• The Journal of the Korea Contents Association
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• v.21 no.1
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• pp.129-138
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• 2021

This study suggests user-friendly design fiction method applying user-centered design process. Design fiction is a method that predicts futures from design perspective with critical discourses and physical representation. It has been regarded importantly in HCI and interaction design realms as aesthetical and experiential approaches, yet not firmly established. Especially, it has not been considered from user-centered perspective which considers users and related problems. Anticipatory design based on current problems which predicts futures and defines design-oriented scenario is becoming significant. Therefore, this study regards design fiction method in relation to prior design also should consider user-centered perspective, not just experimental approaches. In this regards, this study tries to apply user-centered process, specifically affordances which lead more intuitive and direct impact on users into conventional design fiction process. This study led junior students in visual communication major into design fiction process with specific topics and the Design with Intent Toolkit amongst practices of creating affordances so as to develop new design fiction process with its diverse outcomes. Throughout the process, this study aims to suggest alternative user-friendly design fiction method beyond its critical and experiential approaches.

• 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.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.299-331
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• 2020

In Daesoon Jinrihoe, the Supreme God descended into the mortal world by incarnating as Kang Jeungsan to save the world from imminent disaster. Daesoon Jinrihoe is regarded by some Chinese scholars as a new Korean Daoism, and Jo Jeong-san, the Lord of the Dao in Daesoon Jinrihoe, revealed the Supreme God's name to "Gucheon Eungwon Noeseong Bohwa Cheonjon Kangseong Sangje." Comparative studies are often conducted to highlight the similarities between this god and the nearly identically named god in Chinese Daoism. However, this Chinese god is only a god of natural phenomena and has no previous connections to descension into the world via human incarnation. My research has determined that the closest basis for comparison would be Emperor Huizong within the context of Northern Song Dynasty Daoism. In the Daoism of that time period, he was understood to be the Supreme God who incarnated as a human to save the world. Borrowing Eliade's Phenomenology of Religion, this paper has discovered that core archetypes of these two godheads are different due to their different soteriological missions. In order to solve the grievances among humans, divine beings, heaven, and the afterworld, Kang Jeungsan actualized the Earthly Paradise of Later World. Drawing on the archetypal notion of an Original Time, he reshaped the world into the beginning of chaos to completely eliminate the past, and to create a fundamentally and qualitatively new era. On the other hand, Emperor Huizong tried to absorb what he viewed as heretical Buddhism into something sacred that could be used to save people from its harm. He established a hierarchy radiating from the archetypal notion of the Center of the Universe, and he cosmosized Buddhism, which he viewed as barbaric, into that order. Their core godheads mainly show differences in terms of time and space. Additionally, their extended sub-godhead symbols are quite different. Emperor Huizong, like the common supreme gods of other religions, established law of order, and then retreated as the symbol of heaven, the abdicated god. His divine power was specialized as Lin Lingsu's symbol of natural phenomena. Kang Jeungsan was completely different. He always proved his power over the three realms through different symbols. The main symbols he used were the moon for healing and resurrection, water for establishing order from chaos, and light for enabling secular individuals to experience sacred profundity.

• The Korean Journal of Archival Studies
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• no.74
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• pp.119-153
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• 2022

Metaverse combines the real and virtual worlds to create a world where all experiences and activities in the real world are possible even in the virtual world without time and space constraints. Currently, metaverse technology is expanding and converging into the realms of society, economy, and culture. In particular, the MZ generation, the main user base, is engaged in various cultural activities such as games, contents, culture, exhibitions, and performances in the metaverse world. Archives, one of the cultural institutions, should provide a new type of service by fusion of Archival information services with metaverse technology so that the MZ generation can know the value and meaning of archives. This will arouse the interest of the MZ generation, which will naturally increase the awareness of the archives, increase visits and use, and will serve as an opportunity to expand the user base. Therefore, in this study, the concept, type, and characteristics of each service were examined, and the representative metaverse platform for each service was selected and a platform utilization plan suitable for Archival information services such as exhibition, experience, and publicity was proposed. In addition, by using 'Spatial', a blockchain-based social metaverse platform, to directly produce exhibition contents, we want to check the considerations suggested, the production process, and the advantages of the metaverse exhibition.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.41-59
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• 2022

