• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.139-177
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• 2022

The only text that aids in the understanding of Songs of the Dao of Great Gods (大化神道歌詞), which was established by Yun Jin in 1984, is Mok-wun daegyeong (木運大經, The Great Scripture of Wood-Destiny) published by Oh Yeol-gyun in 1976. This scripture includes five songs: Wun-hoe dongbang-ga (運回東方歌, Songs of Destiny-Returning to the East), Gung-eul-ga (弓乙歌, Songs of Gung-eul), Dodeok-sa (道德詞, Morality Poems), Palguae-gugung byeon-yeok-ga (八卦九宮變易歌, Songs on the Changes of the Eight Trigrams and Nine Palaces), and Nakdang-ga (樂堂歌, Songs of the Paradisiacal Lands). Songs of the Dao of Great Gods, which is prone to embracing Daoist characteristics, is meant to be sung upon the realization of the Later World, the ideal earth. This is expressed as spring. In addition, we can easily find key terms such as Sampung-ga (三豊歌), Yangbaek-segye (兩白世界), Gung-eul-ga (弓乙歌), Gunggung-euleul (弓弓乙乙), Yanggung (兩弓), Euleul (乙乙), Gung-eul seonin (弓乙仙人), Samin-ilseok (三人一夕), Yijae-jeonjeon (利在田田), Gung-eul jiri (弓乙之理), Naenggeum-bugeum (冷金浮金), Seokjeong-gon (石井昆), Yangbaek (兩白), Sampung (三豊), and Sodumujok (小頭無足), all of which appear frequently in traditional prophecies and the faiths they have inspired. The precise meaning of these terms has yet to be revealed. Furthermore, Songs of the Dao of Great Gods contains lyrics prophesying that the return of the wood-destiny of the East and emphasizing the destiny of 3-8 wood as based on the Yellow River Chart (河圖). Songs of the Dao of Great Gods, originated the term, the World of Paradisiacal Lands (樂堂世界), and prophesyed that the wood-destiny of the East would return to create a new world that took Korea as its center. The text emphasized wood-destiny, symbolized by spring, and argued that the Dao of Great Gods could be ascetained from the principle of water-producing wood (水生木) found in the Eastern study of changes (易學) as approached by Choi Su-Wun (水雲), the founder of Donghak (東學).

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.235-270
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• 2018

The term, Degree Number, was religiously re-interpreted by Jeungsan (甑山) Kang Il-Sun (姜一淳, 1871~1909) and used by him to imply 'the principle of ruling the world.' It was especially the case that his usage of Degree Number referred to the new law that will rule during the Later World, and the significance of this was promoted during Jeungsan's Reordering Works of Heaven and Earth. And Jeongsan (鼎山) Jo Cheol-Je (趙哲濟, 1895~1958), who received a revelation from Jeungsan, established new religious movements including Mugeuk-do and Taegeuk-do and gave a broader meaning to the term Degree Number which he adopted from Jeungsan. He endowed it with the additional meaning of 'all the religious activities performed to achieve an ideal world.' In the history of Korean religions, Degree Number was newly interpreted by the religiously-gifted Jeungsan, who appeared at the end of the Joseon Dynasty. The lineage of religious thought related to Degree Numbers was constantly transmitted through Mugeuk-do and Taegeuk-do both of which were founded by Jeongsan Jo Cheol-Je. Later, Park Han-Gyeong (朴漢慶, 1917~1996) succeeded this lineage when he established Daesoon Jinrihoe in 1969. Religious thought related to Degree Numbers came from Jeungsan's self-realization that he was 'Sangje (the Supreme God).' The thought was also formed by his religious declaration wherein he changed the Degree Number of mutual contention in the Former World to that of mutual beneficence in the Later World. What Jeungsan emphasized was the fluidity of Degree Numbers. Just like human beings are never able to escape from the bonds of their destiny, in Jeungsan's thought, forced or ordained cosmic orders do not exist. In the outworn world of the past, which has been defined as the Former World, the Degree Number was recognized as the ordained law and norm, but as the Later World was coming, Jeungsan recalibrated the Degree Number and defined it anew through his own authority and power as the Supreme God. Jeongsan recalibrated many Degree Numbers throughout his life. The number of Degree Numbers which Jeungsan recalibrated is relatively fewer than that of Jeongsan, who inherited the thought of Jeungsan, and then went on to categorize almost every major religious activity he performed a Degree Number. In this context, Jeungsan's 'Degree Number' became expanded and broadened in terms of its scope.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.209-239
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• 2017

