• 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 Ethics
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• no.84
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• pp.217-242
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• 2012

This essay aims to explore the importance of ethics education in Korean multicultural society. In 2011, it is reported by the Ministry of Education, Science and Technology that the final goal of Korean multicultural ethics education is to establish the foundations of National identity and of moral values in general. It might be a ideological tool, however, that can suppress the minority in Korea. In that sense, an orientation of ethics education in Korean multicultural society is basically to consider all moral agents in ethics. To give any solution, therefore, an attention will be paid to the notions of emotion and the likeness of moral fibre. Most important is that we have certain emotions which are in society beyond individual feelings. It is the only ethical subject and existence who we can have them. In that point, having them enables us to make any decision on the ground of moral values. By the quality of the likeness of moral fibre, furthermore, we can recognize and exercise moral values together without any difference in multicultural society. This makes sense of an identity as a Korean. Therefore, having emotions is helpful in taking the moral foundations of Korean multicultural society and the self-recognition of a Korean in the sense of the likeness of moral fibre give an ethical direction to us, the Korean multicultural society of ethical culture in the future.

• Health Policy and Management
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• v.26 no.1
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• pp.51-62
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• 2016

Background: The publicness concept in healthcare has been built to its social consensus relying on historical context, with the result that the meaning of publicness has a great diversity and heterogeneous nature in Korea. Thus it needs to be addressed to clarify the meaning and boundary of the publicness concept in healthcare, so as to discuss its social implication. Methods: In order to investigate whether or how the publicness concept is used in healthcare, we conducted a text network analysis in 779 news articles from 8 Korean daily newspapers over a recent 5-year period. Results: The publicness concept was closely related to medicine and medical institution, and formed a conceptual network with public health, medicine, welfare, patient, government, Jin-ju city, and health. Keywords relating publicness tended to be similar between four major newspapers; however, the association with Jin-ju city, government, and society was noticeable in Kyunghyang Shinmun and Hankyoreh, and so was patient and service in Dong-A Ilbo. Conclusion: Publicness and medicine was closely associated, and government seemed to remain as a main actor for public interest. Publicness was related with a variety of actors and values, with its expanded boundary. The different contexts of publicness by newspapers might reflect each ideological inclination. The textual importance of publicness was relatively low in part, which suggests that publicness was used in a loose sense or as a routine.

• Journal of the Korean Society of Costume
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• v.51 no.1
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• pp.5-20
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• 2001

The purpose of this study suggest the fashion of communication for 21th century fashion. Especially, Memphis fashion have the possibility of communicating through objects. The results of this study are as follows : First, Memphis idea is to make design into a sophisticated, conscious instrument of communication. As the Memphis fashion points out : design is an extraordinary tool for communicating because its intrinsic characteristic is the fact that it is used and distributed anyway, even without communicating anything. The Memphis fashion is trying to connect design and industry to the broader culture within which fashion moves. Second, Using different materials provides not only new structural Possibilities. but - above all - new semantic and metaphoric possibilities, order modes of communication, another language, and even a change of direction, broadening of perspective, appropriation and digestion of new values and the concomitant rejection of traditional structures that renewal always Involves. The memphis fashion works on the fabric of contemporaneity (lurex yarn, latex, chrome metal and steel) and contemporaneity means computers, electronics, a new awareness of the body. mass exercise and tourism. Third, color in Memphis has never been an ideological vehicle. As with decoration it is born tilth the design, forming an integral part of the structure. It alters the objects molecules. It works as a mass, as an intrinsic feature of a certain form and volume. The Memphis fashion was realized the introduction of ultramodern science into such experimental and creative implementation as optical motive, brilliancy of colour of electronic medium in audition to metallic fabric and high technical synthetic fiber. A color tilth pop culture connotations that weaver between technological allusions and Mcdonald's.