Caodaism is a new religion from Vietnam which began in late 1925 and spread rapidly across the French colony of Indochina. With a broad syncretic aim, the new faith sought to revivify Vietnamese religious traditions whilst also incorporating religious, literary, and spiritist influences from France. Like Catholicism, Caodaism kept a strong focus on its monotheistic nature and today Caodaists are eager to label their religion a monotheism. It will be argued here, however, that the syncretic nature of this new faith complicates this claim to a significant degree. To make this argument, we will consider here the nature of God in Caodaism through two central texts from two important stages in the life of the religion. The first is the canonized Compilation of Divine Messages which collects a range of spirit messages from God and some other divine voices. These were received in the early years of the faith. The second is a collection of sermons from 1948/9 that takes Caodaist believers on a tour of heaven, and which is entitled The Divine Path to Eternal Life. It will be shown that in the first text, God speaks in the mode of a fully omnipotent and omniscient supreme being. In the second text, however, we are given a view of paradise that is much more akin to the court of a Jade Emperor within an East Asian milieu. In these realms, the personalities of other beings and redemptive mechanisms claim much of our attention, and seem to be a competing center of power to that of God. Furthermore, God's consort, the Divine Mother, takes on a range of sacred creative prerogatives that do something similar. Additionally, cadres of celestial administrators; buddhas, immortals, and saints help with the operation of a cosmos which spins on with guidance from its own laws. These laws form sacred mechanisms, such as cycles of reincarnation and judgement. These operate not in the purview of God, but as part of the very nature of the cosmos itself. In this context, the dualistic, polytheistic, and even automatic nature of Caodaism's cosmos will be considered in terms of the way in which they complicate this religion's monotheistic claims. To conclude, this article seeks to demonstrate the precise relevance of the term 'monotheism' for this religion.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.177-213
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• 2015

We live in two giant pendulum in called 'science' and 'religion'. But science and religion are contained in disparate information with each other, Those two is not easy to achieve convergence. But if you accept the ontological scheme of Great Chain of Being(存在의 大連鎖) in the Perennial philosophy(永遠의 哲學), Debate between religion and science is meaningless 'Great Nest of Being(存在의 대둥지, Great Chain of Being)' is similar to the multiple concentric circles, there are different dimension that the each top level to subsume surrounding the lower level. For example, upper zone 'Mysticism(神秘主義)' includes but transcends(or transcends but includes.) the sub-region theology, psychology, biology and physics. The Perennial philosophy is the great spiritual teachers of the world, philosophers and thinkers have adopted a common worldview, a religious views. Philosophers of the perennial philosophy seem to match the cross-cultural almost unanimous about the general level of the 'Great Nest of Being' for the past 3,000 years. The perennial philosophy made the conclusion that God exists in the world. Several types of view of God existing religions in the world have 'Monotheism(一神論)', 'Pantheism(汎神論)' and 'Panentheism (汎在神論)'. Although traditionally the God of the philosophers is the classical Theism, theological trends of today it is moving in the direction of Panentheism. Panentheism see that god is immanent and transcendent. also Daesoon Thoughts is the position of the Panentheism. so this paper points out the fact that the view of God of the perennial philosophy is precisely consistent with the view of God of Daesoon Thoughts. Wilber says 'envelopment [transcend and include]'. The word translates as 'powol(包越)' in Korean. 'Powol(包越)' means that all the developmental evolution is to surround the sub-region developed into the higher realms. View of the God in the perennial philosophy is 'powol theism(包越的 有神論)'. but 'powol immanent God(包越的 內在神論)' rather than building regulations as 'powol theism(包越的 有神論)'. It would have to be a more accurate representation of it. Because in the existing 'theism(有神論)' the god and humans are thought to exist apart. However, Daesoon Thoughts are deemed to also recognize another universal laws. also Sangje(上帝, the Supreme God) is recognized as a cosmic existence that transcends the laws. This point, as the characteristics of the Daesoon Thoughts, In other religions can not be found. Therefore, More specifically represent(More accurately represent), Sangje of the Daesoon Thoughts can be described as 'powol theism' or 'transcendental and included deism(包越的 理神論)'. Importantly, The idea of God can be captured directly by the discipline. In this sense, In terms of the other religions have no discipline law, the practice [discipline] of the Daesoon Thoughts required in the present age. It has the absoluteness.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.183-214
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• 2016

