• Journal of the Daesoon Academy of Sciences
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• v.1
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• pp.1-35
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• 1996

• Journal of the Daesoon Academy of Sciences
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• v.6
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• pp.553-614
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• 1998

• Journal of the Daesoon Academy of Sciences
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• v.1
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• pp.257-283
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• 1996

• Journal of the Daesoon Academy of Sciences
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• v.1
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• pp.125-158
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• 1996

• Journal of the Daesoon Academy of Sciences
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• v.15
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• pp.287-308
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• 2002

• Journal of the Daesoon Academy of Sciences
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• v.49
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• pp.331-364
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• 2024

This article examines the religious implications of the concept of public (gong, 公) and private (sa, 私) affairs as presented in Daesoon Thought. To achieve this, the article first explores the three main meanings of gong and sa in the East Asian tradition: ①gong as ruling powers or institutions and sa as the personal sphere, ②gong as communal interests or opinions and sa as individual interests or opinions, and ③gong as fair ethical principles and sa as unfair, immoral intentions. The analysis reveals that Daesoon Thought strongly emphasizes the conceptualization of gong and sa in terms of ethical principles and immoral aspects. The practice of distinguishing between gong and sa is seen as an important way to open up the new order of life, called the Earthly Paradise of Later World, that Daesoon Jinrihoe aims to achieve. Daesoon Thought's theory on public versus private, which restrains the private (sa, 私) and prioritizes the public (gong, 公), provides a solid framework for self-transformation through moral practice, enabling participation in the Earthly Paradise of Later World envisioned by Jeungsan, the originator of Daesoon Jinrihoe's teachings.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.93-129
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• 2018

These days, the world finds itself in a time when 21st century human and societal practices can benefit from alternative viable models; as such models are desperately needed. Daesoon Jinrihoe seeks to show one model inspired by the historical kings, Yao and Shun. In Daesoon Jinrihoe, King Yao and King Shun (堯舜 yo sun) are recollected and projected into modern times. This paper is a study that examines what aspects of Daesoon Thought go into understanding Kings Yao and Shun and what insights their example can provide for modern people today. In Daesoon Thought, the 'Dao of Kings Yao and Shun' has appeared again because the 'Era of the Great Opening (開闢時代 gaebyeok shidae)' has arrived, and this era is characterized by 'Seeking Out the Beginning and Returning to the Original Root (原始返本 wonshi banbon).' This is not simply a return to ancient times. The seeds that fall on the ground grow up to overcome winds and rains, bring forth new fruits in the autumn, and their fruits contain the original seeds. The seeds are simultaneously the original seeds, but not the seeds themselves. Rather, they are complete bodies condensed and infused with abundant experience gained after multitudinous trials. In Daesoon Thought, Kings Yao and Shun are analyzed from the following four perspectives: first, as an ideal human image that combines the qualities of Sages and Heroes (聖雄 seong oong), second, as the historical background behind the truth of the 'Resolution of Grievances for Mutual Beneficence (解冤相生),' third, as an ancient model of the ideal world, and fourth, as Daesoon Jinrihoe's 'Mind Dharma (心法)' and also as the classical basis for the 'Cultivation of Dao (修道).' However, the meaning of Kings Yao and Shun in Daesoon Thought is not limited to traditional philosophical thought but also contains certain crucial differences. In Daesoon Thought, the qualities of sages and heroes are combined in a way that does not compromise or penalize, but in accordance with the rule of law and beyond, the ideal world is understood as a world in which there are no natural disasters and everyone enjoys beauty and splendor. Mind Dharma means the spiritual cultivation of the 'Dao of Mutual Beneficence' as presented by Sangje (上帝 the Supreme God) through sincerity, respectfulness, and faithfulness (誠敬信 seong, gyeong, shin). In addition, through the core truth of Daesoon Thought, the Resolution of Grievances for Mutual Beneficence, the resolution of the grudges associated with Kings Yao and Shun will likewise eliminate the root-grudge plaguing humanity and divine beings. In this paper, I intend to deepen my understanding of Daesoon Thought through a study on our theology's understanding of Kings Yao and Shun, and I also wish to redefine the value of Daesoon Thought through the symbolization and reinterpretation of ancient historical figures.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.107-140
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• 2021

