• 한일민족문제연구
• /
• 제34호
• /
• pp.5-40
• /
• 2018

This paper is to take note of national, social and economic movement, social & economic publicness of religion surrounding Yeonggwang, Joennam around 1910s. At first I would like to look at this period because regional society was in the middle of change of large transition before and after Japan's forced occupation of Korea in 1910s and March 1st Independence Movement in 1919. In particular we focus on spatially Yeonggwang in Joennam because this area is not only called as advent area of Buddhism earlier but also is unique regional culture and ideological topology where Donghak, Protestantism, Catholic, Institute of Won Buddhism and etc. Through casting light upon the above, it is expected to offer one clue for the question of internalizing value to be sought for in the national and social and economic movement by Korean religion around 1910 and public goods in the strategy and tactics to be selected and further publicness and practice lying in their awareness and behavior. In particular it is thought to have advanced the accumulation of case study of Yeonggwang in Joennam with representative 'place-ness' related to this. Along with this it is considered that our challenge is to restore and casting light again on common foundation of existence shape and publicness of various religions in the middle of national and social movement and economic movement in Yeonggwang of Joennam area. In other words, we expect that religions will continue individual efforts and common practices to urge social justice for historic and public value based on common good encompassing historic value, in other words, individual responsibility and social justice among social and economic conditions originated from Japanese colonial era.

• 복식
• /
• 제56권3호
• /
• pp.57-72
• /
• 2006

Culture speaks for the characters of the period, so it is presented by the mutual actions of many factors affecting culture. Foreign culture, introduced by cultural exchange, was modified and accepted into a new form and value system. In the beginning, only foreigners danced these dances, but Chinese started to dance them gradually. Thus, the dancing costume showed the complete fusion of Chinese and exotic styles. Especially, in the Tang dynasty, Chinese accepted foreign culture very actively and with open hearts. They accepted foreign culture based on their traditional culture, and fused them completely. In these costumes, not one culture was prominent, but many cultures from Gandhara to East and West Turkistan and even to Persian and Hellenism were synthesized together. Chinese, in the Tang dynasty, retained on their traditional culture and modified new foreign culture into Chinese style.

• 한국실내디자인학회논문집
• /
• 제13권6호
• /
• pp.74-81
• /
• 2004

Much evidence points to the fact that Korean traditional architecture has long reflected traditional Korean philosophy. If what this evidence points to Is true, there is much more insight to be gained about this connection. It is important to begin with the idea that Korean culture stemmed from Confucianism, Buddhism, and Taoism. All three share similar ideas, and this study will set out to prove that topology, an anti-Euclidean school of thought created at the end of the 19th century, shares many of the same core ideas as the three mentioned above. Transitively, if Korean traditional culture is reflected in Korean traditional architecture, and topology shares many of the same core ideas, it seems that topology should be accepted into the mainstream of architectural design. This study will aim to interpret space structure forms and space constructions of the Korean traditional architecture from the topological perspective.

• 한국농촌건축학회논문집
• /
• 제2권3호
• /
• pp.85-97
• /
• 2000

In the organizing principle of Hwaeomsa temple, we could see the procedure of absorption and combination on folk beliefs and Buddhism like other temples. One of Representative folk beliefs took in and combined in its temple is Sam-Sung-Gak, which is located at the same place with Won-Tong-Geon. And Myong-Bu-Geon is affected by the Ten-Kings belief of Taoism very deeply, is also very rare folk belief case grown naturally. The diversification of Buddhist sanctum' function is absorption and combination between proper belief for the Buddhist Goddess of Mercy and folk native beliefs.

