• Journal of Korea Entertainment Industry Association
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• v.15 no.3
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• pp.101-125
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• 2021

This paper aims from various angles to examine the context of the problem situations that Jang Woo-Jae describes from contemporary korean society, to examine which chance of thinking is in this case given to the audience, and to examine whether through the plays in the theater this chance of thinking can be referred to public opinion. This study considers not only the contribution of Jang's thought experiment that is connected to the dramaturgical function including the aspects of dramatic form and content to dramatic effects for the audience, but also the possibility of an arrangement for a new way of thinking by the audience. Thus, Jang's thought experiment should be understood in connection with the whole message of his plays. And this study researches, how an new attention to the public nature of common world, which should be demanded for the sake of a mature civil society comes into existence within the point of contention in every play based on Jang's thought experiment. Finally this paper inspects through Jang's plays the possibility of contribution of performing art to contemporary korean society, and takes account of self-examination in meta-dimension of the theater regarding the role and meaning for the sake of human being and gemeinschaft.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.101-121
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• 2023

Daoism was introduced into the South-West of Vietnam via two main entries: the missionaries from North and Central Vietnam who migrated to the South by following the Southward movement and the spread of Daoism by Chinese migrant men who came and settled in the South-West of Vietnam from the late seventieth century to late nineteenth century. However, the biggest influence of Daoism in the Southwest of Vietnam was mainly the Chinese missionaries of Daoism. As time went by, together with the impacts of social and historical circumstances, Daoism had a strong influence on the lives of the South-West people in terms of different aspects, especially their faith and religions. The impact of Daoism into people's faith and religion was considerable, especially to the indigenous religions, of which the religion, Four Debts of Gratitude, is a representative example. With the aims of clarifying how Four Debts of Gratitude was influenced by Daoist thought and how the indigenous religions and systemized ideologies in the South-West of Vietnam were related during the period of living condition expansion as well as cohabitation of several ethnic groups in the region, this article focuses on Daoist thought expressed in typical symbols in the sacred architecture of the Four Debts of Gratitude such as Cổ Lầu, wine gourds, and the Eight Trigrams. Once properly examined, it becomes clear that the prominent symbols and other Daoist elements show that Daoism had a profound influence on the Four Debts of Gratitude.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.147-180
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• 2020

'The Great Nest of Being (The Great Chain of Being)' is a key ontological concept in Perennial Philosophy. The Great Nest of Being shows the depth of the world's religions that have existed historically, and in this context, they represent holarchies of existence and consciousness. This paper examines the nests of various beings in order to grasp the depths of the world's mainstream religions, and reveals that the great nest of being that appear in the Daesoon Thought has the characteristic of synthesizing other nests that have emerged previously in history. According to Perennial Philosophy, the differences among different religions in regards to ultimate reality are not differences in reality but merely differences in semantics. In other words, these differences are only 'different expressions of the same ultimate reality.' Thus, linguistically, ultimate reality in the great nest of being can be summarized as the 'same in what is signifié (signified, 記意)' and 'different in the signifiant (signifier, 記標).' As stated in a preceding study; however, ultimate reality in Daesoon Thought is both transcendent and personal, as well as intrinsic and impersonal. This fact is specifically stated in the Four Tenets (4大 宗旨) of Daesoon Thought. In other words, the Tenets of Daesoon implicitly acknowledge not only the concepts of reality and the direction that emerges from the base of existence in existing systems of religious thought, but also can encompass the ideologies of those systems of religious thought. Considering the four quadrants as the Kosmos (AQAL), it encompasses a universal ideology. Therefore, the tenets of Daesoon Thought encompass the same significance (meaning) of the major systems of religious thought throughout the world in regards to ultimate reality and provide a clue to the solution to the presence of different signifiers (signs).

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.121-155
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• 2015

The purpose of this article is to study on the comparative relationship between mutual cooperation of the Dae-soon thought of Dae-soon jinrihoe and Shinnyo thought of Shinjo Ito. Dae-soon thought focuses on outspreading virtues and enlightenment teaching based on the saying of Jeong-san Sang Jae's Mutual cooperation without any grudge. According to the Buddha's nature thought of Shinjo Ito, 'Dharma kāya resident' is the source of touching upon buddhahood. The Shinyo-en is an outward manifestation of their deep resolve to help others by cultivating spiritual faculty and mind session. First, we can find the virtue action theory in the mutual cooperation of Dae-soon thought and the virtue nature theory in the Shinnyo thought of Shinjo Ito. From the perspective of comparative relationship, it was Jeong-san Sang Jae who laid foundation for the Posterior Grand Renewal. His idea is that the universe should be completed through the mutual communication between the earth and men following the Posterior Grand Renewal. It was Kyodoin-sama who laid the foundation for identifying the place Shinchoji was established. It was at the time that the power we call bakku-daiju as transversality and Shinnyo spiritual faculty were perfected through Shindoin-sama's passing. Second, based on Jeon-kyungn or Dae-soon Ji Chim, outspreading virtue is to awaken mutual cooperation without any grudge and the enlightenment teaching to practice according to mutual cooperation principle without any deceit toward one's own self. No deceit toward one's own self is to be sincere, to be respectful and to be faithful in Jeong-san Sang Jae. In the different context of Mahayana Buddhism, we can be aware that the immortal resident immortal of Dharma kāya is the source of permanent bliss in the Mahāyāna Mahāparinirvāṇa Sūtra' From the perspective of comparative relationship to pray toward Jeong-san Sang Jae and to participate in the Posterior Grand Renewal is to take part in Cheonji-Gongsa. It is a similar phenomena to be reflected suchness reality before the three personifications of buddhahood and the Shinnyo Stupa is the same meaning as meeting the ever present Buddha. Both of them, they focus to find religious altruism from real possibilities of mutual support. They argue that to dispense with altruism is to dispense with Sang Jae or Dharma for the divine transformation of human possibilities Third, Everybody possesses unique and wonderful abilities to be unified with Jeong-san Sang Jae. If we seek happiness by trying to get by without making much of an effort to take part in CheonjiGongsa, it will be difficult to attain the harmony and peace of mankind with outspreading virtues and enlightenment teaching. In the 'Mahāyāna Mahāparinirvāṇa Sūtra' tells us 'all sentient beings have Buddha nature' that could be the possibility to the fulfillment of buddhahood in the spiritual practice. From the comparative relationship, we can strive with open hearts and minds, in efforts that benefit others, and in ways we can work together to build a word of joy in which everyone can have an opportunity to cultivate spiritual faculty. This is based on mutually beneficial voluntary focused our principles into practice the spirit to build a mind session of Shinnyo as the civic clean precepts of 'Mahāyāna Mahāparinirvāṇa Sūtra'. Fourth, the disciples of Jeong-san Sang Jae are encouraged to acquire the Mutual cooperation manner of being considerate. It is important to accumulate virtue action by daily effort. It is the contrast to awaken virtue nature by daily practice. The Buddha's nature thought of Shinjo Ito is based on the thought of Mahāyāna Mahāparinirvāṇa Sūtra. It can be supported by the Shinnyo parents and the two Dojis to build a world of joy as the light dharma descending and the emphasis of Tathatā spiritual faculty. It's not that we can't do something we haven't attained a higher spiritual level. What counts is our continuos effort, act so we can cultivate our spiritual faculty through the way of mind session.

