• Korean Security Journal
• /
• no.50
• /
• pp.175-206
• /
• 2017

The current study described the history of Islamic extremism and the recent expansion of international Islamic extremism in Indonesia. For doing so, both content analysis of the existing written documents and qualitative interviews were conducted. For the content analysis, media reports and research articles were collected and utilized. For qualitative interviews, Indonesian students and workers in Korea, Korean spouses married to Indonesian, and Korean missionaries in Indonesia were contacted and interviewed. Qualitative interview was conducted between 30 minutes and 2 hours. On the spot, interviews were recorded and later transcribed into written documents. Due to the difficulty of identification of population and the uneasiness of accessability to th study subjects, convenient sampling and snowball sampling were used. According to the results, Islamic extremism in Indonesia had a deep historical root and generally shared similar historical experience with other muslim countries such as Afghanistan, Pakistan, Egypt, and Saudi Arabia where Islamic extremism was deeply rooted in. That is, Islamic extremism began as a reaction to the western imperialism, after independence, Islamic extremism elements were marginalized in the process of construction of the modern nation-state, and Islamic extremist movement was radicalized and became violent during the Soviet-Afghan War. In addition, after 9.11, Islamic extremism in Indonesia was connected to international Islamic extremism network and integrated into such global movement. Such a historical development of Indonesian Islamic extremism was quite organized and robust. Meanwhile, the eastward infiltration and expansion of international Islamic extremism such as IS and Al Qaeda was observed in Indonesia. Particularly, such a worrisome expansion was more clearly visible in the marginalized and underdeveloped countrysides in Indonesia. Such expansion in Indonesia could negatively affect on the security of South Korea. Geographically, Indonesia is proximate to South Korea. This geographical proximity could be a direct security threat to the Korean society, as if Islamic extremism in North Africa and Middle East becomes a direct security threat to Europe. Considering the presence of a large size of Indonesian immigrant workers and communities in South Korea, such a concern is very realistic. The arrest of an Indonesian Islamic extremism supporter in November, 2016, could be a harbinger of the coming trend of Islamic extremism expansion inside South Korea. The Indonesian Islamic community in South Korea could be a passage of Indonesian Islamic extremism into the South Korean society. In this context, it is timely and necessary to pay an attention to the recent trend of Islamic extremism expansion in Indonesia.

• The Bulletin of The Korean Astronomical Society
• /
• v.42 no.2
• /
• pp.37.3-38
• /
• 2017

