• Korean Journal of Human Ecology
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• v.15 no.3
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• pp.469-480
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• 2006

Patterns in clothing symbolize some specific meaning that differs across cultures and religions, although patterns have been mostly used to realize human desires to overcome natural hazards in every culture or religion. This research aims to compare animal patterns of Korea (Confucian/Buddhism culture) with those of Byzantine (Christian culture), based upon a research method of literature survey. It is found through the research that both cultures used common patterns, such as dragon, butterfly, bat, honeybee, peacock, fish, and chicken. In the case of dragon patterns, Korea used it to symbolize emperor, dignity, or authority, while Byzantine used it for devil. Bat patterns had different symbolic meanings in both cultures: they mean happiness, longevity, prosperity or many off-springs in Korea while they mean misfortune or unhappiness in Byzantine. On the other hand, the rest of animal patterns, including butterfly, honeybee, peacock, chicken, had quite a similar symbolic meaning. Butterfly means change of life or beginning of new life in Korea, whereas it means resurrection in Byzantine. Honeybee symbolizes diligence, order, and cooperation. Many animal patterns were used in both cultures at the same time. Another difference can be found in terms of the kind of animals; for example, Korea used wild goose, pheasant, giraffe, deer, mandarin duck & turtle, while Byzantine used eagle, snake, pigeon. Of course, each and every animal has its own meaning, mostly positive. Except dragons and bats, both cultures have a similar meaning in most of animal patterns. Generally speaking, Korea used imaginary animals to pray for human happiness, but Byzantine used real animals to pray for resurrections.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.37-72
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• 2017

The purpose of this article is to study the prospect of implementing a public common practice of ethics based on the 'Reordering Works of Heaven and Earth.' The 'Reordering Works of Heaven and Earth' demonstrated the prospect of a public common practice of ethics through the shared public action that would connect and mediate both the public domain and the private domain. In addition, the 'Reordering Works of Heaven and Earth' of Gucheon Sangje (九天上帝) provided us with a complete transformation, meaning the opening of a new era, transforming heaven and earth from their state in the Prior World to their optimized state in the Later World. This culminates in a new manifestation of a peaceful world revealed a prosperity and the prospect of common happiness and common order for the public. In addition, the 'Reordering Works of Heaven and Earth' has a public value as a religious culture that responds to social change and social needs. The 'Reordering Works of Heaven and Earth' revealed the prospect of a public common practice of ethics, placed importance on creating a new foundation, and restoring phenomena back to its original order. The 'Reordering Works of Heaven and Earth' presented various multi-faceted, multi-layered outlets of soteriology while exploring solutions to public issues and revealing human dignity. Through the new construction of Heaven and Earth, Gucheon Sangje had intervened in projects for human relief. The public ethical indicators of 'the actor' here are in line with those of the 'Non-action Tao' of Laozi. As the cosmos enters into the new epoch, humans have living together with the previous cosmic principle. Now we can expect the Prior World to open into a different era as humans embrace a cosmic life of 'Non-action Tao.' The active conjunction of the virtues of yin and yang is an idea of horizontal communication related to reordering of the universe. The harmonious union of divine beings and human beings suggests the way of enabling vertical communication. The resolution of grievances for the mutual beneficence of life is an ethics of peace that aims at achieving coexistence and prosperity. The private realization of Tao and the completion of the Tao in the world suggest the prospect of a common practice of ethics as means of implementing human dignity.