This study focuses on reviewing the concepts, roles, meanings, and values ascribed to females and femininity as observable in Daesoon thought and in Feminist theory. Especially with regards to the process of achieving gender equality through the resolution of grievance for females in Daesoon thought, the study draws positive and desirable roles within this practice by specifically examining good deeds performed by females and practical roles that females play. By doing so, this study finds a way to go from the world of mutual contention to the world of resolving grievances that have arisen due to the oppression of yin and the encouragement of yang. First wave feminism can be summarized as the inclination for equality. In Daesoon thought concerning this and from standpoint of females, the most ideal image of woman is one of a female Perfected Being who is unified with Dao and has thereby achieved perfection of her humanity apart from gender. In the Later World (Hucheon), people can get results based on their hard work regardless of gender. The enlightenment of Dao is such that it is not important to distinguish between males and females. Both of them can be 'unified with dao'. Therefore, despite the similarity, the concepts of equality in first wave feminism and the resolution of grievance for women have differences in terms of their ideal vision of equality. The representative claim in second wave feminism is 'consideration' and, in this context, 'consideration' has pronounced feminine characteristics. In Daesoon thought, this sense of 'consideration' is related to the concept of 'Jamojijeong', a term that refers to motherly affection. However, it is not simply a virtue of females and mothers, but rather the value of 'Yin (pronounced in Sino-Korean as 'Eum')' called 'Eumdeok (hidden virtue)'. Jamojijeong means that people should behave in a modest way and this helps them achieve their aims. It is also closely related with 'femininity' in the sense of Eum. One of processes spreading it socially is to propagate virtue (Podeok) and if harmony is achieved through it, then 'right yin and right yang' emerge as the precondition by which Pyeong Do (Pacification of Tao) can be realized. Furthermore, because the aspect of Pyeong is a cosmic process, it has distinct differences from the social aims of feminism and the worldly aims of other numerous ideologies. In proceeding from the Former World (Seoncheon), an era of mutual contention, to the Later World, an era of mutual beneficence, it is essential to emphasize the connection between 'harmony (Hwa)' and 'propagating virtue' as the starting point from which the perspective of Daesoon thought aiming at the principle of 'Pyeong' and 'Hwa' emerges. Herein one can discover that the realization of Daesoon thought is based on the vitalization of the feminine value of 'Jamojijeong'.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.101-140
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• 2017

Currently, the whole world is being swept away by spiritual movements. Since the Three Kingdoms periods, Korea has been under the influence of "The Three Teachings". But during the modern times, the word "The Three Daos" began to be widely used alongside the expression "The Three Teachings" within various circles of New Korean Religions. Regarding this, Daesoon Thought is particularly noteworthy due to its description of the religious realm spoken of as "Confucianism, Buddhism, and Taoism" and the figurehead of that realm, the "Gwan-wang (Crowned King)". This study suggests that there should be a distinction noting the differences between "The Three Teachings" and "The Three Daos" in order to understand the status of the "Gwan-wang" in Daesoon Thought and to facilitate the study Buddhism as both a religion and a religious principle within the context of "The Gwan-wang of the Three Daos". Chapter II, details the conceptions of "Dao" and "Teaching" in the Eastern tradition and "Religion" in the Western tradition. This chapter includes a discussion of how the word "The Three Daos" could be approached as a "Theory of the Three Daos" that explains the religions of the East and the West through comprehensive principles. Chapter III goes through descriptions in the Jeon-gyeong of Buddhistic faiths, doctrines, monks, and temples to discover the meaning of the Dao of Buddhism and Buddhist culture as contained in the Jeon-gyeong. In chapter IV, the Buddhistic characteristics of Daesoon Thought is clarified in three ways: the Dao of Buddhism as the "substance of form", oneness as "growth and nurturing", and "Jinmuk" as the leader of the Dao of Buddhism. From this discussion, it is shown that research on the Dao of Buddhism in Daesoon Thought is a crucial avenue for understanding the identity of Daesoon Thought. In other words, the status of Daesoon Thought is not irrelevant to the Dao of Buddhism or to Buddhism proper, but Daesoon Thought should instead be understood as pursuing the state of Gwan-wang (Crowned King), which has the Dao of Buddhism as an axis characterized as "the substance of form" or as "growth and nurturing". Also, it provides a comprehensive view by which the various aspects of Buddhism as a modern day religious phenomenon of can be understood under the principle of the Dao of Buddhism.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.179-217
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• 2022

