• 대순사상논총
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• 제24_1권
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• pp.255-289
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• 2014

This study's aim is to identify modern and post-modern values and transnationalism embodied in Daesoon Thought and to seek for the new value to overcome irrationality of modern values in this society we live in. Several previous studies discussed about these issues, but most of them studied them on the basis of Korean new religions or Jeungsangyo, or in sociological theory perspective. Therefore, this study focused on Daesoon Thought encompassing ideological perspective as well as historical perspective of Daesoonjinrihoe. As for nationalism, while Eastern learning(Dong-Hak) is prone to ethnocentricity, Daesoon Thought shows trans-ethnic perspective. As for historical perspectivel, Mugeuikdo, a precursor to Daesoonjinrihoe showed non-relationship with any politics as contrasted with other new korean religious movement at that time. As for aspects of modern values, 3 perspectives (political system, social system, abolition of premodern values) were discussed. As for political system perspective, while Eastern learning advocates democratic modernity but accepted monarchy, Jeungsan denied monarchy. And While western political philosophy advocated rationality-based absolute person, Daesoon Thought proposes ideal human who can have political power and do religious indoctrination all together. As for social system perspective, while western humanism is based on all of he people's equity in front of God, Eastern learning on humans are Heaven (人乃天), Daesoon Thought is based on Injon thought(人尊思想) which encompasses spiritual world, human world and all of the universe. Daesoon Thought also proposes abolition of discrimination by gender, social position. As for abolition of premodern values, Daesoon Thought critics pre-modern formalism and advocate acceptance of other nations' culture, pragmatism, and humanism. As presented above, Daesoon Thought has not only modern values but also aspects of post-modernity and transnationalism. In the future, further studies are needed which tackle these issues and search for new values of Daesoon Thought which can overcome limitation of modern values.

• Journal of Animal Science and Technology
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• 제66권2호
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• pp.266-278
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• 2024

Antibiotic resistance (AR) is a complex, multifaceted global health issue that poses a serious threat to livestock, humans, and the surrounding environment. It entails several elements and numerous potential transmission routes and vehicles that contribute to its development and spread, making it a challenging issue to address. AR is regarded as an One Health issue, as it has been found that livestock, human, and environmental components, all three domains are interconnected, opening up channels for transmission of antibiotic resistant bacteria (ARB). AR has turned out to be a critical problem mainly because of the overuse and misuse of antibiotics, with the anticipation of 10 million annual AR-associated deaths by 2050. The fact that infectious diseases induced by ARB are no longer treatable with antibiotics foreshadows an uncertain future in the context of health care. Hence, the One Health approach should be emphasized to reduce the impact of AR on livestock, humans, and the environment, ensuring the longevity of the efficacy of both current and prospective antibiotics.

• 대순사상논총
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• 제20권
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• pp.223-272
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• 2009

Both Daesoon philosophy and Buddhist philosophy have strong aspirations for establishing a world comprised of human-beings. In other words, Daesoon philosophy and Buddhist philosophy put human-beings in the place of 'subject character(主語的 人格)' instead of 'predicate character(述語的 人格).' This is because a human is the master rather than a guest of the universe and the world. In this regard, it is safe to say that both Daesoon philosophy and Buddhist philosophy have a common goal of reaching 'an infinitely open life managed by a human-being, the master.' Daesoon philosophy and Buddhist philosophy also share the idea that everything in the universe is an organistic world that is closely connected, like a network. In this aspect, the two philosophies consider the whole world rather than the individual, and seek ways for people to live together actively while expanding the scope of community to the world. Even if 'the morality of living together (相生)' and 'the realization of mercy(同體大悲)' are completely different languages on the surface, it is not difficult to understand the homogeneity inherent in such expressions. Daesoon philosophy and Buddhist philosophy show endless reliability towards all humans and are declarative and reasonable, but both herald human beings as eligible to become the main characters of the future world and lead to the birth of independent human beings while inducing them to the highest position in the universe by liberating humans from the limitations they find. 'Heaven on Earth' as stated in Daesoon philosophy refers to an ideal society where humans and God harmonize, and God and humans complement each other. Also, the world will achieve political stability and equality, realizing an economically prosperous world. Furthermore, social justice will be realized and cultural and religious conflicts resolved. As humans acknowledge there is a way to live together in a universal nature, the environmental issue no longer becomes the top priority for human beings and a world where the morals of human beings reach the highest level will be established. From the original Buddhist perspective, King Jeonrhyun, the proxy of Buddha, realizes the ideal of Buddhism in the mundane world. The world controlled by King Jeonrhyun can be described as having liberty, equality, peace, justice, prosperity, morality, order, legality, democracy, welfare, etc. Therefore, the ideal Buddhist world is materially prosperous, physically healthy and socially just, as well as a world where moral maturity and mental freedom are achieved.

