• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.125-143
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• 2005

This study offers an analysis of how Protestant Christianity in South Korea incorporated many beliefs and practices of Korean traditional religions in order to make the new faith more appealing to the masses. The paper also examines the way in which specific Protestant doctrines and practices were modified or accentuated to suit the disposition of the Korean people. In agreement with Confucianism, for example, Protestant churches in general emphasized the values of diligence, self-cultivation, righteous living, and, most importantly, filial piety. By overtly and subtly permitting ancestral rites to be conducted by Christians, moreover, Protestant Christianity evaded successfully the potential alienation of the tradition-bound Koreans. From Buddhism, Protestant Christianity syncretized such elements as the daily dawn prayer and all-night prayer as well as the practices of baekilgido ("a hundred-day prayer") and chunilgido ("a thousand-day prayer"). Hundreds of prayer centers that exist deep in the mountains also manifest a Buddhist influence. Shamanistic influences are also evident in Korean Protestantism, replete with the latter's emphasis on this-worldly success (health, prosperity, long life, etc.), faith healing, and conceptualization of God as being merciful and generous. What all of this reveals is that Christian conversion in South Korea did not involve an exclusivistic change of religious affiliation, meaning that it did not require the repudiation of traditionally held beliefs. Instead, millions of South Koreans eagerly embraced Protestant Christianity precisely because the new faith was advanced as an extension or continuation of traditional religious practices.

• Acta Via Serica
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• v.8 no.2
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• pp.125-154
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• 2023

Historically, commerce was a significant factor in the proliferation and development of Buddhism, which is especially manifest in the cult of the bodhisattva Avalokiteśvara. Iconographic and textual evidence testifies that maritime trade on the Indian Ocean played a fundamental role in the formation of Avalokiteśvara worship. The sea was also a major conduit through which elements of the Avalokiteśvara faith were transmitted from India through China to Korea and Japan, the easternmost ends of the Silk Road. These elements include Avalokiteśvara's role as a maritime savior, oceanic symbolism, and the concept of the bodhisattva's worldly abode, Potalaka. Cultic sites dedicated to maritime safety were established at important transport hubs in East Asia. Due to China's strategic location on the Silk Road, as well as its cultural influence, the most important cultic sites were founded in China, first on the Shandong Peninsula, then in the southern Jiangnan region, in present-day Zhejiang Province. Especially notable is the role that Korean seafarers played in this process by assisting monks in search of the Dharma, establishing temples, and transmitting religious beliefs across the ocean. The present study focuses on the role that maritime figures played in the cultural exchanges between Korea, China, and Japan examined through Avalokiteśvara faith. By this, it aims to demonstrate how Korean seafarers inherited and continued the traditional relationship between commerce and Buddhism, while extending the Maritime Silk Road to the "East Asian Mediterranean."

• Journal of Distribution Research
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• v.17 no.4
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• pp.81-101
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• 2012

