• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.257-286
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• 2019

This study aims to explain theodicy in Daesoon Jinrihoe using established theodicies. Theodicy in Daesoon Jinrihoe can be described as follows: within the worldview of Daesoon Jinrihoe, the problems of evil and suffering are better addressed by analyzing the problem of mutual contention. Accordingly, theodicy in Daesoon Jinrihoe is a matter which should be discussed only in regards to the time period known as the Former World and the transition period after the Reordering Works that leads up to the Later World. The Later World does not operate under patterns of mutual contention. Consequently, there will be no suffering. Therefore, issues of theodicy are irrelevant in the Later World. Theodicy should be dealt differently as it pertains to the Former World and the previously mentioned transition period. Daesoon Thought posits that there is an underlying principle presides over the cosmos, and the divine beings act in accordance with it and perform specific duties in their own subdivisions. The cosmic principle is able to contain cycles of both Sanggeuk ('mutual destruction' in general usage, but 'mutual contention' in Daesoon Thought related to the Former World) and sangsaeng ('mutual generation' in general usage and 'mutual beneficence' in Daesoon Thought related to the Later World). Suffering came into being due to mutual contention. However, mutual contention was not set into motion maliciously, but was arranged instead to facilitate the realization of greater values such as growth and development. In other words, mutual contention are not products of a moral value the nature of which is bad or wrong. Yet, since the world has operated under mutual contention from time immemorial, a nearly incalculably vast multitude of grievances have accumulated. In addition, the divine beings who had operated under mutual contention often made mistakes and spread confusion. This extreme situation resulted in tremendous disasters breaking out all over the world. Perhaps this particular theodicy could be named "Dualistic Sanggeuk Theology (Dualistic Theodicy of Mutual Contention)." After the divine beings reported to the Supreme God that the world had fallen into a serious crisis, the Supreme God penetratingly examined the circumstances of the world and then descended to Earth as a human being named Jeungsan. As Jeungsan practiced the Reordering Works of Heaven and Earth, the Great Opening was preordained by Him. As a result, the transition period started, and from that point onward, theodicy should be described differently. It is presumed that all creatures will be judged at the time of the Great Opening. This will result in the annihilation of all wicked beings including both divine beings and humans. There will also be the establishment of an earthly paradise as well as grievance resolution for all beings prior the Great Opening. This can also be called "The Eschatological Theodicy of the Resolution of Grievances." Theodicy in Daesoon Jinrihoe adopts the two theodicies mentioned above. In addition to that, various theodicies from other traditions such as Irenaean ("soul-making") Theodicy, Free Will Theodicy, Recompense Theodicy, Afterlife Theodicy, Karma Samsara Theodicy, theodicy of participation, and Communion Theodicy can all potentially be applied on a case by case basis.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.109-141
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• 2022

As many perhaps already know, in East Asian thought there are two aspects of all things such as light and darkness coexist and are called Yin-Yang (陰陽). The initial concept of Yin-Yang was just a simple expression meant to depict natural phenomena, but it gradually became the central concept in explanations of creation and the changes that undergo all things in the universe. The study of the ordering principle of nature that was known as Myeongli (命理) also examined the interrelation between the sky and the earth and divided the two into Ten Celestial Stems (天干 cheongan) and the Twelve Earth Branches (地支 jiji) based on Yin-Yang theory. This thesis analyzed contents of the relationship between Ten Celestial Stems and the Twelve Earth Branches in terms of the patterns of Mutual Aid (相助 sangjo) and Mutual Contention (相剋 sanggeuk) through a literature review and exploration of their common features and differences. Different categorized phenomena under the pattern of Mutual Aid include Tonggeun (通根 root downward) and Tugan (透干 appearance of the upward). Tonggeun means that signs in the Celestial Stems took root in their counterparts of the Earthly Branches. In the Celestial Stems, there is also Tonggeuncheo (通根處 a place to root downward) which in relation to the Earthly Branches show that the same five phases become Samhap (三合 combined three ways to gain power) and Banghap (方合 gathering in the same season). The methods of seeing Tonggeunryeok (通根力 power of a downward root) are as follows: First, it is seen by the places where Tonggeun takes hold. Ilgan (日干 the Celestial Stem of a birthday) is ordered as month (月 wol) > day (日 il) > hour (時 shi) > year (年 nyeon), and other Celestial Stems appear ordered as month > sitting > close place. Second, it can be seen by the characteristics of Earthly Branches that Tonggeun has taken hold. The Earthly Branches are ordered as Rokwangji (祿旺支 vigorous land) and Jangsaengji (長生支 newborn land) > Yeogi (餘氣 remaining energy) > Myogo (墓庫 storage and burial grounds). Tugan is the concept that the main agent was changed to Tonggeun, which means that the spirit of the Earthly Branches is manifested in the Celestial Stems. And the five phases hidden in the Earthly Branches will be able to play their roles as they are revealed. There are also the phenomena of Gaedu (蓋頭 the heavenly destroying the earthly) and Jeolgak (截脚 the earthly destroying the heavenly) which are concepts that convey that the Heavenly Stems and Earthly Branches can mutually destroy one another. There are different opinions on Gaedu because some adopt viewpoints of just focusing on the Celestial Stems and considering it only in terms the Celestial Stems destroying the Earthly Branches. But, the vast majority of scholars think that the Celestial Stems weakens the role of the roots by destroying the Earthly Branches. Jeolgak, the reverse concept of Gaedu, weakens the spirit of the Celestial Stems as the Earthly Branches destroy them, and this is associated with the strong possibility that one is fated to experience disharmony.