In this article, I reveal the ontological basis or grounds of 'Sangsaeng' through the Heideggerian Thought by focusing on 'HaewonSangsaeng' in Daesoon Thought and Daesoon Jinrihoe. 'Sangsaeng' means 'to live (well) with others.' 'Living' in this context means not only humans living among humans, but also all beings that exist and are able to live well with each other. At this time, we can find the basis for 'Sangsaeng' in Daesoon Thought or Daesoon Jinrihoe through Heidegger's 'Geviert-Welt,' 'Gelassenheit,' and 'Wohnen.' In other words, we can provide a basis for 'Sangsaeng' through 'Geviert-Welt' in which one of the 'four' of 'earth, sky, divine things, and those who will die' unfold in a mutually beneficent manner, and the human attitude of 'Gelassenheit' can enter 'Geviert-Welt.' Naturally, when limited to humans, this 'Sangsaeng' is achieved through 'Wohnen,' a way of being a human who enters the 'Gevirt-Welt' and lives while taking care of everything that exists. However, 'Wohnen' takes place in 'Geiert-Welt.' Therefore, in this article, I insist that the ethical ideology or guideline of Daesoon Thought or Daesoon Jinrihoe's 'Sangsaeng' is already ideologically achieved through an ontological horizon such as 'Gevier-Welt,' 'Gelassenheit,' and 'Wohnen.' And under these circumstances, it can be revealed that 'Haewon' is already being resolved.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.263-297
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• 2023

This study aims to understand human nature in Daesoon Thought. In addition, it seeks to determine the characteristics of human nature and how the theory of human nature in Daesoon Thought relates to the direction of the Basic Works and the Three Major Societal Works of Daesoon Jinrihoe. In order to understand the theory of human nature in Daesoon Thought, I have classified various theories of human nature that appear in the Confucian tradition and have analyzed and reviewed them. I used this framework of types as a methodological criterion to study the theory of human nature found in Daesoon Thought. In Daesoon Thought, human nature is defined clearly as the conscience that is honest and truthful. Also, it accepts humans' basic biological needs, the pursuit of clothing, food, and sexual desires as part of human nature. This view can be evaluated as quite similar, although not perfectly consistent, with the theory of human nature posited by Wang Fuzhi (王夫之), who defined human nature as a combination of morality and biological desires. The theory of human nature in Daesoon Thought emphasizes human morality, but at the same time, it fully accepts that biological needs are basic elements of human life. In addition, it shows a characteristic that strongly implies a religious tendency as it recognizes that human nature is internalized through divine commands issued by the Supreme God of the Ninth Heaven (九天上帝 Gucheon Sangje), the transcendent and absolute ruler. The Basic Works of Daesoon Jinrihoe, which are Propagation, Edification, and Cultivation, aim to restore human nature to its innate state of honesty and truthfulness. Among the Three Major Societal Works, we can see that the works of Social Welfare and Charity Aid are implemented in accordance with the accepting acknowledgment of basic human needs (the pursuit of clothing, food, and sexual desires), and helping people meet their needs in appropriate ways and to appropriate degrees.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.141-175
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• 2023

This comparative study combines the methodologies of comparative research and literature review to examine Daesoon Thought. Comparative religious analysis in the social sciences, does not presuppose an a priori framework of the essence of religion because it targets various aspects of religion which are revealed within a historical field. However, it does not decompose and return to psychological or social phenomena like social sciences. In addition, with the emergence of religious pluralism, the climate of focusing on similarities between religions has already been accomplished to some degree. Furthermore, it is worth noting that many spiritual movements in modern spirituality reveal mixed or amorphous characteristics without being restricted by specific religious membership. It is time to overcome instrumentation and restore the transcendence of its original appearance even in secular humanist reasoning. It can be said that this reveals the perception that the ills and crises of modern civilization should be overcome in connection with the opening of the acquired world of Daesoon Thought. It could further be said that the main culprit of evil behavior is instrumental reason or degenerated reason rather than spirituality. Religion is the intellectual crystalline body of humankind and aims at human perfection and salvation. However, extremists in previous times amplified conflicts between religions and formed ideas suitable for their specific regions through different experiences. This generated mental rifts that proved greatly influential. At the time of initial inception, each religion confronted and fought other ideologies, but when the era of religious pluralism began, the necessity for inter-spiritual communication became urgent. It could be said that happiness is the realization of human spirituality by exploring the vision of humanism. In that case, the combined methodologies of comparative research and literature review reveal that the spirituality of Daesoon Thought would enable a humanism based on human dignity. This would be a path for seeking spirituality through human life and living as a true human being. Spiritual humanism as discussed through this study aims to share the problems of modern civilization and provide a critical view of modern civilization that shows the roots of prevailing thought are stuck in a Cartesian dualistic view of humanity and the world. The type of spiritual humanism to examined here focuses on a cosmotheandric vision by considering the spiritual return to Daoism via Daesoon Thought. This would treat human beings like heaven in alignment with Donghak ideology and honor the human dignity proposed by Daesoon Thought. It would also deliver sentient beings from suffering and to bliss in accordance with the aims of faith in Maitreya Buddha, and it would implement the Resolution of Grievances for Mutual Beneficence in fulfillment of Daesoon Thought.