• Journal of the Daesoon Academy of Sciences
• /
• v.32
• /
• pp.109-136
• /
• 2019

The purpose of this study is to look at the concept of Gaebyeok as used by Kang Jeungsan (姜甑山) from a civilizational perspective. The combination of East Asian civilization during the period of Korea's port-opening and the subsequent inflow of Western powers with material civilization all at the forefront in the late Joseon Korea, served as the driving force for a new civilizational transition. Unlike the Chuk-sa Party and the Gae-hwa Party, modern Korean religions that emphasized Gaebyeok also responded to Western civilization and suggested a new view of civilization. Kang Jeung-san, resisting discrimination and oppression, presented a civilization built upon mutual beneficence while criticizing Western civilizations which centered on reason. Amid this process of the spread of modern Western civilization, Jeungsan declared the construction of a new civilization to the people who were negatively impacted by various social factions, such as class and gender discrimination, political corruption, exploitation via political corruption, and the inflow of Western powers. Jeungsanist Thought developed criticisms of materialism and human alienation, and this resulted in the claim of Gaebyeok. This was an expression of efforts to build a new civilization that aimed to harmonize, integrate, and thrive. The new civilization envisioned by Jeungsan was that of a society run according to mutual beneficence, and it can be summarized as a 'Civilization of Harmonious Union' that integrates philosophical thought and civilizational models of both East and West. This could also be referred to a 'Civilization of Public-commons and Harmony between Divine Beings and Human Beings (神人公共).' The life of Jeungsan was a life spent in the service of curing the world to save the lives of humanity. Since then, his 'movement of mutual beneficence' as observed in Mugeuk-do and Taegeuk-do were also efforts to build the new civilization envisioned by Jeungsan.

• Journal of Daesoon Thought and the Religions of East Asia
• /
• v.2 no.1
• /
• pp.31-56
• /
• 2022

Haewon-sangsaeng is a key idea of Daesoon Jinrihoe, which, as Professor Bae Kyuhan points out, "… has broad applications." Haewon-sangsaeng is not only congenial to Chinese Harmonism, but it also enriches this concept. However, many scholars understand Haewon-sangsaeng in a relatively narrow scope. For them, Haewon-sangsaeng is confined to pertaining only to human relationships. For example, Don Baker, the author of Korean Spirituality, states that "Haewon means relieving the resentment human beings past and present have felt because they were treated unfairly". Sangsaeng refers to "a spirit of mutual aid and cooperation" rather than "the spirit of competition and conflict that has dominated the human community up to the present day". This article argues that Haewon-sangsaeng not only has religio-ethical implications, but ecological implications as well. Specifically, it has relevance for the goal of creating an ecological civilization that aims at the harmony of humans and nature. In other words, Haewon-sangsaeng can be both "expanded for the global peace and the harmony of all humanity" and can be expanded for healing the relationship between humans and nature, including human beings and viruses. In order not to risk being "the first Earth species knowingly to choose self-extinction", an Ecological Civilization is urgently needed before it's too late. Alone with Chinese Harmonism, Haewon-sangsaeng can make great contributions to the cause of ecological civilization by transcending anthropocentrism, individualism, and the worship of competition as root causes of the predicaments faced by modern civilization.

• 중국학논총
• /
• no.63
• /
• pp.251-273
• /
• 2019

China in the sixteenth century was exposed to various problems, and the surrounding nations were growing as potential threats by building up their powers and forming an unstable political state by losing control of civilization in politics, economy, knowledge, ideas and ideas. Especially, Mateo Ricci's knowledge and ideas were enough to attract the Chinese knowledge society. However, the influx of Western astronomy and world maps was not only a substitute for the notion of heaven and earth of Chinese tradition, but it destroyed all the knowledge and ideology of China, the foundation of political power and knowledge power. It transformed China in the center of the world into China in some parts of the world. It also brought about a great change in the civilization map of culture and savagery. As a result, the relationship between 'center and periphery', 'civilization and barbarians' could not be established, and the title of Chinese as a unique and exclusive civilization could no longer be maintained.

• Journal of architectural history
• /
• v.26 no.1
• /
• pp.7-16
• /
• 2017

One of the essential characteristics of Lewis Mumford's architectural criticism is the coherent emphasis on symbolism. Such emphasis stems from his understanding of city and humanity in the context of civilization: first, that the architecture symbolizes institutions of urban civilization; second, that the technical aspect of human nature should be balanced with its artistic aspects. Mumford believed that each architectural type requires an appropriate symbolic expression corresponding to its purpose and that a new symbolic expression, in a new cultural context, should replace the conventional expression. He took symbolism for an intuitional expression, and read multi-layered meanings of architecture: 'practical function' by way of rational reason and 'symbolic function' by way of intuition. He pursued a balance between practicality and beauty to rectify the situation of modern civilization, in which symbolism, the expression of its intuitional aspect, is in crisis. Ultimately, for Mumford, the essential task of architectural critic is of the interpretation of symbolism, aiming at the correspondence and communication between the architect(artist)'s intuition and critic(interpreter)'s via the media of symbol. The critic can play some privileged role of interpreting even symbols unintended by the architect. The ideal architectural critic, after all, would be the one who is able to understand the city, technology and human beings in the perspective of civilization and to interpret the architect's artistic expression in its highest form through intuition. Mumford established himself as such a critic and evaluated the status of aesthetic accomplishment of his contemporary architecture and technological civilization, giving emphasis on the artistic practice in architecture as a solution.

