• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.155-185
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• 2022

The purpose of this study is to compare death the Korean Buddhist understanding of death with that of Daesoon Jinrihoe. Various concepts, including reincarnation (輪廻), myeongbu (冥府, 'the postmortem offices' or 'afterworld') and the Ten Kings (十王) of the afterworld are used to explain views on death in both religions. However, these concepts differ not only in their content and categorization, but also in terms of the meaning they occupy within the doctrines of each religion. In other words, although many similarities can be found between Buddhism and Daesoon Jinrihoe's concept of reincarnation, at the same time, differences between them can also be pointed out. The differences include the period of time between one's death and reincarnation and also the importance of reliance upon other people or divine powers during the reincarnation process. With regard to ideas involving myŏngbu, there are far more differences than similarities. Both Buddhism and Daesoon Jinrihoe shares a similar notion of an afterlife judgment presided over by the Ten Kings. However, many differences can be found when it comes to Daesoon Jinrihoe other view of myŏngbu, known as 'myeongbu gongsa (the Reordering Works of Myeongbu).' These works are considered to be of great doctrinal importance in Daesoon Jinrihoe. Therefore, the concepts of reincarnation and myeongbu that appear in both traditions should not be considered identical and need to be redefined accordingly in comparative contexts. In other words, the concepts of reincarnation, myeongbu, and the Ten Kings as they appear in the Daesoon Thought should first be differentiated from their counterparts found in Buddhism and then be redefined in the context of the new and independent system of thought in which they exist. These concepts should then be applied to broader theoretical discourse on religion.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.323-351
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• 2020

The purpose of this paper is to reveal how Christian ideas are indicative of Theocentricity (God-centeredness) whereas Daesoon Jinrihoe ideas are indicative of anthropocentrism (human-centeredness). This task will be accomplished through comparing incarnation theology from the Bible and The Canonical Scripture. Both Christianity and Daesoon Jinrihoe affirm that there is another world above the human world that cannot be touched by human sense organs. And they both acknowledge a supreme deity who exists in that above world. Furthermore, they share the notion that the supreme deity came into the human world after being born from a woman. Where they depart is that in Christianity, this belief refers to Jesus, the one who was born in Bethlehem more than 2,000 years ago, whereas in Daesoon Jinrihoe, it is instead believed to be Kang Jeungsan (secular name: Kang Il-Sun) who was born in Gaekmang Village in Korea more than 100 years ago. The Christian God came to the human world as an atonement for humanity and died on the cross; The God of Daesoon Jinrihoe came to the human world to help mankind settle all enmities. To this end, he traveled through the realms of Heaven, Earth, and Humanity, to recalibrate the faulty Degree Numbers. The sin mentioned in Christianity means treachery against the supreme deity. It is implied that sin is not tolerated in the world of God. Due to this, the first man, Adam, was driven out of Eden after betraying God, and afterwards, there came to be an infranchissable boundary between the world of God and the world of man. By way of comparison the faulty Degree Numbers, mentioned in Daesoon Jinrihoe, were produced naturally. In other words, the faulty Degree Number existed not only in the human world, but also in the world of divinities, and those two worlds not only interact but also affect each other. Therefore, it can be said that the two worlds of Christianity are worlds in which order and systems are completely different, and that the two worlds of Daesoon Jinrihoe are worlds that operate under the same order and systems. Both explain via this two-part division to emphasize one part as more important than the other. Christianity regards the world of God as the ultimate source and ultimate concern of the human world and emphasizes the absolute faith and worship of God is the highest value in life. But Daesoon Jinrihoe, on the other hand, argues that the human world determines the value of the divine world, and that the co-prosperity of man and his surroundings are the core values of the human era (The Era of Human Nobility). Therefore, the root cause of Christianity's theocentricity is that among the two worlds that are completely cut off from one another, they believe in God's world as the ultimate source and purpose of the human world. The root cause of Daesoon Jinrihoe's anthropocentrism is that among the two worlds that interact and influence each other, they believe the human world determines the meaning of the divine world.

• Phonetics and Speech Sciences
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• v.14 no.3
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• pp.77-86
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• 2022

In this study, we reported the validation results of the Korean Affective Voice Database (KAV DB), an affective voice database available for scientific and clinical use, comprising a total of 113 validated affective voice stimuli. The KAV DB includes audio-recordings of two actors (one male and one female), each uttering 10 semantically neutral sentences with the intention to convey six different affective states (happiness, anger, fear, sadness, surprise, and neutral). The database was organized into three separate voice stimulus sets in order to validate the KAV DB. Participants rated the stimuli on six rating scales corresponding to the six targeted affective states by using a 100 horizontal visual analog scale. The KAV DB showed high internal consistency for voice stimuli (Cronbach's α=.847). The database had high sensitivity (mean=82.8%) and specificity (mean=83.8%). The KAV DB is expected to be useful for both academic research and clinical purposes in the field of communication disorders. The KAV DB is available for download at https://kav-db.notion.site/KAV-DB-75 39a36abe2e414ebf4a50d80436b41a.