• 영어영문학
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• 제56권1호
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• pp.79-101
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• 2010

In "The Animal That Therefore I Am (More to Follow)," Derrida notices that he is being watched by his cat. He becomes ashamed of being naked in front of his cat. The sense of shame is a response to being reduced to the level of an animal. He is ashamed of being as naked as an animal. His next move is, therefore, to cover his nakedness from the gaze of his cat. By contrast, he realizes, the animal is not self-conscious of being naked and so does not shield its nudity. In a truer sense, then, the cat is not naked. Humans do not see animals for what they really are but what they project on them. Whereas the gap between man and animal is clearly identified by Derrida's philosophical discourse, the possibility of going beyond the gap can be suggested by fantasy stories in children's literature. Children's literature in Britain arose in the eighteenth century with the revival of traditional fairy tales and growth of literary fairy tales. Romanticism in the early nineteenth century contributed to opening up a new horizon for the concept of the child, in which the child is no longer defined as the object to be tamed and childhood imagination is glorified as a powerful means to reach the higher state, the spiritual origin prior to separation of Man from the 'thing-in-itself.' In The Wind in the Willows, animals talk and behave like humans. The anthropomorphic figuration of animals can be understood as a result of the one-sided projection of anthropocentric perspectives on animals rather than an interaction between humans and animals. Significant contradictions also emerge in this story, however, as traits particular to animals are vividly delineated even as the main didactic theme of good triumphing over evil reflects an anthropocentric projection on animals. An attempt to capture the true characteristics of animals and locate them in the text constitutes a remarkable achievement in The Wind in the Willows. This can be evaluated as an important step toward a more ecopocentric perspective on animals which appears in later children's fantasies like Charlotte's Web.

• 한국산림과학회지
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• 제79권3호
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• pp.330-342
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• 1990

One might have a retrospect on the relationship between the forest and human being from the viewpoint of ecological perspective. It is no doubt that most of the fossil humans should have lived on the forest and the latter provided foods and shelters for humans from their beginning stages, Since the so-called agricultural revolution, humans have extensively started to exploit the forest which had beer, their cradle. The industrial revolution has created another situation against the forest in terms of the quality of ecosystem. These two revolutions have set up the so-called civilization which seems to have been based on the sacrificial oblation of the forest. The cradle for human being has been kept exterminating for the shake of "economic development and miracle." This might be a synoptic history of relationships between the forest and human beings in a sense. designates the behavioral aspects of human being against the forest and people consider the forest only as exploitable resource in this context, and the latter means that people live on the forest and strive to adapt the order of forest ecosystem. The resourcism has developed a strategy of colonialism to exploit the forest and provided a winner's position for the human beings against the forest, This idea and behavioral perspective seems to have started the backfire against the exploiter who is the owner of the civilization. However, there are different philosophies and ideas to view the relationship between the forest and human beings. People within the forest who are mostly considered as "primitives" still keep their idea of the ontology of the forest. There is a theoretical assumption of the "socionatural system" to look into the ecosystem. The forest could be viewed in the above frame of analysis. There are five variables : environment, resource, technology, organization, and ideology. Ideological aspect of the forest can be explained in the context of belief systems. Forest has a meaning of religion and rituals and people within the forest should admire it in anyway of religious reasons. This aspect of the forest cannot be separated from the environmental aspect of the forest. People within the forest acknowledge and practice the above idea. People outside the forest have lost the idea, however, at the cost of acquiring the civilization. They have expelled themselves from the forest and divided the socionatural system of the forest by way of colonialism. The efforts like agroforestry and social forestry would be strategies for recovering the idea of ontology of the forest as well as the sense of community including the forest and human being. People within the forest will be a prospective model for the future socionatural system of the forest for the people outside the forest. At this point, an ecological anthropologist can work with the forest specialists.

