• Korean Journal of Plant Resources
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• v.34 no.2
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• pp.115-143
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• 2021

Mt. Hwang-ak, as a temple forest belongs to Baekdudaegan. flora investigation was conducted to better know of current natural environment. At the same time, For the understanding of planted plants which is in the traditional Korea buddhism temple for landscape, research on Jikji temple had taken place during 2019 April to October with 12 times. As a result, the list of plants at Mt. Hwang-ak was classified as a total of 534 taxa comprising of 96 families, 312 genus, 462 species, 4 subspecies, 59 varieties, 9 forma. This listed plants could be classified as 4 categories by each standard. the listed plants were 14 species of Korean endemic plants, 13 species of Rare plants data book in korea, 34 species of Invasive Alien Plants in South Korea with 10% of Urbanization Ratio and 6% of Naturalization Ratio respectively, 167 species of List of Medicinal Resources Plants in Korea. In the Temple of Jikji, could find 81 species of planted plants that widely distributed all around the temple for landscape. Compared to other temple, We could observed 51% of species were overlapping, Among them, 9% of species overlapping with more than three temples.

• Journal of Conservation Science
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• v.37 no.6
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• pp.670-678
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• 2021

Anseong Cheonryongsa, a temple located in Anseong Seoun Mountain, is a part of the second Jogye Order of Korean Buddhism, under the Yongju Temple, and enshrines a gilt-bronze seated Avalokitesvara Bodhisattva. In this study, X-ray fluorescence (XRF) analysis revealed that this statue is composed of Cu-27.2 wt%, Sn-12.6 wt% and Pb-48 wt%. A gamma (γ) ray (Ir-192) image confirmed damage on the backside of the statue, which was later repaired with wood. The XRF analysis and visual observation determined the boundary between the metal and wood in the statue. In addition, results of standard X-ray peak intensity of gold foil and correlation with thickness helped to derive an equation for calculating the thickness of the Avalokitesvara Bodhisattva's gold foil. It was determined that the gilded chest (21 ㎛) and face (20.7 ㎛) of the statue were the thickest sections, the wooden substratum (11.9 ㎛) was the next-most thick, and the bronze (7.4 ㎛) was the thinnest layer.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.40 no.3
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• pp.46-56
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• 2022

This study aimed to analyze the locational characteristics of heritage sites in Seoul in order to identify flood susceptibility by type. As for the location factors related to flood susceptibility, elevation, slope, distance to streams, and topographic location were analyzed. Literature review was supplemented for the historical and humanistic environments of heritage sites. The results of the study are as follows. First, heritage sites in Seoul are distributed throughout the city, and are especially highly dense in the Hanyangdoseong fortress. It was also confirmed that heritage sites were concentrated around Jung-gu, Jongno-gu, Jingwan-dong, and Ui-dong in the quantitative spatial analyses. Second, types of heritage sites at the circumstance susceptible to flood damage were related to commerce and distribution, traffic, modern traffic and communication, geological monument, residence, government office, and palace. Third, heritage types with locational characteristics that showed low flood susceptibility were found to be natural scenic spots, telecommunication, ceramics, Buddhism, tombs, and tomb sculptural heritage assets. In a time when risk factors that can damage the value of heritage are gradually increasing due to anthropogenic influences along with changes in the natural environment, this study provides basic data for vulnerability analysis that reflects the unique characteristics of heritage assets. The results can contribute to more comprehensive and comprehensive insights for the management and protection of heritage by including the humanities and social science data together with natural factors in the analysis.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.103-151
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• 2023