Concerning the differences in the tales between the Investigation of Historical Remains of Patriarch Jinmuk (hereafter, IHRPJ), as well as those which appear in Jeungsanist Thought and Daesoon Thought, previous studies view such differences as Jeungsan's intentional modification of the original intent of the narratives or as indicating differences in beliefs and values. This style of interpretation seeks to reconcile both Korean Buddhism and Jeungsanist and Daesoon Thought based on the premise that the former and the latter two exhibit differences in values. This study accepts the above view of the differences in description according to values. However, the differences between the tales of Jinmuk that appears in IHRPJ versus those in The Canonical Scripture can be approached from a new perspective, i.e., the differences that exist between literary and oral traditions; rather than only stemming from potential differences in the world views espoused by Buddhism and Daesoon Thought. These refer to the IHRPJ, which was constructed first as literary narratives in the 19th century; however, there was also folklore that had been handed down from the 18th century. As a result of examining the relationship between Jinmuk and Bonggok via this interpretive horizon, the contents of the IHRPJ are found to reflect the values and intentions of the intellectual class, such those held by Master Cho-ui and Kim Ki-jong, whereas oral traditions can be seen as a reflection of the hopes of the people of the late Joseon Dynasty. Jeungsan should also be interpreted as having utilized folklore in his teachings. Meanwhile, the circumstances and intentions behind publishing the IHRPJ are analyzed in the context of the text's historical background and the relationship between Confucianism and Buddhism during the 16th through 19th centuries. In particular, through the Compilations of Wandang and the collection of writings of Buddhist monastics, I have evaluated that Confucianism needed to purify and correct materials according to the ideology of the times in order to promote a spirit of morality and courtesy. Likewise, Buddhist Master Cho-Ui also embellished records to benefit Buddhism and deleted oral records that could harm the reputation of Buddhism. On the other hand, when viewing Records of Shrine Renovation and existing oral traditions, it can be shown that some Jinmuk tales existed in the 18 th century which were not included in the IHRPJ. Thereby, Jeungsan's description of Jinmuk tales can be reappraised as accepting the oral secular tradition that conveyed the wishes of the people. In other words, compared to the IHRPJ, which reflects only the harmonious content of Confucianism and Buddhism due to political and social factors, The Canonical Scripture reflects oral traditions that were widespread during the late Joseon Dynasty. As evidence, it can be suggested that there are many narratives about the relationship between Jinmuk and Bonggok that center on Bonggok's jealousy and the murder of Jinmuk. Jeungsan aimed to encompass people of all classes according to their minds and wills rather than their political positions or statuses. Therefore, Jeungsan did not need to rewrite the narrative content that had been passed down via oral tradition. Instead he embraced those narratives as a projection of the voices of the people.

• Korea Science and Art Forum
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• v.20
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• pp.315-326
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• 2015

This study has started from a curiosity about how the concept and characteristics of mise en abyme, which is one of meta-discourse in the contemporary aesthetics and has affected every aspect of modern philosophy, art, and culture, are expressed in modern architecture. 'Mise en abyme' is a technique mainly used by writers of the nouveau roman after it was introduced first in the work of novelist Andre Gide; this technique of artistic expression has been extended across the whole contemporary art and has become the meta-discourse which essentially makes its appearance in the art after postmodernism. 'Mise en abyme', meaning endless formation of image between two mirrors, got involved with discourse of the various philosophers of the time such as Deleuze and Derrida, and was also expressed in the language of architecture by modern architects who have been influenced by their philosophy. In this context, the technique of mise en abyme which is mostly used in art has a relation to methods of space expression of architects. This research studied the characteristics of mise en abyme which show in the expressional method of the modern architecture based on the relationship between the technique of mise en abyme and the modern method of architectural expression. Moreover, on the basis of this an analysis was carried out on architectural works of Jean Nouvel, who uses de-materialization and singularity as the architectural language. Through the research it was confirmed that the characteristics of expression of mise en abyme in architecture are embodied in material of the surface which forms buildings' exterior, or expressed by using reflection and graphical factors. Through analysis this study allows the chance to see that even though the means and field for expressing mise en abyme are different, the characteristics of the fundamental concept are shared among them, and to think about the meaning in the technique of mise en abyme as one yardstick to understand modern architecture in modern times with no specific mainstream.

