• The Journal of Korean Philosophical History
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• no.28
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• pp.61-85
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• 2010

This is about studying on the environmental ethics of Taoism mainly based on Taoism's Bioautonomous. Taoism is the most comprehensive thought in the traditional thoughts of East Asia. According to Taoism, every individual bio has its own intrinsic value having nothing to do with the value estimated by human beings since it has Daoxing. Human beings, however, have their own bioautonomous which is different from other individual bio. In Taoism human beings are independent for their lives. They do not depend on nature, but they can control themselves. That is to say, their lives depend not on god but on their own wills. The human beings' bioautonomous includes two different meanings: one is that human beings can use other individual bio as a tool for their eternal youth, and the other is that human beings are the main character of realizing the intrinsic value of universal bio and bringing harmony into each individual bio. In Taoism the harmony of universal bio is considered as the top value. Realizing the value of human beings is based on keeping harmonious order of universal bio and realizing the value of other individual bio. the environmental ethics of Taoism is not Biocentrism. Biocentrism argues that each individual bio has teleological center of life, which pursues its own good in its own way, and possesses equal members of Earth's community. As a result, human beings role and responsibility was reduced. But Taoism insists on human beings' bioautonomous. And human beings should be responsible for universal bio's harmony. Therefore the environmental ethics of Taoism is not Biocentrism but Bioautonomous. Bioautonomous environmental ethics of Taoism insists on human beings should be responsible being in relation with other living beings. Because of this point, it can be a theory of biorecovery.

• Journal of Korean Philosophical Society
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• v.147
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• pp.239-260
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• 2018

Is an artificial intelligence robot, a non-human beings newly emerging in the age of technology, a threat to human beings, or a mutual cooperation or ensemble with human beings? The desire to control nature through the use of the power of science and technology is manifested in the fear that humans can annihilate themselves. This study attempts to identify the problems of Cartesian epistemology underlying these questions and fears and to answer these questions based on Merleau - Ponty 's ontological ontology using the Ontology and Latour' s ontology and technological philosophy. The cogito derived from the Cartesian philosophy became the basis of the structure of dichotomous epistemology of 'subjectivity and objectivity' based on human - reason. In the human-centered world, all non-human beings were tools or controls for humans. The problem of the modern people is not only to get help from the natural scientific methods to control the nature including man, but also to think that scientific method is the only way to understand the world. In criticizing this, Merleau-Ponty shows that the body mediates between human beings and non-human beings, and provides a possible ontological basis for the ontology. Merleau - Ponty 's phenomenological methodology and ontology are newly developed by Simondon under the influence of phenomenological philosopher and phenomenology. The relationship between human beings and nonhuman beings by Simondon appears as an ensemble of human and technical objects or a mutual co - operation of human and technical objects. In particular, Latour goes a step further in Simondon and defines all the bodies living in the world as actor-network theory, denying the core concept of modernity. Merleau - Ponty 's phenomenological view can be a new possible basis for the philosophical discussion of the technological age. We will see that the problem itself can be solved by shifting modern fear to a phenomenological attitude.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.509-539
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• 2020

Daesoon Jinrihoe makes use of The Canonical Scripture as the main body to explain their thinking regarding divine beings and humankind as it relates to doctrine, sacredness, religiousness and other such contents. The traditional meaning of divine beings and humankind through the interpretation of The Canonical Scripture, transcends ethics, tradition, sociality, and the ultimate concern of secularity. The analysis from the perspective of The Canonical Scripture can help readers to understand the purpose of Daesoon Jinrihoe's implementation of its policies and their future direction. The local church takes the Bible as its main body and connects God with man as an implantation of divine life and temperament that harmonizes itself with human life and nature. The divine life is constantly reconciled with one's human life to make one a holy person, or a humanistic diviner. This is the rationale of the 'God-Man,' those whose human lives become lives of God-men. This style of living enables divine nature to mingle with human nature as an explicit behavioral act, mode of character development, and lifestyle. Therefore, the expression "the Blending of God and man" is an interpretation of the relationship between God and man which focuses on their sacred connection. Engagement in this extends to the scope of the local church. The different divisions between Daesoon Jinrihoe and the local church appear on the basis of things such as history, culture, language, and religion, but both posit a theology of "Harmonious Union between Divine Beings and Human Beings" and "the Blending of God and man" according to a transcendent interpretation of God and man. Through dialogue, they can discover similarities and differences in this shared notion with both systems of theological thought.

