• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.147-177
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• 2019

This article attempts to examine the fundamental perceptions and attitudes of human beings towards others utilizing the concept of 'precariat,' a new word recently created to designate people affected by the inequality and instability brought about by neoliberal globalization. Especially, the precariats within South Korean society noted in this article will be North Korean migrants. When leaving North Korea, they have entered into South Korean society with hurting bodies and minds as they made their way through China or third party countries. After arriving in South Korea, they face difficulties such as inadequate jobs and low-level welfare benefits. Also, considering the social discrimination, exclusion, and indifference towards North Korean migrants which are commonplace, they come to live their lives as precariats. Given their situation, I would like to seek wisdom for North Korean migrants to apply as they escape from insecure lives, and perhaps Sangsaeng (mutual beneficence) would allow them to do that within South Korean society. In this light, I think that the concept of hospitality and Haewon Sangsaeng (the resolution of grievances for mutual beneficence), a code of practical ethics within the Daesoon Thought, as a basis for discussion with other philosophies that are practical in enabling North Korean migrants and South Korean citizens to coexist within modern day South Korean society. This can be achieved because 'Haewon (grievance-resolution)' lowers the boundary between self and others through sharing, and consequently, daily mutual interactions can unfold as 'Sangsaeng', which stands as a new ethical and practical system of values available to all modern individuals. In fact, contrary to the religious implications of Daesoon Thought, the philosophical and existential significance of Daesoon Thought has not received much attention. However, if we pay attention to the question of why human subjects should be hospitable to others, we can grasp how Daesoon Thought presents values that are existential in nature and also consider the specific context that accompanies the religious aspects of this system of thought.

• Analytical Science and Technology
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• v.11 no.1
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• pp.8-12
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• 1998

The 2,2'-Biimidazole was synthesized by the reaction between glycol and ammonium solution. The correct solid structure of 2,2'-biimidazole in this method reported either trans ($C_{2h}$) or cis ($C_{2v}$) form. In this study, the correct structure of 2,2'-biimidazole was analysed by both FTIR and Raman spectroscopy using mutual exclusion properties of them. Also, it was analysed by $^1H$ and $^{13}C$ NMR and computer molecular modeling. The structure of 2,2'-biimidazole found to be trans ($C_{2h}$) than cis ($C_{2v}$) by comparison between FTIR and Raman Spectra. This results agree with computer molecular modeling and x-ray crystallography. This study provide good evidence for identifying structural orientation of the 2,2'-biimidazole containing pyridyl nitrogen.

• Journal of Christian Education in Korea
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• v.67
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• pp.301-337
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• 2021

The researcher looked at the differences in views and various controversies surrounding Korean youth sexuality education in the wake of the Nth Room incident, which had a great impact on modern Korean society. Sex education for adolescents in Korea can be divided into public sex education through school sex education and the Youth Sexuality Center, and conservative/traditional Protestant sex education. Public sex education is partly influenced by feminist sexual ethics and comprehensive sex education abroad. Based on gender sensitivity and the right to sexual self-determination, four major projects are prevention of sexual harassment, prostitution, sexual violence, and domestic violence. However, the school sex education standard was criticized for stereotypes of gender roles and gender-discriminatory content, reinforced distorted myths about sexual violence, and exclusion of sexual diversity and various family types. Conservative/traditional Protestantism is based on the normal family ideology such as bisexual marriage, premarital chastity, and sexual ethics recognized only within marital relationships. It is a form of confrontation with public sex education while strongly opposing it. The researcher first analyzed the characteristics of public sex education, conservative/traditional Protestant sexual ethics and sex education, feminist sex ethics and sex education, and overseas youth sex education, respectively, while composing the curriculum for Korean youth sexuality education. And as a more fundamental solution to youth sexuality education, I pointed out that there are limits to asceticism, premarital chastity, gender sensitivity and sexual self-determination education, and found an alternative to the concept of body and sex in feminist theology. The researcher pointed out that it is necessary to reconceptualize the body and sex under the recognition that the most fundamental cause of distorted sexual culture is dualistic sex and understanding the body, centering on the research of various feminist theologians. And this was conceptualized into three concepts: holistic sexuality, mutual solidarity understood in relationships with others, and sexuality as a spirituality that extends to the global community. And with each curriculum, 1) Holistic Sexuality: Breathing, Narrative, Making the Shape of One's Body and Mind 2) mutual solidarity : Feeling the Breath of Others, Media Literacy through Conscientization, Sending a Good Wind 3) Sexuality as a spirituality that extends to global concern: It was proposed to pay attention to nature and to co-cultivate it, to listen to the earth's moans and create a new way of life, and to write a prayer with the earth and fellow living beings.