The purpose of this study is to promote the understanding of the objective of Daesoon Thought through 'examining the Objectives of Daesoonjinrihoe.' The objective of Daesoon thought was set when Kang Jeungsan Sangje descended to human world, upon the plea of divine sages, buddhas, and bodhisattvas, and determined to save the world and relieve people far and wide. For building an Earthly Paradise with Daesoon thought, Sangje carried out the great work of Reordering of the Universe for nine years and passed into heaven. Cho Jeongsan Doju, who received the heavenly religious orthodox through divine revelation from Sangje, served the late will of Sangje and established Main Tenets, Creeds, and objective of Daesoon thought. The objective set by Doju was continued to Park Wudang Dojeon and formed the Objectives of Daesoonjinrihoe. The Objectives of Daesoonjinrihoe consist of three sets of objectives in sequential order, which are related in organic, mutual beneficient, and integrative with one another. The Objectives starts from individual cultivation and expand into worldly reformation: 1)one's Spiritual transformation through Guarding against self-deception 2)Renewal of human beings through Realizing Earthly Immortality 3)Opening of new world through Building of Earthly Paradise. Also, in these Objectives of Daesoonjinrihoe, Three Realms of Heaven, Earth, and Humanity keep close relations to enter into new world. These Objectives are based on the 'thought of mutual beneficence' and are realized with Daesoon thought, which is the Dao of 'Crowned King' that goes beyond the previous thoughts of Confucianism, Buddhism and Taoism. Objectives of Daesoonjinrihoe have following details in each objective as following; (1) 'Guarding against self-deception-Spiritual Transformation' is for human nature. In Daesoon thought, human has the potential to restore conscience, which is true nature, and return to undefiled essence by 'guarding against self-deception'. In other words, it views that one can reach into the stage of spiritual alignment with the Dao once he recovers conscience through cultivation of Daesoonjinrihoe based on the idea of 'Guarding against self-deception'. (2) 'Realizing Earthly Immortality-Renewal of human beings' is for ideal human character. 'Realizing Earthly Immortality' in Daesoon Thought indicates the advent of ideal human beings called 'Dotong gunja'(virtuous beings who are aligned with the Dao). They are leaders who integrate politics and religion in helping people to renew themselves and make the world into Earthly Paradise. (3) 'Building an Earthly Paradise-Opening of new world' is for ideal society. Daesoon thought aims to making a peaceful world by creating an ideal society of heaven on this earth. Park Wudang Dojeon, who led Daesoonjinrihoe, emphasized the importance of Three Basic Activities: Spreading of Sangje's virtue, Edification, and Cultivation: and Three Major Activities: Aid and charity, Social welfare, and Education. Dojeon said "One should make effort to reach the utmost goodness through enlightening their bright virtue and cultivating their talent virtue." In this words, he made clear that the Objectives of Daesoonjinrihoe can be realized when people enlighten their bright virtue and cultivate themselves with their talent virtue. In conclusion, the Objectives of Daesoon thought were clarified of their meanings by Sangje, established into laws by Doju, and actualized by Dojoen in various activities of Daesoonjinrihoe.

