variation in the meridian treated by YoungSu and WonBang, the recovery of five phases deviation were measured by choosing single acupoint instead of complex acupoints. By using Youngsu and WonBang, we increased or decreased the Qi of the phase which caused the unbalanced state. We observed whether the Qi of the treated meridian can be increased and if the state of unbalance can be recovered. To achieve the effect of reinforcing-reducing, we needed a correct choice of treating method and a selection of a proper meridian in advance. This study was carried out by adding another way of acupuncture from the previous paper. We discovered that the effects of reinforcing-reducing by each manipulation method could be superposed each other when two counteracting Youngsu and WonBang methods were treated at the left and the right side of human body which was correspondent with our previous paper. We found that the Qi variation of the treated meridian, which was induced by Youngsu and WonBang, was linearly proportional to the reduction of five phase deviations. The slope of Qi variation was almost similar (y = -0.413x - 0.138) as that of previous paper (y = -0.266x - 0.038, Y = -0.446x - 0.079). It is assumed that the addition of other basic methods on the top of reinforcing-reducing manipulation method would magnify the effect of acupuncture.

• Korean journal of communication and information
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• v.41
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• pp.75-107
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• 2008

The paper aims to figure out the meaning of money in terms of communication in which we can find the specific communicative and cultural form of money. In the modern capitalist society, we cannot limit money within the economical terms - for example, store of value, medium of exchange, unit of account and means of payment - because money mediates all human activities beyond the economic boundary and conveys specific meaning in the social and the cultural area. Money can be the medium of the cultural and the communicational as well as the medium of the economic. In this respect, we've try to articulate money with linguistic or semiotic insight. Through this theoretical dialogue, we find two significations of money as a medium of communication. The first signification is meta-signification which drives the individual to the unlimited accumulation of the money. Meta-signification displace the second signification of the money that is the singular, over-determined and the mosaic significations. In this process money can be the signifier without signification. And then, money is the Master signifier which all sign should be identified imaginary. Finally, Money is not only the re-presense (Darstellung) of all sings but also the representative (Vertretung) of all signs. But this double position creates some tensions and makes master signifier of money unstable. Man's analysis of Bonapartism, which shares the linguistic or semiotic insight, shows the crack of the re-presence between the representative. Like Marx's analysis, the money has the tension between two signification which makes the room for the struggle to signify.

• Journal of Korea Society of Industrial Information Systems
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• v.21 no.6
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• pp.53-69
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• 2016

The purpose of this study is to analyze the factors of Elderly Social Activity (Employment) Programs participatory intention of middle and old aged and to figure out the undertone of research results. To achieve this aims, we conducted a literature survey on Elderly Social Activity Programs and local informatization, and then designed a questionnaire including the demographic information and the five variables, i.e., satisfaction on local informatization, satisfaction on health condition, satisfaction on economic condition, satisfaction on human relationship, and participatory intention of Elderly Social Activity (Employment) Programs. The data were collected through online and offline survey targeted those aged over 50 and participated in information literacy program in Korea. A total of 333 valid data were analyzed using SPSS and AMOS statistical packages. The results can be summarized as follows: satisfaction on local informatization and satisfaction on health condition have a statistically significant effect on Elderly Social Activity (Employment) Programs participatory intention. In the comparative analysis of two groups between economic active group and economic inactive group, only health has a statistically significant effect on their participatory intention in economic active group, not only health but also local informatization has a statistically significant effect on the their participatory intention in economic inactive group. Therefore, local informatization is an essential prerequisite and local informatization should be improved for the middle aged and elderlies who have willingness to participate in Elderly Social Activity (Employment) Programs.

• Journal of Distribution Science
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• v.14 no.1
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• pp.75-84
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• 2016

Purpose - In accordance with the recent changes in the management environment, leaders are required to have an ability of drawing and inducing potential of each worker. Coaching, as one of the strategies of human resources development, is drawing people's attention. This study aims to inquire about the mechanism of leader's coaching behavior which influences the attitude and behavior of workers. Firstly, this study intends to illustrate what kind of influences the leader's coaching behavior can give on organizational citizenship behavior and turnover intention of workers. Secondly, it plans to verify the mediating effect of authentic leadership in the relationship between leader's coaching behavior and organizational citizenship behavior and turnover intention of workers. Thirdly, it aims to prove the moderating effect of emotional intelligence in the relationship among leader's coaching behavior, organizational citizenship behavior and turnover intention of workers. Research design, data and methodology - In order to figure out how the leader's coaching behavior influences attitude of workers, authentic leadership is considered as mediating effect. As for a moderating effect, we have determined emotional intelligence which attracts attention in the recent studies on organizational behavior, so as to investigate the correlation among variables. As for study sample, it was targeted to 236 organizational members of distribution corporations whose leader's coaching behavior is required. For reaching the purpose of study, SPSS 20 was applied for the analysis. Results - The research findings can be summarized as follows: Firstly, leader's coaching behavior gives significant positive influences on organizational citizenship behavior. Moreover, leader's coaching behavior gives negative influences on turnover intention of organizational members. Secondly, the mediating effect of authentic leadership was proved in the relationship between leader's coaching behavior and attitude of workers. Based on the analysis, it turned out that authentic leadership doesn't give a mediating effect in the bilateral relationship. Lastly, the moderating effect of emotional intelligence was proved in terms of how the leader's coaching behavior influences the attitude of workers. The research result shows that the emotional intelligence influences towards the negative direction, in the correlation between coaching behavior and organizational citizenship behavior On the other hand, in the relationship with turnover intention, It was significant effect. Conclusions - Based on the research findings, we have intended to inquired about the mechanism of leader's coaching behavior which influences the attitude and behavior of workers. Furthermore, in the operational level, the following implications can be given: the importance of coaching activation in the operational level was confirmed, through inquiring into the influence of leader's coaching behavior on workers. Moreover, the importance of emotional intelligence, which has been steadily raised, was also confirmed. It is necessary for future study to carry out additional research on various factors of coaching which can influence the effectiveness of coaching, for instance, coaching process, coach's competency, characteristics of coaching customers, relationship with coaching customers and coaching system.