• Journal of Korean Philosophical Society
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• v.145
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• pp.217-244
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• 2018

This paper reviews how $J{\ddot{u}}rgen$ Moltmann embraces and transforms the philosophy of Ernst Bloch. For what are the hopes of the two thinkers who presuppose opposing worldviews? This question will provide a good opportunity to look at how different religious types, based on different worldviews in modern philosophy of religion, can understand and communicate with one another. Ernst Bloch was a philosopher who originally interpreted Judeo-Christian thought through Marxism and Persian Dualism and helped to carry out the intrinsic criticism of the doctrine of Christian eschatology by developing atheism of Christianity into a philosophy of hope. Bloch and Moltmann deal with the concepts of future, humanity, nation, and hope in the eschatological horizon, but their worldviews are so different. For example, the connection between the Beginning and Ending, Disjunction or Continuation, the Core of Existence and Resurrection, Messianism and Marxism, Atheism and Theism, Persian Dualism and Judeo-Christian Monotheism. Therefore, a one-sided interpretation that ignores worldview differences in the hopes of these two thinkers should be avoided. Moltmann actively embraced the Messianism of the Jewish thinker, Bloch, by excluding Marxism, made the spectrum of broad-minded horizons diminished in the union of Messianism and Marxism. Moltmann replaced the utopian possibilities of matter in the Ontology of Not-Yet-Being, with the resurrection of Christ, who was crucified, and with the God of Creation and the God of Exodus. By overthrowing the position of atheism in Christianity, which was very important for Bloch, with the system of Trinitarian Monotheism, it resulted in the disconnection and conflict between the Old Testament and the New Testament, especially the ignorance of the tension between God the Lord and Jesus Christ.

• Cross-Cultural Studies
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• v.40
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• pp.91-110
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• 2015

Both Plato and More imagined alternative ways of organizing society. What is common to both authors, then, is the fact that they resorted to fiction to discuss other options. They differed, however, in the way they presented that fiction. The concept of utopia is no doubt an attribute of modern thought, and one of its most visible consequences. But one of the main features of utopia as a literary genre is its relationship with reality. Utopists depart from the observation of the society they live in, note down the aspects that need to be changed and imagine a place where those problems have been solved. After the two World Wars, the twentieth century was predominantly characterized by man's disappointment at the perception of his own nature. In this context, utopian ideals seemed absurd and the floor was inevitably left to dystopian discourse. Both The Road by Cormac MacCarthy and The Childhood of Jesus by J. M. Coetzee can be called critical dystopia and critical utopia as they represent the imaginary place and time that author intended a contemporaneous reader to view as better or worse than contemporary society but with difficult problems that the described society may or may not be able to solve. As a changed adventure narrative, they have something in common like open ending, father and son relationship and religious allegory. But the most important thing is that they express the utopian impulse that is still energetic and transforming in the post-modern society.

• Journal of Christian Education in Korea
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• v.71
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• pp.241-276
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• 2022

Due to the 4th industrial revolution, which started with the Smart Revolution in the early 21st century, Hyper-Connectivity, Hyper-Convergence and Hyper-Intelligence of our society is accelerating. These changes induced formation of Metaverse as a fused new space that crosses the perimeter of the physical space and virtual(digital) spaces beyond time and place. The characteristics of Metaverse are continuously spread by engaging with the characteristics of the MZ generation, which collects both Millennial generation (M Generation) and Z Generation. With outburst of Covid-19 pandemic, a variety of attempts have been made to utilize Metaverse, even in church education when it was impossible to worship directly. In other words, the usefulness of the Metaverse was confirmed as a new community space of the education of the church. In addition, Metaverse may provide a substantial, experiential and evolving space for church education. However, in order for church education to further develop, the development in the method of education is also required to move beyond mere concept of space. In particular, when the learner-centered education method, one of the common characteristics of the Metaverse and MZ generation, it is thought that the church education in the Metaverse era will be able to go in a more evolving direction.

