• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• Korean Institute of Interior Design Journal
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• v.25 no.1
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• pp.13-23
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• 2016

2014 Venice Biennale of Architecture, presented by general director Rem Koolhaas, has shown the distinct difference between his present displays and past displays. Under the theme of FUNDAMENTALS and ABSORBING MODERNITY, Rem Koolhaas has developed his own unique way which is a research-oriented display technique to explain the difference at the exhibition. The purpose of this study is to define a research-oriented display technique as realism rhetoric for the opened dialectic and identify its aspect of a methodic approach. This report investigated not only Rem Koolhaas's thought and theoretical approach through his work but also the comparison of between his present and past displays. His display is based on the constellation of Central Pavilion, National Pavilions, and Arsenale display and reflected the reality of architecture in self-deception through the metonymical interaction of various facts and records. Rem Koolhaas called it the composition of contradiction. In his work, the spatial situation which is the present has been made with the intervention of historical events and has revived the reality of architecture. Also, the present is a montage of the strict control of architecture, the isolation from the architecture itself, and the autonomic communication with other fields. Finally, as a result of his work, Rem Koolhaas has shown that his display is not the end of phase but a phase of creation.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.13-29
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• 2022

Daesoon philosophy has been described as a quintessential Korean philosophy. Given the great difference between traditional Western and East Asian ways of thinking, how can such a quintessential Korean philosophy be explained to people who have no background in traditional East Asian thought? After all, the Daeson Jinrihoe way of approaching such core problems as how to make this world a better place is not only very different from the way the West has traditionally approached such problems, Daesoon Jinrihoe uses terminology which most Westerners are not very familiar with. Translation into Western languages such as English helps, but a conceptual gap remains because of the differences in the way key Daesoon Jinrihoe terms are understood in the West. As a first step toward overcoming that gap, I discuss three key teachings of Daesoon philosophy and how their translations into English need to be amplified so that people in the West who are not well versed in East Asian philosophy can gain a more accurate understanding of what those terms and phrases mean in their original language. The three items discussed here are the tenet "virtuous concordance of yin and yang," the Essential Attitude of sincerity, and the precept "do not deceive yourself."

• 한국HCI학회:학술대회논문집
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• 2008.02a
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• pp.125-129
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• 2008

Lying has been such a wrong act in human society, but at the same time we are perpetrating lying surprisingly often in the interpersonal situation. Like this, between what we think and what we do about telling lie is pretty different, and these differences are came from ambivalent attitudes stemmed from different sources which is divided into the implicit and the explicit attitude. We find manipulative liars by simulated racing task by using virtual environment. Implicit Association Test was applied to them to see implicit beliefs, and used self-reported questionnaires to identify explicit attitude about lying. As a result they could manipulate the explicit measures but could not maneuver their own implicit attraction to lie Liars' deceptive behaviors usually occur in subtle and covert way so that it has been hard to notice and to know what lead them to lie. However, as we know those spontaneous process is linked with deception, triggering them lie, it became no more veiled, unpredictable actions.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.141-169
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• 2020

This study focuses on the interpretation and transformation of "The Great Learning" within the Korean new religion, Daesoon Jinrihoe. Joseon Dynasty Korea was a member of the Chinese Character Cultural Sphere in East Asia. The examination and recruitment system of the Yuan Dynasty influenced the Joseon Dynasty for a long historical period. Zhu Xi's (朱熹) version of The Four Books were accepted and applied in imperial examinations during the Joseon Dynasty. The 18th century Confucian thinker, Jeong Yak-Yong (丁若鏞), overturned and rebuilt his own system for studying and interpreting The Four Books (四書學). Zhu Xi and Jeong Yak-Yong's systems of thought influenced Confucianism knowledge in that era. The historical figure deified as the Supreme God by Daesoon Jinrihoe, Kang Jeungsan (姜甑山), was trained in the study of The Four Books within that cultural and philosophical context, and this is especially evident in his interpretation and transmission of "The Great Learning." Kang Jeungsan regarding The Great Learning as deeply important. That text combined Confucian discourse on Principle, Mind, and Practice. In his interpretation, The Great Learning was also a medical and religious book that had holy and mysterious powers. In Mugeuk-do and Taegeuk-do (direct predecessors to Daesoon Jinrihoe), Jo Jeongsan interpreted the concept of Sincerity and Regularizing the Mind and incorporated them into doctrine as 'Sincerity, Respectfulness, and Faithfulness' and 'Guarding against Self-deception.' Park Wudang practiced and spread those doctrines to Korea, and Daesoon Jinrihoe devotees continue to follow those doctrines in present times.