우리나라의 천문 관측의 기록의 역사는 삼국시대 이전 선사시대까지 거슬러 올라간다. 선사시대에는 천문 현상을 바위나 건축 유물에 기록을 남기고 역사를 기록하기 시작한 이후에는 일반 역사 기록 속에 항상 함께 기록하고 있다. 특히 동양은 역사기록 자체가 인간이 남긴 자취뿐만 아니라 하늘과 땅에 일어나는 다양한 자연 현상도 함께 동시에 남겼다. 고대로부터 인간은 하늘과 땅과 항상 유기적인 관계를 갖는다고 믿었기 때문이다. 우리나라는 정사로서 가장 오래된 역사 기록인 삼국사기와 삼국유사에 일식, 혜성 출현, 별똥과 유성우, 달과 행성 운행, 초신성 관측 등 250회 이상의 천문 기록이 나타나며 대부분 실제로 일어났던 사실을 그대로 기록하고 있다. 그 후 고려사와 조선왕조실록에는 이루 헤아릴 수 없을 정도로 많은 천문 기록을 남기고 있다. 이러한 천문 기록뿐만 아니라 일찍부터 중국으로부터 역법을 도입하여 천체 운행을 이용하여 우리 생활에 필요한 시각법을 사용하고 달력을 제작하였다. 특히 달과 태양의 운행 원리를 파악하여 일식과 월식을 직접 추산하였다. 역법의 운용은 천체 운행의 원리를 이해하고 수학을 발전시키는데 큰 역할을 하였다. 이러한 천문 관측과 정확한 시각 체계를 유지하고 정밀한 역법을 사용하기 위해서는 끊임없이 천체를 정밀하게 관측할 필요성이 있다. 이를 위해 다양한 천문 관측기기를 개발하고 제작하였다. 천문 의기는 천체의 위치를 측정하고 천체의 운행을 이용하여 시각 체계를 유지 관리를 위해 필수불가결한 기기이다. 우리나라 천문학 발달의 네 가지 축인 천문(天文), 역법(曆法), 의상(儀象), 구루(晷漏)등은 조선 초기 세종시대 완성을 보게 되었다. 이는 단일 왕조가 이룬 업적으로 다른 문화권에서 볼 수 없을 정도의 우수한 과학 기술의 유산이다. 특히 칠정산내편과 외편의 완성은 중국의 역법에서 벗어나 독자적인 역법을 완성하려는 시도였다. 이 모든 것은 당시 이를 주도하던 세종대왕의 지도력과 천문학과 수학에 뛰어난 천문학자가 이룩한 업적이다. 그 후 조선 중기로 접어들면서 쇠퇴하다가 임진왜란과 병자호란을 겪으면서 거의 모든 과학기술의 유산이 파괴되거나 유실되었다. 조선 현종 이후에 세종시대의 유산을 복원하려는 노력 중에 중국을 통하여 서양의 천문학을 도입하게 되었다. 중국에 들어와 있던 서양 선교사들이 주도하여 중국의 역법 체계를 바꾸었다. 즉, 일식과 월식의 예측력이 뛰어난 시헌력을 만들어 사용하기 시작했다. 시헌력에는 서양의 대수학과 기하학을 이용한 다양한 수학적 기법이 사용되었다. 조선 후기에 이 시헌력을 익히기 위한 노력을 하는 과정에서 서양의 수학과 기하학을 접하게 되고 새로운 우주 체계를 도입하게 되었다. 특히 서양의 천문도와 지도 제작에 기하학의 투사법이 사용되어 복잡한 대수학적 계산을 단순화시켜 활용하였다. 조선 후기에 전문 수학자뿐만 아니라 많은 유학자들도 서양의 수학과 기하학에 깊은 관심을 갖고 연구하였다. 고천문학 전체를 조망해 볼 때 핵심은 현대의 천체물리학이 아니라 위치천문학이다. 따라서 고천문학을 연구하는데 필수적인 요소가 지구의 자전과 공전 운동에 의해서 일어나는 현상과 세차운동에 의한 효과를 정확하게 이해하고 있어야 한다. 그중에서도 구면천문학과 천체역학에 대한 원리를 알고 있는 상태에서 접근해야 한다. 고천문학의 중심인 천문(天文), 역법(曆法), 의상(儀象), 구루(晷漏) 등의 내용은 이러한 위치천문학이 그 기본 골격을 이루고 있다. 예를 들어 고려사의 천문 현상을 모아 놓은 천문지(天文志)와 일식과 월식 계산 원리가 들어있는 역지(曆志)를 연구하기 위해서는 위치천문학의 기본 개념 없이는 연구하는데 한계가 있다. 인문학을 전공하는 학자가 고천문을 연구하는데 가장 큰 걸림돌이 되는 점이 위치 천문학의 기본 개념 없이 접근하는 것이다. 심지어 조선시대 유학자들조차 저술한 많은 천문 관련 기록을 보면 상당부분 천체 운행 원리를 모르고 혼란스럽게 기록된 내용이 적지 않다. 우리나라 수학사를 연구할 경우 방정식 해법, 보간법, 삼각법, 일반 기하 원리에 대한 것을 연구하는데 큰 문제가 없다. 그러나 천문 현상이나 천문 의기 제작에 사용되는 수학은 천문 현상에 대한 원리를 모르면 접근하기 어렵게 된다. 수학사를 하더라고 기본적인 위치 천문학의 기본개념을 이해하고 있어야 폭 넓은 수학사 연구에 성과를 거둘 수 있다. 의외로 천문 현상 추산을 위해 사용되는 수학이나 기하학 원리가 수학사 연구에 중요한 요소가 된다. 더구나 한문으로 기록된 천문 내용을 한문 해독이 능숙한 학자라 하더라도 내용을 모르고 번역하면 도무지 무슨 내용인지 알아볼 수 없는 경우가 많다. 그래서 한문으로 된 천문 현상 기록이나 역법 관련 기록의 번역 내용 중에 많은 오역을 발견하게 된다. 문제는 한번 오역을 해 놓으면 몇 십 년이고 그대로 그 내용을 무비판적으로 인용하게 되고 사실로서 인정하는 오류를 범하게 된다. 이 때문에 우리 선조들이 남긴 고천문 관련 기록에 관한 이해는 우리 현대 천문학자의 역할이 대단히 크다.

• The Critical Review of Religion and Culture
• /
• no.32
• /
• pp.257-287
• /
• 2017

It seems to be quite an ambitious endeavor to trace back the translation history of Catholic Vulgate Bible from Latin language to Asian languages since 16th century. I try to bring out the translation(translative) procedure of Latin Bible to the Chinese Version, which is eventually come up (and the latter)to the Korean Version. It has been supported and funded by the National Research Foundation of Korea. This task has a three-year plan. For the first step(operation), I examined and searched the European situation of the Vulgate Bible in the Catholic Church, i.e. the ritual use of Vulgate Bible in the Mass and the religious retreat. The liturgical texts, to begin with, were analysed to disclose how the Vulgate Bible was reflected in them. The Lectionary and the Evangeliary were the typical ones. The structure or the formation system of the Lectionaries for Mass was based on the liturgical year cycle. From this point, the Vulgate Bible was rooted in the religious life of European Catholics after the Council of Trent which had proclaimed the Vulgate to be authentic source of the Revelation, therefore, to be respected as the only authoritative Bible. How did the Catholic Church use the Vulgate Bible out of the context and the boundary (sphere) of liturgy? The Meditation guide books for the purpose of instructing the religious retreat was published and (diffused) circulated among the priests, the religious persons and even the laymen. In those books also were included (found) the citation, the interpretation and the commentaries of the Vulgate Bible. The most of the devotees in Europe read the biblical phrases out of the meditation guide books. There are still remained the unsolved problems of how to understand (for understanding) the actual aspect of the Vulgate Bible in the European Catholic Church. All the Biblical verses were translated into French and included in the meditation guide books published in France. What did the Holy See think the French translation of the Vulgate Bible? Unfortunately, there were not found the Vatican Decrees about the European translation of the Vulgate Bible. The relationship between the Vulgate Bible and the Meditation guide (Those) will be much important for the study of Chinese translation of it. The search for the Decrees and the researches on it and the European and the non-European translations of the Vulgate Bible will be a continuous task for me as well as the other researchers on these subjects in the future.

