• 대순사상논총
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• 제20권
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• pp.169-191
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• 2009

The Four Tenets of Daesoon thought are the Creative conjunction of the virtues of Eum and Yang, the Harmonious union of divine beings and human beings, the Resolution of grievances for the mutual beneficence of all life and the Realization of the Dao in the world. This article compares the concepts of the "Creative conjunction of the virtues of Eum and Yang", the "Harmonious union of divine beings and human beings" and the "Resolution of grievances for the mutual beneficence of all life" with "EumYangDaeDaeRon", "ShinMyonKiDeok", the Theory of Mutual Giving Life / Mutual Destruction (SangSaeng/SangGeukRon) of the Book of Changes and analyzes their common and different points. The conclusion is that Daesoon thought and the philosophy of the Book of Changes share common fundamental standpoints. However, the Daesoon thought defines the world of SeonCheon (the state before the Heaven and Earth have been created) as Mutual Giving Life (SangSaeng), and the world of HuCheon (the state after the Heaven and Earth have been created) as Mutual Destruction (SangGeuk). According to Daesoon thought the Mutual Destruction (SangGeuk) is seen as negative, while according to the philosophy of the Book of Changes the Theory of Mutual Giving Live/Mutual Destruction (SangSaeng/SangGeukRon) is viewed as a positive relationship of EumYangDaeDae. This is a point of difference between the Daesoon thought and the philosophy of the Book of Changes. According to EumYangDaeDae relationship theory the contradictory "other" is viewed not as an enemy, but as a necessary element that assures one's existence. When Buddhism and Christianity first came to existence, they did not belong to a main stream. Later, through continuous theorization and systematization they became generally accepted religions. The case of Confucianism was not much different. During Song dynasty in China Buddhism has contributed to the systematization and establishment of Neo-Confucianism; in the middle of 20th century the Confucian scholars of Hong Kong and Taiwan interpreted and defined Confucianism a new in the light of Western philosophy. Thus the "Modern Neo-Confucianism" came to existence. That's why the history of Confucianism is also called "the history of advancing and developing a concept". From this point of view the critical acceptance of some elements of Confucian, Buddhist, Taoist etc. traditions, as well as modern philosophy, by Daesoon, in order to achieve the systematization of Daesoon thought, is a very important process. As a part of this process, this essay explains the Daesoon thought from the point of view of the Book of Changes, which may be said to present the original East-Asian view of the world. Daesoon's emphasis of human dignity, the equality of sexes, the critics the hierarchical society etc. are rather "modern" and should be examined from the point of view of social science. Besides, leaving the boundaries of "modern philosophy", the concepts of "Harmonious union of divine beings and human beings", viewing the universe as one organism etc. should be approached from the point of view of Post-Modernism.

• 대순사상논총
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• 제17권
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• pp.93-112
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• 2004

This article examines the process of how Daesoon thought keeps its own identity while being practiced as a religion in Korean culture through the perspective of theological hermeneutics of E. Schillebeeckx, a representative theologian in 20th century, especially on the centering of the matter of experience. Schillebeeckx says that an experience is an occurrence of perception by encountering something different from oneself. According to him, 1) the occurrence of perception is premised on a framework or form of interpretation which prescribes experience as the experience in the perceptive dimension. 2) A framework of interpretation is subject to pre-existing system or structure which already has formed a basis to the experience. It consists of various interpretative elements such as social form, general knowledges, various experiences, theoretical models in their society, etc.. 3) The experiences take place in the reflection of contemporary situation, and it is understood by a society, thus making it a social stream. This experience is expressed historically, gains historicity in the process of being handed down from person to person, from generation to generation. In this way, an experience starts to form a tradition. 4) The tradition is a historical stream which gives rise to, admits, and integrates various experiences, religious revelation, and faith etc. In this way, the tradition as a historical stream becomes a field of religious actuality such as revelation, salvation, etc. Conclusively, a religion takes place, is formed, only when it is understood anew by the people who live in that cultural tradition through their languages. The ground Daesoon thought takes place, is formed, is in this way. Daesoon thought takes place in the core of traditional Korean culture, undergoes changes when it encounters the other stream of traditional Korean culture, and the vice versa. Because of this inevitable change, ironically enough, Daesoon thought can maintain its own identity as Daesoon thought, and Korean culture its own identity as Korean culture, avoiding falling into the tertiary which is neither Daesoon thought nor Korean culture. It is in this way that any religion can be in the faithfulness to its starting point to be enriched and transformed in its interaction with the other tradition. At here is the reason Daesoon thought has to have an openness to the changing world.

