• KOREAN JOURNAL OF CROP SCIENCE
• /
• v.51 no.2
• /
• pp.179-185
• /
• 2006

The Ministry of Agriculture and Forestry announced in 2001 that the overall amount of paddy land set aside for rice will be cut down by 12% by 2005, decreasing from 1.08 million to 953,000 hectares. When evaluating the value of paddy rice systems, the multi-function of paddy systems in the monsoon climate is vital importance. The main functions of paddy rice systems are to conserve biodiversity and maintain sustainability. Some crucial environmental benefits of the paddy rice systems include: flood prevention, recharge of water resources, water purification, soil erosion and landslide prevention, soil purification, landscape preservation and air purification. The paddy rice systems in Korea, which are more diverse than upland crop systems, are known to be composed of 14 orders, 36 families and 134 species. The sustain ability of paddy rice production systems can never be overestimated. Rice is part of the culture and even the heart of spiritual life in the area under the monsoon climate. Therefore paddy rice systems should be preserved with the highest priority being the enhancement of the systems' multi-function. As an outlook to future research, the need of joint and interdisciplinary research projects between economists and natural scientists at inland as well as international levels were emphasized in establishing the development of counter-measure logic through actual proofed analysis.

• English Language & Literature Teaching
• /
• v.9 no.1
• /
• pp.189-203
• /
• 2003

This paper attempts to prove Dickens's hopeful view of the future in his last completed novel Our Mutual Friend. This novel has been usually regarded as one of the "dark" novels, "dark" in the sense of viewing social reality and the future negatively. However, although it has the dark descriptive color of society typical in Dickens's later novels, it still contains some elements that point to a better future. To prove this positive view of future, this paper will disentangle the intricate narrative structure of Our Mutual Friend and find out the true meaning of the dust--money. In addition, it will investigate how people react to dust(-like money). From a close study of several characters' lives, it will testify that the dark world of Our Mutual Friend, in the end, could be a world of regeneration, a world that will lead to a better future.

• Sim-seong Yeon-gu
• /
• v.31 no.1
• /
• pp.1-40
• /
• 2016

This thesis is a study on the symbolism of 'Yeondo', a prayer for the souls in purgatory of Korean Catholic Church as a 'psychic container' for the spiritual transformation in the psyche from a perspective of analytical psychology. Yeondo' could be the 'rites of passage' of the last judgement for the souls in purgatory which is in between the heaven and the hell. And both the bereaved and the dead go through the stages of separation, transition and incorporation which are the schema of the 'rites of passage'. In particular, they have a special sense of solidarity at the stage of transition, a middle state. The symbolic process of 'Yeondo' is a spiritual transformation of recovery of paradise which could access by the confusion of death, purification and the rebirth. A spiritual reborn process of death and rebirth takes place by contacting the collective unconscious. In 'Yeondo', the death is not the end of life but the beginning of the eternal life. The confusion and disintegration caused by death can be purified and start incorporating. The rites of a paradise recovery has the meaning of trying constantly for the recovery of a wholeness. Praying for the blessing of God and a help from saints in paradise for the sake of the dead means to require conscious cooperation for the Self-realization. Integrating and recognizing unconscious also means something beyond the conscious. The blessed souls in purgatory recovers the paradise experiencing specific purifying process heading towards Self. Going into the center, abyss of unconscious will be recognized as an absolute part of oneself. One becomes the inner man, the transformed personality who is reached by the path of self-knowledge, the kingdom of heaven within oneself and can have the transpersonal energy, which enables to access to God's world and union with God. All desire and the will become one with God. In the final analysis, praying for the blessing of God and a help from saints in paradise for the sake of the dead becomes the path for the more and more conscious expansion of the alive. Therefore, 'Yeondo' as an initiation is the individuation process of the alive and the dead to reflect on themselves.

• Journal of the Daesoon Academy of Sciences
• /
• v.25_2
• /
• pp.103-136
• /
• 2015

The theory of post-heaven provided Korea's many emerging national religions with spiritual ground. The I Ching originated in China emphasizes the principles of change or static aspects of world, while Right I Ching, which Il-Bu Kim suggested, underlines dynamic aspects of world. Il-Bu Kim is perceived to open a new stage in the history of philosophy of I Ching in this regard. His most remarkable contribution is the view of Great Opening Era of Post-Heaven, according to which the clock of cosmos shows the era of great change from Pre-Heaven to Post-Heaven and in the world of Post-Heaven everything will take its proper place. As to human society, Il-Bu Kim foresaw the change from disharmony to harmony, imbalance to balance and era of xiaoren to that of junzi. The advent of such a new world, however, asks human's moral revolution as a prerequisite. In the tradition of East Asian thought, human is the center of the Samjae, Heaven-Earth-Human and the only being which could participate in the growth of Heaven and Earth. Without the change of human mind, however, human can neither participate in the growth of Heaven and Earth nor expect the right change of Heaven and Earth. Even though the world of nature changes according to the principle of cosmic harmony, as the Right I Ching predicts, the real change of Heaven and Earth can be achieved only with moral change of human. The human in the Right I Ching is a free man who sticks to nothing and communicates with cosmos with empty mind. This is the very image of perfect man(至人). The perfect man in the Right I Ching is the main agent of everything, that's to say, the main agent of the great opening to Post-Heaven Era. This is the reason why most leaders of Koran emerging religions concentrate on the change of human. In this regard, Jeung-San Kang encouraged people to become the perfect man through the purification of mind and body and the great opening of inner man, depending on the metaphysical principle of the Right I Ching. Cheok and Resolution of grievances for the mutual beneficence of all life are what he suggested as a method of the great opening of inner man. Such a view is based on the thought that the accumulated sinful behaviors are obstacles to cosmic change and the time of mutual beneficience opens with the removal of the obstacles. If such religious practices are so effective, as Jeung-San Kang says, that future world could consist of perfect men who have achived the great opening of inner man, moral change, and change of consciousness, we could expect that the activities of xiaoren will be shrinked and junzi will be welcomed, as the Right I Ching predicts.