• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.89-114
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• 2022

Both in Korea and internationally, many know and appreciate Daesoon Jinrihoe for its social work in the three main areas of education, social welfare and health care, and charity aid. The article surveys Daesoon Jinrihoe's activities in these three areas and proposes a comparison with the charitable and ecological work performed by the Taiwanese Buddhist charity (and new religious movement) Tzu Chi, the peace activities of Soka Gakkai, and the projects developed in Bhutan to implement the policy of Gross National Happiness. Tzu Chi is mostly known for its massive recycling activities, but in fact its view of charity and ecology is based on a specific Buddhist theology. Soka Gakkai's vision of peace relates to its interpretation of Nichiren Buddhism. Gross National Happiness in Bhutan is a project promoted by the government, but scholars who have studied it have concluded that it is deeply rooted in Drukpa Kagyu, the dominant school in Bhutanese Buddhism. Similarities are noted, as well as differences with the Western Christian and post-Christian approach to charity, which is largely based on an affirmation of the self. Daesoon Jinrihoe's social work shares with the Buddhist cases studied in the article the idea that the self may deceive (self-deception) but appears to be inspired by the unique principle of Sangsaeng, and by the idea that the root causes of social problems are grievances accumulated through thousands of years and in need of being resolved.

• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.115-151
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• 2021

According to Lee Young-geum, the ideas of grievance resolution and mutual beneficence were already present in shamanism. She also insists that Jeungsan merely theorized upon these ideas by inheriting them and his religious activities must be identified from within a shamanistic worldview. Contrary to Lee's claim, Cha Seon-keun argues that the grievance resolution of Jeungsan is far beyond the contents and level of development found in shamanism. He also insists that Jeungsan's religious activities must be identified as having a certain orderly uniqueness distinct from shamanism. The argument between these two different perspectives has not attracted other researchers besides those who are directly involved. However, this debate deserves attention with regard to the problem of how one approaches a given religion and which academic perspective should be applied. Based on the perspective of the Daesoon Jinrihoe, this study examines their debate by considering four issues. Firstly, whether Jeungsan inherited or expanded upon the subject of grievance resolution and its range remains undetermined. Secondly, the ethics of mutual beneficence and grateful reciprocation in Jeungsan's concept of grievance resolution should be analyzed as to whether that idea reasserts the ethics of shamanism. Thirdly, it is necessary to study whether his method of grievance resolution fully embraced the methods of grievance resolution that exist in shamanism. Lastly, it should be determined whether or not Jeungsan's religious activities and system of thought should be identified within a shamanistic worldview. Through this review, Lee and Cha can be shown to have different opinions on the academic approach to research on religion. Accordingly, this study concludes that Lee's method of only interpreting Jeungsan's religious thought via a shamanic worldview is incompatible with academic methodology. A scholar of religious studies should discuss Jeungsan on his own merits rather than just imply that Jeungsan thoroughly reflects the worldview of shamanism, doctrinal studies of Buddhism, and Daoist thought as well as other theologies. In other words, if certain tangible and intangible elements found in shamanism, Buddhism, Confucianism, Daoism, and Christianity are also observed in Jeungsan's religious thought, it is necessary to comprehend how different or similar those elements are or whether they are re-interpreted in any manner. In the case of Lee, her method of overemphasizing similarities is now criticized as outdated. Nowadays, it is necessary to demonstrate awareness of modern religious studies tendency to pay equal attention to similarities and differences.

• Journal of Families and Better Life
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• v.22 no.4
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• pp.141-156
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• 2004

This study was intended to find out the differences of characteristics between the married women who were participating in the voluntary activities and those who were not. Based on the review of various theories on the volunteerism, the three variable groups - demographic, psychosocial and family related- were identified as the possible factors which differentiate the characteristics of those two groups. The results were as follows 1) Significant group differences were found in the age, the last child's age, education, income, sense of health, religion, the degree of religious activities, leisure satisfaction and type of leisures. 2) Married women participating in the voluntary activities showed more sociable, higher sense of responsibility to the society and more distinct feeling of social identity. 3) Family -related variables such as family function, type of family, the degree of socialization in the family and experiences and quality of contact with successful volunteers were found to be closely related to the married women's participation in the voluntary activities.