A franchise system develops competitive products for a franchise store through the system established by the franchise head office. Therefore, it has advantages of expanding the marketing effect since the risk of failure is reduced for a founder and the franchise head office supports the overall sales, advertisement and promotional activities. Also, a franchise store has advantages of fulfilling necessary facilities and tools on advantageous terms, reducing expenses by purchasing in bulk, and getting a supply of products with stable qualities. However, aside from such advantages, franchise head offices are forcing franchise stores to make unnecessary investments in equipments and remodel the interior. Also, franchise business operators are being made to share the cost of marketing and multiple franchise stores are being approved within the same business district, and franchise business operators are suffering damages. Therefore, cases of shutting down a franchise store or not renewing the contract are frequent. From the position of a franchise head office, profits that are generated from franchise fees, interior remodeling fees and supplying facilities and materials will increase as the number of new franchise stores increases. However, franchise stores are faced with difficulties due to excessive competitions between similar types of businesses and the overlapping of business districts that come from increases in the number of stores, and they eventually end up shutting down. Therefore, in order for a franchise business operator and franchise head office to grow and develop continuously, opening new stores is important, but successfully renewing the contract by maintaining a relationship with an existing franchise business operator is desirable. In this aspect, a study that examines the elements that can affect the relationship between a franchise business operator and franchise head office is believed to be important for the development of the franchise industry and creating safe jobs for the public. With an emphasis on the relationship between a franchise head office and franchise store, this study attempted to examine the effect of characteristics of a franchise head office and franchise business operator on the bilateral relationship such as the faith and immersion, and wished to review the effects of such faith and immersion on the satisfaction of a franchise store, including an intention of renewing the contract. In particular, in the current situation of great uncertainties in the market, this study also wished to examine how uncertain market elements will affect the relationship between the characteristics of a franchise head office and franchise business operator, and the faith and immersion. The study revealed that among the characteristics of a franchise head office, the standardization management of a franchise head office hinders a franchise store's faith and immersion in a franchise head office. Also, a franchise head office's support was shown to increase a franchise store's faith and immersion. However, it was revealed that a franchise head office's regulation and incentive policies for a franchise store do not affect a franchise store's faith and immersion. Among characteristics of a franchise business operator, a franchise store's healthy financial status and entrepreneur spirits were shown to enhance the faith and immersion in a franchise head office. However, it was shown that excellent business abilities of a franchise business operator actually reduce the immersion for a franchise head office. Also, the faith and immersion in a franchise head office were shown to enhance the intention of renewing the contract by increasing the satisfaction for a franchise head office. In addition, it was originally believed that the effects of a franchise business operator's characteristics on the faith and immersion in a franchise head office will vary depending on the market uncertainty, but the effect of a franchise business operator's characteristics depending on the recognition of uncertainties was shown to be insignificant. Such findings show that instead of making a franchise store pay for equipment investments and marketing and obtaining profits by force, a franchise head office should actively support a franchise store so that a franchise store's business activities can be conducted well, which will bring profits to a franchise store and ultimately to a franchise head office. This is a more desirable direction for the development of both parties. Implications of such findings are summarized as follows. First, it was shown that a franchise head office's standardization management actually reduces a franchise store's faith and immersion. Therefore, it is believed that instead of conducting standardization managements for regulating and managing franchise stores, measures should be developed so that franchise stores can actually participate voluntarily. For this, a head office should put in efforts to develop and provide standardized manuals, and make sure that a self-review system takes root. Second, a franchise head office's incentives did not have significant effects on the faith and immersion, but the support was shown to be effective. Therefore, it can be seen that instead of taking post-measures for a franchise store, taking pre-measures of actively supporting is more effective in maintaining a franchise store. Third, among characteristics of a franchise head office, it was shown that a franchise store's healthy financial status increased the faith and immersion in a franchise head office. Therefore, when selecting a franchise business operator, instead of thoughtlessly opening up franchise stores for the profit of a head office, it is believed that reviewing a franchise business operator's financial firepower and credit status is necessary. As for academic implications, previous studies examined the relationship by focusing on the characteristics of a franchise head office and franchise store, but this study focused on the characteristics of a franchise business operator. Therefore, this study dealt with the importance of a franchise business operator's competence, and is significant because it revealed the fact that a franchise business operator's excellent commercialization ability can become an element that hinders the immersion in a franchise head office. It was originally believed that a franchise store's characteristics will have different effects on the faith and immersion depending on the market uncertainty, but it was shown that the effect of a franchise store's characteristics depending on the recognition of uncertainties was insignificant, and that is the limitation of this study.

• The Journal of the Korea Contents Association
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• v.16 no.1
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• pp.256-262
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• 2016

A cyber crime has been evolving, as other crimes have. Beyond physical damages such as financial crimes in the cyber world, it has evolved into psychological forms like cyber-bullying. In today's crimes, measures that consider psychological effects of crimes are highly regarded in that fear of crime is considered as well as visible crimes. Accordingly, cyber bullying, which causes psychological damages, needs to be treated very importantly. Because the characteristics of cyber crime is caused by different circumstances from the real world, measures should be taken in different aspects. Rather than physical damages, which can be found in the conventional crimes, cyber crimes cause psychological damages, so the effect that has on inflicting should be specified. Especially, in the environment that virtual reality is ubiquitous through smart phones, it is very difficult to establish measures by considering all the causes of general cyber crimes. Therefore, this study estimated what affects cyber bullying by focusing on personalized faith factor among social bond theory, which can control cyber crimes. As a result, self-controling faith was verified to have a negative effect on cyber bullying, so faith is a very important factor in personalized environment. Thus, it is suggested that the characteristics of cyber space and education of humanism, which can affect individuals' faith should be emphasized.