• 기록학연구
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• 제57호
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• pp.165-234
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• 2018

기록향연은 인간에게 기록이란 무엇인가를 곰곰이 생각하면서 그 생각을 찬찬히 기록하는 시간이었다. 사람들이 기록하는 모습을 가만히 지켜보았다. 한 사람이 생각을 꺼낸다는 것은 그 사람의 욕망, 언어, 정서, 감각이 동시에 움직이는 신체적 활동이었다. 철학에서 생각은 논리적이고 인식적인 행위만이 아니다. 생각은 사고, 느낌, 정서, 의지 등을 망라하는 신체적(정신과 육체) 활동이다. 신체에서 어떤 정서적 변화가 생기면 그 변화에 대한 관념이 생긴다. 정서적 변화는 신체의 활동능력을 증가, 감소, 촉진, 저해하는 힘으로 작용한다. 그러나 처음부터 철학적 개념을 제시하지는 않았다. 사랑은 누가 가르쳐주지 않는다. 어느 순간 자신도 모르게 사랑하면서 사랑이 무엇인지 실감나게 몸으로 겪고 그 안에서 다시 사랑을 반복하면서 희노애락을 겪는다. 인생사가 대체로 이러지 않을까. 공장에서 자동차를 만드는 것과는 다를 것 같다. 기록향연이 시작되면, 무작정하고는 당신에게 기록이란 무엇인지 생각해보자고 했고, 그런 생각을 출처로 삼아 기록하자고 했다. 기록향연은 아직 고유명사이다. 일반명사가 되기를 바라는 마음으로 기록향연이라는 기록실험의 과정과 의미를 보고한다.

• Journal of Nutrition and Health
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• 제37권8호
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• pp.701-711
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• 2004

This study investigated elementary, middle, and high school teachers' satisfaction, nutrition education, workload changes, and demands in school foodservice programs (SFPs). The subjects were 630 teachers at 12 elementary, 9 middle, and 9 high school within the nation. Ninety five percent of the teachers felt that there was a necessity for SFPs. Middle school teachers (MTs) and high school teachers (HTs) thought that it was necessary in order to reduce the students' burden of carrying lunch boxes. The teachers were relatively satisfied with their school's foodservice management types, food distribution types, meal quality, and sanitation. Elementary teachers (ETs) and HTs had a higher satisfaction than MTs. Teachers thought that SFPs had positive effects on their students' nutrition and health, enhancing desirable eating habits, and socialization. ETs had more positive opinions than MTs or HTs. ETs and MTs thought that their workload had been increased by SFPs more than HTs, but they had relatively positive opinions on the workload change. ETs taught nutrition and health through SFPs more frequently than MTs or HTs. Many teachers thought that there was a lack of appropriate teaching materials. Some teachers thought that the problems in the present SFPs were: a lack of cafeteria facilities, poor quality of meals, and management of leftovers. Their demands for SFPs were a improvement of meal quality and the establishment of cafeterias. In conclusion, MTs had more negative opinions than ETs or HTs. ETs perceived that SFPs had a function as an important educational activity as well as the supply of nutritional meals. MTs or HTs tended to consider only a meal. It is suggested that teachers, especially MTs and HTs, should modify their attitudes and recognize the educational functions of SFPs. Training programs should be developed under government auspices.

• 대한화학회지
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• 제46권6호
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• pp.550-560
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• 2002

이 연구는 일반화학을 수강하는 대학생들이 지닌 ''문제 및 문제해결''에 대한 사고를 학습 맥락의 관점에서 살펴보았다. 서울에 소재한 한 대학의 일반화학을 수강하는 9명의 연구 참여자들을 대상으로 하여, 개별 면담, 수업관찰, 학생들이 작성한 수필 등을 통하여 자료를 수집하였다. 수집된 자료는 순환적인 성분 비교 분석틀을 사용하여 분석되었다. 연구 결과에 의하면, 일반화학을 수강하는 학생들이 문제 및 문제해결에 대한 사고는 학교 과학 성취도와 관련지어 인식하는 것, 학습 구성과 관련하여 인식하는 것, 문제 유형과 관련하여 인식하는것 등의 여섯 가지 특징으로 나타났다. 그러한 특징은 대부분의 연구 참여자에게 공통적으로 나타났으며, 화학 학습의 개념생태 내에 중요하게 자리잡고 잇는 것으로 파악되었다. 이와 관련해서 화학 및 과학 교수, 학습에 대한 시사점을 논의 하였다.

• 대순사상논총
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• 제25_2집
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• pp.103-136
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• 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.

