• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.245-282
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• 2016

Currently, the whole world is being swept away by spiritual movements seeking divinity in oneself. Yet there are terror attacks, religious disputes and other conflicts continuously taking place on larger and larger scales as well as expanding further and further throughout the world. Interreligious harmony seems like a distant ideal. What is the ultimate cause of religious conflicts? Is interreligious communication truly that difficult? Even among different cultures, said cultures' varieties of ritual expressions, and various religious doctrines, there are points of general common to be appreciated if a deep perspective is adopted. When we find the common ground and understand each other's difference, it will be easier to communicate since everyone will be learning from each other. What could serve as common ground for different religions? Many scholars speak about the state of 'oneness' that is claimed by mysticism throughout a large array of religions. This state of oneness is typically not achieved overnight, but it serves as a prospective state which is pluralistically inclusive. This "religion of enlightenment" emphasizes the process of reaching comprehensive interreligious agreement would be characterized by a deep religious perspective. If superficial religious perspectives focuses only on faith to attain blessings and engage in blind belief, then, by contrast, deep religious perspectives emphasize inner divinity, the true self, orthe higher self. The words, 'superficial religious perspective' and 'deep religious perspective' were defined for personal convenience by O Gang-nam, a scholar of comparative religion. Consequently, this classification is a relative binary concept lacking hard and fast rules with regards to distinctions. But the concept of superficial religious perspectives and deep religious perspectives has its advantage in allowing clearer and easier discussion about religions because it could embrace all aspects of religious life and the development of various religious sentiment. In this way, the terms surface religious perspectives and deep religious perspectives will be used in limited framework. I both borrow this concept and reconsider it by referring to other scholars' methods of classification. From that point, I explore and these views in relation to religious experience. How does religiosity develop, maturity of religious faith take place, deep awareness of truth reveal itself, or an attitude of open-mindedness arise? After these states are realized, is interreligious agreement possible? Most religious studies scholars point out 'religious experience.' They say people could develop their faith from superficial religious beliefs into a more mature and deeper faith through religious experience while continuously aspiring towards enlightenment and practicing their religion in daily life. This study will try to examine aspects of superficial religious perspectives and deep religious perspectives represented in each religion and also explore criticism of each religion. With this view of superficial religious perspectives and deep religious perspectives, some cases documenting the religious experience of Daesoonjinrihoe disciples will be analyzed to see how their religiosity develops from superficial religious perspectives into deep religious perspectives through certain religious experiences. The characteristics of those experiences will also be investigated.

• Journal of the Korean Society of Costume
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• v.20
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• pp.83-91
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• 1993

Signifying clothes can be defined as a process in which a clothes obtains a symbolic meaning by confining its use and purpose. In this paper we catagorize the process of signifying clothes that appears in the Byongkut as follows : first removing the clothes, secondly putting on the clothes, and thirdly burning off the clothes. Removing the clothes is a process of dramatic realization and clearly shows proven facts about the things that will occur in the process. Putting on the clothes is a process of falsified expression in which the interest is transferred from the person who wears the clothes to the clothes itself by the shaman's insinuation who leads an interpretation about the clothes. Buring off the clothes is a pro-cess of mystification in which the end of Byongkut is sublimated mistiriously by making the partici-pants believe with the burning that the clothes and the diseases have been curred, and therefore, the ritual is kept from spoiling. The clothes used in Byongkut that religious belief and belief system are expressed through behavior style, and that supernatural power is designed to reveal is related with the various aspects of symbolic life indicated by the clothes.

• Cross-Cultural Studies
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• v.25
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• pp.131-158
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• 2011

In the Sakha(Yakutia) Republic, culture and politics continue to be interwined. Shamanism recently has come out of hiding after Soviet repression, and into fashion. Images of the shaman are changing in villages, where traditional healers have maintained their practices in difficult conditions, and in cities, where a resurgence of spirit belief and healing has led to the revitalization of their nationalism. Shamans and folk healers manipulate their own images, and in turn are changed by the upheavals of politicized cultural revitalization. In this complex and interactive context, folklore about traditional shamans has become especially rich and accessible. I argue here that religion has become an idiom through which competing definitions of homeland and national pride are being shaped. Until September 2002, Yakutsk had never had a 'temple' devoted to the practice of traditional shamanic beliefs. Indeed the whole concept that a building 'Archie Jiete' could contain or represent the beliefs, values and rituals of the Sakha people was new, and highly controversial.

