• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.107-139
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• 2020

This paper primarily focuses on the highest deity, the Upper Thearch of the Nine Heavens (officially translated as 'The Supreme God of the Ninth Heaven'), in the Korean new religious movement (NRM) Daesoon Jinrihoe and the true minister of the myriad spirits in the Taiwanese NRM, Yiguan Dao, the Upper Thearch of Manifest Luminosity. As the two both serve as highly representative "Upper Thearch" beliefs in emerging NRMs, I attempt a comparative analysis of the source of these beliefs, their characteristics, and the links that exist between them. On the basis of ancient Chinese classics and Daoist texts, along with Daesoon Jinrihoe's scriptures and works from Yiguan Dao's Canon, I try to understand the distinguishing features of cosmological ideas from both religious movements. For example, because the Upper Thearch of the Nine Heavens could not bear to see the human realm growing ever more disordered and in order to improve worldly conditions, he traveled to the harmonized realm of deities, and therefore descended into the world to make a great itineration and enlighten the people through his teachings. In the end, he came to Korea and was reborn as Kang Jeungsan (secular name: Kang Il-Sun) in Gaekmang Village. In the Human Realm, he spread his transformative teachings to the people which were later became the doctrines of the Virtuous Concordance of Yin and Yang, Harmonious Union between Divine Beings and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification (jingyeong 真境) with the Dao. Yiguan Dao; however, explains that the source of humanity is the "Heaven of Principle" (Litian 理天), and people are "Buddha's Children of the Original Embryo" (Yuantai Fozi 原胎佛子), created by the Upper Thearch of Manifest Luminosity, who came to world to govern and impart spiritual refinement, before returning to his native place in the Heaven of Principle. Yet, because he became infatuated with the world of mortals, he forgot the path of his return. Therefore, the Eternal Mother sent Maitreya Buddha, the Living Buddha Jigong 濟公, and the Bodhisattva of Moon Wisdom (Yuehui pusa 月慧菩薩) to descend to the human world and teach the people, so that they may acknowledge the Eternal Mother as the root of return, achieve their return to the origin, and go back to the home of the Eternal Mother in the Heaven of Principle. Both Daesoon Jinrihoe and Yiguan Dao refer to their highest deity, the true ministers of the myriad spirits, with the simple title "Upper Thearch." This phenomenon also has some ties to God in the western Biblical tradition but also has some key differences. In investigating the sources of these two deities, we find that they likely took shape during the Yinshang (殷商) period and have some relationship to the Upper Thearch of Chinese antiquity. The questions raised in this research are quite interesting and deserving of deeper comparative study.

• Journal of Navigation and Port Research
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• v.46 no.4
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• pp.338-343
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• 2022

As the revitalization of the global maritime industry continues, the number of foreign ships navigating the maritime territories of maritime neighboring countries has rapidly increased. However, large-scale marine accidents have occurred, caused by the insufficient establishment of a system for management and operation relative to vessels' safety-condition. To address that, the IMO has granted the right to exercise port state control, especially for foreign vessels, to countries with jurisdiction over maritime territories with strengthening regulations and guidelines. In particular, the Republic of Korea, as a member of the TOKYO MOU, is conducting PSC, but as of 2020, the proportion of foreign ships was three times higher than that of national ships that called in domestic ports. However, the inspection rate was low at 9% which has not met the recommended level by the TOKYO MOU. Thus, this study conducted an IPA analysis as well as content analysis, by collecting the practical opinions and views of PSCO through objective questionnaires and written expert interviews, for improving the efficiency and effectiveness of domestic PSC. As a result, it was derived that the importance and performance related to human factors such as life on board, working environment, and response to safety accidents should be improved in to raise the quality of PSC inspection. Additionally, the work environment and performance of PSC in domestic ports for foreign vessels could be improved, if multifaceted support bases are established, for administrative unification of related tests for PSC, recruitment of PSCO, activation of the defection-reporting system, reorganization of the PSC execution group, etc.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.33-50
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• 2023