• Journal of Families and Better Life
• /
• v.21 no.5
• /
• pp.25-40
• /
• 2003

Since Korea open her ports to the West, she had undergone a great change under the alien influences both on the macro-social and micro-social aspects. This study aims to review the korean housing, corresponding with the everyday life, during the period of transition between the 1876 - 1910 and to interpret its process of modernization and the meaning of modernity. With regards to understand the holistic human relationship and place pf living through history, this study takes the Nobert Elias' Civilization Theory as a theoretical basis. References were therefore, made to various records of foreign missionary at the time, with respect not only to macro sociological changes but also to changes of everyday life. It is of course to take physical and structural aspects of housing architecture into consideration. These works, thus, led to presuming the housing culture of said period. In order to investigate modern character of korean housing, distinctively represented by spatial structure, considerations were made to various architectural examples according to the social and residential status both in urban and rural area. As a results, this paper came to the remarks as follows; 1. It is understood, that the process of modernization is a part of the process of civilization as synthetic process. It is integrated with the change of socio-cultural aspects and everyday life. 2. Korean housing in the said period shows various different residential status and grade of civilization according to the social status as well as economical status. Modern housing was not in general yet. 3. Housing for high classes and middle classes in Seoul shows a tendency of assimilation and imitation after western model. But some examples within the housing of high classes represent its own modernity, that is based on the rationalism and equalization 4. In the housing of lower classes, it was very far from the benefits of civilization. It could analogize from the immature control of disgrace, from undevelopment of individual territory and from uncultivation of rationality in the housing space.

• Convergence Security Journal
• /
• v.13 no.5
• /
• pp.107-116
• /
• 2013

Occur in various parts of the world and the new aspects of the regional conflict is spreading. Nation and civilization, one based on religious ideology, hegemonic tendencies areas of conflict are factors that appear. It has the characteristic that inheritance and conflict between civilizations is spreading. Christian and Islamic books, especially the confrontation and conflict is surfaced in the international political aspects, and a threat to the security of the human race is approaching. To assert the superiority of Western Christianity emerging countries, the salvation of mankind and world peace mission with the historical non-democracy, human rights, women's rights, underdevelopment, nuclear issues, and the spirit of Christian civilization, considered to be linked and reverse, Democracy Launching and human rights issues are forcing Western development model. Islam believes in absolute monotheism that God Lord only determined by the 'slave' and having the determination to serve the religious, political, social and cultural nature ingrained, and closely adjacent to each other geographically, to focus on in quency characteristics higher than the other civilizations are appearing. To assert the doctrine of non-violent Islam 'Koran' and 'knife' became known as the violent images appear in the armed conflict between the culture method. Today the world is facing a clash of civilizations is derived from the religious conflicts and confrontation and friction between the nations appear. In particular, the deep religious roots of Christianity and Islam, the Arab-Israeli conflict, including the right to live in strife confrontation between Christianity and Islam was spread. By a factor of civilization and the spread of terrorism occurred historically proven came here from all over the earth that is being generated is true. Civilization are the symbol of the nation and the species identity.

• Korea-Australia Rheology Journal
• /
• v.20 no.3
• /
• pp.175-184
• /
• 2008

Chemical engineering (ChE) was conceived at the close of the 19th century as a new discipline which was designed to support then the newly-emerging industries, oil and petrochemical, by supplying the competent engineers equipped with the pertinent engineering fundamentals and skills. It helped the said industries meet the various demands and ramifications of the new pattern of the human civilization spurred by the advent of automobile transportation at the turn of the 20th century. Now ChE once again is ready to fulfill its societal responsibility as probably the most important discipline and profession in sustaining the $21^{st}$ century human civilization providing the needed engineers (ChErs) and technologies. In this study, it is attempted to analyze the role of ChE and ChErs in this context, focusing on the macroeconomic connections embedded in the discipline that allow us to envision the big pictures of the 21st century civilization where the wellbeing of the mankind invariably hinges on five essential industries, i.e., medical, pharmaceutical, energy, environment and materials. It can be argued that ChE is the only discipline that can encompass simultaneously all those five industries indispensable to sustain the 21 st century human civilization that can be termed the era of "enjoy-healthy-living-longer". It is also believed that the historical mission ChE and ChErs are supposed to fulfill now is even bigger than that they took on a hundred years ago and subsequently accomplished with remarkable success in food, clothing, shelter and entertainment industries introducing various technological innovations. The macroeconomic viewpoints are called upon in this study as were in the 2006 article (Hyun, 2006) but focusing on ChE and ChErs this time to view the connections embedded in ChE as the essential components in understanding the historical nature of the role and responsibility of ChE and ChErs. The new paradigm for ChE is also pondered over together with the frequently-cited technology concepts such as IT, BT, NT, ET and ST which are regarded intimately germane to the characteristics and perspectives of the $21^{st}$ century civilization.