• Journal of the Korea Society of Computer and Information
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• v.27 no.3
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• pp.165-171
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• 2022

In this paper, we suggest the Measures to improve the Act Bill for establishing the Game User Committee. The Act Bill has a lot of problems which are violations of criminal legalism due to unclear terms in administrative punishment and violations of The Human Right enjoying freedom of occupation and guaranting property due to not defining provisisons about The Duty of Confidentiality or The Legal Fiction as Public Officials for Purposes of Applying Penalty Provisions. also the duplicate regulations in the Act Bill disrupt game industry development. we have three results that were derived through analysis of Prior studies and precedents. The First is to define details of special reasons in enforcement ordinance and enforcement regulations. The Second is to define The Duty of Confidentiality or The Legal Fiction as Public Officials for Purposes of Applying Penalty Provisions in the act bill. The Third is to address managing the random reward items in the Game Rating and Administration Committee or is to give game user advance notice about the Comntent Dispute Mediation system.

• Journal of English Language & Literature
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• v.57 no.6
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• pp.999-1016
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• 2011

In The Turn of the Screw, the go'erness encounters with the apparitions that harrow her throughout the story: she sees a frightening male ghost that Mrs. Grose identifies as Peter Quint, deceased former 'alet of the children's uncle, who had pre'iously shared the charge of the children with the pre'ious go'erness, Miss Jessel. The appearance of the ghosts hails the go'erness and thereby forces her to be jarred out of the comfortable habits of indi'iduality and plunged into a negati'ity de'oid of the socio-normati'e directi'es and guarantees. Such an encounter shows the idea that consciousness is a plenum of existence e'ocati'e of human mind as a decentered pandemonium. For the go'erness in The Turn of the Screw, the foundation to force her to experience the uncanny, as an inconsistency in the symbolic order, is particular. Its particularity is absolute in the same way e'ery one of us dreams his or her world. It resists mediation and cannot be made part of a symbolic medium. Just as Lacan's conceptions of desire, feminine sexuality, 'Object a,' not-whole, sla'ery, mastery, self-deception, authenticity, and act of psychoanalysis help us understand our contradictory social reality, so does The Turn of the Screw help us make sense of the way the go'erness, as the being who is capable of raising the question of being, questions the idea of being. In conclusion, the particular way the go'erness dreams her world is e'ocati'e of an excessi'e being, an anatomical complement, and a particular experience, such as the go'erness's encounter with the ghosts testifies to a knowledge that escapes the knowledge of the speaking being.

• Korean Journal of Culture and Social Issue
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• v.25 no.4
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• pp.249-277
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• 2019

This study examined the involuntary retirement of executives in conglomerates based on Williams' need-threat temporal model of ostracism(2009), which explains the psychology of individuals facing social exclusion in the stages of reflexive, reflective and resignation. In-depth interviews were conducted on 15 retirees from conglomerates, and their contents were used for phenomenological method of analysis. As a result, in the reflexive stage of need-threat temporal model of ostracism, they experienced cognitive panic and emotional panic immediately following retirement. Due to an unexpected shocking experience of retirement notice, they experienced cognitive numbness first, and repressed the following negative feelings cognitively to hide them. In the reflective stage, retirees dream of 'a complete restoration to their best performance in the past', but as such expectation fails, they don't adjust to the reality more due to 'unrealistic thought', 'self-deception', and 'shift responsibility'. In resignation stage, a long-term failure to satisfy the desire led them to experience a sense of defeat and helplessness. Such results were reviewed and compared to Williams' need-threat temporal model of ostracism, and the implications of such result on the nation, companies and retirees in terms of the response to retirement.