• 한국실내디자인학회논문집
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• 제27호
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• pp.20-27
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• 2001

The tendency of formalization in Contemporary Architecture deeply relies on the thought of Western Philosophy, which emphasizes the art of image perceived visually but ignores the body and perception of a human beig who uses the architecture and lives in it. On the contrary, Merleau-Ponty asserted long time ago that the world and the body are inseparably related to each other. The phenomenology is important in Architecture, since the center of thought should be taken back to the human body if a artistic meaning can be obtained by Architecture. From this point of view, the meaning of Contemporary Architecture can be renewed by the phenomenological idea of Merleau-Ponty as a means of expanding thought that overcomes the limit of formalization in Contemporary Architecture. This research aims to ream from Steven Holl's work, and show the Architectural elements that are used for preceptual experience of phenomenon and the function of those element sin Architectural space of his works. The result of study on about the phenomenal light and water in Architectural space of Steven Holl is as follows; First, in perceptional experience of phenomenon, time is an important element, which is successive and make a field that cause perceptional experience. Second, light, as a phenomenological element, acted as a means of expressing the comparison and change of light and shadow in Architectural space and showing the change of color by the diversity of time in inner space. Third, water, as a phenomenal lens, not only acted functional but also functioned as an element of sensual experience in Architectural space. It acted as an image containing time, space, just like a mirror that reflect the environment.

• Journal of Chest Surgery
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• 제21권1호
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• pp.1-9
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• 1988

The left atrial [LA] dimension and atrial fibrillation [AF] in patients with mitral valvular heart diseases have been thought to be related to hemodynamic burden to the LA depending on severity of stenosis or regurgitation of mitral valve, left ventricular contractility and the heart conditions. If hemodynamic burden persists long, it can affect the LA wall and structural change of the LA wall itself can developed. So the structural change of the LA wall could be thought to be related to the LA dimension and AF. To verify this relation, the LA wall biopsy was performed in 26 patients with rheumatic mitral valvular heart disease at the left atriotomy incision margin which was posterior to the interatrial groove after completion of surgery to the mitral valve such as valve replacement or commissurotomy. Relation of the pathological state of the LA wall to AF and the LA dimension measured by M-mode echocardiography was studied. The conclusions were as follow. 1. There was tendency that degree of fibrosis of myocardium of the LA wall was related to the LA dimension. 2. There was more chance that patients who had severe fibrosis of myocardium of the LA wall had pre and postoperative AF. 3. There was no relation between reduction rate of the LA dimension before and after surgery and degree of fibrosis of myocardium of the LA wall.

• Child Health Nursing Research
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• 제6권3호
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• pp.423-436
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• 2000

This study was designed to find the characteristics and patterns in subjectivity of the perspectives on the coping strategies about practical stress in nursing student. Q-methodology was used as a research design and the research procedures were as follows. Q-sampling has been derived from the literature review and a questionnaire. Its credibility and validity were also tested by nursing professors. Total of 34 statements were selected. P-sampling has been drawn and 51 samples were selected. Based on 9 point scale, the selected respondents rated their operant definition on the perspectives on the coping strategies about practical stress in nursing student. The results of above procedures were analyzed by PCQ program. The perspectives on the coping strategies about practical stress in nursing student were analyzed based on the typical array, extreme comments, and the demographic information of study subjects. The results revealed that there were three types of the perspectives on the coping strategies about practical stress in nursing student. The three types were named as follows; 1) The first type, agree of positive change by oneself perspectives, was consisted of 18 subjects. They thought that they did their best positive change for the most effective coping strategies about practical stress. 2) The second type, agree of social support perspectives, was consisted of 13 subjects. They thought that they asked for an other person's help for the most effective coping strategies about practical stress. 3) The third type, agree of looking on avoidance perspectives, was consisted of 5 subjects. They thought that they looked on or avoided problems for the most effective coping strategies about practical stress. As a result, this study discovered three types of the degree of the perspectives on the coping strategies about practical stress in nursing student. By identifying the nature of each of three types, this study can be useful to develop efficient coping strategies about practical stress in nursing student.

• 한국의류학회지
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• 제47권6호
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• pp.1012-1026
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• 2023

This study used the Q-methodology to identify and categorize the types of subjective perceptions of Korean hanbok among foreigners currently living in Korea, and to explore the characteristics of each type. We used the QUANL PC program to analyze the data. We categorized foreigners' perceptions of hanbok into three types. The first type comprised the "hanbok experience novice tradition affirming" individuals who thought hanbok was beautiful, affirming Korean culture and traditional clothing. They encountered hanbok for the first time upon arriving in Korea. The second type was the "design preference positive change". These individuals thought hanbok's design was beautiful and belived Korea's image improved because of hanbok. The third type was the "change-seeking tradition negative". This group believed that hanbok was not traditional Korean clothing and required modernizing. The first category comprised mostly individuals from Nepal, the second category was Myanmar, and the third category was China. Thus, different nationalities have different perceptions of hanbok. Future research should explore how foreigners from diverse nationalities perceive hanbok and coduct a comparative analysis based on nationality.