• 디자인학연구
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• 제12권3호
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• pp.29-40
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• 1999

Walter Gropius, famous architect of Bauhaus, once treated of pure mind which was revealed in the system of object and its phenomena through sense of sight while examining material being and illusive being. And Thomas Aquinas said that man can have a creative power only with modest mental state void of prejudice saying that he expected God to come to him after his soul went out of him. The same thing was said by so many great philosophers and thinkers other than him. I think his saying, "God comes after Soul's escape from the body for a new creation", has a real truth for all times and places and beauty itself beyond expression. Why\ulcorner The reason why the saying is so true is because it has a Yin and Yang Idea, that is, the Soul means a dark spirit correspondent to Yin between both oriental ideas and God does a bright spirit correspondent to Yang between them. By reason of this idea, I would like to assert that we should take it granted that we stand in need of the same bright Yang's spirit as God has for the new creation, and let the Yang's bright spirit come to our minds. We can call it divine 'Providence', or call it God's guidance, which we cannot help accepting as a man's fatality. As God was pleased after he made man and all the creatures by dint of his design, so man was pleased after he made everything he needed by the same design that he accepted from God. In spite of pleasure of different dimensions from what God and Man has each other, their way of empathies were all the same. In this paper I compared a worldly lower conception by which man designed his products for his sensuous satisfaction with a higher conception by which God designed his creatures for his mental satisfaction. I intended to infer what destined relation there must be between both God's and man's creations, trying to remind designers that they have to confess to have not so divine a providence as God has for creation because I think the real truth is that they had regarded their works of product design as a routine occurrence for their physical convenience in the industrial plans.ial plans.

• 대순사상논총
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• 제21권
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• pp.1-28
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• 2013

The intention of this article is to check for the believers in Daesoonjinrihoe how to perceive the gods who they believe in. For that intention, I explained how the perception of gods in Daesoonjinrihoe is different from the perception of gods in other religions. To make a long story short, because of its polytheism the idea of god in Daesoonjinrihoe is different from monotheism such as Christianity, Islam. In addition, in spite of its polytheism it is different from other polytheism such as the religion in ancient India, especially rig-vedicreligion. In this article it is said that the believers in Daesoonjinrihoe have understood the distinction between Shin(神) and Shinmyung(神明). Nowadays Shin that has been used in Korea, China, Japan, is the word that was translated from English god. Therefore we need to reappraise the meaning of the word Shin. Anyway Shin that is being used in general means Shinmyung in Daesoonjinrihoe. Instead when they say the name of functional gods and the name to which the meaning of its origin affixed, the word Shin is used. Meanwhile, it has the advantage of classifying the ideas of god, but we can't explain all of them through the use of those classifications. I checked some classifications in this article and tried to apply the idea of gods in Daesoonjinrihoe. As a result, each classification has some critical points. There fore in this article I explained the distinguishing ideas of god in Daesoonjinrihoe from that in other religions, instead of the explaining fitted those classifications.

• 철학연구
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• 제141권
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• pp.1-42
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• 2017