• International Journal of Advanced Culture Technology
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• v.11 no.1
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• pp.212-220
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• 2023

The meticulous figure painting is one of the wonders of traditional Chinese painting and has blossomed in art history with its unique and interesting style. The period from the Warring States period to the Song and Yuan dynasties was a glorious period in its history, after which it tended to decline due to changes in painting materials and many socio-historical reasons. The extensive cultural exchanges in the world today, the penetration of Western values and the expansion of information technology have brought a huge impact on Chinese meticulous figure painting, which has developed an active way of thinking and expression after absorbing certain elements of Western culture and thought on the basis of inherited tradition. Contemporary Realistic Figure painters continue to explore new developments in meticulous figure painting in the contemporary context, and give contemporary meticulous figure painting a new cultural and ideological connotation, forming a new look that meets the requirements of the times, with richer and more lively content, subject matter and formal language. Traditional meticulous figure painting is characterised by a highly refined use of line and coloring composition. Contemporary meticulous figure painting focuses on the use of purely formal language and the expression of the personality of the creative subject, with a new outlook on the world of painting. In the contemporary multicultural context, new formal language and methods of expression are constantly being explored to create a new look. In the process of development, contemporary meticulous figure painting has merged the best qualities of traditional and contemporary culture, making it an art with a subtle language, rich in meaning and with the charm of the times and oriental characteristics. The author in the form of contemporary fine brushwork figure painting language as the research object, explore new form of fine brushwork figure painting, and in the contemporary society and multicultural context factors. Innovation, enrich and develop new forms of art language of contemporary social form and aesthetic temperament and interest.

• Journal of English Language & Literature
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• v.56 no.2
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• pp.357-382
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• 2010

Motherhood as an ideological construction has been regarded as an oppressing apparatus enforced by patriarchism. On the one hand, demystifying motherhood helps expose dehumanization of women, and accordingly liberate women from being an ideal mother. On the other hand, however, feminists' attempts to unearth the distorted images of mothers result in devaluation of such values as love and sacrifice attached to motherhood. "Tell Me a Riddle" by Tillie Olsen, who is a declared socialist as well as a feminist, occupies a significant position in a sense that it neither condemns motherhood as evil nor idealizes it. Through the main character, Eva, it examines the meaning of motherhood in a way that a real mother experiences it in a real life, and thus Olsen challenges the readers to ponder upon the mothers' dilemma: a conflict between a desire for self-fulfillment and sacrifice for others. Eva, a mother of seven grown-up children, and now dying, shows an ambivalent attitude toward motherhood. She realizes that she is a victim of idealized motherhood in that, toward the end of her life, she feels uncomfortable accepting her personal desires as they are. Yet at the same time, she appreciates her experiences as a mother in that she could consume her passion for the ideals as she has spent her youth working toward, trying to construct an idealistic socialist country. Eva's real ideal, as a human being, is to live "with" others, not just "for" others. In other words, she does not want to allow herself to live only for others in the name of the mother because she does not have any alternatives to do otherwise. Rather, she desires to live a life of voluntary sacrifice and love. In this way, through Eva, Olsen tries to help us to construct a community where we--not just mothers-can live "with" others.

• Journal of English Language & Literature
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• v.58 no.4
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• pp.723-752
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• 2012

Although his mythic poetry deals with the fall and resurrection of Albion as the origin of humankind, William Blake (1757-1827) simultaneously links it to the professionalization and unification of disciplinary knowledge itself. He particularly takes a great interest in the cross-referential relation of poetry to science. He argues for the communication of poetry and science on equal footing with each other without the former's prioritization over the latter, or vice versa. In his works Vala, or The Four Zoas (1797-1807) and Jerusalem: The Emanation of the Giant Albion (1804-1820), on which I focus in this essay, Blake's primary problematic is to display strong conflicts among different systems of knowledge. I approach this issue in light of the ideological clash of Newtonian thought, Romantic thought, and postmodern thought. In his poetry, Blake thematizes the very clashes of these different thought patterns. From the standpoint of Romantic thought, first of all, Blake problematizes Newtonian Enlightenment. He criticizes abstract universalization both in poetry and science, which Urizen, one of four Zoas, propagates. Protesting against Urizen's Newtonism, Los values "living form." Thus, Blake demonstrates, through this figure, that poetic imagination and scientific organicism are discursively communicative. Blake, however, also questions the network of Romantic science and Romantic poetry so as to suggest what current critics would call postmodern thought. Blakean postmodernism pursues the self-similarity of organic structure in science and poetry. Precisely, Blake sees polypus as a proliferation of organic body; he arranges four Zoas' self-repetitive stories in a non-linear way. Blake aspires for the conflicting coexistence of different thought patterns.