• Journal of Christian Education in Korea
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• v.66
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• pp.273-307
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• 2021

The purpose of this study is to explore the inner perceptions and dilemmas of young people about the church. To achieve the purpose of the study, this study sampled the research subjects, and conducted in-depth interviews and FGI. The sample in this study was 21 young adults who met the study criteria. Some of these people are not currently attending church or have thought of moving to another church. In this study, research was conducted based on the analysis procedure of Riessman (1993). Focusing on the procedures of 'telling,' 'recording,' and 'analyzing,' the experience and life situation of the study participants are to be grasped. Through this process, we analyzed the situation and context of why young people leave the church. It consisted of 5 areas and 15 sub-themes. Based on the research results, it was found that young adults need a church and are looking for a church. The church is a mystical space, but from an pedagogical point of view, the church is a space for teaching and learning faith. As experts in theology and education, the minister must create a space so that the church can become a space of transcendence, a space of intimacy, a space of understanding, a space of change, a space of service, and a space of reflection.

• 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.

• The Journal of the Convergence on Culture Technology
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• v.9 no.2
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• pp.429-436
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• 2023

Traditional Chinese music has a deep indigenous color and has its own unique way of thinking and characteristics. A consensus has already been formed that linear thinking is a major feature of traditional Chinese music, and it has been implemented in both traditional multi-tone and single-tone music. It is mainly expressed in the form of single-tone music or single-tone music. This linear thought of traditional Chinese music is formed by influencing factors in various fields. For example, it is related to national culture, geographical and natural environment, religious and philosophical background, traditional Chinese notation, individual characteristics of traditional musical instruments, Yulje, composition, and transmission methods. This thinking is different from Western classical music that pursues three-dimensional thinking, and Western music emphasizes the harmony of harmony, harmony of tone and texture, logic and identity of structure, and emphasizes the aspect of space. However, traditional Chinese music emphasizes the horizontal development of melody, the fluency of ancestors, and the continuity of structure. We aims to analyze the causes of linear thinking of traditional Chinese music so that it can be more useful in educational aspects and promote the succession and development of traditional music by transferring knowledge of ethnic music.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.173-196
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• 2004

Miroku belief observed in Japanese folklore and popular religions is originated from the faith in a bodhisattva called Miroku (Maitreya) who, depending on Buddhist account, is supposed to appear in this world to save all mankind. This faith, together with the millenarianism inherent in it, was disseminated into many areas of East and Southeast Asia. It developed in various ways, being associated with the religious tradition of each area where it was accepted. In Japanese folklore and popular religions the aspiration for the "World of Miroku", the ideal world expected to be realized in the future, has been its most notable feature. This paper examines the notion of the "World of Miroku" developed in the cult of Mount Fuji in early modern Japan. In particular this paper focuses on the "World of Miroku" appearing in the teachings of Fuji-ko and Fujido, which were the organizations of lay believers. Through the examination this paper made the following facts clear. (1) The notion of the "World of Miroku" developed by Fuji-ko and Fujido had its bases in Miroku belief of Japanese folklore. (2) However the notion of the "World of Miroku" in the teachings of Fuji-ko and Fujido was quite different from that of the folklore. While the "World of Miroku" appearing in the folklore is characterized by good harvest and abundant gold and silver, Fuji-ko and Fujido leaders thought that all people, including the emperor and the shogun, would earnestly carry out their house business, do their best to promote the happiness of the others, and pray for the salvation of all mankind in the "World of Miroku". (3) The notion about the changes of the world, which was particular to Fuji-ko and Fujido, accounts for such development in the concept of the "World of Miroku". According to the notion the current world was recognized as the second stage, between the original world in the past and the "World of Miroku" in the future, in the history of human beings. This idea helped the leaders of Fuji-ko and Fujido to develop the theories of world renewal, in which the wrong doings of the rulers and poor morality of the people were to be corrected in the "World of Miroku". (4) One of the most important features of the "World of Miroku" was the equality between men and women according to the teachings of Fujido. Both Fuji-ko and Fujido had opposed to the prevailing view of women, in which women were regarded as being sinful and polluted. Fujido further tried to improve the status of women in their families and the society. (5) In accordance with such an innovatory view, Fujido challenged the custom of excluding women from sacred places, Mount Fuji in particular. Through clarifying these facts this paper shows that Miroku belief could function as a basis for developing the ideas concerning the world renewal in early modern Jap

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.345-385
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• 2014