• Journal of the Korea Institute of Information and Communication Engineering
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• v.14 no.6
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• pp.1493-1504
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• 2010

The localization service which provides the location information of mobile user, is one of important service provided by sensor network. Many methods to obtain the location information of mobile user have been proposed. However, these methods were developed for only one mobile user so that it is hard to extend for multiple mobile users. If multiple mobile users start the localization process concurrently, there could be interference of beacon or ultrasound that each mobile user transmits. In the paper, we propose LME, the localization technique for multiple mobile nodes in mobile wireless sensor networks. In LME, collision of localization between sensor nodes is prevented by forcing the mobile node to get the permission of localization from anchor nodes. For this, we use CTS packet type for localization initiation by mobile node and RTS packet type for localization grant by anchor node. NTS packet type is uevento reject localization by anchor node for interference avoidance.nghe experimental result shows that the number of interference between nodes are increased in proportion to the number of mobile nodes and LME provides efficient localization.

• Korean Journal of Social Welfare
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• v.67 no.3
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• pp.107-124
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• 2015

This study started from ideas on lack of discussion regarding age integration emphasized as an alternative paradigm for aged society and exclusion of policy target from discussion on age integration. This study analyzed potentiality of age integration through comparing the perception on impacts of age integration between policy target and professional. Results showed that policy target perceived social and individual effects of age integration more sceptically than professional. Also, policy target reported higher levels of agreement on development of age friendly environment and increase in social contribution by the aged as social impacts of age integration. Otherwise policy target, professional showed higher levels of agreement on enhancement of social solidarity and increase in mutual understanding among generations. In perception on individual impacts of age integration, policy target differed from professional by emphasizing extension of self-determination and self-autonomy. Lastly, group membership of policy target or professional significantly determined levels of agreement on positive impacts of age integration.

• Journal of the Korean association of regional geographers
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• v.22 no.1
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• pp.180-194
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• 2016

The local identity of a female marriage migrant is not fixed to certain boundary or location, but rather comprised flexibly according to geographical movement or new settlement to different place. This research focuses on the local identity and life change of female marriage migrants that are constituted/reconstituted according to spatial transition, or migration. The analysis was conducted to find out traits of changes in the periods of migration and settlement based on the following categorization: multiculturalism and bicultural identity, assimilation and host country identity, exclusion and origin country identity, marginalization and marginal identity. The results are as follows; while having identical experience in terms of a migration, the local identities of marriage migrant women differed according to individual/regional characteristics as well as their respective roles within those traits. In addition, most of females showed passivity in maintaining and exposing their cultural identities of original states. Moreover the life satisfaction change of female marriage migrant that is type of assililation and host country identity is appeared more than others. through this assimilation and accommodation mean adaptation to female marriage migrant lived in Korea. However the intercultural competences of both marriage migrant woman and children in multicultural families facilitate the connection among different cultures. Based on these outcomes, with the transition to multicultural society and space, this research proposes the necessity of fostering global citizenship for mutual recognition of each culture, thus enabling coexistence.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.179-218
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• 2019

This article examines some important issues in films about new religious movements (NRMs) that express and represent NRMs in sensationalistic ways and criticize them as immoral and antisocial cults. I presented a typology to analyze films about NRMs from the perspective of marginalized religions separated from established religions and also as alternative religions that replace the established religions. In recent times, films about NRMs have changed from being social criticisms that represents NRMs as perpetrators of brainwashing and the need for deprogramming to that of faithful participation and empathetic reflection. Films about NRMs that utilize empathetic reflection, including Wild Wild Country (2018), go beyond the normative, single-perspective formula to enable insiders to conduct self-reflection and outsiders to empathize through openness, varied perspectives with multi-faceted composition and polyphony. In contrast, films about NRMs that adopt the perspective of faithful participation, including The Road to Peace (1984), present a new visual way to unravel the voices of silenced subalterns with alternative religious visions and those who needed relief from the marginalization due to alienation or exclusion from established religions. In the Korean context, these visions are expressed as 'the great transformation into the creation of a paradise of the Later World (後天開闢)' or as 'the resolution of grievances for mutual beneficence (解冤相生).'