• Korean journal of communication and information
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• v.67
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• pp.152-176
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• 2014

Public opinion has dramatically shifted from positive to negative in Korea society especially since the IMF crisis. Such terms as 'aristocratic union', 'collectivism', 'damages on public interest' became a kind of conventional wisdom. Undoubtedly, media's representation has much to do with such a tantamount difference. This study thus attempts to understand the mechanism by analyzing media discourse related to labor strikes. For this purpose, this paper made a choice three cases including doctor-pharmacist dispute, general strike by truckers' solidarity, and Ssangyong Motor's strike. Total 217 editorial pieces of , and conceived to be a representative newspaper of ideological stance were analyzed. Research showed that while paying particular attention to demoralizing labor strikes, shed positive light on such disputes by articulating fundamental causes hampered by pro-capital policies along with anti-labor law enforcement. The believed to be relatively a neutral one showed ambivalent attitudes toward those cases. More favorable and inclusive reporting were found in accordance with policy shifts as well. Media's selective partisanship for the sake of private interests is firmly believed to downgrading credibility on Korean journalism. Also is fair, balanced and less biased reporting over socal disputes a vital part in crystallizing social consensus. In this consideration, the authors hoped this study to provide an opportunity to contemplate on what would be desirable journalistic values in modern democracy.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.139-172
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• 2023

This study aims to look into the concept of Human Mind and Moral Mind and the issue of their axiological interpretation in Daesoon Thought. In the Song dynasty, the concept of the Human Mind and Moral Mind was understood as indicating two aspects of the universal Human Mind. Discourse on this theory was undertaken by scholars such as Cheng Yichuan (程伊川), Su Shi (蘇軾), and Zhu Xi (朱熹). The differences between the Human Mind and Moral Mind were interpreted as issues of cultivation. The discussion of the Human Mind and Moral Mind were established through a systematic theory by Zhu Xi, and this developed into various forms of discourse and ideological stances thereafter. One of the most important issues of the Human Mind and Moral Mind theory was its axiological interpretation, which was divided largely into three patterns. One was to interpret the Human Mind and Moral Mind as evil and good respectively (proponents included Cheng Yichuan and Zhu Xi in his early theories), the other one saw them as value-neutral and good (proponents included Zhu Xi, Toegye 退溪, and Yulgok 栗谷), and the last one interpretation held them as pre-evil and pre-good (Dasan 茶山). As the Human Mind and Moral Mind can be seen as a universal human issue, the examination of those patterns in the Confucian tradition would be meaningful for understanding the Human Mind and Moral Mind as a theoretical base in Daesoon Thought. In Daesoon Thought, the Human Mind and Moral Mind are defined as private and public respectively, but no further explanation is provided regarding these items. If we infer by considering the two in the light of the overall ideology and values that Daesoon Jinrihoe pursues, the Human Mind can be said to represent basic biological desires such as clothing, food, and sexual satisfaction all of which are human vital activities needed for the preservation of the human race. The Moral Mind can be seen as a mind that is set upon practicing morality and realizing the ideological aims of 'supporting the nation and comforting the people,' 'vast saving all creatures,' and achieving 'harmony and peace for humankind.' However, the conscience and the selfish mind, which are related axiologically to the Human Mind and the Moral Mind, are defined respectively as good and evil and explained in a relatively systematic way which includes conceptual claims and details on the origin of these aspects of mind. The reason why the discussions of the conscience and selfish mind are more systematically described than the Human Mind and Moral Mind seems to be that issues relating to the conscience and selfish mind are more directly applicable to matters of religious doctrine.