• International Journal of Computer Science & Network Security
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• v.22 no.7
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• pp.57-64
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• 2022

This scientific article is devoted to the study of the legal significance of such a category of legal status of the purchaser of another's thing, as its good faith. The essence of this phenomenon has been studied, it has been established that the criterion of good faith attaches significant importance to the claims of the participants of these relations for the acquisition or preservation of private property rights. The paper emphasizes that, in addition to the importance of good conscience at the time of possession of another's thing, which gives legal certainty the possibility of registration of the title and is part of the actual composition for the acquisition of property or the right of ancient possession, bona fides also characterizes the behavior of the occupier. In this case, good conscience only has some legal consequences when it is opposed to subjective law. Under such conditions, it acquires direct legal significance, including as a condition for the acquisition and protection of rights. Good faith possession of another's property is an internal indicator of the subject's awareness of a certain property status. This sense, the article assesses this status from the standpoint of the scientific concept of the visibility of law. According to this theory, prescription is also considered as a consequence of the appearance of law, however, because it arises and lasts against the will of the parties and despite their awareness of this fact. Therefore, bona fide continuous and open possession of property as one's own, during the acquisition period, was most significantly associated with the appearance of property. Therefore, the concept of good faith, in the sense of personal perception of real values, is closely related to the principle of protection of the appearance of law, as it is aimed at understanding it by third parties. The paper notes certain differences in the application of the theory of the appearance of the right in the acquisition of property by a bona fide purchaser from an unauthorized alienator and the acquisitive prescription. It is emphasized that such a mechanism must be used in presuming the attitude to the thing as its own, by the holder of movable property. But there should be exceptions to the rule, in particular, if the owner has grounds for vindication of the thing.

• Journal of Christian Education in Korea
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• v.69
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• pp.9-44
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• 2022

The purpose of this study is to restore religious education at home. Currently, Korean church education is facing a crisis. First, there is a decrease in the number of children in the church due to the problem of the low fertility rate. Second, the number of young people leaving the church is increasing. As a result, Maneun Church and church schools are being reduced or closed. In order to solve this problem, it is necessary to change from church school-centered education to family-centered faith education. This is because the restoration of faith education is also connected with the restoration of the Korean church in crisis. As an alternative to overcome the current crisis of church education, it is necessary to return to the original form of religious education. In other words, we must return to the way God commanded religious education through parents at home. The most important thing is to overcome and recover from the absence of religious education at home. A Christian home becomes a place of education that fulfills the primary responsibility of religious education for children. God has given his parents the primary authority and responsibility for the religious education of their children. However, amid changes in society and home, the educational function of the home was entrusted to other educational institutions or specialized teachers. Parents of Christian families tend to delegate their children's religious education to church schools by neglecting their educational authority and responsibility. Therefore, the purpose of this study is to reinforce that parents should have a Christian view of faith education and become the main agents of their children's faith education. Parents have the authority, responsibility, and duty as teachers for religious education given by God. The educational authority and responsibility of parents originate from God. God has commanded his parents to bring up their children in faith. Therefore, for parents to become the main agents of their children's religious education, restoration is needed in Christian home education. Therefore, the task of restoring the Christian family as a place of effective Christian education and fulfilling the educational mission of faith that God has given to parents is, first, that parents and the church must recognize the importance of Christian home education anew. Second, parents must have the correct awareness and mission in the Christian view of children. The mission of parents in a Christian home is to teach, train, and admonish their children in the Lord so that they can live with Christian values. Third, the church should actively support home education and form a deep bond between church education and home education.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.1-52
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• 2023

Incantations are reflected in the fundamentals of the Daesoon faith system and are, thus, key to its understanding. Jeungsan, the yeonwon (fountainhead, 淵源) of the Daesoon faith, created new incantations or transformed existing ones that had been used in old religious traditions such as Buddhism and Daoism. However, there has been no in-depth academic research on Jeungsan's incantations until now. This study aims to academically clarify the incantatory archetypes of Jeungsan's incantations based on documents published until the 1970s. Jeungsan's incantations are then compared to those of Mugeuk-do (Limitless Dao) in the 1920s and Taegeuk-do (Great-Ultimate Dao) in the 1950s. Jeongsan's transformed incantations are analyzed through this process. Jeongsan reflected the faith system in Jeungsan's incantations during the period of Mugeuk-do. He transformed the incantations to achieve his goal and realize his wishes by arranging terms that referred to himself before the optative words of the incantations. Jeongsan made several changes to the incantations in the 1950s. First, the majority of incantations used in Mugeuk-do were discarded. This meant making partial changes to the faith system by reflecting awareness because the corresponding incantations were no longer necessary as the Degree Number calibrated by Jeungsan had been realized. Second, Jeongsan organized the incantations in use and institutionalized their instructions. This reflected the essential doctrinal system of the Daesoon faith, namely the completion of the true dharma by Jeongsan. Considering this doctrine, that is, the Fifty Year Holy Work (五十年工夫), the true dharma can be presumed to have been realized before the death of Jeongsan. Accordingly, the institutionalizing and organizing of the incantations were indispensable until the mid-to-late 1950s. Jeongsan, the founder of the Daesoon order, posited himself as the successor of religious orthodox lineage and as the figure who would complete the true dharma by realizing the Degree Number calibrated by Jeungsan. Therefore, Jeongsan interpreted Jeungsan's incantations to be a rough sketch of the Daesoon faith system that had been drawn for him in advance by Jeungsan. Accordingly, Jeongsan transformed Jeungsan's incantations and used them to realize the Degree Number, which Jeungsan had planned. Simultaneously, Jeongsan declared that he would fulfill the Degree Number and establish the true dharma by changing those incantations.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.123-152
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• 2023