• Korean Institute of Interior Design Journal
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• v.22 no.2
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• pp.131-139
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• 2013

The purpose of this study is to propose a new direction for color schemes of city signages to provide psychological stability to business owners and improve business value. Types of city sign color schemes and Feng Shui awareness of business owners were examined. Color schemes for signs were proposed, reflecting city landscape colors, color perception theory, and the Feng Shui Sangsaeng Sanggeuk theory. Results of the study can be summarized as follows. First, in order to secure colorscape quality of existing city buildings, signs should be small and consist of only three or fewer colors. Second, existing signage colors and the Feng Shui ideas of business owners have something in common with the five traditional cardinal colors. Thus, it can be interpreted that Feng Shui ideas are deeply rooted in the color use awareness of the Korean people. Third, background colors of signages can reflect the idea of innate Sangsaeng according to the Bonmyeonggung of business owners. The concept of acquired Sanggeuk can also be applied to other design elements such as characters. Fourth, as a second choice according to the function of sign, city landscape or preference of business owner, etc., the background color can remain a color of Sangsaeng, while other design elements such as characters can use a color scheme corresponding to Bihwasaek. Fifth, signs can create a statement and stand out using lightness contrast or saturation contrast theories. A variety of sign color schemes are also possible just by altering the lightness and saturation levels.

• The Journal of the Korea Contents Association
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• v.16 no.8
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• pp.377-386
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• 2016

This study analyzed symbolically the win-win cooperation(or win-win growth) policies and laws of large and small business to Roland Barthes and Greimas's semiotics model, and suggested that the company win-win ecosystem(cooperation) and sanggeuk(competition) shoule from a mutual harmony and balance rather than being separated from eace other like yin(-) and yang(+) theory. The results of these studies, unlike the coexistence cooperation Promotion Law of large and small business is the original intent in the ecosystem of companies, there will also be acting as a regulatory rather to officials of large and small business. In this study, because it is limited to the analysis of large and small business win-win cooperation policies and laws, it must be supported in the future of the specific empirical research.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.25-52
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• 2004

The history of the mankind, that is the history of the war, have been continued with the consecutive of the struggle and confrontation. In the history of many war, the most important factor of them is just the religion. so that today, for the mankind to long for the peace, all believers are charged with very important mission. Confronting with the 21th century, yet the war is not ceasing in an earth one side. At this time if we are to investigate the problem of real peace, we need to present uprightly the direction of basic religious factor and solution. In Korea, which is keeping deep religious mind, the Daesoon thought that appears newly at the modern times is proposing the 'Haewonsangsaeng'(eliminating resentment and helping one another) as new peace idea of 21th century. In this thought, we can discover the reason of the conflict to appear in the history of mankind. And there is a new idea of peace, that is to say, which is called 'sangsaeng'(mutual aid and cooperation). In this article, centering upon Sangsaeng idea, I try to introduce the new viewpoint of Daesoon thought about the conflict and peace.