본 논문은 데카르트의 "성찰"(Meditations)을 중심으로 신 존재증명을 논증한다. 데카르트의 신 존재증명 방식은 공식적으로 전통적인 신앙이 아니라 넌크리스천을 위해 기하학적 방식으로 이성에 호소하였다는 점을 분석적 방식(대부분 Georges Dicker의 방식)을 사용해서 밝힐 것이다. 그의 신 존재 논증은 "성찰 III"에 나타난 첫 번째, 두 번째 증명과 "성찰 V"의 세 번째 증명이다. 데카르트는 "성찰 III"에서 신의 관념은 내 안에 있지만 그 관념의 원인자는 신이며(첫 번째 논증), 이에 근거하여 신의 관념을 가지고 있는 사유하는 자아의 존재를 신만이 원인자(두 번째 논증)라는 우주론적 논증(Cosmological argument)을 제시한다. 이를 위해 그는 먼저 관념들을 형상적 실재성(formal reality)과는 다른 표상적 실재성(representative reality)의 차등에 따라 위계가 정해진다는 것을 진술하고, 이 실재성의 차등이 결과와 원인으로 동일하게 적용되어 최초의 관념인 신에게로 나아가며 나의 존재의 원인(나는 누구로부터 나왔는가?)도 신이 될 수밖에 없다는 것을 논증한다. 세 번째 논증인 존재론적 논증(Ontological argument)에서 필자는 최고의 완전한 존재자인 신이 모양이나 수를 증명하는 것과 수학의 확실성 못지않게 신의 존재(완전성)가 그의 본질에 포함되어 있다는 사실이 명석 판명하다는 데카르트의 논증을 살핀다. 이를 통해 필자는 그의 신 존재 증명의 의도와 의의가 신은 회의의 대상이 될 수 없는 '나는 생각한다 그러므로 존재한다'(cogito ergo sum)를 보증하는 것 즉, 이성을 만족시키고 충족시킬 수 있는 것은 신의 존재 밖에 없었기 때문에 신이 요구되었으며, 인간 이성의 명석 판명한 지각이 참된 인식일 수 있다는 것을 보증해주는 궁극적 근거의 확보였다는 것을 고찰할 것이다. 더 나아가 그의 증명이 전통적인 노선(안셀무스, 토마스 아퀴나스)에 있었지만 그럼에도 불구하고 신 존재증명은 전통과는 다른 의미의 증명이며 전적으로 다른 의미의 신존재였다(Jean-Luc Marion)는 것을 비판적으로 검토할 것이다.

• 대순사상논총
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• 제26집
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• pp.143-182
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• 2016

The Qi(氣) concept in the Orient is the important concept which forms the world-view and thinking structure of the Oriental. The idea of Qi unfolds two ways. The first is the cosmogony that is the theory explaining the creation and change of universe through the change of Qi. The second is the preservation theory that think human body is full of Qi and we can be the immortal by raising Qi inside human body. The canon of Daesoonjinrihoe(大巡眞理會), Jeon-gyung(典經) also says about Qi many times especially in the doctrines about the object of belief and Cheonjigongsalon(天地公事論). This paper is willing to systematize the discussion of Qi in Daesoon(大巡) thought through researching Sangjeguan (上帝觀) and Cheonjigongsalon. The object of religious faith in Daesoonjinrihoe is Gucheon(九天)-yeungwon(應元)-noisung(雷聲)-bohwa(普化)-cheonjon(天尊)-gangsung(姜聖)-sangje(上帝) and Won(元) concept in the explanation of this divinity is deeply related to Wonqi(元氣) thought of the Oriental traditional Qi idea. And the theory of Qi(Qilon, 氣論) in Sangjeguan is related to electricity and the idea that the supreme God governs all things by electricity is the very original interpretation only found in Daesoon thought. The Qilon in Cheonjigongsalon is based on the Qilon of traditional thought that sees Qi is the element of all things and all thing are formed by the change of Qi. And the unique feature of the Qilon is saying that the supreme God, Cheungsan(甑山) operates Qi of universe and arouses the change of Qi. That is to say, God Cheungsan saved the world and all living beings by eliminating and giving and changing and moving and gathering and combining Qi. The characteristics of Qilon in Cheonjigongsalon is that the transcendental existence having human body has the control of the change of Qi in the universe. In conclusion, Qilon of Dasesoon thought tells that Gucheon-Sangje Chengsan governs all things by electricity and he fixed the old world and opened the new world like paradise by conducting the change of Qi.