• 대순사상논총
• /
• 제38집
• /
• pp.47-82
• /
• 2021

원불교의 제2대 종법사인 정산 송규는 15세 때 증산교인들과 만나 많은 영향을 받는다. 정산은 그들의 권고로 가야산에서 3개월 동안 수행했으며, 가족들에게도 태을주(太乙呪) 수련을 하도록 포교했다. 이후 정산은 18세 무렵에는 여러 이적을 나타내기도 했으며, 그 해 가을에는 증산의 행적을 좇아 멀리 전라도까지 찾아간다. 그곳에서 정산은 증산의 누이동생을 자신의 고향인 경상도 성주에 모셔와 백일치성을 드리는 정성을 보였다. 다시 증산의 생가를 찾아간 정산은 증산의 외동딸로부터 「정심요결」이라는 도교적 수련서를 전수받았고, 증산이 천지대도를 연 장소인 모악산 대원사에서 10개월간 공부를 행하였다. 대원사에서 만났던 증산교인과의 인연으로 그녀의 집에 머물던 정산은 그곳에서 비로소 소태산과 만났다. 소태산과의 만남이 있기 이전의 청년 정산은 증산교인이었음이 분명하다. 정산은 원불교를 선언한 이후로도 제생의세(濟生醫世)라는 증산의 종교적 표어를 사용했고, 증산이 제자들에게 써주었던 글귀를 주문처럼 외웠으며, 증산이 짓거나 인용한 한시(漢詩)를 언급했다. 그리고 정산은 증산이 지은 『현무경(玄武經)』에 나오는 구절들을 독특하게 해석했으며, 증산이 했던 말을 자주 인용했다. 나아가 정산은 증산의 언행록에 나오는 글귀에 대한 제자들의 질문에 나름대로 대답했으며, 증산을 개벽을 주재하는 삼원(三元) 가운데 한 사람으로 적극 인정했다.

• 동의신경정신과학회지
• /
• 제24권spc1호
• /
• pp.63-88
• /
• 2013

Objectives : We attempt to find out the present situation of a study regarding psychotherapy in Korean medicine through research journals in the JON (The Journal of Oriental Neuropsychiatry). Methods : We searched and read every JON from 1990 to 2012 and selected articles relating to Psychotherapy. We then analyzed the data and divided them into 3 categories: literature study, case studies and clinical trials. Results : 1) We found 16 literature articles, in which 6 compared Korean psychotherapy with that of the Western, 4 reinterpreted it focusing on traditional cases in Korean psychotherapy, 3 articles were on Qigong, 1 article was on Buddhism and another on Tao, and 1 article was with regards to dreams. 2) There were a total of 26 case reports about Korean psychotherapy. Among them, JiUnGoRoen had the most at 12; somatoform disorder was the most target disease in 9. 3) There were a total of 13 clinical trials on Korean psychotherapy. There were 4 trials on meditation, 6 on Qigong, each 1 of each for EFT, suggestion and autogenic relaxation. Conclusions : In spite of many resources in Korean psychotherapy, it was limited because it was not able to systematize clinically. Hence, we need to hand down and systematize Korean psychotherapy further.

• 대한한의학원전학회지
• /
• 제25권3호
• /
• pp.149-158
• /
• 2012

Objectives : In modern meditation, psychologic therapy and happy life have been in the main status. The aim of this study is to search about the value of modern meditation systematically and to summarize the contents on the meditation in "Donguibogam(東醫寶鑑)". Methods : We investigated the meditation-related materials in "Donguibogam(東醫寶鑑)", and discussed them in comparison with the other contents found in "Huangdi's Internal Classic(黃帝內經)" and some scriptures on meditation and self-discipline. Results : The mind-body concept in Korean Medicine takes meditation and self-discipline into main consideration. Meditation and self-discipline mean the endless pursuing the nature of mind and body, thus leading to self-practice about the true meaning of life. "Donguibogam(東醫寶鑑)" includes the views on the meditation and self-discipline from the various angles based on Confucianism, Buddhism and Taoism. Conclusions : Meditation and self-discipline rooted in East Asian tradition are good ways to reach the true nature of mind-body system of universe and to help people seek happiness in their lives.

• Journal of Preventive Medicine and Public Health
• /
• 제18권1호
• /
• pp.157-171
• /
• 1985

An attemption was made to estimate the effect of menopause on the mental health of climacteric women. The Minnesota Multiphasic Personality Inventory (MMPI) were questioned to 278 premenopausal women and 302 postmenopausal women. Data were analyzed by one-way analysis of variance in each variable of menopause, age, educational level, religion and partnership of husband, and two-way analysis of variance in two variables of menopause and one of other variables. The results were summarized as follows. 1. Menopause increased the scores of validity, psychopathic deviate, hypomania and paranoia scale, but conversely decreased the score of masculinity-femininity scale. 2. The older the climacteric women were, the lower scores of masculinity-femininity scale were observed. 3. The older the premenopausal women were, the higher scores of depression, hysteria, psychopathic deviate, psychasthenia and schizophrenia scale were observed, on the contrary, all scores of the postmenopausal women were decreased by the increment of their ages. 4. The higher the educational level of climacteric women were, the higher scores of correction and masculinity-femininity scale were observed, but the scores of hypochondriasis, hysteria, schizophrenia and social introversion scale were decreased by the increment of their educational level. 5. The scores of hypomania scale were higher in women of Buddhism than other religions. 6. The scores of validity, paranoia, psychasthenia, schizophrenia and social introversion scale were higher in widows than women with husband.

