• (The)Study of the Eastern Classic
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• no.35
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• pp.243-274
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• 2009

This paper attempts to explore the theory of self-cultivation(修養論) for the Unity of Heaven and Man, Mind and Nature(天人心性合一) in the Doctrine of the Mean(中庸). In the unity of heaven and Man, the meaning of the way of Heaven are doctrine of the Mean, sincerity, Nature, Sage, five ways forward, mind of the way, and the meaning of the way of man are thinking to be Cheng(誠之), secularity, the way, education, three methods of excelling, the way of man. The way of Heaven(天道) is the principle of the Universe and give the original Nature to Mankind. The way of Man(人道) is what man should do to accomplish the way of Heaven, and in that process, the unity of Heaven and Man accomplished. The unity of the mand and nature explained by the concept of mind's equilibrium-harmony. When the emotion arise rightly by rectifying mind, the mind unify with the original nature. After the unity of Heaven and Man and the unity of mind and nature, the whole world can governed by nine guidelines(九經) on the base of self-cultivation. There are several methods to get the unity of Heaven and Man and the unity of mind and nature. These are represented by the preserving mind and extending knowledge. In that methods, right timing by watchful when alone, loyalty-sympathetic understanding, selecting Goodness and holding on to it firmly, and fulfilling the mind's equilibrium-harmony

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.1-43
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• 2015

Daesoonjinrihoe perceives that human suffering is caused not only by mental factors but also by the cosmic principle of Mutual Overcoming more fundamentally. The relationship influenced among all things in the universe is Mutual Beneficence and Mutual Overcoming. If these relations are properly cooperated in harmony, all things will reveal their energetic existence in a balanced state, however, if one side, particularly, Mutual Overcoming becomes excessive, indeed, it will cause trouble. That is, the sentient beings that are inclined to excessive Mutual Overcoming rather than indispensable Mutual Overcoming make grievances among themselves and cumulate them. In the end, heaven and earth lose its constant Way[常道], leading the sentient beings to all kinds of agonies. However, it may be a problem if every agony is depicted with Mutual Overcoming, that is, one single fixed frame, because Mutual Overcoming has to be interpreted diversely according to the circumstances. Thus, it is not possible to explain precisely about the agony if not understanding its spectrum. This study analyzed the ways how Daesoonjinrihoe explains the aspects of reasons and solutions to a variety of agonies. In the Supreme Scripture of Daesoonjinrihoe, the reasons for agony vary: first, it is caused by Mutual Overcoming of the cosmos itself, which is irrelevant to human beings. Secondly, man can be victimized because of Mutual Overcoming caused by man. Thirdly, there is a case of a victim who is damaged due to Mutual Overcoming caused by the other. Fourthly, man can be victimized because of Mutual Overcoming caused by someone else's unintended deeds. Fifthly, there is a case of man having agony in return when he, as a perpetrator, hurt others or resolve his inappropriate desires. Sixthly, man's deed unintendedly became a sin and have agony in return. Seventhly, man can be a self-perpetrator, conceiving vain desire, obsession and grievance. Eightly, there is a case of man having agony during enforcement of the law or practice of justice. Ninthly, man needs to endure agony during self-cultivation, enacting Reordering of the Universe(天地公事), ritual practice, promotion of fortune, and test. However, it is important to make sure that the reason for agony can interact with not only one but also diverse models in real situation. These nine models are included in the category of Mutual Overcoming; but, these cannot be classified in a single term, Mutual Overcoming because much information will be hidden, only to make it difficult to explain about agony more precisely. There are some characteristic observed in the concept of agony in Daesoonjinrihoe as follows: first, reasons for agony are caused by Mutual Overcoming although Mutual Overcoming can be interpreted differently according to the circumstances. Secondly, Daesoonjinrihoe makes a positive valuation for some agony. Thirdly, the solution to overcome a agony is brought to a conclusion, that is cultivation practice of Daesoonjinrihoe. Fourthly, the experience of agony and solution in Daesoonjinrihoe sometimes lie in the unit of family beyond individual. Fifthly, in the painful situation resulted from vain desire and obsession, Daesoonjinrihoe suggests a solution called Mutual Beneficence. That is, it emphasizes not only self-control but also active practice of considering others.