• Korean Association of Arts Management
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• no.59
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• pp.73-99
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• 2021

Free admission policies have been gradually extended for the public to use cultural facilities free of charge, which lowered the barriers to use those facilities and has a great effect on increasing visitor demands. However, the annual number of visitors which is open to the public isn't quite accurate and varies from institution to institution, which means just a head count. Especially people counter overestimates the number of visitors because it counts visitors in duplicate. Therefore, the purpose of this study is to prepare effective way of grasping the number of visitors using cultural infrastructure. First, comparable number of visitors should be measured by defining the notion of visitor clearly, which has been measured vaguely. Secondly, the problem of duplicate count, which is considered the most problematic, should be solved. Thirdly, the various analysis of visitor behavior should be conducted to provide a high-quality service. To work out the problems above, new measurement will be presented here. This study suggests a state-of-the-art wireless signal-based measurement that could eliminate the duplicate data by collecting MAC address -smart device's distinct signal value. And it also could analyze diverse visitor behaviors by understanding a flow of visitor traffic, duration of stay and revisitation. I would like to examine the possibility and effectiveness of this new measurement by testing it.

• Journal of Korea Entertainment Industry Association
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• v.15 no.8
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• pp.45-62
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• 2021

This article examines celeactor as cultural contents focused on the multi-persona in a South Korean reality show program . The celeactor is a form of celebrity and part of a celetoid. Celebrity can be categorized by three forms: ascribed form, achieved form and attributed form. In attributed form, the celetoid suddenly becomes popular through the media. The celeactor is a subcategory of the celetoid. The celeactor is defined by a virtual character that exist in temporary or institutionalized traits of popular culture. The Korean celebrity culture presents Korean intellectual factors, spiritual aspects, tastes, moral virtue, power relationships and traditional hierarchy. In order to examine the features of the Korean celeactor in cultural contents, this article focuses on the multi-persona of celebrity in South Korean popular culture through fantasy, challenge and nostalgia. This article examines the multi-persona of celebrity represented in South Korean popular culture as a negotiated response to cultural identity deconstructed and reconstructed in performance. The research methodology is to analyze a South Korean television reality show program on MBC Hangout with Yoo that represents various sub-characters performed by Jae-suk Yoo, a South Korean comedian and host. As for theoretical underpinning, this exploration joins work on Erving Goffman's (1959) notion of self-presentation and Chris Rojek's (2001) celebrity studies.

• KIPS Transactions on Computer and Communication Systems
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• v.11 no.9
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• pp.305-316
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• 2022

With the flood of digital data owing to the Internet of Things and big data, cloud service providers that process and store vast amount of data from multiple users can apply duplicate data elimination technique for efficient data management. The user experience can be improved as the notion of edge computing paradigm is introduced as an extension of the cloud computing to improve problems such as network congestion to a central cloud server and reduced computational efficiency. However, the addition of a new edge device that is not entirely reliable in the edge computing may cause increase in the computational complexity for additional cryptographic operations to preserve data privacy in duplicate identification and elimination process. In this paper, we propose an efficiency-improved duplicate data elimination protocol while preserving data privacy with an optimized user-edge-cloud communication framework by utilizing a trusted execution environment. Direct sharing of secret information between the user and the central cloud server can minimize the computational complexity in edge devices and enables the use of efficient encryption algorithms at the side of cloud service providers. Users also improve the user experience by offloading data to edge devices, enabling duplicate elimination and independent activity. Through experiments, efficiency of the proposed scheme has been analyzed such as up to 78x improvements in computation during data outsourcing process compared to the previous study which does not exploit trusted execution environment in edge computing architecture.

• Proceedings of the Korean Society of Toxicology Conference
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• 2000.11a
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• pp.45-67
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• 2000