• Korean Journal of Acupuncture
• /
• 제28권4호
• /
• pp.177-198
• /
• 2011

Objectives : The purpose of this study is to examine the theory of mind and body practice in Dan-Jeon-Ju-Seon from the point of views of Taoism, Buddhism, and Oriental medicine. Methods : An ideological background and development of Dan-Jeon-Ju-Seon was first examined. Then, the definition of, other descriptions of, and various locations of, Dan-Jeon were investigated. In addition, the theory of Qi movement of Shui Sheng Huo Jiang (ascent of water Chi and descent of fire Chi) in Dan-Jeon-Ju-Seon was taken into consideration from perspectives on the thought of Taoist Nei Dan (internal alchemy) and Oriental medicine. Finally, the characteristics of mind and body practice in Dan-Jeon-Ju-Seon. Results & Conclusions : Dan-Jeon in Dan-Jeon-Ju-Seon consists of three parts, upper, middle, and lower Dan-Jeon, which is related to Jing (sperm, essence) Qi (breath, eneregy) Shen (spirit, intellect) of our body. Jing Qi Shen is a crucial part in our mind and body, mind and body are connected by energy, and the energy flow is possible by ascent of water Chi and descent of fire Chi. Ultimately, Dan-Jeon-Ju-Seon is a method of practice to keep one's mind and body healthy, and its purpose is to do timeless meditation in our daily lives regardless of time and place.

• 대한가정학회지
• /
• 제41권2호
• /
• pp.123-139
• /
• 2003

This study examines the characteristics of 45 sects of seven new aboriginal religious groups in Korea including Jeungsan sect, Tangun sect, Soowoon sect, Won Buddhism, Bongnam sect, Gahksedo sect, Shamanism sect through field study and various documents. The purpose of the study is to elucidate how their religious ideas are reflected in their ceremonial costumes and what characteritics and underlying meanings these costumes have, and I reached the following conclusions 1. The new religious groups in Korea modified or mixed the designs or names of existing outfits to convey their ideas or beliefs in their costumes. 2. The costumes of new religious groups turned out to have certain characteristics in common: they all reflected the times, Korean tradition, ancestor worship. 3. I looked at the symbolicity, names, and types of the outfit, and their color scheme to establish their structural characteristics, and it turned out that they an symbolized the creeds and ideas of each religion. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, for instance, had to do with Buddhism Taoism, and Confucianism. The most common type of costume consisted of traditional hanbok top, pant, robe, and some type of headpiece for men, and hanbok top and, skirt for women, and if women were to wear a robe, it usually meant the sect believed in sexual equality. There was also a tendency to simplify or minimize the dress code, which seems to indicate that the sect was trying to adapt itself to, the times. The most common type of the outer garment for men was a robe with narrow sleeves, straight lapel, and no slits, and a robe with wide sleeves, straight lapel, and slits for women. The color scheme of the costumes included blue, white, yellow, red, and black, reflecting the influence of the Yin-Yang and Five Elements idea and traditional preference for white of Koreans. 4. These religious costumes were worn at various ceremonies, ritual, and various anniversary services for the master and other dignitaries of the sect to render greater piety to those gatherings, to distinguish the sect from other religious groups, to clarify the meaning of the ceremony, and to heighten the devout feelings of the participants. Thus, the structure (the symbolicity, names, and types of the outfit, and their color scheme) and religious background of the costumes of the new aboriginal religious groups in Korea turned out to have inherited and mixed various element of traditional Korean outfit and those of existing religions to symbolize their religious ideas. Many religions in and fall, and each has its own dress codes, and I hope this study provides a framework and data for other researchers and leaders of new religious groups that will emerge in the future.