• Journal of the Daesoon Academy of Sciences
• /
• v.20
• /
• pp.317-338
• /
• 2009

姜甑山生於1871年卒於1909年, 主要活動在全羅北道西部地域, 因此他的思想基於此地的精神文化. 我們在本文中, 尤其是以此地的仙脈爲中心探討甑山思想形成的背景和脈絡. 在全羅北道西部地域, 古來有非常濃厚的神仙思想的傳統, 我們在與古朝鮮準王的到來, 三神山說話, 百濟的神仙思想等有關的紀錄和文物中可以尋現求其例證. 朝鮮中葉以後, 在此地以民間爲中心盛行崔致遠神仙說話, 而且以南宮斗·許筠·權克中等有識之士爲中心又勃興仙道修練的風氣. 特別是, 他門之間不僅有仙家學風的連繫, 而且在家系上還有緊密關係, 姜甑山也是不例外的. 之外, 在19世紀末20世紀初, 在此地所發興的韓國新宗敎中又互相傳承仙道修練秘訣. 姜甑山一邊繼承這樣的仙道傳統, 又一邊把它改爲新的'開闢'的精神文化, 他不向往超越的神仙世界, 却希望在現實上建立地上仙境, 爲此要求解冤相生的精神, 其爲生命·自由·和平的講話.

• The Journal of Korean Philosophical History
• /
• no.50
• /
• pp.235-268
• /
• 2016

Gwon Geuk-jung wrote Juyeokchamdonggyejuhae(hereinafter Juhae) and established his Internal Alchemy(Nae-dan) Theory systematically in the former half of the 17th century. In its annotations, there are many quotes about Taoist books and figures, which leads to an estimation that the Chinese Taoist ideology must have exercised its influences on the formation of his Internal Alchemy Theory. It is thus needed to compare it with the Chinese Taoist ideology to have a clear picture of its characteristics and significance. The first step of the comparative research involved the estimation of Taoist books that Gown must have consulted and the examination of circumstances around Taoist books circulated in Joseon through the quotes in his Juhae, which were categorized into the ones that began with a book title, those that began with a name, and those that began in "In an old poem." They were compared with those of Dojang, and the results show that Gwon must have consulted various annotation books of Chamdonggye including Chamdonggyebalhui and various Taoist books including Gyujungjinam and Geumdandaeyo. The investigator then looked into Taoist books circulated in Joseon at the time when Gwon wrote Juhae and found a circumstance of circulation of annotation books of Chamdonggye by three families including Yu Yeom and collections of Taoist books including Doseojeonjip and Sujinshipseo. They were then compared with the Taoist books in the quotes of the author, and the results show that most of his quotes contained the Taoist books of Doseojeonjip. That is, the specific circumstances of books circulated in the former half of Joseon were clearly revealed in the quotes of Juhae. Of the Taoist books found in his quotes, Jin Chi-heo was most quoted, being followed by Jang Baek-dan, Seol Do-gwang, Jin Nam, Baek Ok-seom, and So Jeong-ji. It thus seems that Gwon was under the huge influence of Internal Alchemy Theory of Jin Chi-heo and Nam Jong.

