• Korean Journal of Heritage: History & Science
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• v.33
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• pp.308-336
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• 2000

Bridge - Treading was a flok festival that was held on the night of the 1st full moon of the lunar new years. Men and women, both young and old, took pan in it in the belief that crossing a bridge, or bridges, back and forth, the same number of times as the number of years they were old, on this night would prevent all types of leg and foot ailments from occurring throughout the coming year. The practice was carried on mainly around the Seoul central region of Korea. Though it has now largely disappeared, it has been reatores in the Yeoju area. According to the Korean almanac and other chronicles, it was once practiced throughout the land. It is in the preserved was brige-treading festival of yeoju, however, that both the original form, transmission, and function are clarified and brought to light. In this regard, when compares to similar festivals of other region such as Songpa and Kwacheon, it is found that of Yeojo has a special characteristic. Accompanied by folksongs, music, and dance, this was not a religions festival in the strict sense, but rather an annual custom filled with mirth and merriment that formed an integral part of Korean folk culture.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.189-229
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• 2015

동아시아의 19세기는 근대화 물결 안에서 변화의 시대였다. 중국, 한국, 일본은 식민지적 압박가운데 정치적 위기를 대면하였고 선진 문물과 기독교는 사회, 문화, 종교, 사상의 변화를 가져왔다. 신종교운동도 각 나라에서 다양한 형태와 철학으로 등장하였다. 이들의 근본적인 사상은 일반적으로 불교, 유교, 도교, 신교, 샤머니즘과 연관되어 있었다. 근대한국이 정치적 혼란을 겪을 때 여러 신종교들이 1860년을 전후로 나타났다. 나중에 천도교가 된 동학, 증산계, 대종교, 원불교 가운데 증산계 계통의 대순진리회는 사회-종교적인 영향력 차원에서 한국에서 가장 성공적인 신종교 운동이다. 그들은 상제가 스스로 구천에서 혼탁한 삼계를 회복하기 위해 직적 내려왔음을 따르고 있다. 그렇다면, 구천상제에 대한 가르침이 어떻게 이해되고 있을까? 대순진리회의 근본적인 우주관은 무엇일까? 또, 이것이 일본의 유명한 천리교와 중국(대만)의 대규모 일관도와 어떻게 구분될까? 이 논문은 청계탑의 상직적인 콘셉트 안에서 대순의 상제관과 우주관의 관계를 이해하고자 대순의 경전격인 전경, 현무경, 예화들인 심우도, 사신도, 12지신도 등을 탐구할 것이면 이 한국의 대표적인 신종교의 우주관을 천지공사와 후천의 가르침과 연관하여 논리적으로 접근해석 할 것이다.

• The Journal of Korean Academic Society of Nursing Education
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• v.12 no.2
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• pp.224-228
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• 2006

Purpose: This study was to identify the nursing students' self-esteem and social anxiety to provide the data for their interpersonal relations. Method: The subjects of study were the 433 nursing students of the junior colleges around a city and a province, Korea. The data were collected from Dec. 7 to Jun. 9, 2006. The instrument for the study was questionnaire consisted on the general characteristics, Interaction Anxiousness Scale by Leary, and Rosenberg's self-esteem scale by Rosenberg. Result: The results of this research were as follows : The mean scores of self-esteem and social anxiety were respectively 28.65 and 38.38. The correlation between self-esteem and social anxiety was shown the significantly negative correlation(r=-.286, p=.000). According to the general characteristics, there were shown the significant differences in grades and ages in self-esteem. There were shown the significant differences in grades, types of next stage of education, and religions in social anxiety. Conclusion: The results of this study could be attributed to improve the interrelationship of nursing students because self-esteem and social anxiety are essential in building and maintaining the desirable personal relations.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.123-139
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• 2023