'Fasting of the Mind (心齋, ch. xīn zhāi)' is arguably the most important concept within the practical approach to the spiritual cultivation formulated by the Daoist philosopher, Zhuangzi (莊子). Most scholars have interpreted 'Fasting of the Mind' as an apophatic practice centered around the aim of the 'Dissolution of the Self (喪我, ch. sàng wŎ).' The Korean new religious movement, Daesoon Jinrihoe (大巡眞理會), can be shown to instead consistently utilize cataphatic descriptions of spiritual cultivation based on the 'quieting of the mind (安心, kr. anshim)' and 'quieting of the body (安身, kr. anshin)' with the highest attainable state referred to as the 'Perfected State of Unification with the Dao (道通眞境, kr. Dotong-jingyeong).' While the language used by Zhuangzi and Daesoon Jinrihoe appears quite different on a superficial level, a deeper examination shows that these rhetorical framings are likely negativistic and positivistic descriptions of the same, or at least reasonably similar, phenomena. Zhuangzi, who focused primarily on the body, mind, and internal energy, cautioned practitioners that 'mere listening stops with the ears (聽止於耳, ch. tīng zhǐ yú ěr)' and 'mere recognition stops with the mind (心止於符, ch. xīn zhǐ yú fú).' He therefore encouraged cultivators of the Dao to 'listen with the spirit (聽之以氣 ch. tīng zhī yǐ qì).' The main scripture of Daesoon Jinrihoe states that "The mind is a pivot, gate, and gateway for gods; They, who turn the pivot, open, and close the gate, and go back and forth through the gateway, can be either good or evil (心也者, 鬼神之樞機也, 門戶也,道路也)," and the Supreme God of the Ninth Heaven (九天上帝, kr. Gucheon Sangje) even promises to visit anyone who possesses a 'singularly-focused mind (一心, kr. il-shim).' In both these approaches, there is a sense of what must be kept out of the mind (e.g., external disturbances, strong emotions, malevolent entities) and what the mind should connect with to attain spiritual progress (e.g., spirit, singular focus, the Supreme God). The observations above serve as the main basis for a comparison between the apophatic descriptions of cultivation found in Zhuangzi and their cataphatic counterparts in Daesoon Thought. However, the culmination of this nuanced comparative exploration reveals that while the leanings of Zhuangzi and Daesoon Thought generally hold true, ultimately, both systems of cultivation transcend the categories of apophatic and cataphatic.

• The Journal of the Convergence on Culture Technology
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• v.9 no.3
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• pp.769-777
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• 2023

Globalization has brought about rapid economic, technological, and cultural changes. In order for countries around the world to communicate, recognize and understand globalization, creativity or planning ability can be used to code. In this paper, we would like to present and prove a data analysis that can solve world problems. In the global market, the value of goods or services increases with connectivity. This connection is becoming one of the factors that increase the value of culture. Changes taking this into account promoted cultural spread and innovative growth, and increased productivity and competitiveness in each region of the world. This paper compares the income of the middle class in the United States on the impact of globalization and anti-globalization on cultural spread and innovative growth. Globalization has created an environment in which various elements of K-culture can interact and spread. Through the Internet, social media, and international travel, globalization has had a positive impact on Korea's innovative growth. In areas such as economic activity, technological innovation, and creative industries, globalization has facilitated new tech and approaches, Through this, it changed the existing economic model and contributed to exports K-culture with a new middle class model. However, globalization in the cultural industry can result in the loss of regional characteristics & individuality, which can lead to the middle class cultural unification and alienation(chasm). As a result of the empirical analysis of K-exports for the middle income in the United States, cultural diffusion and innovation must be developed even in anti-globalization. With these industrial changes the soft power value of the Korean Wave proves that it can create value for use for the middle class of major exporting countries.

• Asia Marketing Journal
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• v.12 no.4
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• pp.183-201
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• 2011

In case of Aju capital, it adopted a strategy to use a single brand not two separate brands after M&A was completed. In order to implement this strategy, it has endeavored to effectively process the work of shifting existing marketing infrastructure of DAEWOO capital, the mergee, spending enough transition time for the brand migration. In the process of merging, Aju capital picked the strategy to use the brand of mergee first, which is the Daewoo Capital brand, and then took a transition time for a while to converge to the single brand of Aju capital. Putting another way, even if the M&A deal was completed back in 2005, it maximized the effect of launching its final brand "Aju capital" by capitalizing on the positive image of "Daewoo" during the transition time and changing its name just in the right moment. In a bid to implement this strategy successfully, it established a cautious but sophisticated brand migration strategy. 1) "Brand bridge" strategy through reinforcing brand power of "Naegeron", which is an individual product brand of Daewoo Capital 2) Establishing a good brand image through reinforcing customer satisfaction 3) It implemented and completed its brand transition initiative by going through the step of Aju Capital brand unification (from Sept 09 to present) Currently, the sales unit of Aju Capital is realizing quality growth through specialization. It's strategy is to construct a systematic sales portfolio in terms of both quality and quantity through product-by-product specialization where the existing practice was selling a variety of products in a single branch. Back in 2009, it opened a branch that specialize in imported cars and expanded its used car business to 6 specialized locations. Besides, the specialized locations for personal loan named "Naegeron" was expanded from 3 to 11 locations. Recently, it is expected that it will inject vigor to retail and corporate financing business alongside with its core business, which is auto financing.