This study aims to examine the International Development Cooperations (IDCs) of Daesoon Jinrihoe and discuss the future prospects of these programs in terms of Daesoon Thought. The international community calls for the active participation of various donors, and this is not limited to only traditional donors such as governments, public institutions, and multilateral organizations. In this regard, the role of Faith-Based Organizations (FBOs) and Non-Governmental Organizations (NGOs) for religious communities is recognized as important. Daesoon Jinrihoe has systematized its IDCs by expanding its overseas services to implement the three major works with the official establishment of the Daejin International Volunteers Association (DIVA) in 2013. In addition to these activities, Daesoon Jinrihoe was selected by Korea International Cooperation Agency (KOICA) in 2022. As a new religion, Daesoon Jinrihoe does not provide as much support via FBOs when compared to other traditional religions (Christianity, Buddhism, Catholicism, etc.), but it is able to conduct strategic IDCs by utilizing its expertise and capabilities (education, healthcare, etc.). In fact, the nature and content of the projects carried out by these FBOs and Daesoon Jinrihoe are similar, and the results have been remarkable considering that these programs are still in their infancy. Above all, Daesoon Jinrihoe's foreign aid is more meaningful because it does not have a religious purpose such as missionary work, and it is funded by donations from believers. In carrying out IDCs, it is necessary to promote the professionalism of IDCs based on the strategic linkage of the three major works (charity aid, social welfare, and education). It is also necessary to recognize the value and spirit of IDCs for peace and coexistence based on mutual beneficence.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.187-226
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• 2023

In contemporary society, digital media has become an integral part of daily life that shapes how people interact with the world around them. This phenomenon has also influenced religious activities and practices. Studies on digital religion and religious practices among digital natives in the Western world have indicated that traditional religious practices are on the decline. Instead, more accessible and flexible forms of religious activities and beliefs are emerging. Given this context, it is important to investigate whether similar trends are occurring in Korea. This study aims to explore the religious activities and expressions of Korean individuals in the online environment. Specifically, the study focuses on four main areas: ①the online religious activities of established religions such as Protestantism, Buddhism, and Catholicism; ②the online religious activities related to divination belief systems such as the Four Pillars of Destiny (四柱 saju) and Tarot; ③online holy sites and wish comments or chats; and ④popular religious neologisms such as jileumshin (지름神 a god with the power to justify consumption) and gatsaeng (갓[God]生 one's best life). Through this review, it can be ascertained that religious ideas and practices are restricted by the attributes of digital media. This implies that the emergence of simplistic forms of religious ideas and activities is associated with the features of digital media and the consumption of digital content.

• Journal of International Area Studies (JIAS)
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• v.14 no.3
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• pp.135-156
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• 2010

While there are a few ways of giving meanings to the term, "Altai" ranging from a language family to a national residing around the Altai Mountains in Russian Federation, and to the people speaking the language or the whole area where they live, there have been controversial debates whether it is a meaningful categorization. This paper argues that the basic cause lying beneath the controversies is the underdevelopment of the subject that identifies itself as a representative of the whole area where the Altaic language family is spoken. It might be true, as some Korean and Russian scholars insist, that what deserves to be called Altaic culture (or civilization) has provided a common culture and mutual interactions with the people. However, the Altaic people failed to constitute themselves as a meaningful modern group, that is a nation, and they did not fully develop national consciousness, As a result, although their way of life may be regarded as an origin of various cultures across North-East Asia, Altaic culture is not sufficient to give a momentum to claim for cultural initiative in the region. This comes at least partly from the reconfiguration of ethnic identity through a Soviet type of modernization and its geopolitical situation surrounded by super-powers such as China and Russia, as well as belated import of religions such as Buddhism and Christianity. From a wide perspective, the trouble about delimiting an area is not unique in Altai, but universally found in anywhere, as far as area studies are concerned. The delimitation of an area is not a natural outcome of physical environment but an artificial production of how cultural-political relationships have been distributed. Therefore, while the case of Alai has its own specificities, its implications that a national or regional boundary in area studies should not be taken for granted may be applied to other areas.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.183-214
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• 2016