This paper will examine how the Avalokitesvara faith of India was restructured into the doctrines and practices related to the Sinicized version of the deity as Guanyin (觀音) Bodhisattva. Particular focus will be given to the Hangzhou area of China, when the Guanyin faith was still in the process of gaining establishment in China. In the Hangzhou area, Buddhist Orders grew significantly due to the wealth accumulated from commerce using canals and maritime trade, and the Chan (禪 typically known as Zen in English) Orders were particularly active during the Song Dynasty. Zhiyi (智顗), a prominent master from the Tiantai Order (天台宗), based his activities out of Hangzhou. He composed the text known as the Commentary on the Guanyin Petitioning Sutra (Qingguanyinjing-shu 請觀音經疏) based on a reinterpretation of a scripture related to Guanyin, and he systematized the Guanyin Repentance Ritual (Guanyin-chanfa 觀音懺法) by combining the Doctrines of Tiantai with the Guanyin faith. In addition, Ciyin Zunshi (慈雲遵式) reformulated that Guanyin Repentance Ritual into the Guanyin Petitioning Repentance Ritual (qing-guanyin-chan 請觀音懺) to make it into a common ritual that was more accessible to everyday people. The book, Records Regarding the Personal Conduct of the Chan Master Zhijue (zhijue-chanshi-zixing-lu 智覺禪師自行錄), which is written by Yongming Yanshou (永明延壽), a figure from the Fayan Order (法眼宗), one of the Chan Buddhist orders in the Hangzhou area during the Northern Song Dynasty, reveals the acceptance of the Guanyin faith as a daily practice within the 108 daily rituals (108事). In Chinese Buddhism, there were historical examples of monks being worshipped as incarnations of Guanyin Bodhisattva. An example of this includes iconography depicting Baozhi (寶誌), a figure from Jiliang (濟涼) who lived during the Southern Dynasties, as Ekādaśamukha (十一面觀音, Eleven-faced Guanyin Bodhisattva) in keeping with the belief that he was an incarnation of that deity. Monks of the Tiantai and Chan orders operating in the Hangzhou area actively utilized the transmission of Buddhist tales about Guanyin Bodhisattva as related to monks that exhibited miraculous powers (神異僧). This can be understood as a phenomenon demonstrating how Song Buddhism tried to attract more believers through the popularity of the Guanyin Faith.

• Korean Journal of English Language and Linguistics
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• v.1 no.2
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• pp.311-329
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• 2001

This paper wanted to test the reality of English schwa by phonetic and phonological methods. Phonetically it wanted to see acoustic evidence of the relationship between the full vowels and their reduced vowels in the unstressed positions. Phonologically it wanted to prove how systematic the schwa sound is by the constraint-based grammar. As a result, the schwa phenomenon in English was supported both phonetically and phonologically. In the phonetic analysis no relationship Was found in the distribution of the F1 and F2 of the full vowels and their reduced vowels in the unstressed syllables of the derived words. The reduced vowels tended to converge into a target of F1 516 and F2 1815. The view that the schwa sounds have a target was supported. On the phonological side the constraint-based tableau produced the successful output by using FAITH (V), (equation omitted)V, FAITH V[-BACK+HiC], V[-Low, -TNS]#, REDUCE V[-STR, -TNS] as constraints. No ranking was found. Any violation of the constraints ousted the candidates.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.131-149
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• 2003

The religious doctrine of the Daesunjinlihoe is composed of a next's 4 kinds. The first item is the object of worship. This is the starting point to understand one religion. The second is the main thesis. This is the intellectual expression of original religious experience of the founder of religion. The third is the creed. This regulates a faith practice of the association, being the faith confession. The fourth item is the purpose. The purpose is the ultimate state which the religion association intends to. This has the value as worldwide idea, including the personality completion of the individual. There are three kind feature of religious doctrine in Daesunjinlihoe. They are as follows. The first thing is the intellectual expression of the religious experience and it is the original of the founder. The second is the critical succession and transfiguration of traditional thought. The third is that it displays a future-oriented and new thought.