• Korean Journal of Heritage: History & Science
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• v.56 no.4
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• pp.270-286
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• 2023

This article is about the conservation and use cases of Horogoru, a Goguryeo site located in Wondang-ri, Jangnam-myeon, Yeoncheon-gun in Gyoenggi Province. After Horogoru was excavated, it was decided to build a park around it as a way to prevent damage, and also to plant sunflowers to symbolize the sun. Naming the park 'Tong-il Balagi Park', which refers to the wish for unification, local residents and other related organizations jointly opened the site. Afterwards, they looked for ways to utilize the location and park, and chose to hold the 'Tong-il Balagi Festival'. The festival is an event held under the leadership of local residents, which has the effect of promoting both conservation and cultural property, as well as generating economic benefits. In other words, the Yeoncheon-gun, Jangnam-myeon Tong-il Balagi Festival can be said to be an exemplary example of successfully overcoming various disadvantages associated with the border area near the ceasefire line through local residents' own utilization of cultural property.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.33-68
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• 2023

Simwudo (尋牛圖), known as Ox Seeking Pictures, originated in the 11th-12th century and have consistently played a guiding role in the teachings of various religions in East Asia. Some Korean religions that emerged during modern times conveyed their teachings through depictions of ox seeking or herding. Among them, Daesoon Jinrihoe stands out as a representative religion. The belief system of this particular religion elucidates its distinct doctrine and worldview by reimagining Simwudo, into a new set of six panels (seven or nine panels in some variations). The Simwudo of Daesoon Jinrihoe differs from that of Buddhism, particularly in its treatment of meditation (禪), both in terms of context and significance. While they share similarities in the aspect of ox-seeking, the Buddhist Simwudo symbolizes human nature, whereas the Simwudo of Daesoon Jinrihoe represents the great Dao of Heaven and Earth propagated by Kang Jeungsan and brought into completion by Jo Jeongsan. In the Buddhist context, the subject of the search is the Ox, signifying the restoration of a deluded human's pure nature in order to achieve personal salvation and in some version of Simwudo, reenter society to perform salvific actions for others. On the other hand, in the Simwudo of Daesoon Jinrihoe depicts the process of a human attaining immortality and following the teachings of Jeungsan and Jeongsan. This culminates in the final image which is the redemption of the world. The final phase of the Buddhist Simwudo, depending on the version, is either enlightenment (personal salvation) or reentering society to perform salvific actions (as a bodhisattva), whereas the Simwudo of Daesoon Jinrihoe show the simultaneous achievement of the perfection of humanity and the redemption of the world. This distinction highlights the fundamental differences between the Simwudo of these two distinctly different religious traditions. These differences arise from the contrasting purposes pursued by Buddhism and Daesoon Jinrihoe.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.15 no.3
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• pp.191-206
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• 2020

Although several studies have been conducted on unification and the life of North Korean refugees, there have been few studies comparing the characteristics of North Korean refugees with South Korean workers, in terms of human resources in business administration. By considering the limitations of these prior studies, this study analyzed whether there are differences in factors affecting organizational commitment and turnover intention through a group comparative analysis between North Korean refugees and South Korean workers. For a comparative analysis between the two groups, we recruited 145 workers from North Korea and 213 South Korea-born workers. We found the following results with a multi-group structural equation model. We confirmed the measurement homogeneity by ensuring that both groups were equally aware of the measurement tools affecting organizational commitment and turnover intentions. As a result of testing the homogeneity of measurement, we also confirmed that there was a significant difference in optimism between the two groups; optimism affects organizational commitment and among social supports, affectionate support and interaction support affect organizational commitment. Analyzing the path between the two groups, we first were able to find that optimism influenced organizational commitment for both groups, in relation to positive psychological capital. However, in terms of degree, South Korean workers were found to be strongly affected. Second, with regard to social support, we were not able to find that affectionate support and interaction support have a significant impact on organizational commitment for South Korean workers, while for North Korean refugees, we confirmed that both supports have a significant impact. Third, we were unable to find any differences between the two group, in terms of other sub-components of positive psychological capital (self-efficacy, hope, and resiliency) or the sub-components of social support (informational support, tangible support). These results suggest that companies or managers employing North Korean refugee workers need to create an organizational environment that allows them to perceive social support, especially affectionate support and interaction support.