• Journal of Korean Library and Information Science Society
• /
• v.9
• /
• pp.115-144
• /
• 1982

In ordinary modern wester expression 'the Renaissance' was used to denote the impact made by dead Hellenism civilization in western Christendom, particularly Italian literary and artistic movement at Northern and central Italy in the late medieval period. However, A.J. Toynbee examined the renaissance from the different aspect of view. In his great work "A Study of History" in vol. IX, he succeeded in establishing the theory of historic civilization encounters in space and in time; and in time, civilization of the present and the past or between dead and infant successor contacts on the analogy of parenthood and sonship in the relation of A n.0, pparentation-and-Affiliation. The distinguished his view of 'Renaissance' was illustrated in the sense of encounters between a grown-up civilization and the 'ghost' of its long-dead predecessor. The renaissances (by the process of evocation of ghost of its parent society) has not only one single aspect of literary and artistic field but also in politics, law, science and philosophy, languages and literatures and visual arts, and religion. The main theme of this study is to examine the development of libraries and its historical meaning through Toynbee's literary renaissance. His renaissance of Languages and Literatures has three typical steps: They are: 1st step-to restive the dead literature's remains: 2nd step-to remaster their meaning: 3rd step-to reproduce them in counterfeits... Through its first and second steps, collecting and editing, annotating by compiling an anthology, thesaurus, lexicon or encyclopedia, and in its third step publishing mostly imitation of classics took place. Toynbee depicted the five outstanding eminent representatives of literary renaissance who had a n.0, ppeared on the state of history down to the time of writing. They are: Assurbanipal, Constantine prophyrogenitus, Yung Lo, K'ang Hsi, and Ch'ien Lung and the last four had all been emperors of imperia rediviva. As the result of the examination of these five emperors with three steps of literary renaissance, the common result may be summarized as follows: 1. Those emperors of imperia rediviva interested in intellectual work and study, they also were deeply involved in collecting classics in an ostensible reason. 2. There were strong political intention of collecting materials as an a n.0, ppeasement policy of civilization by transferring scholars energies to an intellectual field. 3. Under the rulers of a resuscitated universal state, the literary renaissance were a product of political plane and that the total size of collection and work were huge. 4. Since there were strong exercise of sovereign power, an active censorship by distortion and elimination was inevitable. 5. There existed newly developed strained atmosphere between grown-up and long-dead parent civilization, whenever the book collection movement had occurred. 6. Over adhesion to the parent civilization caused imitation of classic work and the creative activities were stagnated.stagnated.

• Journal of the Korean Institute of Navigation
• /
• v.21 no.1
• /
• pp.33-55
• /
• 1997

The European expansion in the later middle age, as Adam Smith stated, influenced greatly on development of the world history. In the various events of the European expansion the discovery of the New World by Christopher Columbus is very important because the effect of the discovery of the New World have still continued to the present. I have interested to find out the reason why the western civilization has seized on the hegemony of the world over other civilizations. As many scholars pointed out, the most distinguished difference between the western civilization and other civilizations is that the western civilization was maritime-oriented, while other civilization were continental-oriented. So I set up the maritime histoy on the theme of my study in order to ruminate upon meaning of the se-power that is one of the motivating forces to drive histoy. Maritime history is not simply about that is maritime affairs, but a branch of history that inquires into inter-relations between maritime affairs and inland affairs. Maritime history constitutes of history of naval war, history of shipping and history of marine development. As above reasons, I have interested the European expansion in the later middle age that maritime activity was the most vigorous in the history. This is a case study to compose maritime history.

• Journal of Daesoon Thought and the Religions of East Asia
• /
• v.1 no.1
• /
• pp.39-60
• /
• 2021

This essay analyzes the meaning of "modern civilization" and the ways it relates to religion conceived as a "The Fellowship of Daesoon Truth (Daesoon Jinrihoe)." We take the expression "Fellowship of Truth" in the broadest sense as indicative of a human companionship with the true nature of the Real. We therefore understand the term to be practically equivalent with the concept of "religion" as connoting the ideas of bond, relationship, debt, and duty toward the Ultimate Reality, toward fellow human beings, and toward the cosmos in general. On this basis, our intent is to assess the nature and limits of the relationship between religion as a fellowship of the Truth and the tenets of modern civilization. Within this overarching perspective, the case of Daesoon Jinrihoe is particularly significant and fruitful for two sets of reasons. Firstly, this is so because Daesoon is typically branded a "new religious movement" open to modernity while it is also true that at least some of its representatives are wary of the negative implications of the modern world. Secondly, the significance of a study of Daesoon in light of the notion of religion as a "The Fellowship of the Truth" lies in that it asserts being rooted in tradition, which raises the question of its relationship with modernity.