• International Journal of Computer Science & Network Security
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• v.22 no.10
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• pp.37-42
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• 2022

Communication as a process of interpreting signs has always existed in people's life. In post-information society, the communication between a person and a technological system through the specific sign-attaching process becomes widespread. Moreover, it somehow replaces usual communication between people. One of the means of communication in the digital space are video games. They not only play an important role in communication processes, but also are a special case of sign-creating and interpreting. The purpose of the article is to examine video games as a space of sign-based communication between a person and a game as a specific digital system. With the help of general scientific and hermeneutic methodology, the analysis of video games as a post-information society phenomenon which people communicate to has been conducted. The process of semiosis as attaching special meanings to signs has been traced in both manipulating in-game objects and characters and understanding rules of an in-game world.

• Journal of Christian Education in Korea
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• v.65
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• pp.215-241
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• 2021

New models for prison ministry are crucial during the current era of mass incarceration in America-a time when the potential reach of prison ministries can grow as the population of incarcerated individuals grows. In this article, I lift up one prison ministry in New Jersey as an example of how Christian evangelicals who are engaged in traditional prison ministry can bravely open their minds and hearts to models of religious education that go beyond individual conversion toward communal transformation. In this article I present an example of a neo-evangelical group named Jericho Ministries, Inc., a prison ministry that understood this and consequently tried to develop a prison ministry that was not only a charitable endeavor, but also a just one.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.133-157
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• 2022

Applying the long and distinguished heritage of rhetorical theory to any sacred text, such The Canonical Scripture of Daesoon Jinrihoe, could fill many volumes of many books. This study, then, will provide some suggestive prolegomena for directions rhetorical criticism of the Scripture can take, now and in future research. This study will, further, make necessarily broad strokes in order to familiarize audiences and scholars of new Korean religions, and Eastern thought generally, with Western, both ancient and more modern, modes of rhetorical thought. As rhetorical criticism is increasingly embraced by Western religious scholarship, and as comparative religious studies remain an important dimension of textual scholarship, this article will contribute to both areas by presenting perhaps the first rhetorical-critical approach to the sacred scriptures of Daesoon Jinrihoe. When the new English translation of the Scriptures becomes available in the West, general and scholarly readers will be interested to find parallels and departures with religious and critical traditions with which they are already familiar (in this case, early American Protestant Calvinism). This study will make contributions, then, to the areas of rhetorical-religious criticism, comparative East-West presentations of nature within scriptural contexts, and establishment of grounds for further comparative investigations of Western traditions and Daesoon Jinrihoe.

• Journal of The Korea Institute of Healthcare Architecture
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• v.28 no.3
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• pp.39-46
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• 2022

Purpose: Religious facilities often intend to contribute to surrounding neighborhood and local community. While motivated by religious aims, churches can play a role in social welfare for elders in local community. It is obvious that the role will be different from official social welfare services from government and this study aims to examine the possibility of churches in the role of elderly social welfare in terms of space and program. Methods: Researchers interviewed management of four existing welfare programs by churces in order to understand operation of social welfare program for elders by churches. The second step was case study of four churches in Suwon City area. The potential for social welfare space use for elders was examined. Results: Researchers found the role of churches in providing welfare relevant programs and services but its function is not well established yet. Financial support is needed and another support is need from welfare experts. Implications: While churches has not well established the role in elderly welfare in local communities, churches can further develop welfare services utilizing space, manpower, and activity programs.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.87-119
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• 2015

Typology of religious organization is a useful analysis from the stand point of sociology of region. A study on the change of type of religious organization according to typology is a academic responsibility. This study can also make a religion prepare theoretical shape for the future of the religion. Although Daesoonjinrihoe now becomes a established sect, Daesoonjinrihoe should retain characteristics as a alternative sect. This feature as a alternative sect is an important identity of Daesoonjinrihoe which was established to criticize and overcome established sect. Dotongjingyeong is an ideal world of Daesoonjinrihoe. The foundation of Dotongjingyeong as an ideal world is essential value and reason of existence of Daesoonjinrihoe. For this reason, Daesoon jinrihoe should not just maintain its position but lead to reach the Dotongjingyeong here and now. Dotongjingyeong which should be built here and now is beyond Daesoonjinrihoe as a religious organization, because Dotongjingyeong is new heaven and new earth. Daesoonjinrihoe should put an guard against trial and error through change of type. Otherwise, Daesoonjinrihoe can not retain characteristics as an alternative sector. Now Daesoonjinrihoe may be at a revolutionary turning point for the foundation of Dotongjingyeong.