• The Journal of Korean Academic Society of Nursing Education
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• v.15 no.1
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• pp.109-119
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• 2009

Purpose: This study was done to develop the concept of resilience focusing on cancer patients in Korea. Methods: This study was done in three phases sugggested in the Hybrid Model; theoretical phase, fieldwork phase, and analytical phase. Eight cancer patients participated in the fieldwork phase. Results: The antecedent of the concept of resilience was the crisis or adversity that threatens life or changes the quality of life. The attributes of resilience were psychosocial, relational, situational confrontation and faith (philosophical) characteristics. 1) Psychosocial : self worth, self efficacy, self-confidence, independence, optimistic & positive mind, strong will, and responsibility, 2) Relational : relation-oriented, intimacy, and social interests, 3) Situational confrontation : appraisal of stress situation, problem-oriented coping, and ability to applicate a new situation, 4) Faith (philosophical) : the belief that self-knowledge is valuable, finding positive meanings, religious belief, a belief that lives are worthwhile and meaningful, and a balanced perspective of one's life. The consequences of resilience were acceptance of adversity, getting through one's dread and apprehensions, and gratitude & sharing life. The contributing factor of resilience is positive family support. Conclusion: The concept of resilience is necessary in order to manage cancer patients for promoting quality of life so that its application may have a positive impact on the patients care.

• Journal of the Korean Society of Clothing and Textiles
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• v.33 no.6
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• pp.958-967
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• 2009

Just as various religions of the world have multiple systems based on their own belief system respectively, religious costumes, which are the expression of religion, are varied in forms according to different religions. Nonetheless, this research attempts to examine the universal features of the variety of religious costumes. Since the range of this research is broad and the limit of study is clear, this research confines the study objects into world's four high religions. The purposes of this research are as followings; first, the investigation of the world's high religions, second, the study of the figurative attributes of religious costume to study and discuss the universality of figurative beauty and aesthetic value. Figurative attributes are distinct in religious costume. First, the non structural feature of composition, and the manner in which the costume is worn. Second, the rich silhouette covering the body. Third, the restraint and inhibition of decoration, and fourth, the preference of achromatic color and monotones. 'The beauty of concealing', derived from the religious absolute and chastity, 'The beauty of chastity' influenced by the restraint of decoration and design, and 'The beauty of nature' as the drapery and non structural feature are the universal aesthetic values. Human beings tend to contact the divine beings by pursuing the essential thing and concealing the body through religion. The forms of concealment and chastity, mentioned above are reflected in the usual costumes, affected by religion as well as religious costume.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.357-384
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• 2021

The ethics of Daesoon Jinrihoe is a system of contemporary practical morality, which contains religious features such as "One Dao" (一道), "Two Mountains" (二山, an allusion to Kang Jeungsan 姜甑山, and Jo Jeongson 趙鼎山), "Three Realms" (三界, means the realms of Heaven, Earth, and Humanity." For the purpose of my paper, "One Dao" is the ethical principle of Daesoon as well as the Tenets: "the Virtuous Concordance of Yin and Yang, Harmonious Union between Divine and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification (jingyeong 眞境) with the Dao." "Two Mountains" are the Objects of belief. The Three Realms are the scopes of moral concern. In order to devote the Tenets of the ethical principle, ascetic practice in daily life has been emphasized as "Sincerity, Respectfulness, and Faithfulness" which are collectively called "Three Essential Attitudes." Meanwhile, "Quieting the Mind, Quieting the Body, Reverence for Heaven, and Cultivation (of oneself in accordance with doctrines)" are defined as the "Four Cardinal Mottoes." The ultimate belief is converted into guidelines for ethical conduct and religious rites. Through cultivation an interaction emerges between humankind and divine beings. The ethical ideal in Daesoon Jinrihoe includes personal "Perfected Unification with the Dao," nobility and cooperativity between humans and divine beings, and "the earthly paradise of the Later World." Compared to Buddhism, Christianity, and Daoism, Daesoon Jinrihoe's unique features are embodies by three aspects: the unity of mutual beneficence among the Three Realms, the cooperativity and nobility between humans and divinities, and the transcendental nature of the earthly paradise.

• The Journal of the Convergence on Culture Technology
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• v.9 no.5
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• pp.105-110
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• 2023

This article attempts to analyze John Greenleaf Whittier's anti-slavery poems. As a Quaker, he criticizes and satirizes the rife slavery in the mid nineteenth century. His thoughts are based on his religious belief. "The Farewell of a Virginia Slave Mother" depicts the mother who lost daughter for she was sold to the South. The harsh state of the corrupt South is described. In "Massachusettes to Virginia," the speaker, deploring the moral corruption of Virginia, denounces any attempt to return slaves to slave states. With a moonrise as a socio-political symbol, "Arisen at Last" celebrates the passage of law to protect fugitive slaves. Written after the Civil War, "The Peace Autumn" celebrates the peaceful situation in which Emancipation was declared. His efforts contributed to the abolitionist literature.