• Journal of Korean Academy of Nursing Administration
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• v.5 no.2
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• pp.337-353
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• 1999

This study is to provide the basic sources to develop educational data that can establish ethical values with research on the interrelation between moral development and ethical values of nurses. The subjects of this study are the convenience sample from 111 nurses working in clinical settings from 5 general hospitals located in Pusan area. The questionnairs for this study are comprised two parts: Part 1 is SRM-SF(1995) guestionnaire, and translated by Kil, 1m Ju(1997): Part 2 is the guestion papers about the ethical values, and disigned by Jung, Hee Ja. The data were collected from June lth to 31th, 1997 and analyzed by S.A.S(Statistical Analysis System) Package for frequency, percent, and Pearson's correlation coefficient. The results of the study is as the followings: 1) According to the moral development. the nurses are in the levels of Stage3 or Transition3/4, which are generally focused on the personal relations or personality. Thus, nurses are considered to need to get the stage4 of education that helps them recognize a person as a member of society. a family as an unit of society, and human life as the values of human dignity. 2) According to the ethical values, nurses have the positive ethical values of respecting the right of the patients, providing information, keeping the secret, truth. and credit of patients. But they also experience some troubles by the patients to care and the clinical situation. Thus, to overcome the problems, nurses are considered to need to get the education that establishs the right ethical values. 3) The analysis result on the interrelation between moral development level and ethical values shows as r=0.28 and p=0.003. This indicates that the interrelation between them is low. In conclusion, it is considered that the moral development level is viewed broadly from a person and family to a society, and then it can affect to the ethical values positively.

• Strategy21
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• s.42
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• pp.293-317
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• 2017

A series of immoral conducts are repeatedly occurring by some commanders and high-ranking officers in the ROK navy. They are seriously compromising not only harmony and solidarity of the organization, but also pride and morale of members of the service. They seem to be results of the fragile ethical background of the service as well as of failures in military education and training on ethics. This paper sees backgrounds of weak ethical foundations of the navy as follows: the enduring legacies of cultural factors, such as the toxic military culture of the Japanese colonization, dark side of mariners' traditions, the sea-aversive Confucian culture, and unique characteristics in any small organization or society, etc... This paper also suggests the current ethnic systems of the navy are primarily based on responsive measures against misdeeds, rather than fundamental prescriptions for immoral behaviors, in the absence of ethical instrument for warriors. The paper also emphasizes the importance of developing character-based leadership, founded on, above all, respects for human integrity and strong sense of honor. Moreover, the importance of accountability in charging the command, as advocated by the US navy, is also stressed in order to establish a more robust ethic ground within the navy. Based on these analyses, the author proposes that in order to become a stronger and healthier fighting force, the navy needs to make continuous command efforts and organizational innovations to improve ethic principle and moral standard of the service, to strengthen ethics of naval leaders by a robust system of ethical education and training programs, and ultimately to solidify a navy culture in which moral passions and energies are spreading over.

• The Journal of the Korea Contents Association
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• v.20 no.2
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• pp.499-510
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• 2020

This study aims to analyze the causes of Internet hate speech, which has recently been emerging as a serious social problem and to seek for countermeasures. The experiences of hate speech are examined through the analysis of college students' essays and the causes and solutions of hate speech are suggested through the in-depth interviews with the experts. College students experience hate speech on the Internet on the basis of attributes such as age, gender, sexual orientation, and regionalism. Online comments on news, social media and online games are the main sources in spreading hate speech. On a personal level the lack of awareness of human dignity and the absence of media education are diagnosed as the reasons for online hate speech. The social reasons for online hate speech lie in the lack of human rights education and the problems of the media. In order to improve the problems of Internet hate speech, various suggestions are proposed on the legal, social and educational levels.

• The Journal of the Korea Contents Association
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• v.22 no.3
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• pp.1-16
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• 2022

The current AI technology has been developing rapidly enough to realize or even exceed the level of abilities that only humans had in the past. In the near future, it is predicted that humans and AI will influence each other as members of the metaverse society. Therefore, this study emphasizes the importance of empathy as a core competency for humans to pursue happiness while maintaining the dignity of humans in the era when AI and humans will coexist in the metaverse. In this study, 'Digital Human Empathy Index (DHEI)' is developed that reflects the social nature of computer-mediated communication in the metaverse As a result, DHEI consisted of a total of 7 factors, which are Perspective Taking, Self/Other Awareness, Contextual Understanding of Systemic Barriers, Impact Assessment, Solidarity, Being Peaceful, and Anthropomorphism. This study is expected to contribute to setting the direction of future education by suggesting a new measure of empathy.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.165-197
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• 2018