• Journal of Family Resource Management and Policy Review
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• v.10 no.3
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• pp.79-96
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• 2006

The purposes of this study were to analyze the types of leisure activities and level of leisure satisfaction with practice of a five-day workweek, and examined the relationship between leisure satisfaction and job satisfaction. The data were based on the questionnaire with 264 working employee residing in Seoul. The results indicated that the most frequently participating activities were sports, use of media, loaming activities in order. And there were no significant differences in types of leisure activities between 5 day working employees and 6 day working employees. Secondly, general level of leisure satisfaction was the highest when participating religious activities. Thirdly, it was found that only social satisfaction was positively related to job satisfaction, and social satisfaction influenced job satisfaction. Further discussions and implications were discussed.

• KSII Transactions on Internet and Information Systems (TIIS)
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• v.14 no.1
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• pp.114-130
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• 2020

Balinese calendar is defined as a unique calendar system for combining solar-based and lunar-based system and assuming local system. It is considered as guidance of Balinese societies' activities management, starting from meeting arrangement, wedding ceremony, to religious ceremonies. Practically, it has developed in the form of printed Balinese calendar and electronic Balinese calendar, either web or mobile application. The core of the function is to find out the day with its various characteristics in the Balinese Calendar. In general, society usually asks the religious leader to find out the day in detail. The technology of NLP combined with models of pattern discoveries supports the arrangement of the interaction model in searching the good day in Balinese Calendar to equip the conventional searching system in the previous applications. This study will design a dialog model with AIML method in multi-parameter basis; therefore, the users will be dynamically able to use the searching content in various ways by chatting in similar with consulting to a religious leader. This model will be applied in a chatbot basis service in telegram machine. The addition of the context recognition section into 4 paterns has been successfully improve the ability of AIML to recognize input patterns with many criteria. Based on the testing with 50 random input patterns obtained a success rate of 92.5%.

• 한국노년학
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• v.38 no.2
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• pp.329-349
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• 2018

The objective of this study is to examine whether there are differences in participation in social activities and the effects of social activity types on the levels of happiness of the Korean older adults by age groups. The 5th wave(2014) of the Korean Longitudinal Study of Ageing (KLoSA) was used and a total of 3,273 elderly were selected from the 5th wave, who were 65 years old and older and who were not living with their offsprings. Chi-square test, ANOVA, and hierarchical multiple regression analysis were used. The rate of participation in economic activities declined with age and the levels of participation in leisure activities was higher in the young-old group in comparison to the middle- and the oldest- old groups. The levels of participation in family activities was higher in the middle- and the oldest-old groups in comparison to the young-old group. Socializing activities and religious activities measured by the frequencies of activities were not significantly different among the age groups. The results of a regression analysis of social activity types and their effects on happiness by age groups are the followings: 1) Leisure, socializing, religious, and family activities all (with the exception of economic activities) significantly affected the level of happiness of older persons in the young-old group. 2) However, only socializing and family activities in the middle-old age group, and only family activities in oldest-old group, had a statistically significant impact on the levels of happiness. These results support that the rates of participation in the five types of social activities and their effects on the levels of happiness were different by age groups. The implication of this study was to report that needs and the interests of older individuals are different by age groups based on empirical evidences.

• Proceeding of Spring/Autumn Annual Conference of KHA
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• 2004.11a
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• pp.343-348
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• 2004

Since its foundation of Won-Buddhism in 1916 there established around 500 Temple-Halls in both domestic and overseas areas, and it is a native religion that currently on its development of edification activities. As for Won-Buddhism which being under rapid development likely as such going, together with its expansion of the religious influence, there required more broader spaced grand sanctum at where the large-scaled religious events are able to perform. According to this, Balcony-styled plane form is on increasing trend from the internal plane form of Won Buddhism Sanctum. On such viewpoint, this study hereby intends to grasp the character of room acoustics through on-the-spot survey about the objects of 3 Won Buddhism Sanctums which equipped with mutually different characters of the balconies already built, and willing to furnish the fundamental material which enables to improve acoustic capability when design Won Buddhism Sanctum equipped with balcony in the future.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.393-426
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• 2020