• 대순사상논총
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• 제26집
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• pp.111-142
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• 2016

'In-Jon(人尊)' is one of a concept which constitute the mainstay of Daesoon thought. To be superficial, the concept is appeared to be limited at a area of anthropology, but In-Jon is a large concept which includes ontology and epistemology. Because the essence of human being is connected with God and the such possibility is related to the mission of human being's subject who exists in world. Advanced researches to analysis of in-jon tend to focus on rise of human status but this study do on universal subject not particular subject. This is to elaborate the point of issue. The point of view as rise of human status overlooks problem of relationship between human entities. who ingenerate hierarchy. In-jon is the universal subject of philosophical subject concepts which western philosophy have taken as main problem since Descartes. So we have to consider In-jon to be conceptual continuity concerning stream of history of ideas and communicate with ideas. A precedent study on 'injon' concept has weak conceptual analysis, which only emphasizes the greatness of mankind as compared with others. But that can't reveal In-jon based on the Daesoon thought. So I try to engraft the concept on development of subject ideas to get academic objectivity. In-jon is great in having universal subject to expand the authority of God to all creation. That is the last goal which subject can reaches through the development. Considering this regard the research direction of this study is very encouraging and significant. Western philosophy has important philosopher of the three, Descartes, Kant, Hegel. Those are a spectrum who show an aspect of subject ideas. The subject idea has become the middle of philosophical system since Descartes in modern. It is the right and necessary process to philosophy because human being has spirit or reason connected with God. So In-jon in Daesoon thought is academic concept comprising ontological and epistemological properties. So I try to analyse In-jon through that and have In-jon join the ranks of mainstream academics in this paper

• 건축역사연구
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• 제5권1호
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• pp.87-101
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• 1996

This study aims at showing how C.N.Ledoux applied architecturally the idea of Enlightenment in the Ideal City. Enlightenment of 18th century not only developed neo-classicism in the field of art, but also brought about the changes of ideology and philosophy of the era. C.N.Ledoux, one of the most influential architects of this period, expressed abstractly and symbolically the essential idea of Enlightenment; the skepticism of God's authority, the liberty and equality of man, charity and the willingness of controlling the power of nature, and so on.

• 대순사상논총
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• 제25_2집
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• pp.177-213
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• 2015

We live in two giant pendulum in called 'science' and 'religion'. But science and religion are contained in disparate information with each other, Those two is not easy to achieve convergence. But if you accept the ontological scheme of Great Chain of Being(存在의 大連鎖) in the Perennial philosophy(永遠의 哲學), Debate between religion and science is meaningless 'Great Nest of Being(存在의 대둥지, Great Chain of Being)' is similar to the multiple concentric circles, there are different dimension that the each top level to subsume surrounding the lower level. For example, upper zone 'Mysticism(神秘主義)' includes but transcends(or transcends but includes.) the sub-region theology, psychology, biology and physics. The Perennial philosophy is the great spiritual teachers of the world, philosophers and thinkers have adopted a common worldview, a religious views. Philosophers of the perennial philosophy seem to match the cross-cultural almost unanimous about the general level of the 'Great Nest of Being' for the past 3,000 years. The perennial philosophy made the conclusion that God exists in the world. Several types of view of God existing religions in the world have 'Monotheism(一神論)', 'Pantheism(汎神論)' and 'Panentheism (汎在神論)'. Although traditionally the God of the philosophers is the classical Theism, theological trends of today it is moving in the direction of Panentheism. Panentheism see that god is immanent and transcendent. also Daesoon Thoughts is the position of the Panentheism. so this paper points out the fact that the view of God of the perennial philosophy is precisely consistent with the view of God of Daesoon Thoughts. Wilber says 'envelopment [transcend and include]'. The word translates as 'powol(包越)' in Korean. 'Powol(包越)' means that all the developmental evolution is to surround the sub-region developed into the higher realms. View of the God in the perennial philosophy is 'powol theism(包越的 有神論)'. but 'powol immanent God(包越的 內在神論)' rather than building regulations as 'powol theism(包越的 有神論)'. It would have to be a more accurate representation of it. Because in the existing 'theism(有神論)' the god and humans are thought to exist apart. However, Daesoon Thoughts are deemed to also recognize another universal laws. also Sangje(上帝, the Supreme God) is recognized as a cosmic existence that transcends the laws. This point, as the characteristics of the Daesoon Thoughts, In other religions can not be found. Therefore, More specifically represent(More accurately represent), Sangje of the Daesoon Thoughts can be described as 'powol theism' or 'transcendental and included deism(包越的 理神論)'. Importantly, The idea of God can be captured directly by the discipline. In this sense, In terms of the other religions have no discipline law, the practice [discipline] of the Daesoon Thoughts required in the present age. It has the absoluteness.