• The Journal of Korean Philosophical History
• /
• no.50
• /
• pp.269-303
• /
• 2016

There are two ways of viewing the Taoism of the Joseon dynasty. One is to view it from the point of view in Joseon, another is to view it from the outside of Joseon, i.e. foreigners' point of view. Maurice Courant(maurice courant,1865~1935)'s Bibliographie Coreenne is the Korean first bibliography(書誌) recorded from the latter's point of view. This research examined the Taoist scripture in Maurice Courant's Bibliographie Coreenne. Maurice Courant classified the Taoist scripture of the Joseon into three: '1. Sacred books(經書類)', '2. Worship of Gwanseongjegun(關聖帝君), Munchangjegun(文昌帝君), Buwoojegun (孚佑帝君)', '3. Various works'. Through this category, it was determined that the belief in three gods (Gwanseongjegun Munchangjegun Buwoojegun) was widely prevalent in the Joseon dynasty in the late 19th century. In the chapter 1, he composed the books of representative Taoist scripture as Lao-tzu and Chuang-tzu, 'God(太上)', and 'King of heaven(九天上帝)'. Maurice Courant determined in chapter 2 that 1890s' Joseon Gwanwoo (關帝) belief was activated, and mentioned 'Musangdan(無相壇)', namely, Joseon's first religious organization. However, he could not determine that the scriptures relevant to three gods were recorded to be divine revelations uttered by gods. 19th century's 'Musangdan' was not introduced by being imported with Chinese Taoist scripture, but was published with the Joseon Taoist scripture through Gangpil(降筆: recording divine revelations uttered by gods). Also, through Maurice Courant's Bibliographie Coreenne, the point that 'belief in three gods' was prevalent in the social leader group during that period could be determined. The reason how such research could be possible seems, because Maurice Courant had Korean assistants who were good at Chinese classics. In chapter 3, Maurice Courant arranged the books based on Taoist ethic and the scriptures on Taoist social practical movement. Through the interpretation of Taoism bibliographies included in Maurice Courant's Bibliographie Coreenne, first, it could be determined that belief based on the three gods(三聖信仰) was prevalent during the 19th century, second, there were lots of the Taoist scriptures made in the late Joseon, third, the first Taoist religious organization and Taoist social movement form could be investigated.

• Journal of the Daesoon Academy of Sciences
• /
• v.36
• /
• pp.117-152
• /
• 2020

In Daesoon Thought, Matteo Ricci is regarded highly as a Jongjang, 'religious leader,' (of Christianity). This paper deals with the life and philosophical/theological thought of Matteo Ricci as homo-religiosus from the perspective of phenomenology of religion. Examining his historical background and biographical sketch, I will analyze Ricci's understanding of God, humanity, and salvation and re-evaluate his relationship with Daesoon Thought. Matteo Ricci, born in Italy, became a Jesuit missionary to China and transmitted various products of western civilization. Accepting the pro-cultural approach of Jesuit mission, he applied it to Chinese culture and language by learning the Chinese language and regarding Chinese people as his friends. This was a sympathetic way to transmit Western religion and culture while on Chinese soil. He suggested eight reasons to look towards the future of China with optimism and taught Chinese people his Christian message through his indirect means of understanding and persuasion. In China, Jesuit missionaries called the Christian God 'Tianzhu (Cheonju in Sino-Korean),' meaning Lord of Heaven. Ricci identified the Confucian notion of 'Shangdi (Sangje in Sino-Korean),' meaning Supreme Emperor (or God) with Tianzhu. While translating Confucian scriptures, he found the common ground between Confucianism and Christianity to be the monotheism of ancient Confucianism. He criticized the concepts of God in Buddhism and Daoism, and justified the Christian doctrine of God by way of a Confucian understanding of deity. Ricci's understanding of humanity was based on his Christian faith in creation, and he criticized the Buddhist concept of transmigration. He proposed Christian ethics and doctrine of salvation by using discourse on the afterlife and in particular, the concepts of heaven and hell. Concerning the relationship between Daesoon Thought and Ricci, the following aspects should be examined: 1.) Ricci's contribution to the cultural exchanges between East and West, 2.) his peaceful approach to his mission based on dialogue and persuasion, 3.) the various activities conducted by Ricci as a Christian leader, and 4.) his belief in miraculous healings. His influence on Korea will likewise be explored. Ricci's ultimate aim was to communicate with Asian people and unify East and West under a singular worldview by emphasizing the similarities between the Christian and Confucian concepts of God.