The purpose of this article is to investigate communal action in the Ox Seeking Pictures of Daesoon Thought as an expression of future prospects. The Ox Seeking Pictures in Daesoon Thought seeks out renewal of thought, renewal of life, and true living. Here, the Ox Seeking Pictures symbolize a world in which good fortune comes true according to faith in Gucheon Sangje. The correlation between searching for the ox and the supporting teachings of the Reordering Works of Heaven and Earth in Daesoon shows the transformation of Daesoon prospects for achieving the renewal of thought. The correlation between Deep Contemplation Leading to Awakening and Finding and Following Heavenly Teachings shows the transformation of Daesoon reason into a practice implemented in daily life. The correlation between a human being's awareness and the heavenly paradise of the Later World shows transformation into true living based on everyday practice and the practical transformation of one's livelihood. In this investigation, we can say that the Ox Seeking Pictures of Daesoon symbolizes the realization of human dignity and respect for lives. No life should be destroyed or violated by another. Heaven, Earth, and Humanity can be changed and born anew. The visions of the realization of the heavenly paradise of the Later World show that this paradise in the world results from Daesoon principles. This provides a unique insight when compared to the bodhisattva ideal conveyed through the Ox Seeking Pictures of Mahayana Buddhism. Daesoon's Ox Seeking Pictures consist of a three-way interlocking of renewal of thought, implementation in life, and the practical transformation of one's livelihood. The communal spirituality based in Daesoon Truth connects and mediates among people and appears in three aspects. Firstly, it is thought to be a vision of the renewal of thought through the 'Virtuous Concordance of Yin and Yang.' Secondly, it is thought to be the vision of a new life based upon the spirit of Mutual Beneficence. Thirdly, it is thought to be a vision of true living through the realization of human dignity. Because of the appearance of the Ox Seeking Pictures of Daesoon Thought, this narrative picture shows the oxherd as searching for an ox which is the symbol of Daesoon Truth and Dao. Even though he catches the ox, he is still holds the rope to tie the ox to himself. He makes an effort to keep the ox steady. Finally, the oxherd's enlightenment becomes the source of responsibility to help unenlightened people in their struggles. In conclusion, it is necessary to interpret these paintings as the start of the Later World.

• The Korean Society of Law and Medicine
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• v.12 no.1
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• pp.99-131
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• 2011

To strengthen the protection of human research subjects and human materials, the Korean Ministry of Health and welfare proposed the amendment bill of Bioethics and Safety Law(2010) to the Congress. It includes so many meaningful clauses. According to the bill, the scope that this act shall apply will be expended to the research involving human subjects and human materials. In the bill, there are the principles of this act; the protection of the life, health, and dignity of the human subjects, the obtaining of the adequate informed consent, the protection of the human subject's information confidentiality and the human subject's privacy, the assessment and minimizing of the risks involved and the guarantee of the safety for the human subjects, the preparation of the special protection program for the vulnerable human subjects, and so on. According to the bill, Institutional Bioethics Review Board(the same as Institutional Review Board) will be responsible for the auditing and monitoring on the research that was approved by IBRB, conducting the education program for the researchers, IBRB members and administrative staffs, preparing of the special protection program for the vulnerable human subjects, and forming the guidelines for the researchers as well as the review of the research protocols. And the State and local governments shall take necessary measures to support the expending of the social infrastructure. In addition to, IBRB will have to be assessed and to be gained the accreditation by the Korean Ministry of Health and welfare. So, if Bioethics and Safety Law is amended, it will contribute enormously to enhance the level of the human research subjects protection. Also, if this Law is amended, IBRB will play a major role for the conduct of the ethically, scientifically, and legally proper research. But now, as a matter of fact, the capability of IBRB members and IBRB office members is not enough to charge of this role because some people and some organizations does not know the importance of IBRB exactly. In spite of, IBRB shall be able to this role to protect the human subjects and to develop the level of the research On the international level. Therefore, the State, local governments and the Organization shall back up the administrative and financial terms of the IRB and IRB Office.