2-Amino-3,8-dimethylimidazo[4,5-f]quinoxaline (MeIQx) is a mutagenic and carcinogenic heterocyclic amino found in cooked meat. The in vivo mutagenicity and hepatocarcinogenicity of MeIQx were examined in mice harboring the lacZ mutation reporter gene ($Muta^{TM}$ Mice) and bitransgenic mice over-expressing the c-myc oncogene. C57B1/$\lambda$lacZ and bitransgenic c-myc (albumin promoter)/$\lambda$lacZ mice were bred and weaned onto an AIN-76 based diet containing $0.06\%$ (w/w) MeIQx or onto control diet. After 30 weeks on diet, only male bitransgenic mice on MeIQx developed hepatocellular carcinoma ($100\%$ incidence) indicating that there was synergism between c-myc over-expression and MeIQx. By 40 weeks, hepatic tumor incidence was $100\%$ ($17\%$) and $44\%$ ($0\%$) in male c-myc/$\lambda$lacZ and C57B1/$\lambda$lacZ mice given MeIQx (or control) diet, respectively, indicating that either MeIQx or c-myc over-expression alone eventually induced hepatic tumors. At either time point, mutant frequency in the lacZ gene was at least 40-fold higher in MeIQx-treated mice than in control mice of either strain. These findings suggest that MeIQx-induced hepatocarcinogenesis is associated with MeIQx-induced mutations. Elevated mutant frequency in MeIQx-treated mice also occurred concomitant with the formation of MeIQx-guanine adducts as detected by the $^{32}P$-postlabeling assay. Irrespective of strain or diet, sequence analysis of the lacZ mutants from male mouse liver showed that the principal sequence alteration was a single guanine-base substitution. Adenine mutations, however, were detected only in animals on control diet. MeIQx-fed mice harboring the c-myc oncogene showed a l.4-2.6-fold higher mutant frequency in the lacZ gene than mice not carrying the transgene. Although there was a trend toward higher adduct levels in c-myc mice, MeIQx-DNA adduct levels were not significantly different between c-myc/$\lambda$lacZ and C57B1/$\lambda$lacZ mice after 30 weeks on diet. Thus, it appeared that factors in addition to MeIQx-DNA adduct levels, such as the enhance rate of proliferation associated with c-myc over-expression, may have accounted for a higher mutant frequency in c-myc mice. In the control diet groups, the lacZ mutant frequency was significantly higher in c-myc/$\lambda$lacZ mice than in 057B1/$\lambda$1acZ mice. The findings are consistent with the notion that c-myc over-expression is associated with an increase in mutagenesis. The mechanism for the synergistic effects of c-myc over-expression on MeIQx hepatocarcinogenicity appears to involve an enhancement of MeIQx-induced mutations.

• Women's Studies Review
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• v.26 no.1
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• pp.73-108
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• 2009

In the post-industrial society, concerns about the body have devoted to extend the concept of body from its physical level to the spiritual and corporeal level. Now body is not only an instrument which expresses one's personal character, but also an abstract concept which shows one's identity. Through this tendency, body image as a representation becomes notable as much as physical body itself. This tendency has been exaggerated especially for women and the socio-cultural common notion is forcing them to internalize it by presenting several stereotypes of body image. The concept of body image, a rising academic subject becoming a socio-cultural matter of interest, bears an epistemological base about spirit, body, and individual/social character. As the discussion about body develops in the field of women's studies, deepened discussions about body image are in progress. In this article interaction between the making of stereotypes of the female body in the socio-cultural circumstance and the process of internalization of these stereotypes is analyzed. For the analysis, the hypothesis was established that this interaction constructs the making process of body image. The analyzed materials are images and texts for advertisements, and other materials for public relations which are posted on the homepage of body-line consulting company M. The results of this analysis are to summarize as follows; the stereotypes of the female body image in Korea are very similar to those of westerners, and male gaze plays a big role in the construction of female body image through the internationalization of the gaze by women. According to these results, it is necessary to consider the effort that women should strive to produce and to develop healthy female body images.

• The Journal of Korean Philosophical History
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• no.27
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• pp.119-143
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• 2009

This thesis examined interest and elucidation of Confucian scholars during the Chosun dynasty on the theory of self-cultivation. Taiji is the ultimate notion that surveys existence and value, however, the concern on the Taiji during the Chosun period lies more on the cultivation of mind. Confucian scholars understand the human world as a place for moral completion. Therefore, the self-cultivation theory of Confucianism rises against the disciplines of Taoism and Buddhism which are away from daily lives. And it also makes theoretical basis on the elucidation of Taiji distinguished from Taoist and Buddhist disciplines. The Confucian scholars in the Chosun dynasty saw Taiji as actual truth [實理] penetrating inside and outside and at the same time sincerity. On the discussion on "mind becomes Taiji[心爲太極]", they recognize taiji as a center supervising everything, human ultimate[人極], mind of the Way[道心]. The Confucian theory intending to comprehend tai-chi as a center of silent and stable mind, accepts methods of being calm, sitting in meditation, and breathing exercise at the time of before issuance[未發] This is reinterpreting the discipline methods of Taoism and Buddhism reasonably and including them as the parts of Confucian jing[敬] study.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.243-265
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• 2017

In this research, I define 'conscience' in Daesoon thought as the 'Restorative capability of returning to one's roots.' The notion of conscience forms a structure of separation and return, and it is connected to the ascetic aim of realizing human perfection. The conscience opens up potential possibilities and leads realization of potential possibilities by returning to the the point of origin. In the middle of separation and return, the conscience acts as the power of subjectivity possessed by human beings which is known as 'In jon (Human Nobility)' in Daesoon thought. The concept of conscience in Daesoon thought is connected with the subjectivity of In jon and free will as well as the character of subjectivity. This shares commonalities with critical thinking, modern characteristics, and the subjectivity of Heidegger's existentialism. Heidegger describes human fate from an existentialist vantage point using terms such as dasein, Geworfenheit, and Entwurf, and establishes human existence as an act of self-recovery from within in a lonely existential establishment. Daesoon thought implies that humanity is the root of ultimate reality, and this description is in sharp contrast with the thrownness (Geworfenheit) of Heidegger's subjectivity. Therefore, Daesoon thought can be seen as unique in its characterization of humanity as being connected to the root of ultimate reality, autonomy, and independent existence.