The purpose of this study is to promote the understanding of the objective of Daesoon Thought through 'examining the Objectives of Daesoonjinrihoe.' The objective of Daesoon thought was set when Kang Jeungsan Sangje descended to human world, upon the plea of divine sages, buddhas, and bodhisattvas, and determined to save the world and relieve people far and wide. For building an Earthly Paradise with Daesoon thought, Sangje carried out the great work of Reordering of the Universe for nine years and passed into heaven. Cho Jeongsan Doju, who received the heavenly religious orthodox through divine revelation from Sangje, served the late will of Sangje and established Main Tenets, Creeds, and objective of Daesoon thought. The objective set by Doju was continued to Park Wudang Dojeon and formed the Objectives of Daesoonjinrihoe. The Objectives of Daesoonjinrihoe consist of three sets of objectives in sequential order, which are related in organic, mutual beneficient, and integrative with one another. The Objectives starts from individual cultivation and expand into worldly reformation: 1)one's Spiritual transformation through Guarding against self-deception 2)Renewal of human beings through Realizing Earthly Immortality 3)Opening of new world through Building of Earthly Paradise. Also, in these Objectives of Daesoonjinrihoe, Three Realms of Heaven, Earth, and Humanity keep close relations to enter into new world. These Objectives are based on the 'thought of mutual beneficence' and are realized with Daesoon thought, which is the Dao of 'Crowned King' that goes beyond the previous thoughts of Confucianism, Buddhism and Taoism. Objectives of Daesoonjinrihoe have following details in each objective as following; (1) 'Guarding against self-deception-Spiritual Transformation' is for human nature. In Daesoon thought, human has the potential to restore conscience, which is true nature, and return to undefiled essence by 'guarding against self-deception'. In other words, it views that one can reach into the stage of spiritual alignment with the Dao once he recovers conscience through cultivation of Daesoonjinrihoe based on the idea of 'Guarding against self-deception'. (2) 'Realizing Earthly Immortality-Renewal of human beings' is for ideal human character. 'Realizing Earthly Immortality' in Daesoon Thought indicates the advent of ideal human beings called 'Dotong gunja'(virtuous beings who are aligned with the Dao). They are leaders who integrate politics and religion in helping people to renew themselves and make the world into Earthly Paradise. (3) 'Building an Earthly Paradise-Opening of new world' is for ideal society. Daesoon thought aims to making a peaceful world by creating an ideal society of heaven on this earth. Park Wudang Dojeon, who led Daesoonjinrihoe, emphasized the importance of Three Basic Activities: Spreading of Sangje's virtue, Edification, and Cultivation: and Three Major Activities: Aid and charity, Social welfare, and Education. Dojeon said "One should make effort to reach the utmost goodness through enlightening their bright virtue and cultivating their talent virtue." In this words, he made clear that the Objectives of Daesoonjinrihoe can be realized when people enlighten their bright virtue and cultivate themselves with their talent virtue. In conclusion, the Objectives of Daesoon thought were clarified of their meanings by Sangje, established into laws by Doju, and actualized by Dojoen in various activities of Daesoonjinrihoe.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.201-234
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• 2018

'Woori Philosophy' is the modern philosophy of Korea. The purpose of this study is to make a hypothetical model of the methodologies used in Woori Philosophy, to analyze and classify this system of thought as it appears in the Jeon-gyeong (『典經』), to confirm the effectiveness of the model's application, and to present the model's methodological best practices. In this paper, I have made a standard for Woori Philosophy by combining existing studies. Thereby, although it is preliminary, I have presented the model as a way of achieving Woori philosophy by analysis and division of this thought in the Jeon-gyeong. As a result, the Jeongyeong's content is organized into an order in frequency which emerges as Model②, Model①, Essential Model, Model④, and Model③. These models can be evaluated to show that the Jeon-gyeong progressively inherited different schools of traditional Korean thought, while simultaneously characterizing them as Korean in many areas, never ignored the problems of the times or an awareness of the world, and furthermore, did not senselessly or blindly accept foreign objects spread into Korea from 1880~1890. Therefore, the Jeon-gyeong shows a comprehensive methodology for the implementation of Woori philosophy based on its own historical setting. It can be evaluated as the best practices which took many ideas and made those ideas its own. Through this, I was able to confirm its effectiveness as a methodology of Woori Philosophy and was able to extract its best practices. However, the ideas in the Jeon-gyeong did not directly become Woori Philosophy. To solve our problems in the 21st century, there is still an assignment to interpret these ideas through the application of this model. If the existing research on Daesoon Thought (大巡思想) is to become Woori Philosophy, then it should do so through the application of this model.