• (The)Study of the Eastern Classic
• /
• no.54
• /
• pp.387-416
• /
• 2014

This article explored the duplicity relation between the Daxue/Zhongyong of Confucianism and the Yonghobigyeol of Taoism, which was advocated by Bongwoo Gwon Tae-hoon, who was a Confucian scholar and the progenitor of Sundoism. The view of Bongwoo Gwon Tae-hoon was that the Confucian scriptures that contain the mind control method handed down from Confucius are Daxue, Zhongyong and Zhouyixicichuan (周易繫辭傳). His another view was that Zhuzi (朱子) intentionally did not expose the original object of Confucian mind control method in the interpretation of Sangangling (三綱領) of Daxuezhangju (大學章句) annotated by him, since he was invoked by the contemporary logic of Sung Period (宋代). Bongwoo Gwon Tae-hoon added a new annotation on Daxue Sangangling and tried to disclose the original object of Confucian mind control method through new interpretation by explaining the implied meaning of character '中' (zhong) of Zhongyong Yunzhijuezhong (允執厥中) by way of Iljungron (一中論). In addition to this new interpretation, Bongwoo Gwon Tae-hoon took the Yuanxiangfa (原象法), which Confucius compiled as the extract of Yijing (易經) from Zhouyixicichuan (周易繫辭傳), as the core of Confucian metaphysical philosophy study. He suggested Yuanxiangfa as a methodology to reach the ultimate target of study together with the Yonghobigyeol of Taoism and paid attention to the close relationship between the two. Bongwoo Gwon Tae-hoon verified the original object of Daxue by new interpretation on Daxue Sangangling, left an analytical thought on the consistency among Daxue, Zhongyong and Xicichuan (繫辭傳) and the study method of Igyohabil (異敎合一), where he integrated the principle of Taoism and Confucianism. Bongwoo Gwon Tae-hoon left a new topic to Korean world of thought, which is as important as the Seondanhosuron (禪丹互修論) of Cheonghaja Gwon Geuk-jung (靑霞子 權克中) in Joseon Period.

• Journal of the Daesoon Academy of Sciences
• /
• v.41
• /
• pp.1-25
• /
• 2022

This paper examines whether the dynamic and practical nature of Daoism has a significant relationship with the messianic figure Kang Jeungsan (姜甑山) via Honam (湖南) Daoism's Jinindaemangron (眞人待望論, discourse on awaiting an immortal). To this end, the historical implementation of Daoism's social transformation of consciousness in China and Korea is explored, and then the circumstances of Honam Daoism, in particular, are considered. Following that, analysis turns to the 'Jinindaemangron' in the late Joseon Dynasty that developed in Honam. As a result of the discussion, Daoism's social transformation of consciousness was expressed in China through the anti-establishment activities of the early Daoist groups such as Wudoumidao (五斗米道) and Taipingdao (太平道), movements that sought to build utopias. Throughout this process, the term, zhenren (眞人, 'jinin' in Korean), that originally meant 'master,' was transformed into the idea of a future savior. In the case of Korea, the dynamic and practical nature of Daoism can be found in the preface of Nanrang tombstone (鸞郎碑序) written by Choi Chi-won (崔致遠) which was later inherited by the Danhak sect (丹學派) practitioners who struggled against Buddhist monastics. Additionally, examined is the Docham theory of geomancy (圖讖說) that rose after Goryeo, the prophecy of 'Mokjadeuksul (木子得國說 a Lee clansman shall attain the kingdom)' that appeared thereafter, and the Prophecies of Jeong Gam (鄭鑑錄)'s 'Jinindaemangron' in the Joseon Dynasty. Next, the circumstances of Honam Daoism can be considered with regards ti Choi Chi-won and Doseon (道詵) in ancient times, and it can be confirmed that Nam Gung-du (南宮斗) and Kwon Geuk-jung (權克中) were entangled behind Kang Jeungsan. The close relationship among the Daoist Jeong family of Onyang (溫陽鄭氏), the Koh family of Jangheung (長興 高氏), and Kwon Geuk-jung was also confirmed in this study. Finally, in dealing with the 'Jinindaemangron' of Honam in the late Joseon Dynasty and the birth of Kang Jeungsan, Honam Daoism's intense consciousness of social transformation receives first focus, and this is expressed through Prophecies of Jeong Gam, and the religious ideologies of Donghak (東學) and Namhak (南學). These expressions are analyzed through Song of Gungeul (弓乙歌), composed by Jeongryeom (鄭磏), and through Daesoon Jinrihoe's The Canonical Scripture (典經). As a result, it can be confirmed that the messianic significance of the Kang Jeungsan's advent lay on the basis of the people's desire for an ideal future, which is a notion that had been ripening for several centuries.