• Journal of Sasang Constitutional Medicine
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• v.16 no.1
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• pp.20-36
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• 2004

After studying the theory of JangBu(臟腑), that is a physiology of Sasang Constitutional Medicine, in Sasang Constitutional Medicine, the author could draw a conclusion as these. 1. The basic thought of Sasang Constitutional Medicine is emphatic on the human beings itself unlike the idea of traditional Oriental Medicine, that accentuate the universe.(The traditional Oriental Medicine has a concept that the human beings follows the order of universe, but Sasang Constitutional Medicine has a different idea that human beings has the free will to the universe and newly comprehend the relationships between human beings and universe.) 2. Like the preceding, the theory of JangBu(臟腑), the physiology of Sasang Constitutional Medicine, is based on the autonomic mechanisms of human body itself. 3. The medical philosophy of Sasang Constitutional Medicine is Sasang(四象), that is Sa(事), Sim(心), Sin(身) and Mul(物). This Sasang is a classification of universe include human beings.(Sa(事) is event, Sim(心) is mind, Sin(身) is body, and Mul(物) is things. these four elements express the universe and human.) 4. The JangBu(臟腑) theory of Sasang Constitutional Medicine regard mind condition as important. The mind condition is divided into two factors. The one is Seong(性) the other is Jeong(情). The Seong(性) is an attitude toward the world, and the Jeong(情) is response to the stimulation from the world. 5. By the actions of Seong(性) and Jeong(情), the human body has different JangBu(臟腑) function, so the human body can be grouped in four constitutions. 6. Because of emphasis on mind condition, the Sasang JangBu(臟腑) theory has activism of human beings itself. 7. This activismor practical philosophy of Sasang JangBu(臟腑) theory, that is a physiology of Sasang Constitutional Medicine, gave birth to ethics or morality in Medical philosophy, that the human practice of ethics or morality bring a health and well being of human body.

• Proceedings of the Korean Institute of Interior Design Conference
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• 2005.10a
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• pp.151-154
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• 2005

These days we are more interested in the space of architecture that how the change is likely to affect and how to be realized human. Human beings are recognizable the space and the creation of the space is eventually effected through human beings being perceptible the space of architecture and the equivalence of the space. That is the light, one of phenomenological elements, has been the first visual experience at birth. This study will concentrate on the importance of the phenomenological light especially indoors and study how architectural elements influence human beings with the light as one of the basic design factors for human life. That is exactly purpose of this research paper and this paper can make our lives worth living significant with the actively various uses inside spaces through the phenomenological light as a natural light in our human beings.

• Hwankyungkyoyuk
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• v.22 no.3
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• pp.49-62
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• 2009

This study started from the need to change the technocentric view of environment into the ecocentric one to overcome ecological crisis today. Thus, the purposes of this study are to reorganize characteristics of ecocentrism, to analyze ecocentrism of Native North Americans as a realistic model, and to finally find suggestions to environmental education. The results of this study can be summarized as follows; Frist, the ecocentric perception on relationship between human beings and nature pursues co-existence through harmony and balance based on holistic understandings. And the ecocentric perception on relationship among human beings attempts to preserve environment by overcoming rule structure among them. The ecocentric perception on relationship between human beings and spirituality is to set life goals to achieve spirituality rather than to pursue material life. Second, Native North Americans have a holistic world view that human beings and nature are an inseparable one through the symbol of 'the Sacred Circle'. They also lived simple lives which satisfies vital needs instead of pursuing material lives in terms of the perception on relationship among human beings. When it comes to the perception on relationship between human beings and spirituality, they feel sacredness from all things in daily life and want to have peaceful relationships with their own inside through spirituality toward 'Mother Earth'. Third, the ecocentrism of Native North Americans make suggestions that environmental education confirm again what roles of human beings are in ecosystem, and that it helps students develop ecological sensitivity by giving them many opportunities to go to field trips. Furthermore, environmental education helps them positively think about and actively choose simple life. In addition, it has to be designed to help students seek sacredness in daily life through ecological imagination. This study has values of newly organizing characteristics of each ecocentric idea by integrating it from complementary aspects, and pursuing direction of ecocentrism and its realistic possibility by analyzing the ecocentrism of Native North Americans as a model of ecological life.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.1-34
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• 2017