• 대순사상과 동아시아종교
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• 제3권2호
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• pp.13-34
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• 2024

This article is a compilation of civilizational crises and their overcoming from the worldview of Daesoon Jinrihoe, based on the premise that religion can offer advice on the crises faced by modern civilization. It is a reinterpretation of human history from a religious perspective, focusing on mutual contentions, grievances, grudges, and their overcoming. Daesoon Jinrihoe explains that modern civilizational crises were first recognized by divine beings in the 18th and 19th centuries, and then later recognized by humans in the 20th and 21st centuries. Unable to resolve the civilization crises, the divine beings asked the Supreme God to intervene in human history, and the Supreme God was born in a human body to reveal the root causes and development of various civilizational crise sand to propose solutions to overcome them. These solutions encompass setting the world aright and ushering in a new era through the Reordering Works of Heaven and Earth (天地公事), attaining enduring peace by practicing grievance resolution for mutual beneficence (解冤相生), and reconstructing the relationship between divine beings and humans in harmonious coexistence. Devotees hold that Daesoon Jinrihoe is a religion that originated as a solution to a problem faced by God rather than humankind. As such, it considers the crises of civilization and their overcoming as the reason for existence. According to the religion's worldview, the Supreme God has already provided the solution to these civilizational crises. With a tip of the hat to the film Interstellar (2014), it could be said, "God Found a Way. He Always Has." Now, Daesoon Jinrihoe posits that it is up to humans to implement the way that God found.

• 산경연구논집
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• 제12권10호
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• pp.7-17
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• 2021

Purpose: Studies on social exclusion from a sensory perspective are rather limited in state-of-the-art literature, especially in exploring the relationship between social exclusion and shape preference from a sensory marketing perspective. The present study aims to explore the effect of social exclusion on consumers' shape preference (angular vs. rounded) and the underlying mechanism. Research design, data and methodology: The relationship between social exclusion and consumers' shape preference was investigated in Study 1 using a one-way between-subject design (being excluded vs. being included), and the mediation effect of sense of control has been examined in Study 2 via a between-subjects design (being excluded vs. being included) ×2 (angular vs. rounded). Both studies were conducted on the Credamo data platform in China, and evaluated by one-way ANOVA. Results: The results showed socially excluded consumers prefer the product with angular design rather than socially included consumers, and this effect can be mediated by sense of control. Conclusions: This paper contributes academically for investigating the research area of the sense of control and explores the influence of the control needs of humans on consumer behaviors. Furthermore, it also clarifies new potential psychological role of shape preference - the recovery of the sense of control - to enrich the psychological mechanisms of shape preference.

• 제어로봇시스템학회논문지
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• 제21권9호
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• pp.849-857
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• 2015

Although human-sized bipedal humanoid robots have been developed as the ideal form of human-friendly robots, studies of humanoid robots from the user perspective and of actual interaction between humanoid robots and the public in daily environments are few. This paper presents a long-term public demonstration that encouraged interaction between a humanoid robot and unspecified individuals. We have collected a significant amount of subjective evaluation data from the public by performing a storytelling demonstration that enhanced people's empathy towards the robot. The evaluation model consists of the robot's human friendliness, which involves its impression on humans, interaction with humans, and imitation of human motions and the robot's human appearance which involves gender, age, height, and body type. This study shows that there is no significant difference in human-friendliness between gender groups (male and female), while there is a significant difference between age groups (children and adults). In human appearance, it appears that there is no significant difference between either gender groups or age groups, except for the case of the robot's height.