• Journal of The Korean Society of Inherited Metabolic disease
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• v.18 no.2
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• pp.50-54
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• 2018

Jehovah's Witnesses do not accept blood transfusions, because of their particular interpretation of the Old and New Testaments. When people with such religious convictions are in need of medical care, their faith and belief may become an obstacle for proper treatment, and pose legal, ethical, and medical challenges for the health care providers. We report two inherited metabolic disorder cases in South Korea where the infants died whilst under medical care because of parental refusal of blood transfusions for religious reasons. Case 1 had methylmalonic acidemia, Down syndrome and associated congenital cardiac anomalies requiring surgery. Case 2 had anemia and methylmalonic acidemia requiring dialysis to treat hyperammonemia and metabolic acidosis. For effective medical management, they needed life-saving blood transfusions. As a part of alternative treatment, Erythropoietin was administered in both cases. As a result, two babies died from their extremely low hemoglobin and hematocrit. The hemoglobin concentrations below 2.7 g/dL without cardiac problem and 5.4 g/dL with cardiac anomaly complicated by pulmonary hypertension are considered life-threatening hemoglobin threshold. The medical professional must respect and accommodate religious beliefs of the patients who can make informed decisions. However, when parents or legal guardians oppose medical treatment of their babies and incompetent care receivers on cultural and religious grounds, the duty to assist and save persons exposed to serious danger, particularly life-threatening events must come first.

• The Journal of Korean Philosophical History
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• no.35
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• pp.309-334
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• 2012

This study attempts to study in what form Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty has existed and discuss the contents and characteristics of ideological aspects forming the foundation of private Taoism. While Guan Yu Belief(關帝信仰) in the late of $Chos{\breve{o}}n$ Dynasty is a folk belief focusing on Guan Yu, Seoneumjeulgyo(善陰?敎) and Musangdan(無相壇) are religious groups with organization. In case of Seoneumjeulgyo(善陰?敎), 'Seoneumjeul' contains perspective of Tian(天觀) of Confucianism but the ascetic practice method is to practice by reciting the name of the Buddha and the targets of a belief are Gwanje, Munchang, Buwoo. This shows the unified phenomenon of Confucianism, Buddhism, Taoism of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Guan Yu Belief started at the national level led by the royal family of $Chos{\breve{o}}n$ after Japanese Invasion of Korea in 1592 was firmly settled in non-official circles. Guan Yu in the late of $Chos{\breve{o}}n$ Dynasty is expressed as the incarnation of loyalty and filial piety as well as God controlling life, death and fate. As this divine power and empowerment were spreading as scriptures among people, Guan Yu Belief was settled as a target to defeat the evil and invoke a blessing. Seoneumjeulgyo is the religious group that imitated 'Paekryunsa(白蓮社)' of Ming Qing time of China. Seoneumjeulgyo emphasized 'sympathy' with God through chanting. And it expressed writing written in the state of religious ecstasy as 'Binan(飛鸞).' Binan is also called as revelation and means to be revealed from heaven in the state united with God. Seoneumjeulgyo pursued the state united with God through a recitation of a spell and made scriptures written in the state united with God as its central doctrine. Musangdan published and spread Nanseo(鸞書,Book written by the revelation from God) and Seonso(善書) while worshipping Sam Sung Je Kun(三聖帝君). The scriptures of Folk Taoismin the late of $Chos{\breve{o}}n$ Dynasty can be roughly divided into Nanseo(鸞書) and Seonso(善書). Nanseo is a book written by the revelation from God and Seonso is a book to the standards of good deeds and encourage a person to do them such as Taishangganyingbian(太上感應篇) and Gonghwagyuk(功過格). The characteristics of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty are as follows. First, a shrine of Guan Yu built for political reasons played a central role of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Second, specific private Taoist groups such as Temple $Myory{\breve{o}}nsa$ and Musangdan appeared in the late of $Chos{\breve{o}}n$ Dynasty. These are Nandan Taoism(鸞壇道敎) that pursued the unity of God through 'sympathy' with God. Third, private Taoism of $Chos{\breve{o}}n$ was influenced by the unity of Confucianism, Buddhism, Taoism with private Taoism in the Qing Dynasty of China and religious organization form etc. Fourth, the Folk Taoism scriptures of $Chos{\breve{o}}n$ are divided into Nanseo and Seonso and Nanseo directly made in $Chos{\breve{o}}n$ is expected to be the key to reveal the characteristics of Folk Taoism.

• Korean Institute of Interior Design Journal
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• v.22 no.6
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• pp.199-211
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• 2013

Indonesia is archipelago country and plural society which consist of diverse ethnic groups. This study select Java island and Java houses as a representative housing of Indonesia. The aim of this study is to present a comprehensive overview of traditional houses of Java in Indonesia by examining pre-existing literature. First, the Java House as a microcosm of the universe that shows universal and religious aspects. Furthermore, each building contains spiritual symbolism. These ideological aspects select the location and layout of the towns, villages and buildings, which create an order to the interior space. The space structure of Java housing is characterized by strong juxtaposition between east/west, front/back, public/private, male/female, and open space/ closed space. There is also a hierarchy of space, which were applied in floor level, height of space and lightness. The structure of the roof shows the best formativeness. Depending on the shape of the roof, the function of the building is shown, and also it represents the social rank and religious respect. Joglo's unique formativeness is an icon of the Java architect.