• Korean Journal of Community Nutrition
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• v.1 no.1
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• pp.9-27
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• 1996

The nutritional status is strictly related with flood production, flood processing, and distribution along with habits, education and technological achievement, adapted and adjusted to socio-economic conditions. All these factors are independently affecting the nutritional status of populations. In addition to the above mentioned factors launch of it is useful to consider two points ; unification of the South and the North Korea and WTO. The present study gives and overview of basic knowledge about nutritional status of Korean by using availab1e data in relation to nutrition. The basic characteristics of Korean diet with proportions high in carbohydrate and low in fat, have been relatively constant for the past two decades. The average daily flood intake in terms of weight of flood per person is relatively constant throughout the years. Although the proportion of animal food intake tends to increase recently, the Korean diet is still insufficient in meat, eggs, milk, and fish. Moreover because milk has not been accustomed flood with the general population and not much used in traditional flood preparation in Korea, milk consumption was especially low in comparison with western countries. The total energy intake was relatively constant throughout the years from 1969 to 1993. However, changes in the composition have occurred in the past two decades. The amount and proportions of fat have been s1ightly increasing while the total amount of carbohydrate has been decreasing. The nutrition preblems of Korea have changed over the past severa1 decades. The general adequacy of protein and energy existing after Korean War(1950) was resolved now. Since then the average diet appears to be nearly desirable in terms of rapid rates of growth during childhood and attainment of progressively stature and body weight at maturity. The dietary habits of some young people in these days seem to be taking a more western style diets. This trends if established by habit may lead to a marked change in the traditional diet and health. I think Korean nutritional experiences have potential values for tole other countries in Asia and in western countries. Korean diet illustrates a high level of nutritional status and health attainable will a largely vegetable diet : high in complex carbohydrates, and dietary fibre, and low in tat, and reasonable amount of total protein. This is significant for developing and developed countries that must select specific goals fir adequate nutrition for the people. Compared to the western countries, Koreas different incidence of coronary heart disease and malignancy demonstrates the significance of environment and probably the prominent role of diet in the development of these diseases. The changes occurring in the Korean diet of fir the unusual opportunity to assess the effect of diet upon chronic degenerative disease. In the future, the Korean diet might be continue to change significantly These changes are being influenced by socioeconomic factors that have been emerging and growing stronger since mid-l980 and that probably continue to be potent. The expanded purchasing power of the consumer results in increased discretionary purchases. In the case of foodstuffs, the consumer demands appear to be directed toward items of higher protein content, which, being primarily animal products, are inevitably accompanied by an increased consumption of fat. The continued availability of these more expensive flood items depends upon the balance of foreign trade favouring their importation and domestic production. A regression of foreign trade could result in a decreased supply for the consumer, whereas continued growth of trade iou]d provide freedom for increasing availability to the consumer. In this latter situation the exact choice of foodstuffs is depending upon comsumer tastes and the pressures that may influence it.

• Journal of Nutrition and Health
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• v.53 no.2
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• pp.215-229
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• 2020

Purpose: This study examines the attitude of South Korean adults toward food aid to North Korea and factors associated with it. Methods: An online survey involving 1,000 adults aged 19-69 years was conducted between September-October 2019. Throughout South Korea, the subjects were proportionally distributed with respect to gender, age, and region, to represent South Korean adults. Results: A total of 44.6% of the respondents agreed (Agreement group), 36.7% disagreed (Disagreement group), and 18.7% neither agreed nor disagreed to food aid to North Korea. Compared to the Disagreement group, the Agreement group had a higher concern of food aid to North Korea and a more positive perception on the effect of it. The Agreement group selected "direct assistance from the government" whereas the Disagreement group chose "support through international organizations" as the most appropriate channel for food aid to North Korea. Logistic regression analysis revealed that South Korean adults showing a more positive perception on the effect of food aid to North Korea were more likely to agree to the aid (odds ratio [OR], 19.32). Moreover, compared to the conservatives, the progressives were more likely to agree to food aid to North Korea (OR, 5.94). South Korean adults in their 40-50s were more likely to agree to food aid to North Korea than those in their 20-30s (OR, 2.81). South Korean adults with a higher concern of food aid to North Korea (OR, 3.93) and a greater positive perception on Korean unification (OR, 1.88) were more likely to agree to food aid to North Korea. Conclusion: The most important factor associated with the attitude of South Korean adults toward food aid to North Korea was their perception on the subsequent effect. As strategies to draw social consensus on food aid to North Korea, we recommend systematizing the monitoring process on the effect of providing food aid to North Korea and informing the public of the outcomes.