• 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.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.81-99
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• 2004

This text discusses trends in the construction of religions since the Meiji Era, using Konkokyo and Restoration Shintoism as examples. The construction of religions is applied here as the process of a deliberate acceptace of religious images as a discourse of "Civilization" endowed with "kyougi" or "Doctrine" and "kyousoku" or "Rules of Instruction." Winding through a meandering path, these constructed religions do not take precedence over "Jikyou" or "State Religion." Yet, "Jikyou" for a while was fixed in its own fragemented self-imagery. As for Shinto, in 1900, the Office of Shinto Shrines became independent from the Office of Shrines and Temples in the Department of Domestic Affairs, and clearly Shinto and Shinto Shrines were part of secular state ideology. In the Bakumatsu and Meiji Periods, it ultimately was cut off from Restoration Shinto, thereby achieving this development on its own. This tells of the formation of an entirely new and modern Shinto within a secular "Jikyou." Konkokyo, moreover, as a religion establishes "kyousoku" and "kyougi." As a Shinto sect, it takes steps on the path toward recognizing a self-identity, namely as religious Shinto. As a result, dogmatization and systemization progress, and "Byoukinaoshi" or "illness-recovery" from the Tokugawa Period weathers. Also, as for progress in the Shinto religious order, from its foundation, the characteristics of a unified state and religion emerge, and thus there is an acceptance of significant restrictions. This dillema continues to persist as a problem in postwar Japan. Shedding light on Tokugawa Era practice also sheds light on where we can now take religious concepts.

• Journal of the Korea Convergence Society
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• v.7 no.1
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• pp.77-87
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• 2016

Objectives : The purpose of this study was to find a constructive way of the Breast Self-Examination teaching methods, identify experience who religious women participated in breast self-examination. Method : This study is a qualitative study using focus group interview method. Women religious took Breast Self-Examination program based on Problem Based Learning procedure. Results : Major Four Themes were derived. 'Breast cancer awareness', 'Breast Self Examination awareness', 'Convergence of PBL and practice on BSE experience', 'Change after convergent BSE education'. Conclusion : Women religious who have risk factors for breast cancer, want to improve the irregularities and to raising skills of BSE for self healthcare ability through convergent BSE education program for women religious.

• The Journal of the Korea Contents Association
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• v.20 no.5
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• pp.212-221
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• 2020

The purpose of this study is to find out how the level of religious activity and participation in religious activities affect the satisfaction of the lives of the elderly. To this end, based on the 20th data of the labor panel survey, 3,261 people aged 65 or older were analyzed for technical statistics, average differences, and regression analysis. The research results are as follows. First, the existence of religion did not have a statistically significant effect on the satisfaction of the elderly's life. Second, the level of participation in religious activities was shown to have a statistically significant effect on the satisfaction of senior citizens' lives. In other words, the older people actively participate in religious activities, the more satisfied they were with Third, by type of religion, it was found that the Christian elderly had a statistically higher level of satisfaction in life than the Buddhist elderly. Based on these results, implications were drawn and policy suggestions were made.

• Journal of architectural history
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• v.23 no.3
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• pp.7-19
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• 2014

The temple Hoeamsa(檜巖寺) was repaired by Naong(懶翁), and with this the power of the temple became far greater to be the greatest Buddhist temple during late Goryeo and early Joseon. Naong's reconstruction of Hoeamsa was originated from Jigong(指空)'s teaching 'Samsan Yangsu(三山兩水).' But it is not clear whether Samsan Yangsu really meant Hoeamsa. By the way, after 14 years, Naong suddenly remembered this word and began to repair Hoeamsa in a large scale. From this, we can guess that Naong tried to give the contemporary Buddhism some change through the repair of Hoeamsa. But, as King Gongmin(恭愍王) the greatest supporter of Naong was suddenly assassinated, the political situation changed a lot and Naong also died unexpectedly. Naong's death brought out the critical sense to Hoeamsa and, in the process to resolve the crisis, the repair of Hoeamsa began to be justified through diverse religious factors. As these were expanded and developed on and one, Hoeamsa came to be honored as the most divine temple in Korea during the early Joseon dynasty. Furthermore, into the cause structure for the Naong's repair of Hoeamsa, the influence of Jajang was added through Odaesan Buddhism. As we can well understand, late Silla situation of Jajang and the late Goryeo of Naong were very similar and the both Buddhist leaders should have derived out some religious solution for them. In other words, both of them had a similar recognition in finding the religious solution for the contemporary crises. It becomes a way to understand the Hoeamsa repairing structure taken by Naong and his disciples. Therefore, by comparing the similar religious solution structures given by Jajang and Naong and by clearer understanding on Samsan Yangsu spirit, we can see the repair of Hoeamsa and the related aspects more accurately.