• Hwankyungkyoyuk
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• v.20 no.3
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• pp.1-17
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• 2007

The purpose of this study was to establish objectives for ninth grade studies of heredity and evolution in middle school in an attempt to foster students' consciousness of bioethics, and it's additionally intended to develop and apply lesson plans handling different points at issue and to determine the effects of the lesson plans on the bioethics of middle school students. The subjects in this study were 152 ninth graders in a middle school, whose science scores were similar. An experimental group and a control group were made up of 76 students respectively, and a pretest was conducted with test paper developed by this researcher to assess their awareness of bioethics. The experimental group took lessons by using the teaching plans prepared in this study, and the control group received typical education according to the curriculum. And then a posttest was implemented with test paper developed in this study to compare the two groups. In addition their science grades were compared as well. The findings of the study were as follows: First, seven learning objectives were selected from three units related to bioethics in the third-year 8th category of heredity and evolution of middle school. Second, in order to attain the selected learning objectives, four session lesson plans were prepared. Third, the experimental group that studied using by the lesson plans made better progress in bioethics awareness and the gap between the two was statistically significant(t=6.61, p<.001). The former were ahead of the latter in consciousness about species equity(t=7.71, p<.001), the dignity of life (t=3.78, p<.001), human rights(t=2.99, p<.01) and equity among generations(t=2.66, p<.01), but not in awareness of the diversity of species. Fourth, there was no significant gap in science scores between the students studied according to the curriculum and those who received instructions by using the lesson plans developed in the study.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.141-175
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• 2023

This comparative study combines the methodologies of comparative research and literature review to examine Daesoon Thought. Comparative religious analysis in the social sciences, does not presuppose an a priori framework of the essence of religion because it targets various aspects of religion which are revealed within a historical field. However, it does not decompose and return to psychological or social phenomena like social sciences. In addition, with the emergence of religious pluralism, the climate of focusing on similarities between religions has already been accomplished to some degree. Furthermore, it is worth noting that many spiritual movements in modern spirituality reveal mixed or amorphous characteristics without being restricted by specific religious membership. It is time to overcome instrumentation and restore the transcendence of its original appearance even in secular humanist reasoning. It can be said that this reveals the perception that the ills and crises of modern civilization should be overcome in connection with the opening of the acquired world of Daesoon Thought. It could further be said that the main culprit of evil behavior is instrumental reason or degenerated reason rather than spirituality. Religion is the intellectual crystalline body of humankind and aims at human perfection and salvation. However, extremists in previous times amplified conflicts between religions and formed ideas suitable for their specific regions through different experiences. This generated mental rifts that proved greatly influential. At the time of initial inception, each religion confronted and fought other ideologies, but when the era of religious pluralism began, the necessity for inter-spiritual communication became urgent. It could be said that happiness is the realization of human spirituality by exploring the vision of humanism. In that case, the combined methodologies of comparative research and literature review reveal that the spirituality of Daesoon Thought would enable a humanism based on human dignity. This would be a path for seeking spirituality through human life and living as a true human being. Spiritual humanism as discussed through this study aims to share the problems of modern civilization and provide a critical view of modern civilization that shows the roots of prevailing thought are stuck in a Cartesian dualistic view of humanity and the world. The type of spiritual humanism to examined here focuses on a cosmotheandric vision by considering the spiritual return to Daoism via Daesoon Thought. This would treat human beings like heaven in alignment with Donghak ideology and honor the human dignity proposed by Daesoon Thought. It would also deliver sentient beings from suffering and to bliss in accordance with the aims of faith in Maitreya Buddha, and it would implement the Resolution of Grievances for Mutual Beneficence in fulfillment of Daesoon Thought.