• The Journal of the Convergence on Culture Technology
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• v.9 no.6
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• pp.899-910
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• 2023

The majority of research on lifestyle has been conducted based on a variable-centered approach. However, over the last decades, there is a growing body of research on lifestyle in terms of a person-centered approach. Hence, this study identifies senior generations' profiles based on the combination of the five realms of lifestyle. More specifically, this study utilized a Latent profile analysis(LPA) to explore both quantitatively and qualitatively distinct types of senior generation' lifestyle profiles. As a result, the five distinct types of senior lifestyle profiles were identified and these five profiles were then contrasted with traveling attitude and behavioral intention(traveling intention). In addition, this study attempted to identify similarity in the patterns of relations with theoretical antecedent, correlate and outcome variables. Results showed that even though senior generation belonging to profile groups pertaining to the high level of all five types of lifestyle were associated with a high level of attitude and behavior intention, there was no differences among the profiles. This means that regardless of the patterns of senor generation lifestyle profiles, there was no similarity. Nevertheless, it should be considered that senior generation consider a security when making a travel ling decision regardless of the patterns of lifestyle profiles. This results suggest that senior generation' traveling satisfaction is more likely obtained with the experience of safety and convenience during their travel. At last, this study discusses some implication tourism theory related to lifestyle, practices and future research on tourism profiles.

• Korean Journal of Culture and Social Issue
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• v.30 no.2
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• pp.101-120
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• 2024

Due to the expanding roles of corporations, the significance of Corporate Social Responsibility (CSR) has escalated, fostering continued efforts for organizations to integrate CSR into the context of recruitment. Additionally, demand for CSR authenticity is increasing. Damaged CSR authenticity can give rise to negative consequences, but research on the CSR authenticity is lacking, particularly within the realms of job search and recruitment. Consequently, this study aimed to investigate whether organizational attractiveness varies with CSR authenticity (high CSR authenticity, low CSR authenticity, and control conditions) through a scenario design. Additionally, the study examined the mediating effects of value congruence, as well as the moderating effect of moral identity in this relationship. Conducted among 300 undergraduate students, the results indicated that the organizational attractiveness was highest in the high CSR authenticity condition, followed by the control condition, and the lowest in the low CSR authenticity condition. However, the difference between the high CSR authenticity condition and the control condition was not statistically significant. PROCESS macro was employed to analyze the mediating model of value congruence. The results revealed that the mediating effect of value congruence was significant across all conditions. In sequence, examining the moderating effect and the moderated mediating effect of moral identity, it was found that these effects were significant in the high CSR authenticity condition in comparison to the other conditions. The findings of this study suggest the importance of considering CSR authenticity in the context of job search and recruitment and also, provides an insight into the mechanism through which CSR authenticity influences organizational attractiveness.

• Journal of The Korean Association For Science Education
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• v.44 no.1
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• pp.105-117
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• 2024

The purpose of this study was to explore changes in elementary teachers' modeling pPCK (personal PCK) resulting from knowledge exchange within the realms of PCK described in the Refined Consensus Model (hereafter RCM). For this purpose, a professional learning community (hereafter PLC) was established for three elementary school teachers to facilitate knowledge exchange specifically focused on science modeling instructions. The study then analyzed the CoRe (content representations) written by the research participants twice to explore any changes in modeling pPCK (personal PCK). In addition, the discourse shared by the participants in the PLC and the data from the in-depth interviews were also analyzed using grounded theory research methods. The results of the study showed that there was no significant change in knowledge of the science curriculum in elementary teachers' modeling pPCK, but there were changes in orientations toward teaching science, knowledge of students' understanding in science, knowledge of instructional strategies and representations, and knowledge of assessment of science learning. Furthermore, the analysis of PLC discourse and in-depth interviews showed that modeling instructions reflection (ePCK; enacted PCK) and educational research-based modeling cPCK (collective PCK) influenced these changes in teachers' modeling pPCK. Accordingly, this study suggests recommendations for pedagogical approaches aimed at improving teachers' modeling PCK.