The object of this thesis is to consider the meaning of sincerity(誠), reverence(敬) and faith(信) through Cha gyungseok's historical record. Cha gyungseok(車京石, 1880-1936) is a key disciple of Kang Jeungsan Sangjenim(姜甑山, 1871~1909) to whom Cha kyungseok has begun to follow since 1907, completing his wandering around Yeonghak-gye(英學契), Iljin-hoe(一進會) and Cheondo-gyo(天道敎) after the loss of his father[Cha Jikoo(車致九), 1851-1894] in Tonghak peasants revolution. To examine the meaning of sincerity, reverence and faith as cardinal points in Daesoonjinrihoe(大巡眞理會) creed, this research has taken note of Cha kyungseok's sincerity, reverence and faith who is said to be thought of himself as a head of Reconstruction Work for the Tonghak spitit's resolution of grievances, despite the Sangjenim's intention of using him for different usage due to his sincerity, reverence and faith. Especially, emphasis was given to the illumination of Cha gyungseok's change of sincerity, reverence and faith through closely reviewing his life prior to the encounter with Sangjenim, the process of following Sangjenim and his whereabouts after the ascension of Sangjenim. In addition, through Jeonkyeong(典經), this research also examines Cha kyeong seok's sincerity, reverence and faith along with his ambition contained in that sincerity, reverence and faith. Up to his ascension, Sangjenim has never saved his advice on Cha gyungseok's ambition. Leaving Sangjenim's advice behind, Cha gyungseok moves on to become a head of the Reconstruction Work for the Tonghak spitit's resolution of grievances without deserting the dream of being the Son of Heaven. Although, he showed his prowess as a religious sect leader called Bocheon-gyo boasting its 6 million believers and as a provisional emperor of the country named Sikuk, he ends his life as a head for the Resolution of grievances of kings, princes, generals and premiers due to the change of faith on Sangjenim and interruption of Japanese Imperial Government, without accomplishing his dream. The feature of past disciples suggests the direction of cultivation for our cultivators. Through Cha gyungseok's sincerity, reverence and faith, we could look back upon the meaning of sincerity, reverence and faith and conclude that a real sincerity, reverence and faith is the heart-mind trying to participate in Reconstruction Work of Heaven and Earth with a pure mind, contrary to the one coming out of greed.

• Korean Journal of Hospice Care
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• v.2 no.1
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• pp.58-74
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• 2002