• Journal of Korea Entertainment Industry Association
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• v.13 no.7
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• pp.469-477
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• 2019

The purpose of this study was to develop Team Based Learning (TBL) course for students majoring skin care and analyze the effectiveness as well as derive improvement plans. TBL focuses on putting pre-class learning about learning content and the time saved by it into practice activities that apply what is learned. The ADDIE model and the TBL model were applied as the developmental research methodology, and the 'skin care' subject, which was previously taught by lecture base, was redesigned as a TBL class. In addition, the study developed weekly based pre-class learning materials, quiz items for checking pre-class learning, and the team activities' plan. Then, an experimental study was conducted with 43 university students and the effects of TBL instruction were analyzed as follows. First, students who participated in the TBL class showed higher achievement than those who participated in the lecture class, which is a comparative group, especially in the academic achievement that evaluated the acquisition and application of the major concept. Second, there was no significant difference in pretest and posttest results on problem solving ability and cooperative self-efficacy for TBL students. Third, overall satisfaction with TBL class was 4.0, which is high. The discussion of these findings was described, and three suggestions for improving and researching TBL classes were presented.

• Journal of Korea Entertainment Industry Association
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• v.13 no.7
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• pp.285-294
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• 2019

The purpose of this study is to assess construct validity and verify the concept of the Happiness-enhancing Activities and Positive Practices Inventory(HAPPI) developed by Henricksen & Stephens(2013), for Korean old adults who participating physical activities with measuring happiness-related propensity. In this study, the research model was confirmed by evidenced based on the content validity, EFA, construct validity of the latent structure analysis with CFA, reliability as internal consistency. Using self-reported questionnaire conducted among 370 participants who physical activities. Total of 344 data were selected. As a result, internal consistency α was acceptable. Evidence-based on convergent and discriminant of the CFA as GFI=.925, CFI .962, TLI .953, and RMSEA .062 appeared significantly. Model goodness-of-fit, C.R. ratio(Critical ratio: estimates/SE) and Squared Multiple Correlations(SMC), and average variance extracted(AVE) was verified with the hypothesis of the model. Therefore, HAPPI validity evidence for the model fit was confirmed. In conclusion, the HAPPI 4 factors and 16 items(Other-focused, Personal recreation and interests, Achievement, Self-Concordant Work, Spiritual and thought-related) has reliable evidence to apply for Korean old adults and applicable assessment of happiness.

• Korean Journal of Culture and Social Issue
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• v.11 no.spc
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• pp.21-55
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• 2005

The purpose of this paper is to examine the concept of trust in Korean culture using the indigenous psychological analysis. First, this paper raises central questions that arise in Korean families, schools, companies and society: 1) Why are some Korean families disintegrating? 2) What core values do Korean schools teach? 3) What are the goals that Korean companies pursue? 4) Does trust exist in Korean society? Second, this paper reviews a series of empirical studies conducted using the indigenous psychology approach. The results indicate the following three major themes: 1) trust is based on relational culture and ingroup identity; 2) emotional attachment and bond provide the basis of trust; 3) the emphasis on cultivation of virtue through constant self-cultivation rather than ability and the control of the environment. Third, this paper raises central issues that need to be addressed: 1) the extension and expansion of trust beyond the narrow confines of the family and ingroup to include outgroup members; 2) recognition and balance of public rationality and private emotions and relations in society; 3) the achievement of balance between self-regulation and the control of the environment.

• (The)Study of the Eastern Classic
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• no.50
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• pp.295-318
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• 2013

The purpose of this study was to define the 'caligraphy as a modern concept of art. For this purpose, it was necessary to exclude the elements betraying 'the caligraphy as a pure art' in reference to 'autonomy' as an indicator of modernity in order to reflect on the current topology of the caligraphy in our age. Checking the current conditions facing the caligraphy from the pre-modern, modern and post-modern perspectives will clarify the current topology of the caligraphy and further exploring 'the caligraphy as a post-modern art concept. To this end, this study defines the caligraphy 'as a pure formative art' and thereby discusses it in terms of nature and form. In terms of nature, the caligraphy should be subsumed into a spacial art, but it has a nature of a temporal art created and appreciated over time. Hence, among the spacial arts, the painting is most similar to the caligraphy, while among the temporal arts, the caligraphy is most similar to such rhythmic (of high mobility) or performing arts as music and dance. Merely, the painting does not reveal the flow of time on the canvas, while music and dance leave no residual in terms of audibility and visuality. All in all, the caligraphy is sort of 'temporal-spacial art' like dance in that the visible letters express the artist's sense of life on the plane over time like music. In terms of form, this study compares the caligraphy with engraving, wood print and character design to define the caligraphy as a pure art concept. The caligraphy as a modern art concept, namely, the autonomy of the caligraphy is associated with legibility and meaning in addition to the question whether it is an applied or a pure art. The legibility and meaning of the characters are not only the essential elements of the caligraphy but also are the factors limiting its autonomy, which must be a paradox. All in all, the legibility and meaning of the characters must be the key criteria for determining the caligraphy as a practical art or literary art or as a pure figurative art. In this context, this study discusses the caligraphy as a pure art by comparing it with the spatial art 'painting' and the temporal art 'music.' It might be impossible to define the caligraphy or a genre of art as an autonomous art of self-perfection and categorical identity. Moreover, any attempt to define the caligraphy would fail to interpret the caligraphy appropriately. Merely, we are obliged to position the caligraphy in the process of localizing 'their modernity' and thereby, discuss how to respond to their scheme.