In the past, holy sites were mainly designated on a basis of archaeological norms and endowed with a specific fixed identity according to historical, religious, and contextual interpretations. However, approaches to these sites are more flexible in recent times. These locations transcend the boundaries of space and time to enable the experience of diverse transformation and reveal multiple religious identities which are embedded in the complex interaction between power and authority. In this regard, the dynamic meanings of the religious symbology of Daesoon Jinrihoe's temple complexes, imagery, and the spatial structures enable us to grant them a new identity by re-establishing these structures as World Heritage sites. Temple complexes (dojang) correspond to the outstanding universal values identified by UNESCO in that the spiritual activities conducted at these holy sites draw the same attention as would be drawn by historical value. In this context, this study aims to explore the potential for Daesoon Jinrihoe's temple complexes to be designated UNESCO world heritage sites. To carry out this study, existing religious heritage sites such as Mount Athos Monasteries in Greece and Lumbini in Nepal are examined as case studies, and the operational plan, conservation, protection of relics, and interaction with its neighboring community and tourists are likewise closely examined in this study.

• Korean Journal of Hospice Care
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• v.2 no.1
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• pp.41-57
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• 2002

This study was done to examine spiritual well-being of hospice care service volunteers for the purpose of providing them with programs promoting coping skills in response to the wholistic needs of patient effectively, also providing data for professional or nonprofessional hospice training program. Subjects were 123 volunteers serving in 6 hospice centers in Jeonbuk province at present. Data collection were done from 16 Oct. 2000 to 17 Nov. 2000. questionnairs were consisted of activities of hospice care service volunteer and spiritual well-being. The study results were as follows 1.Mean of activities of hospice care service volunteers were 2.433, those activities were divided into 5 categories such as spiritual, activities of volunteer for themselves, psychosocial, physical area and bereavement. The highest mean score was spiritual area 2.578, activities of volunteers for themselves 2.525, psychosocial area 2.456, physical area was 2.359 and the lowest mean score was bereavement area 2.130. 2.Spiritual well-being of hospice care service volunteers was 5.25, the highest mean. In subcategories of spiritual well-being, religious spiritual well-being was higher than existential spiritual well-being, mean score for each one was 5.41, 5.10. 3.Statistically significant relations among demographic characteristics such as gender(t=2.72, P=.008), status of marriage(t=6.067, P=.003), occupation(F=3.795, P=.025), frequency of visiting for volunteered hospice care(F=3.833, P=.024) were noted. 4.Statistically significant demographic characteristics of hospice service volunteers was religion(t=-4.38, p=0.000), status of marriage(F=3.505, p=0.033), frequency of visiting for volunteered hospice care(F=3.107, p=0.048), level of satisfaction from hospice care volunteer service(F=3.610, p=0.030), hospice service volunteers doing more home visiting(5-9times/month) had higher status of spiritual well being than volunteer with less home visiting(1-4times/month) 5.A significant relationship between activities of hospice service volunteers and status of spiritual well-being was noted(r=.236, p=.004), activities of hospice service volunteers was related to both subcategories of spiritual well-being such as religious well-being(r=.210, p=.010) and existential well-being(r=.208, p=.011). From the results of the study It is noted that status of spiritual well-being for hospice volunteers influences on service activities. It means spiritual well-being should be considered as a essential character for hospice service volunteers, it also means that managing and maintaining of status of spiritual well-being for hospice service volunteers is important. On the base of the study recommendation are made as follows: 1.Considering status of spiritual well-being for hospice care service volunteers is needed to promote hospice care activities. 2.It is necessary to develope spiritual well-being programs for hospice care service volunteers and further study for effect validation of them is needed. 3.Further study to sort out effecting variables for hospice care service volunteer activities is needed. 4.It will be desirable to have spiritual well-being information included in the hospice education program.

• Journal of Family Resource Management and Policy Review
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• v.20 no.3
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• pp.45-65
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• 2016

The purpose of this study is to investigate the participation in social activities by full-time housewives with infants and preschool children. The data in this study comes from a 1 percent free sample of the 2010 Population and Housing Census collected by Statistics Korea. The statistical methods for this study were percentage, chi-square test, and logistic regression analysis. The findings are as follows. First, there are differences in participation in social activities according to number of infants, number of preschool children, and number of elementary schoolchildren. Second, there was the difference in participation in social activities between full-time housewives and full-time wives' husbands. Third, factors like full-time housewives' age, educational level, number of preschool children and elementary schoolchildren, number of rooms, and occupancy status affected participation in social activities by full-time housewives. These results show that full-time housewives were under pressure in relation to participation in social activities because of their caregiving labor but participated in religious and educational activities actively.