• 한국실내디자인학회논문집
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• 제39호
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• pp.3-11
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• 2003

The attempt to find the origin of Post-modern aesthetics from the Middle Ages is easy to perceive the thinking system of contemporary design. The Middle Ages showed that things and God's relation were symbolized all things were connected with analogical ideas as mysticism(alchemy, gnosticism), and God's world was represented with the metaphor. While the hybrid style of Post-modern architecture expressed that the rationalism was opposed to Ideology, partly, the idea of irrational with mysterious, also unscientific with analogical discourse . And the Symbolism of Post-Modern Design is means of popular Communication. Exactly, the common feature of ideology with pre-rationalism and anti-rationalism are against the dominated ideology in present. In conclusion, the relation of significancy effect In Chaos and In composition can be considered inspirational source historically.

• 기술사
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• 제21권2호
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• pp.51-57
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• 1988

The writer has worked out his original philosophy both scientific and religious, which he calls "Knownism" The new thought states; the word "known" in "knownism" means "already well-informed in the providence" about the essence of the things, and the true state of the reality, hence the knownism, as the existence of God is set forth as a premise. The knownism is a philosophy unified reasonably the science and the faith into one, for the humans can perceive and realize the essence and the true state, and authorize the truth transcending the experience by the scientific method. The new thought of the knownism is a bridge-building between the natural science and the religious faith. The idea explains that the life is the process to pursue the essence of the things and the god, and the truth is immanent in the original nature of things and in God′s sphere. This thought is a philorophy of possibility to solve the paradigms-to-be such as thinking, faith experience, and supernatural power, so that it presents a vision in the human life as a profitable religious science philosophy. The knownism is much different from agnosticism, skepticism, empiricism, and agnosticism. The grace of God may be detected differently from the supernatural power. The new dark clouds overspread abruptly the summer sky are not new ones but originally derived frosm worn-out water drops. Thus those are called the old clouds. The Korean word "known"(노운) of which pronunciation is same with the English "known" means the old clouds, hence also the name, Knownism. The root of the new clouds is detectable from the preserved old clouds. The old clouds symbolized in the paper indicate the essence and the principles of the things and the fittest, or the key for the solution of the problem in the epistemology, believing that everything has its own, proper nature, the writer sums up his theory by insisting that the humans have to find out the "old clouds" or the "known" in knownism to live eternally either in this world or in other dimensions, though the human beings are transformed into the other phases of life. The writer proclaims through the ideas for the United Nations to fortify the Confederate System of World Nations in order to ensure the world peace and the future of the humans.

• 한국디지털건축인테리어학회논문집
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• 제11권4호
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• pp.13-20
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• 2011

Vincenzo Scamozzi as the successor of Palladio stands as a major accomplishment of the task of cleanup to the classicism in 16th century. In addition, unlike the trend seen over Palladian, he shows succession and change of Renaissance villa. "L'Idea dell' Archittectura Universale; The Idea of a Universal Architecture"(1615) is a book of Scamozz's representative. This book is represented his idea for a residential building. His concepts for a residential building were analyzed through the analysis of his book and work. Scamozzi thought that domestic architecture should be designed according to he owner's social status and reputation. These concepts as decorum and this is divided into three categories. This is a threefold order, the first category and highest encompassing reigning princess and their families, who were more or less regarded as God's representatives on earth. The second category comprised noblemen and high office holders whose houses were to be, in all respects, a degree less grand, costly and dignified than the prince's residence. The third category was made up of prominent citizens and wealthy merchants whose houses were to have only moderate commoner did not come into this classification at all. - the magnifiche, honorevoli, and commune style of speech.