• 제어로봇시스템학회:학술대회논문집
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• 2004.08a
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• pp.1093-1097
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• 2004

We propose 'the haptic primitive' for haptic rendering without the need to solve complicated parametric equations. To develop 'the haptic primitive', we adopted "the God-Object Method" as a haptic rendering algorithm and applied 'Constructive Solid Geometry' to manage haptic objects. Besides being used in the 'ghost library' of $PHANToMTM^{TM}$ our method can be used as a basic component for developing tools and libraries that aim to simplify haptic modeling. It can also be applied to tactile display modules and temporal display modules. Ultimately it can be developed into a one-stop haptic modeling tool that enables the user to more conveniently create a tangible CAD systems or a tangible e-ommerce system.

• Archives of design research
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• v.12 no.3
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• pp.29-40
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• 1999

Walter Gropius, famous architect of Bauhaus, once treated of pure mind which was revealed in the system of object and its phenomena through sense of sight while examining material being and illusive being. And Thomas Aquinas said that man can have a creative power only with modest mental state void of prejudice saying that he expected God to come to him after his soul went out of him. The same thing was said by so many great philosophers and thinkers other than him. I think his saying, "God comes after Soul's escape from the body for a new creation", has a real truth for all times and places and beauty itself beyond expression. Why\ulcorner The reason why the saying is so true is because it has a Yin and Yang Idea, that is, the Soul means a dark spirit correspondent to Yin between both oriental ideas and God does a bright spirit correspondent to Yang between them. By reason of this idea, I would like to assert that we should take it granted that we stand in need of the same bright Yang's spirit as God has for the new creation, and let the Yang's bright spirit come to our minds. We can call it divine 'Providence', or call it God's guidance, which we cannot help accepting as a man's fatality. As God was pleased after he made man and all the creatures by dint of his design, so man was pleased after he made everything he needed by the same design that he accepted from God. In spite of pleasure of different dimensions from what God and Man has each other, their way of empathies were all the same. In this paper I compared a worldly lower conception by which man designed his products for his sensuous satisfaction with a higher conception by which God designed his creatures for his mental satisfaction. I intended to infer what destined relation there must be between both God's and man's creations, trying to remind designers that they have to confess to have not so divine a providence as God has for creation because I think the real truth is that they had regarded their works of product design as a routine occurrence for their physical convenience in the industrial plans.ial plans.

• The Transactions of the Korean Institute of Power Electronics
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• v.4 no.5
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• pp.455-461
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• 1999

In this paper, we present the 3DOF force-rei1ecting interface which allows to acquire force of objc'Ct within a a virtual environment. This system is comlxlsed of device, virtual environment model, and force-rei1ecting r rendering algorithm. We design a J DOF force reflecting device using the pc$\alpha$allel linkage, torque shared by W wire, and the controller of system applied by impedance control algorithm. The force reflecting behaviour i implemented as a function position is equivalent to controlling the mechanical impedance felt by the user. E Especially how force should be supplied to user, we know using a God-Object algorithm As we experiment a system implement$\varepsilon$d by the interface of 3D virtual object and 3DOF force reJll'Cting i interface, we can feel a contact, non contact of :)D virtual object surface and sensin앙 of push button model.utton model.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.49-92
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• 2018

I have examined some beliefs in the Thunder God and their magico-ritual techniques in Korea from the perspective of Korean national religious history and have classified these types of beliefs. In several myths from ancient nations in Korea, the Thunder God was the Supreme being governing the Universe including the sky, earth, and water, and he justified political power transcendently. In the medieval period, the Thunder God who was called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' was the object of Daoist ritual for rain. In the early Joseon period, people believed that the prehistoric stone tools known as thunder axes were the tools of the Thunder God, and thereby were imbued with medicinal power. In the late Joseon period, beliefs in the Thunder God developed in various ways such as the overcoming of wars and healing of diseases. Modern Korean national religions including Daesoon Jinrihoe reappropriated the Thunder God called 'the Supreme God and Celestial Worthy of the Ninth Heaven Who Spreads the Sound of the Thunder Corresponding to Primordial Origin' from the perspective of the Great Opening (Kaebyŏk) and the resolution of grievances (Haewon).