This paper aims to understand the Daesoon Jinrihoe's view of human beings within the context of Korean religious history. Here, the context of Korean religious history refers to the view that every religion, including its doctrine, ritual, and organization is created in a specific historical context. In accordance with the purpose of this research, this paper consists of three main parts: firstly, chapter 2, 'An approach to the preceding research,' focuses on the previous studies on Daesoon Jinrihoe's view of human beings. In this part, I have divided the previous studies into psychological, philosophical, educational, and comparative approaches. These prior studies show that studies on the view of human beings started with approaches based on psychology and scriptural interpretations which were later extended to philosophical, educational, and comparative fields of study. However, these studies suggest that there are more suitable explanatory factors to explain the view of human beings. Secondly, chapter 3 (Daesoon Jinrihoe's view of human beings) explains the view of human beings through the utilization of six factors. This six factors are as follows: the origin of human beings, components of human beings, the final judgment after death, the independence and subjectivity of human beings, the purpose(s) of life, and the practices of life. In comparison with previous studies, these explanatory factors may contribute to a more specific explanation of the view of human beings. Thirdly, chapter 4 ('Remaining problems') focuses on future research tasks based on the six factors mentioned above. In this part, I pointed out various research tasks that have to be considered in future studies of Daesoon Jinrihoe's view of human beings, especially in connection to other religions. Finally, in the conclusion, I present two tasks for active research on the Daesoon Jinrihoe's view of human beings. One is the task of incorporating the terms related to humanity into Daesoon Jinrihoe's dictionary of scriptural terms. The other is the task of establishing a department to discuss doctrine and related issues.

• Proceedings of the IEEK Conference
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• 2003.07d
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• pp.1287-1290
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• 2003

Generally, it is known that human beings have both emotion and rationality. Especially, emotion is so subjective that human beings might act in different way for the same environment according to their own emotion. Emotion also plays very important role in communication with someone else For an agent, even though it is designed to act delicately, when it is designed without internal emotion, it can not interact dynamically just like human beings. In this paper, we suggest an agent which action is effected by not only rationality but also emotion to make it interact with human beings dynamically. It is composed of supervised learning, SOM (Self-Organizing Map) and fuzzy decision.

• Proceedings of the Korean Institute of Intelligent Systems Conference
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• 2003.09a
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• pp.276-279
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• 2003

Generally, it is known that human beings have both emotion and rationality. Especially, emotion is so subjective that human beings might act in different way for the same environment according to their own emotion. Emotion also plays very important role in communication with someone else. For an agent, even though it is designed to act delicately, when it is designed without internal emotion, it can not interact dynamically just like human beings. In this paper, we suggest an agent which action is effected by not only rationality but also emotion to make it interact with human beings dynamically. It is composed of supervised learning, SOM (Self-Organizing Map) and fuzzy decision.

• Journal of the Korean Society of Costume
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• v.23
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• pp.131-150
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• 1994

Knitwears are originated earlier than textiles in human beings life. And then human beings life. And then human beings have been continuously developing as life patterns of human beings are becoming various and society is rapidly changing. Recently , changing life styles of the consumer emphasize the importance of the high quality , individuality , variety , and activity of knitwears. In this study , university women and housewives livings in Seoul have been surveyed in the cause of analyzing of the consumer's actual conditions. And eight brands of th specialized knit enterprises also have been surveyed, though it is imperfect . The purpose of this study lies in giving a help to the rational clothing habits of consumer and presenting some courses for aiming of korean knit industry. I made use of percentage and $x^2$-test for the analysis of the data and analyzed the contents of the question papers.