• 수산해양교육연구
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• 제28권1호
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• pp.137-149
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• 2016

Human development is the important role of education. There were thinkers of China emphasized the importance of education. These are divided into two general point of view. One theory is that as the representative of Mencius, Xuncius. Environment and education will be acquired this means that there is a crucial human development. $S{\grave{o}}ng$, $M{\acute{i}}ng$ dynasty came to the training began to do research for a decisive action. The other is to represent the viewpoint of Dongzhongshu, $H{\acute{a}}nyu$. According to their education was not to transcend the inherent limitations. Educator of ancient China have had a perspective that humanity can change. Humans show the progress theory emphasizes the potential of toughness as compared to the effect of the training point of view was divided into three classes emphasize the birth. Debate and the search for the humanity of the ancient educator had left us a valuable ideological material. Their perspective on a variety of personality is judged that there are many still take part in educational as well as the value of exploring far today.

• 기록학연구
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• 제79호
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• pp.121-168
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• 2024

기록학의 핵심에는 기록관리가 있다. 기록관리에 충실해야 한다. 그러나 기록관리에 충실할수록 발생하는 역설이 하나 있지 않을까. '책임있는 관리자가 되어, 관리적 차원에서 기록을 효율적으로 관리하는 일'이 그런 기록을 만들고 이용하는 인간이라는 사회적 존재에 대한 관심은 오히려 축소시킨다는 역설. 인간은 왜 기록을 생산하고 이용하는가. 그것은 인간이란 존재가 특이하게도 기록이라는 개념을 가지고 살아가는 존재이기 때문일 것이다. 개념은 '생각의 설계도 같은 것'이다. 기록관리가 발전할수록 가치 있는 기록이 더 많이, 보다 체계적으로 보존되며, 폭넓음과 유효적절함으로 서비스가 되는 것이어서 이 방향성을 의심할 필요는 없다. 그러나 기록관리가 아닌 인간의 시선에서 이런 상황을 관찰하게 되면, 기록관리에 등장하는 인간은 기록을 이용하는 대상으로 제한된다는 것을 알게 된다. 원점에서 재검토한다는 가설에 입각해 인간을 다르게 인식할 경우, 인간과 기록의 관계, 또는 기록과 인간의 관계에 대해 특이한 맥락을 접할 수 있다. 인간은 누구에게도 양도할 수 없는 존엄성을 지닌 존재, 행복을 추구할 권리를 가진 존재, 자유와 평등, 사회적 기본권을 향유하며 살아야 하는 존재라는 규범에까지 이르게 된다면, 요컨대, 헌법적 관점에서 인간을 인식한다면, 기록의 사회적 역할과 방향성에 대해 새롭게 인식할 수 있다. 국내외 헌법과 국내외 인권규범은 인간의 기본권을 최종 규범으로 문서화 하고 있으며, 이를 보장하고 실천하는 것이 국가의 의무임을 명확히 하고 있다. 헌법적 관점에서 기록의 역할은 인간의 기본권을 증식하는 기록실천이다. 또는 인간의 기본권을 옹호하고 지지하며 지원하는 일이다. 인간의 기본권을 증식하는 기록실천은 전문가에게 요구되는 시민의식이기도 하겠지만, 다른 한편으로는 기록학의 직업적 통로가 될 수 있다. 기록관리가 2차선 왕복도로라고 한다면, 기록관리와 인간의 기본권을 증식하는 기록실천이 상호작용하는 것은 4차선 왕복도로를 개척하는 일이라고 할 수 있겠다. 이 글은 헌법적 관점을 기록학의 관점으로 명확히 잡아, 그간 기록관리 안팎으로 전개된 인간의 기본권을 증식하는 기록실천을 점검하고, 이런 기조에서 기록학의 사회적 역할을 재검토한 글이다. 기록학의 사회적 역할에는 기록에 관한 새로운 언어적 규칙을 제공하는 것이 있다.