• Journal of the Korean Society of Clothing and Textiles
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• v.26 no.12
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• pp.1727-1738
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• 2002

세계화, 국제화, 개방화 시대에 살고 있는 우리가 통과의례나 전통 명절과 같은 특별한 행사에 의례복으로 한복을 애용하는 것은 한복이 한국의 문화적 이미지를 강하게 간직하고 있는 한국적 조형물 중의 하나이기 때문이다. 더우기 의례복은 특별한 행사 자체를 위해 착용되었던 만큼 당시대의 내 적 가치를 가장 현저하게 표출하고 있는 복식으로 인정 할 수 있기 때문이다. 본 연구의 목적은 시대 적으로 현대 전통 한복의 기본 형 식을 제공한 조선시대와 그 이후의 복식 중에서 특히 분명한 착용동기와 목적, 복식을 통해 나타내고자 하는 상징성 등을 함축하고 있는 아동용 의례복을 대상으로 복식의 형태, 색채, 문양, 소재 등의 조형 요소를 고찰하는 것이다. 또한 양식적 특성을 살펴보고, 그러한 조형적 특성을 형성시킨 당시대의 사상적 가치를 추론해 보는 것이다. 구체 적인 연구 방법은 먼저 관련된 문헌 고찰을 통한 이론적 배경을 토대로 하여 아동용 의례복의 범주를 설정하고 현재 보전중인 실물과 또는 사진, 풍속화에 나타난 복식 자료들을 수집하였다. 그리고 당시대의 사상적 배경에 대한 고찰을 병행하여 이들에 내재된 문화적 가치를 추출해 보았다. 연구 결과 양식적 특징으로는 남아의 두루마기나 전복 그리고 쓰개류 등에서 기능성을 고려한 변형적 양식이 나타나고 있었다. 색채 역시 음양 보색이나, 오행색을 바탕으로 한 기본색의 구성 이외 에도 소매나 섶에 응용된 색의 배열이나 맞깃 전복의 깃에 나타난 색의 조화는 다양한 색의 조형미를 표현하고 있었다. 특히 색동 등에 나타난 오행색의 배열, 안감과 겉감, 상의와 하의, 외의와 내의에 사용된 색의 조화는 미의식에 관한 문화적 가치를 추론해 볼 수 있다. 더우기 장식 표현에 주로 쓰인 자연물 문양이나 글자 문양은 당시의 지배 사상이 지향하는 덕목 이외에도 전통적으로 내재된 수명과 복록, 부귀와 영화에 대한 내적 가치들을 반영하는 조형적 상징들이라 할 수 있다. 소재는 비교적 계절을 고려하여 사용되고 있었지만 의례적 성격을 지닌 외의나 쓰개류의 경우 계절적 구분을 고려하지 않은 경우도 많이 나타나고 있었다. 장신구의 경우는 많이 사용되는 것은 아니나 역시 상징적 인 가치를 표현하는 실물들을 미적으로 재구성한 사례들이 나타나고 있었다. 이상의 연구를 통해 아동용 전통 의례복은 형태, 색채, 문양, 소재, 장신구 등에서 양식의 다양성과 변형들을 알 수 있었다. 또한 적극적인 내적 가치의 상징들을 복식을 통해 표현하고 있었음을 알 수 있었다. 현대 복식의 디자인에 있어 아동용 의례복에 나타난 창조적인 양식의 변형과 다양성 그리고 복식을 통한 내적 가치의 반영 등이 현대 사회와 조화를 이룬 실질적인 복식 디자인 제시 및 창작에 작은 영감으로 작용하길 바란다.