• Journal of Christian Education in Korea
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• v.74
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• pp.7-31
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• 2023

The climate crisis threatens Earth's ecosystems and biodiversity. In particular, it can be said that the cause of the global crisis began with human greed. An educational alternative is needed to change the Christian worldview that causes greed. The purpose of this study is to find ways to apply democratic citizenship education to Christian education as an alternative to overcome the climate crisis. The contents of the study to achieve the purpose were first the essence of Christian citizenship education was examined by dividing it into citizenship education, democratic citizenship education, and Christian citizenship education. Second, The model of democratic citizenship education was established by defining its goals, content, methods, and directions within the context of Christian citizenship education. Third, the application plan of Christian education for democratic citizenship education was classified into 7 categories and proposed; environmental education to overcome the climate crisis, ethical education to restore the public role of the church, education to form God's character, education to realize the village education community, education that promotes Christ's peace and Christ education that fosters consideration for multicultural individuals, and literacy education to prevent the negative impacts of digital media culture. Next, the plan to apply democratic citizenship education to Christian education is, first, to reduce human greed and restore God's creation order through environmental education that can overcome the climate crisis. Second, through ethics education to restore the church's public nature, it is necessary to restore the church's role for the church's moral empathy and publicity. Third, through the education that forms the God's character, it is necessary to form a mature character of faith in which personality and faith are harmonious and balanced. Fourth, schools, villages, and churches form a community through education that realizes a village education community so that the members of the village can obtain educational results. Fifth, through education that aims for the peace of the God Christians should be able to live as Christian democratic citizens who achieve peace in the kingdom of God. Sixth, through education that considers multicultural people, faith education that helps them overcome discrimination, exclusion, and hatred toward multicultural people with the love of Jesus Christ and seek a life of coexistence. Seventh, through literacy education that prevents the harmful effects of digital media culture, personal ability to read and write in media should ultimately be improved to the ability to practice socially.

• (The) Research of the performance art and culture
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• no.23
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• pp.63-103
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• 2011

This paper inquires closely into the background of pansori gosu(drummer) and his social position based on documents and oral materials and the performance features of gosu in the entire process of pansori performance, 'preparation', 'performance' and 'aftermath', focused on the relationship between the changja(singer)-gosu. In the past, some gosus were ex-tightrope performers. Their social position and working conditions were better than that of the ex-tightrope performers but were worse than that of the pansori singer. After 1910's, people formed some special sense about the gosu due to the change of the space for pansori performances and the technological advances on the media, and gosu's conditions improved. The theory of pansori drum gradually began to be established well. The function and the role of gosu in the whole process of pansori performance may be summarized as follows. To begin with, the training with various and a lot of singers is required in the 'preparation'. Rehearsals are divided into individual practices and joint practices, and the latter can be controlled by the level of the capacity of gosu and the degree of the experience between chanja-gosu. Next, bobiwi(flattering drumming) and chuimsae(encouraging remarks) are important in tbe 'process'. The gosu has to share the speed of one jangdan(rhythmic patterns) and the accent of the sori and adjust his enery. Besides, he has to acknowledge the naedeureum(beginning sign) and reply with changja's singing. In formal performances, working in harmony with changja and gosu and their joint experiences are necessary for the gosu; in pansori contests, giving chanja a stability; in contests for gosu, drumming skill, position, chuimsae; in small performances and new adaptation of pansori, cheap fees and positive response of the transformational play or ad-lib; in lecturer concerts, reacting quickly to rapidly changing situations. Chuimsae is way which gosus and audiences express their feeling together, however, its context and sound are different. Finally, 'aftermath' is a process the pair of chamgja and gosu mutually evaluates about performance or audiences estimate that.

• (The) Research of the performance art and culture
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• no.38
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• pp.249-275
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• 2019

Gangneung farm song is important for the ritualistic labortheatricals. Especially, in the theatrical process program, the songsof weeding, such as Haksan Odokkteggi and Ssadae, were alsoincluded to represent the agricultural ritualistic prayer for goodharvest. The use of Gangneung farm song is attractive in termsofthe circumstances. There is no chance of success as a plan simplyfor local events. As a comprehensive art, Gangneung farmsongshould simultaneously revitalize locality, representability andglobality. In this context, three directions are suggested dependingon the development progress. The second direction to the thirddirection are mainly oriented toward government-local authoritycentered support, but, in particular, the third direction should aimtobe an open archive in which the public and the contents prosumercan participate. In the production of the traditional content, OSMUmust be endlessly recreated and spread through 'diversity' and'interrelationships'. The contents utilization was discussed based on the transmissiondetails and analysis evidence of Gangneung Haksan Odokttegi. Thediversification of the way of performing farm song and the folk songs that can induce interest were proposed. Furthermore, basedon the fact that 12 songs classified into 8 work types, there-creation of the contents that focus on the playful aspect of theperforming arts was also proposed. In addition to suggestingthedesirable discourse of the performance groups, the experienceprogram development, education, public relations andcommunication reinforcement based on the narrating principlesoffarm songs, and the development and execution of farmsongprograms based on the tradition and the event demands wereproposed. While mentioning the necessity of value creation, thevitality of performing arts skills that put emotion, imagination, fun, sympathy, and etc. on the original form and the model of farmsongs should be supplemented to Gangneung Haksan Odokttegi. The independent transmission aspect of Gangneung Arirangisalso positive. There are difficulties of reduction of traditionalitydueto the designation, standardized transmission, lack of developmentof voluntary performances, and demonstration-centeredtransmission. Narrowly, we focused on the education andvitalization directions in terms of the capacity building of theconservation council itself. By embodying the essential value of theagricultural literature that farm songs possess, it can bringimpression of all worlds, all lives, communication and sharing, anddraw inspiration from the humanistic view of the world andemotion. The reconstitution of agricultural heritage, theconstruction of a storytelling linked with the concrete objects suchas Beomil National Preceptor, Gulsansa, FlagpoleSupport(Dangganjiju), Seokcheon, Hakbawi rock, and etc., andtheestablishment of fusion type farm song museum were proposed. In terms of culture industry, we requested active support fromtheinstitutions including local governments and various farmsongstorytelling creation projects.