• 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 Association of Information Education
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• v.5 no.1
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• pp.33-45
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• 2001

In order to adapt ourselves to the Informationalization Society of twenty-first century, it is required to have ability to find quickly the necessary information and solve the problem of our own. In the field of school, it should be educated to develop learner's ability that can cope with the Informationalization Society. When a learner can study in such direction, he or she will be able to plan the learning of his own as the subject of education, and develop his ability to solve the problem by collecting and examining various information. It is self-leading learning that can make education like this possible. Through computer, especially Web site, self-directed learning can develop can develop the individuality and creativity of learners. They can collect and utilize autonomously information and knowledge. To do such an education, the program that can work out self-directed learning is needed. Therefore the program I want to develop is to reconstruct the 'figure' part of mathematics in elementary school into five steps by utilizing Web site. In the first step is to learn the concept of various shape. This step enable learners to know what figure is and how it can be utilized in our real life. The second step of dot, line and angle makes it possible that learners can consolidate the foundation of the study about figure and recognize the relation between angle and figure. In the third step of plane figure, we can study how to calculate the relation of plane figures and the area of figure with various shapes by cutting and adding them. The fourth step is about congruence and symmetry. Learners can learn to know the figure in congruence, reduction and enlargement and how it is used in our real life. In the fifth step of solid figure, we can learn the relation among the plane figure, solid figure, the body of revolution, corn and pyramid etc. controling the speed of learning on the basis of his ability. In the process of the program, it is also possible to develop learner's ability of self-leading learning by solving the problem by himself. Because this program is progressed on the Web site, it is possible to learn anytime and anywhere. In addition to it, a learner can learn beyond the grade as well as do the perfect learning by controling the pace of learning on the basis of his ability. In the process of the program, it is also possible to develop learner's ability of self-leading learning by solving the problem by himself.

• Journal of Science of Art and Design
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• v.7
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• pp.5-63
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• 2005

Generally, the meanings of destruction are related in the meaning of demolition, breakdown, into fragments ... and so on, and the similar meanings are twist, crush, demolish, split, cut, into pieces , break up ... etc. Further, it has related in the cruelty and destructive heart which are linked with orgy, Sadism, Necrophilia and so on. The meanings are also expressed by the initial , which are deprivation, deface, defame, deform, degrade, delegitimize, denounce , deride, destroy, devalue, as well as debase, debunk, declaim, declassify, decry, delete, denigrate, deprecate, despise or detract ...and so on. Dario Gamboni has discussed the meaning in his book as two categories Iconoclasm and Vandalism. And the similar meanings could be found in the words which has the initial of , like abase, abate, abhor, abjure, abolish, abridge, abuse ...and so on. Even though the distinct meanings of Iconoclasm and Vandalism, it is not easy to distinguish clearly between the differences when the results are accomplished in contemporary paintings because of the similarity of the results. In korean vocabulary there are no similar words to distinguish between the meanings of destruction and deconstruction, and the deconstruction is not recorded in the general dictionaries. However the meaning of is diminishing, separation, contrast and so on. So the unification of the word as do-construction is not construct, minus construction, reverse construction. And Vincent Ditch explained that there are the meaning of destroy the text. From Jacques Derrida, the deconstruction strategy is to criticise the world of traditional metaphysics and logocentrism, and not to reconstruire the philosophical meaning of texts but $d\'{e}construire$ them. And Saussure emphasized that the signifers could have more meaning that there can be more signified in traditional texts in the art. as a result, deconstruction is explained that there are many signified meanings in a signifer. In this thesis , from using the meanings of destruction and deconstruction, to distinguish the expressive skills in contemporary art works are arising. Therefore, special methods which are linked in the destruction styles are selected. As a result, the two different purposes of destruction is arising, one is enmity destruction and the other is self destruction another word, auto destruction or destruction to create The enmity destruction can be distinguished by the two category Iconoclasm and Vandalism. They come from the moment of different historical aspect is arising and want to attack the Icon or masterpiece this concept is from the study of John Philips and especially iconoclasm is linked with religious and artistic heart, but Vandalism is come from the political attack. Sometime, this distinguish is not clearly arising, because the two aspects are co-related in the attack. As a result, firstly, the Iconoclastic controversy had arisen in the methods of Dadaism which has developed by Man Ray, Francis Picabia and Marcel Duchamp. They want to attack the pre-established master-pieces and painting spaces, and they had 'non-artistic attitude' not to be art. Since 1980, the German artist Anselm Kiefer adapted the methods and made them his special skills so he had tried to paint tough brush strokes and draw with hugh pallette image line and fire and water images , they can be the image attack as the Iconoclasm. secondly, the model of vandalism is to be done by hammer, drill, canon and so on. the method is to attack the content of painting. Further, the object of destruction is bound by cords and iron lings to demolish or to declare the authority of pre-statues; it symbolize the pre-authority is gone already. Self-destruction based paintings are clearly different in the purpose of approaching the art work. First of all, they can be auto-destruction, creative destruction and metamorphosis destruction, which is linked with the skill the material aspect and basic stature, and sign destruction or signifier destruction, which is link with the inner meaning destruction that is considered as the Semiotical destruction in post-modern paintings. Since 1960, the auto destruction is based on the method of firing, melting, grinding and similar skills, which is linked with Neo-Dada and reverse-assemblage. Metamorphosis destruction is strongly linked with the basic inner heart price and quality, so it can be resulted in the changedness of expectation and recognition. Tony Cragg has developed the skills to metamorphose the wood as stone or iron as cloth and stone as sponge and rubber and so on. The researcher has developed the same style in the series of since 2003. The other self-destructive methods are found in the skill of sign destruction. In the methods the meaning of the art is not fixed as one or two, but is developed multi-meaning and differ from original starting situation, so Jacques Derrida called the difference meaning in deconstruction. It is the destruction of textes. These methods are accomplished by David Salle, Francesco Clemente, and recently Tracy Emin, who has developed the attacking heart in the spectators' emotion. Sometime in the method of self-destruction, it is based on horror and shock, the method is explored by Demian Hirst and Jakes and Dinos Chapman. Their destructive styles stimulate ambivalent heart and destroy original sign of girl and animals.