This paper constitutes a descriptive investigation and used a structured questionnaire to investigate nurses' and doctors' recognition of cancer patients. The subjects were extracted from the medical personnel working at the internal medicine, the surgery ward, the obstetrics and gynecology department, the pediatrics department, the cancer ward, and the emergency room of five general hospitals located in Seoul and Gyeonggi Province. The research lasted from August, 2001 to September 2001. Total 137 nurses and 65 doctors were included and made out the questionnaires directly distributed by the investigator. The study tool was also developed by the investigator and consisted of such items as the demographic and social characteristics, the medical personnel's recognition degree of cancer and cancer patients, their recognition of the management of cancer patients, and their participation in a hospice. The results were analyzed using the SPSS Window program in terms of technological statistics, ranks, t-test, and ANOVA. The reliability was represented in Cronbach' α=.75. The nurses' and doctors' recognition degree of cancer and cancer patients had an overall average of 3.86 at the 5 point-scale. The items that received an average of 4.0 or more included 'Medical personnel should explain about the cancer cure plans to the cancer patient and his or her family', 'A patient whose case has been diagnosed as a terminal cancer should be notified of it, 'If I were a cancer patient, I would want to get informed of it,' and 'Cancer shall be conquered whenever it is'. In the meantime, the items that received an average of 3.0 or less was 'My relationship with the cancer patient's family has gotten worse since I announced his or her impending death.' And according to the general characteristics and the difference test, the recognition degree of cancer and cancer patient was high among the subgroups of nurses, females, married persons, who were in their 30s, who had a family member that was a cancer patient, and who received a hospice education. The biggest number of the nurses and doctors saw 'a gradual approach over several days'(68.8%) as a method to tell a cancer patient about his or her cancer diagnosis or impending death. Those who usually tell tragic news were the physician in charge(62.8%), the family members or relatives(32.1%) and the clergymen(3.8%) in the order. The greatest number of them recommended a cancer patient's home as the place where he or she should face death because they thought 'it would stabilize his or her mentality'(91.9%) while a number of them recommended the hospital because they 'should give the psychological satisfaction to the patient'(40%) or 'should try their best until the last moment of the patient's death'(30%). A majority of the medical personnel regarded 'smoking or drinking' and 'diet' as the causes of cancer. The biggest symptom of a cancer patient was 'pain' and the pain management of a cancer patient was mostly impeded by the 'excessive fear of drug addiction, tolerance to drugs and side effects of drugs' by medical personnel, the patient, and his or her family. The most frequently adopted treatment plan of a terminal cancer patient was 'to do whatever the patient or his or her family wants' to resort to a hospice' and 'to continue active treatment efforts' in the order. The biggest reasons why a terminal cancer patient went to see a doctor were 'pain alleviation' 'control of symptoms other than pain(intravenous supply)' and 'incapability of the patient's family' in the order. Terminal cancer patients placed their major concern in 'spiritual(religious) matter' 'emotional matters' their family' 'existence' and 'physical matters' in the order. 113(58.5%) of the whole medical personnel answered they 'would recommend' an alternative treatment to a terminal cancer patient mostly because they assumed it would 'stabilize the patient's mentality.' Meanwhile, 80(41.5%) of them chose 'not to recommend it mostly due to the unverified effects and high cost of it(78.7%). A majority of them, I. e. 190(94.1%) subjects said they 'would recommend' a hospice to a terminal cancer patient mostly because they thought it would help the patient to 'mentally prepare'(66.6%) Only 17.3% of them, however, had received a hospice education, most of which was done through the hospital duty education(41.4%) and volunteer training(34.5%). The follows are results of this study: 1. The nurses and the doctors turned out to be still passive and experience confusion in dealing with a cancer patient despite their great sense of responsibility for him or her. 2.Nurses and Doctors realize the need of a hospice, but an extremely small number of them participate in a hospice education or performance. Thus, a whole recognition of a hospice should be changed, for which purpose a hospice education for nurses and doctors should be provided. 3.Terminal cancer patients preferred their home to a hospital as the place to face their impending death because they felt it would bring 'mental stability.' And most of nurses and doctors think it would be unnecessary for them to be hospitalized just for control of their symptoms. Accordingly a terminal cancer patient can be cared at home, and a home hospice care needs to be activated.

• Journal of Korean Philosophical Society
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• v.148
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• pp.239-267
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• 2018

In the matter of ethical and moral practice, Thomas Aquinas's thought is called "intellectualism". It does not mean only that intelligence is more important than will in moral practice, but that it has epistemological, metaphysical, and psycho-psychological implications significance. The first means affirming "the first principles of knowing" as the problem of certainty of knowing. In Thomism, there are surely above suspicion notions in the domain of practice as well as in the domain of reason, which are obviously self-evident, and because of that certainty, they become the basis of certainty of all other knowings that follow. The principle to know these knowings is the first principle of knowing, reason and Synderesis(conscience). Therefore, the "intellectualism" of Tomism is the basis for providing the ground of metaphysics. In the case of reason, it is classified into superior reason and inferior reason according to whether it is object. The object of higher reason is "metaphysical object" which human natural reason can not deal with. This affirmation of superior reason provides a basis for human "autonomy" in the moral and religious domain. This is because even in areas beyond the object of natural reason, it is possible to derive certain knowledge through self-reasoning, and thus to be able to carry out the act through their own choosing. Likewise, for Thomas Aquinas, "Synderesi" as the first principle of good and evil judgment can be applied to both the superior reason and the inferior reason, and thus, except for the truth by the direct divine revelation, precedes any authority of the world, scrupulous Act always guarantees truth and good. This means "subjectivity" that virtually in the act of moral practice, it can become the master of one's act. Furthermore, "consciousness(conscientia)", which means the ability to comprehend everything in a holistic and simultaneous manner, is based on conscience(synderesis). So, at least in principle, correct behavior or moral behavior in Tomism is given firstly in correct knowledge. Therefore, it can be said that true awareness (conscious awareness) in Thomas Aquinas's thought coincide with practical practice, or at least knowledge can be said to be a decisive 'driver' for practice. This will be the best explanation of the definition of "intellectualism" by Thomism.