• Journal of Korean Philosophical Society
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• v.131
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• pp.273-301
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• 2014

This study aims to reconstruct Leibniz's theodicy. Theodicy is to defense of the highest wisdom of the creator against the charge which reason brings against it for whatever is the evil in the world. For this defense, Leibniz created his own new kind of concepts: the principle of sufficient reason, the principle of perfection, the best of all possible worlds, moral necessity. Leibniz's theodicy is developed as following. Most good and wisest God created this world freely by moral necessity. God's will was to choose the goods antecedently. But God's will could not create goods only. For God's final purpose is to create the best. For this reason, it happens that the evils may come about by concomitance, and as a result of other greater goods. Therefore the evils are necessary in the world. And evil consists in imperfection. Man has free will as God. Freedom, according to Leibniz, consists in intelligence, which involves a clear knowledge of the object of deliberation. Man has freedom, but man's freedom is imperfect. Evil is originated in man's imperfect freedom.

• Journal of the Daesoon Academy of Sciences
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• v.26
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• pp.143-182
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• 2016

The Qi(氣) concept in the Orient is the important concept which forms the world-view and thinking structure of the Oriental. The idea of Qi unfolds two ways. The first is the cosmogony that is the theory explaining the creation and change of universe through the change of Qi. The second is the preservation theory that think human body is full of Qi and we can be the immortal by raising Qi inside human body. The canon of Daesoonjinrihoe(大巡眞理會), Jeon-gyung(典經) also says about Qi many times especially in the doctrines about the object of belief and Cheonjigongsalon(天地公事論). This paper is willing to systematize the discussion of Qi in Daesoon(大巡) thought through researching Sangjeguan (上帝觀) and Cheonjigongsalon. The object of religious faith in Daesoonjinrihoe is Gucheon(九天)-yeungwon(應元)-noisung(雷聲)-bohwa(普化)-cheonjon(天尊)-gangsung(姜聖)-sangje(上帝) and Won(元) concept in the explanation of this divinity is deeply related to Wonqi(元氣) thought of the Oriental traditional Qi idea. And the theory of Qi(Qilon, 氣論) in Sangjeguan is related to electricity and the idea that the supreme God governs all things by electricity is the very original interpretation only found in Daesoon thought. The Qilon in Cheonjigongsalon is based on the Qilon of traditional thought that sees Qi is the element of all things and all thing are formed by the change of Qi. And the unique feature of the Qilon is saying that the supreme God, Cheungsan(甑山) operates Qi of universe and arouses the change of Qi. That is to say, God Cheungsan saved the world and all living beings by eliminating and giving and changing and moving and gathering and combining Qi. The characteristics of Qilon in Cheonjigongsalon is that the transcendental existence having human body has the control of the change of Qi in the universe. In conclusion, Qilon of Dasesoon thought tells that Gucheon-Sangje Chengsan governs all things by electricity and he fixed the old world and opened the new world like paradise by conducting the change of Qi.

• Proceedings of the KIPE Conference
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• 1999.07a
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• pp.71-75
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• 1999

In this paper, we present the 3DOF force-reflecting interface which allows to acquire force of object within a virtual environment. This system is composed of device, virtual environment model, and force-reflecting rendering algorithm. We design a 3 DOF force-reflecting device using the parallel linkage, torque shared by wire, and the controller of system applied by impedance control algorithm. The force-reflecting behaviour implemented as a function position is equivalent to controlling the mechanical impedance felt by the user. Especially how force should be supplied to user, we know using a God-Object algorithm. As we experiment a system implemented by the interface of 3D virtual object and 3DOF force-reflecting interface, we can feel a contact, non-contact of 3D virtual object surface and sensing of push button model.

• The Research Journal of the Costume Culture
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• v.7 no.1
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• pp.68-81
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• 1999

This paper makes a report of Shaman\`s ritual performed among Korean resiednts in Japan as socio-historical facts, and this also examines the symbolic meanings of Shamans\` costumes. The results are as follows ; 1) At the ritual of Jungsip-Wang Maji, Shamans wear Gwandae, Kunbok, Jangsam, Durumaki, and Chima-jugori. These costumes show that their wearers are priests and gods at the same time. 2) The reason why Simbang performs the ritual in different costumes at different Jaechas is that each object-god needs different costumes to represent its different character. 3) Shamans\` instruments consist of musical instruments and other instruments. Among the musical instruments are such percussions as Buk, Jing, Janggo and Sulsae. Among other insttruments are Sindo, Sanban and Yoryung. 4)Shamans think that the musical instruments have magic powers to drive out minor demons and invite gods. Sindo, Sanban and Yoryung are thought to be the symbolic instruments representing god\`s will.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.99-156
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• 2013