• Korean Security Journal
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• no.32
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• pp.7-32
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• 2012

This study aimed to evaluate the relative status using Analytic Hierarchy Process(AHP) on the spiritual factors of the security martial arts for the guards to perform the best security service. There were 540 participants who were students majored in security martial arts, workers for security and specialists of practical and theoretical security martial arts for this study. The exploratory and confirmatory factor analysis were carried out using the selecting data through literature reviews in the level of the factor-extraction about the spiritual characteristics. The specialists' survey was conducted on the relative status among factors using the spiritual concept structure based on the studied above. Selected data was calculated with SPSS 18.0 for windows, AMOS 5.0, and Expert Choice 2000 software. The conclusion can be made through those process above. First, 4 general factors and 20 detailed factors were found as the result of the factor exploration related to the spiritual characteristics of the security martial arts. The result which was verified on Construction validity of searched factors had stable figures on every standard. In other words, the participants for survey on this study "Spiritual characteristic concepts of the security martial arts" can be evaluated it is valid. The general factors of security martial arts' spirit were conceptualized with Psychological spirit, ethical spirit, martial art spirit, practical spirit through the naming process on the general factors of the security martial arts' spiritual characteristic concepts. The detailed factors of security martial arts' spirit were concentration, self-confidence, self-management, immersion, self-esteem in psychological spirit and sacrifice, justice, royalty, peace, sense of duty in ethical spirit and courtesy, toughness, defense, balance of mind and body, bravery in martial arts and responsibility, cooperation, modesty, determination, professionalism in practical spirit of security martial arts. That is, the conceptualization of security martial arts' spirit was verified that it had validity. Second, the hierarchical model of the security martial arts was composed with 4 superordinate concepts and 20 subordinate concepts. As the result of evaluating relative status based on Spiritual characteristics-hierarchy model, the impotance was proven in order of ethical spirit(.482), martial art spirit(.248), practical spirit(.188), psychological spirit(.083). Also the importance related to spiritual characteristics of security martial arts on subordinate concepts was proven in order of sacrifice(.252), courtesy(.110), sense of duty(.108), responsibility(. 073), royalty(.053), toughness(.052), justice(.049), defense(.038), professionalism(.038), determination(.035), cooperation(.029), self-confidence (.026), bravery(.025), self-esteem(.024), balance of mind and body(.023), peace(.019), concentration(.014), modesty(.013), self-management(.011), flow (.007). To sum up, the spiritual factor related to ethics such as sacrifice, justice, royalty, peace, sense of duty was the most important for the security martial arts.