• (The) Research of the performance art and culture
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• no.40
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• pp.163-192
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• 2020

Sinjungsin Mask Play, one of Ttangseolbeop, is related to Seongjusin's life story. Sinjungsin Mask Play is a reconstruction of the story of the folk gods Seongjusin met while returning home. Seongjusin's life story proceeds in the form of Mask Play, and the monk who leads the sermon plays narration and main roles. Many believers play various roles and musicians. Sinjungsin Mask Play introduces many folk beliefs, sounds for intrigue, and talks. Sinjungsin Mask Play uses the same method of enumeration and repetition as the existing Mask Play. The repetition of a sentence or phrase plays a role in foreseeing the meaning of the context or foretelling the development of the plot to the audience. This repetition is intended to emphasize the situation of the scene and to create rhythm. Since Mask Play was exclusively for the common people, Mask Play actors use the repeating method commonly used in folk songs to form lines. This gives the audience a familiarity, effectively communicating the lines and responding to their tastes. Sinjungsin Mask Play borrowed people's way of playing for the public's mission. It inherits the dramatic forms of traditional traditional plays such as repetition of words or sentences or phrases, codification of words or sentences, borrowing of existing songs, and formal expression units. In addition, through repeated performances, believers can easily and easily learn and understand. This is the dramatic form and characteristics of Sinjungsin Mask Play. Sinjungsin Mask Play was handed down from Faith Communities and was used as a means of folk cultivation to spread illegality. Buddhism externalizes the process of accepting folk beliefs through Mask Play, and in the case of Shinto who participated directly or indirectly, they naturally acquire the belief system of Hwaeom Kyung through play. Sinjungsin Mask Play, one of Ttangseolbeop, can be said to have great value as an ICH, as well as popularization and mission.

• The Journal of Korean Philosophical History
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• no.28
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• pp.297-329
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• 2010

This article is a preliminary essay for comparative study on Lao Zi Note of Park Sae Dang who lived Lee Dynasty in 17C and Hayashi La Zan who lived Doku Kawa Bakuhu in 17C. This article have two points at issue. First one is the their challenge that resisted the dogma of their own age. And the other one is their challenge of thaught had the academic background of the Lao Zi Note. They had a their own Lao Zi Note, Park Sae Dang朴世堂 had a New Note of Lao Zi 新註道德經 and Hayashi La Zan 林羅山 had a Selection Note of Lao Zi 老子抄解. However there are some different points between Park Sae Dang and Hayashi La Zan. The Hayashi La Zan's comprehension of Lao Zi followed in Lao Zi Note of Lin Xi Yi 林希逸 who had a point of Confucian comprehension of Lao Zi, so the study of Taoism of Hayashi La Zan excepted Zhuang zi. Hayashi La Zan concentrated on only Confucian comprehension of Lao Zi because Lin Xi Yi's Note of Zhuang Zi had a point of Zen Buddhism. However Park Sae Dang's the study of Taoism has Lao Zi and Zhuang Zi. He understood Lao Zi and Zhuang Zi in a base on Confucian comprehension. He indicated Confucian moral principle 修身治人 for a equal point of between Confucianism and Taoism. And he understood Cheng Xin成心 in Qiwulun in Zhuang Zi is similar to Xing性 of Xing Shan性善 in Meng Zi. Park Sae Dang analyzed not simply Lao Zi but also Zhuang Zi in a base on Confucian comprehension.