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.1-29
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• 2022

In this era of transnational migration, it is necessary to recognize the signs of the times regarding religion. During the globalization of Korean society, migration cannot be avoided, and as such, Korea should look towards hospitality with practical themes of religion and religious people aiming for peace. Therefore, this study examines the concept of 'conscience' in Daesoon Thought because this understanding of the conscience connects people to their heavenly endowed nature and their original selves. First, in order to explore the religious ideas of hospitality for transnational migration, this study viewed the issue through three analytical frames: exclusive perception, tolerant perception, and pluralistic perception, and then criticized these from the perspective of hospitality. Furthermore, hospitality was viewed as an attitude of attempting to expand one's sense of self in dealing with others. Religiously, it was derived that the expansion of one's sense of self should aim for relationships of Sangsaeng (相生 mutual beneficence) as these go beyond mere symbiosis. In addition, as a way to overcome otherness, the religious idea of unconditional hospitality towards migrants was explored focusing on the concept of conscience in Daesoon Thought. In Daesoon Thought, the mind is the source of Heaven and Earth and also the essence of human existence. There are two aspects of mind that arise in humans: conscience and private interest. In Daesoon Thought, the conscience enables human potential and aims for a return to the source. In other words, it is to abandon private-interest and regain one's nature and the essence of one's personality. This can be done through Mujagi (無自欺 Guarding against Self-deception); embodying and maintaining a mind that does not deceive itself. In Daesoon Thought, the practice of Sangsaeng ethics based on Mujagi is expressed as Haewon Sangsaeng (解冤相生 the Resolution of Grievances for Mutual Beneficence) and working for the betterment of others. Therefore, when the relational and communal perspectives of Daesoon Truth and Sangsaeng are reinforced, the argument for developing the practical ethics of Haewon Sangsaeng based on Mujagi into the transformation of the human spirit expressed as unconditional hospitality was found to be sound.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.189-234
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• 2023

The most common and prevailing system of virtue ethics is based around the idea of personality rather than external behavior and it grew out of the Aristotelian system of virtue ethics. The purpose of this study is to find out the characteristics of the virtue ethics found within Daesoon Thought through comparison to Aristotelian virtue ethics. This can serve as a basis to establish the virtue ethics of Daesoon Thought in further studies. The systems of virtue ethics posited by the two traditions are similar in that they are both teleological as the virtues they recognize are related to human nature in the context of certain metaphysical assumption and they both exhibit the characteristic tendencies of seeking to realize the highest human good. Therefore, in the Aristotelian context, virtues can be defined as "characteristics needed for the realization of eudaimonia," and for Daesoon Thought, virtues are "characteristics needed for the realization of the Resolution of Grievances for Mutual Beneficence." The representative virtues examined in this comparative study will be the Aristotelian Golden Mean, and the the concepts of guarding against self-deception and great benevolence and great justice in Daesoon Thought. In comparison to Aristotelian virtues, these differ in three main ways. First, Aristotelian virtue is not an innate aspect of character the way it is assumed to be in Daesoon Thought wherein the original human heart bestowed by Heaven is already virtuous. Second, mental virtue in the Aristotelian context centers the mind upon reason whereas in Daesoon Thought, the heart-mind exhibits both reason and emotional concern for others. Third, eudaimonia is a concept limited to humans and their societies whereas the Resolution of Grievances for Mutual Beneficence is a good that includes all beings including divine beings, animals, plants, and Heaven and Earth. Despite the differences, both require practical reason, continuous education, and effort to succeed in the cultivation of virtues and the proper implementation of virtuous living.