• 제어로봇시스템학회:학술대회논문집
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• 2004.08a
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• pp.814-819
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• 2004

Soft engineering, based on symbiotic coexistence of human, machines and environment, is a new engineering field to explore the proper technology and the proper way of engineering. To explore soft engineering intents easily, various robot projects at Pusan National University conducted are presented. Thought experiment, interactive e-leaning, rapid prototyping engineering, biomimciry, tangibility, and ubiquity are concepts to be explored. Thought experiments projects are organized and performed, which include robot assembly game, Turing test, and robotics in science fiction. "Junk robot project" and "ubiquitous Pusan National University (u-PNU) project" have been organized. Also, bug robot project, interactive robot project, and interactive emotional robot projects are introduced. Weekly science fiction films are shown and discussed.

• Journal of the Korean Institute of Landscape Architecture
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• v.26 no.1
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• pp.36-43
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• 1998

We compared the electroencephalogram, blood pressure, and sensory evaluation inspectioni several color of Petunia hybrida to analyze the physiopsychological effects of a plant. Considering occipital is related to visuosensory field, green color is thought as mild visual stimulator unlike to pink color. The results are coincident with the well-known facts that green color is less stimulating color. It is also accorded with the sensory evaluation results that green color showed te feeling of blue and stable. In case of green color is showed the feeling of blue and stable. In case of green color the generatioin of alpha waves increased according to the increase color area. Therefore it is thought that green color helps decrease of visual stimulation and increase in visual stability. However it is thought that pink has less physiopsychological effects on human beings depending on area sizes than green has.

• Korean Institute of Interior Design Journal
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• v.13 no.1
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• pp.30-37
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• 2004

Architect Daniel Libeskind made peculiar works with ‘Jewish Museum’ in Berlin as a momentum in 1989. The concern was concentrated after Libeskind was selected ultimately to the designer of ‘Design for the World Trade Center site’ in February 2003. Especially his works which have been recently accomplished are not the deconstructivism were recognized as unreal drawings and simple studies but they are professing his own peculiar architectural thought. However meanwhile researches about Libeskind have been processed in an architect viewpoint of a deconstructivism tendency, lack of researches to be more various point of view. This study fundamentally is sharing the source with Libeskind's basic idea, as a deconstructivism architect, but not to understand essential concept of decorstructivism which has the philosophy grasps of essence of an object, reconstrues contradiction that the human is simple to prescribe by the language and tries to express in new architectural formative volition. Therefore, the purpose of this study is to grasp of Libeskind's own architectural thought of the essence, consider background becomes the foundation of the architectural thought and peculiarity of the architectural representation.

• Journal of the Korean Institute of Rural Architecture
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• v.11 no.3
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• pp.63-70
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• 2009

The purpose of this study is to clarify topography interpretation and the space remodeling characteristic of the city by the feng shui thought. the result of the study is as follow. 1. remodeling of the city in the Phoenix thought to be involved in the background wants to overcome the difficult situation in the desire to confirm the implications could be. 2. Six cities have confirmed that the restructuring of urban space by the idea that Phoenix, paulownia, a common landscape elements such as bamboo forests, buildings and places, the egg of the phoenix in relation to landscape, such as Phoenix said that the building area as appropriate to the characteristics of their elements.

• Proceedings of the Korean Society of Agricultural Engineers Conference
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• 2003.10a
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• pp.555-558
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• 2003

This study carried out to analyze the characteristics of water concentration for Saemangeum reclaiming area during two seasons. Total nitrogen appeared by thing which all mean values are the biggest at two survey at ST.4 that is near with Mangyoung river. At the same time, change by range of tide was seen. Therefore, is thought that ST.4 suffers impact of river and seawater at the same time. But is thought that water of Mangyoung river exerts bigger effect than seawater because ST.4 appears that concentration is high clearly with different Sampling point. Therefore, is thought that pollution occurs better than different sampling point if ST.4's flowing deters.