Quân sư phụ (君師父) is a concept of respectfulness derived from the Chinese Confucian concepts of sān gāng wǔ cháng (三綱五常, the Three Principles and Five Constant Virtues) and sān cóng sì dé (三從四德, the Four Virtues Applied to the Three Male Figures) that is applied to Vietnamese Confucianism in regards to not only kings but also Chinese Emperors, as well as Chinese culture generally. In his famous literary work Vàng lửa (Golden Fire), Nguyễn Huy Thiệp revealed the Vietnamese attitude to Chinese civilization: "Our country could be characterized as nhược tiểu (弱小, small and weak). Vietnam was like a maiden forcibly deflowered by Chinese civilization. 'She' enjoyed it, but also came to hate it and feel disgraced by it" (Nguyễn 1988). This is a special sentiment or psychological complex of the Vietnamese in relation to Chinese civilization. The research findings are that the Nguyễn Huy Thiệp complex is the rationale behind which the symbol of the ancestral King Lạc Long Quân (貉龍君) was altered via SinoVietnamese motifs in order to develop Vietnamese Confucian thought.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.95-123
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• 2009

This paper is designed to show the relationship between the Daesoon Principle and the recent theories like transpersonal psychology(TP) and predicate logic. According to TP there are 3 categories and 8 elements inside of not only human consciousness but civilization; three are pre-ego, ego, trans-ego, and eight are Uroboros, Typhon, Greater Mother, solarization, and repetition of the previous fours. The former is called, for Ken Wilber, the Average mode and the latter, the Advanced mode. I think that Daesoon thought including general Korean National religions belongs to the Advanced mode. I applied the predicate logic or paradoxical logic to understand of the Harmony of God and Man as well as Correspondence of Yin with Yang. The paradoxical logic has been not acceptable through two thousands years in the western tradition. I call the paradoxical logic the E type logic in this paper. The E type logic is most suitable logic for apprehending the Daesoon philosophy to a large extent. Finally my paper may contribute to the globalization of Daesoon mind system.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.1
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• pp.87-108
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• 2023

From the time it was propagated to Vietnam until it was forced to relinquish its leadership position in both politics and philosophy, Confucianism in Vietnam was never orthodox Confucianism. This study employs the theory of invented tradition to examine how Confucianism penetrated the ethnic Vietnamese community at the turn of the first millennium and points out its vital requirement: the construction of a Chinese-style centralized administrative government based on Neo-Confucianism. This requirement unfolded during the Le So Dynasty in the fifteenth century. Moreover, the theory of invented tradition can also be applied to discover the motivation behind Neo-Confucianism's process of manufacturing orthodoxy to speed up the goal of Sinicization. Somehow, the launching of the imperial examination system, meant to fulfill a system of bureaucracy, ended up resolving one of the greatest challenges of medieval times. It is to seek the ruler's uncritical submission to the ruled. This article applies hauntology to analyze two forms of Confucianism discourse in Vietnam. In doing so, this study determined that Confucianism evolved into its own unique system of thought in Vietnam and in the end, was not even recognizable as Confucianism. Throughout Vietnam's turbulent history, Confucianism shifted from a symbol of progress to one of backwardness. This culminated Vietnam's preoccupation with the de-Sinicization during the early twenty-first century.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.2
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• pp.121-142
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• 2024

What should death be like for a deeply venerated or highly prominent Buddhist monastic? This question itself does not just pertain to death rituals, funerals, or cremations but also to the entire process, as understood within the tradition, of leaving this realm and entering into another. It is in all of these aspects that something exceptional should be highlighted to exemplify accomplishments of the given individual's religious life, and draw attention to the profound spiritual attainment of that figure that devotees believe lies beyond what is achievable by ordinary humans. The recent death of Venerable Hsing Yun, the founder of Fo Guang Shan, led to plentiful discussions in Taiwanese society from people of all walks of life, spanning scholars to media and citizens. This study will reveal the peculiarities of this interesting case, mainly as it relates to the late master's mortuary rites. In doing so, other monastics who passed away in contemporary times will be brought up for comparison. In addition to its notable innovations and creativity, the focal case of the mortuary rites for Hsing Yun manifests the tension between traditional and modern Buddhist ideologies and practices; especially as these tensions unfold within the Humanistic Buddhist context.