• Asia Marketing Journal
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• v.16 no.1
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• pp.71-100
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• 2014

While the role of emotional antecedents of effective selling behavior would be important, the issue has not been fully addressed in the sales literature. To fill this gap, we conceptualize and empirically examine the relationships among salesperson's emotional regulation processes such as emotional intelligence (EI) and emotional labor (EL), effective selling behavior, and sales performance on the basis of educational, occupational, social psychology literature and marketing literature (e.g., Henning-Thurau, Groth, Paul, and Gremler 2006; Kidwell et al. 2011; Liu et al. 2008; Mayer, Salovey, and Caruso 2008). First, salesperson's EI is defined as his or her capability that enables correct perceptions about emotional situations in sales interactions. The EI is expected to work as psychological resources for different types of EL (i.e., deep acting and surface acting) to be performed by salesperson as emotional expression strategies (e.g., Lie et al. 2008). It is, then, expected that the features of EL selected by the salesperson would lead to different levels of adaptive selling behavior (ASB) and thereby sales performance (Monaghan 2006). Further, given that salesperson's customer orientation (CO) is found to be an important correlate of ASB (Franke and Park 2006), it is expected that CO would moderate the relationship between EL and ASB (Rozell, Pettijohn, and Parker 2004). Hence, this research attempts to shed additional light on emotionally-driven (EL) as well as cognitively-driven (CO) antecedents of ASB (Frank and Park 2006). The findings of the survey research, done with 336 salespersons in insurance and financial companies, are summarized as follows. First, salespersons with a high level of EI are found to use both deep acting (regulating the emotions themselves) and surface acting (controlling only emotional expressions) in a versatile way, when implementing EL. Second, the more the salesperson performs deep acting, the more he or she shows ASB. It is, then, important for salespersons to use deep acting more frequently in the EL process in order to enhance the quality of interacting with customers through ASB. On the other hand, the salesperson's surface acting did not have a significant relationship with ASB. Moreover, CO was found to moderate the relationship between the salesperson's deep acting and ASB. That is, the context of high CO culture and individual salesperson's deep acting would synergistically make the selling efforts adaptive to customer preferences. Conceptualizing and empirically verifying the antecedent roles of important emotional constructs such as EI and EL in salesperson's effective selling behavior (ASB) and sales performance is a major theoretical contribution in the sales literature. Managerially, this research provides a deeper understanding on the nature of tasks performed by salespersons in service industries and a few guidelines for managing the sales force. First, sales organizations had better consciously assess EI capacity in the selection and nurturing processes of salespersons, given that EI can efficiently drive EL and the resulting effective selling behavior and performance. Further, the concept of EL could provide a framework to understand the salespersons' emotional experiences in depth. Especially, sales organizations may well think over how to develop deep acting capabilities of their sales representatives. In this direction, the training on deep acting strategies would be an essential task for improving effective selling behavior and performance of salespersons. This kind of training had better incorporate the perspectives of customers such that many customers can actually discern whether salespersons are doing either surface acting or deep acting. Finally, based on the synergistic effects of deep acting and CO culture, how to build and sustain CO is always an ever-important task in sales organizations. While the prior sales literature has emphasized the process and structure of highly customer-oriented sales organization, our research not only corroborates the important aspects of customer-oriented sales organization, but also adds the important dimension of competent sales representatives who can resonate with customers by deep acting for sales excellence.