This paper is to indicate research tendencies of faith in Daesoonjinrihoe and controversial points of those, and to consider the outlook on Sangje after defining it as theological understanding and explanation for Gu-Cheon-Sang-Je (High-est ruling Entity that is the object of devotion in Daesoon-jinrihoe). As the first introduction to the work, various descriptions for Sangje are arranged and the meanings of those are analyzed. In brief, first, the name of Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, expresses the fact that the authority of Sangje (the Supreme Entity) is exposed by spatial concept Sangje dwells in Ninth Heaven. This fact can be compared with the doctrines Allah in Islam and Jehovah in Christianity each are dwelled in Seventh Heaven. And the name shows Sangje is the ruler who reigns over the universe by using yin and yang. Second, the name, Gu-Cheon-Eung-Won-Nweh-Seong-BoHwa-Cheon-Jon, is imported from China Taoism because it has been in Ok-Chu-Gyeong (the Gaoshang shenlei yushu). But in fact it's root is in Korea because Buyeo and Goguryeo, the ancient Korean nations, have the source of the name. While the name is not the Supreme Entity in China Taoism, it is the Supreme Entity in Daesoonjinrihoe. This fact is a important difference. Third, arbitrarily or not, the name, Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon, is put on the image of 'resolution of grievances'. The reason is that many peoples in Korea and China has called the name for about 1,000 years ago to help their fortunes and escape predicaments. Forth, not only Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon but also the name, Three Pure Ones and Ok-Cheon-Jin-Wang (Yuqingzhenwang) in China Taoism used as the Highest ruling Entity in Daesoonjinrihoe. But the relations between three Pure Ones and Ok-Cheon-Jin-Wang and Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon in Dae-soonjinrihoe are different from that in China Taoism. Fifth, Sangje is associated with the Polaris divinity of Tae-Eul, view on God in Oriental Cosmology. The description Tae-Eul as well as Gu-Cheon-Eung-Won-Nweh-Seong-Bo-Hwa-Cheon-Jon is indicated Sangje is linked to the faith of Buyeo and Goguryeo. Sixth, Sangje is not only Mugeuk-Sin (The God of The Endless) who supervise the Endless but also Taegeuk-Ji-Cheon-Jon (The God of The Ultimate Reality) who supervise the Ultimate Reality. These descriptions directly display the fact Sangje is a creator. Seventh, in case explaining Sangje, the point of view is necessary that grasps the whole viewpoints Sangje 'was' Hidden God(deus otiosus) and 'is' Unhidden God after Incarnation. Eighth, Sangje is Cheon-Ju in Donghak, but different from that. Cheon-Ju in Donghak has both transcendence and immanence in tightrope tension, but Cheon-Ju in Daesoonjinrihoe emphasize transcendence than immanence. That difference is the result of the fact Cheon-Ju in Donghak was a being having revealed a man and Cheon-Ju in Daesoonjinrihoe was a being having incarnated after revealing a man. Ninth, Sangje is Gae-Byeok-Jang who is the manager of the transforming and ordering the Three Realms of the World by the Great Do which is the mutual beneficence of all life and Hae-Won-Sin who is the God of resolution of grievances.

• Journal of The Korean Association For Science Education
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• v.14 no.3
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• pp.379-392
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• 1994

One of the historical origins of the modern science education was investigated in this paper. From the view point of the pansophistic educational philosophy which emphasized "man should teach completely all things to all mankind(Omnes, Omnia, omnino)", J.A.Comenius proposed in his book "Didactica magna"(1658) that 'physica' should be learned as one of the most important school subjects. He suggested the completion of human being as a wholeness of the universe could be achieved through the physics teaching. His ideas of science education was, however, directed not to the 'rational konwledge' about the natural world, but to the 'divine wisdom'. His main thoughts and influences on science education can be summarized as follows: 1) The human being as a God's image should know the divinely created nature, because the invisible God's existence can be sensorially recognized in the nature. 2) Physics or science should be regarded as more important objects than verbal learning in general school education. 3) The cognitive union between the words('representative' or 'das Dargestellte') and things('presentative' or 'das Dargebotene') can be achieved through the objects lesson ('Anschauungsunterricht') 4) The realistic and sensor-cognitive learning theory of the object lesson is yet very important especially in the science education of elementary school, even though the inquiry learning process has became more important in the last years. 5) The religious aspect of his idea could not satisfy the social needs of industrialization and the development of professonal technics in the 18 to 19th century.