• Korean Journal of Clinical Pharmacy
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• v.27 no.1
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• pp.30-37
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• 2017

Background: We investigated the impact of financial compensation on patients' decision of participation in clinical trials and the related factors with patients' attitudes and considerations. Methods: A survey questionnaire was placed from October 31 to November 16, 2017 to the subjects who were enrolled in the trials of chronic diseases. Patients' socio-demographic characteristics were collected and the potential reasons for participating in the trials were assessed using 5-likert scores. Results: Sixty eight of 110 respondents (61.8%) indicated to participate clinical trials regardless of financial compensation. The differences were found between patients who were unwilling to participate without compensation and those who were willing to participate regardless of compensation in mean ages (43.9 years vs. 52.0 years, p<0.05), marital status (married, 47.6% vs 79.4%, p<0.01), religions (yes, 45.2% vs 67.6%, p<0.05) and monthly income (${\geq}3$ million won, 19.0% vs 45.6%, p<0.01). The potential reasons for participation in the trials between two groups were doctor's suggestion (52.4% vs. 77.9%, p<0.01), the expectation of health improvement (54.8% vs. 73.5%, p<0.05), the types and numbers of procedure (33.3% vs. 16.2%, p<0.05) and the duration of clinical trials (59.5% vs. 27.9%, p=0.001). In regression analysis, the monthly income of ${\geq}3$ million won (odd ratio, OR=3.221, p=0.026,) and the duration of trials (OR=0.290, p=0.017) were related to the group with the willingness to participate regardless of compensation. Conclusion: This stady showed that more than half of study subjects would participate in the clinical trials of chronic diseases regardless of financial compensation.

• Journal of Families and Better Life
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• v.28 no.5
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• pp.131-149
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• 2010

The purpose of this research was to explore the levels of ethical consumptions and related factors on ethics of undergraduates as consumers. For statistical analysis, Cronbach' ${\alpha}$, factor analysis, t-test, one-way ANOVA, Duncan's multiple range test, Pearson co-relationship analysis, and multiple regression analysis with a total of 761 questionnaires were conducted. The research results are summarized as follows. 1. The scores to measure ethical consumptions level of the undergraduates was ranged from 2.66 to 3.64, which were relatively low. 2. The ethical consumptions in the commercial transaction were found to have significant differences according to gender, college years, and religion. The ethical consumptions of current generation were found to have the significant differences depending on their gender, college years, major, parents's education level, monthly allowance, and religion. The ethical consumptions of future generation were found be significantly different based on their gender, college years, mother's education level, father's occupation, monthly household income, and monthly allowance. 3. The major variables affecting the level of the ethical consumptions in the commercial transaction were materialism, social responsibility, idealism and college years. The major variables affecting the level of the ethical consumptions of current generation resulted from social responsibility, frequency contact with the mass media about the ethical consumptions, religions, and materialism. Social responsibility, frequency contact with the mass media about the ethical consumptions, idealism, expenditure, experience about the consumption education and materialism were the factors affecting the level of the ethical consumptions of future generation.

• Journal of Korean Home Economics Education Association
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• v.7 no.1
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• pp.47-55
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• 1995

The purpose of this study were to identify the importance of father’s roles on children. A survey was carried out on 458(227 boys and 231 girls) 6th-graders at randomly chosen 4 elementary schools in Kwangju. Frequency, percentage, average, standard deviation and Pearson’s coefficient were checked and one-way ANOVA, Duncan’s multiple range test and multiple regression analysis were also carried out on the collected data. The results were as follows; 1. Evaluation of fathers’role performance depending on background variables ranged from 46.17 to 58.51 points(equivalent to 61.56∼78.01 points in the 100-point scale). Background variables that caused statistically significant difference were children’s sex, fathers’religion (whether they had one or not) fathers’education, monthly family income and decision-makers at home. The degrees of fathers’role performance were higher when the answerers were girls, when fathers had religions, when fathers educational level was higher, when the family income was higher, and when all family members participated in the decision-making. 2. Evaluation of children’s achievement motivation depending on background variables ranged from 77.17 to 84.34 points( equivalent to 68.90∼75.35 points in the 100-point scale). Background variables that caused statistically significant differences were children∼s sex and decision-makers at home. Children∼s achievement motivation were higher in the case of girls and when all family members participated in the decision-making. 3. When it comes to the children’s achievement motivation in relation to father’s role performance, 1)The overall aspect of fathers’ role performance caused significant differences in children’s achievement motivation. 2) The influence of fathers’role performance on children’s achievement motivation was highest in the investigation-faciliator role (${\beta}$=2.5) and then the economic role (${\beta}$=.14) and the valuetransmitter role (${\beta}$=.14). The explanative power of these variables was 22%.