• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.227-237
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• 2004

The concrete, practical orientation of the Chinese toward the aim of communal harmony conditioned their approach toward philosophical differences. Ideological conflicts were seen, not only by the politicians but by the intellectuals themselves, to threaten societal well-being. Harmonious interaction was finally more important to these thinkers than abstract issues of who had arrived at the 'truth'. Perhaps the most obvious illustation of the way the Chinese handled their theoretical conflicts is to be found in mutual accommodation of the three emergent traditions of Chinese culture, Confucianism, Taoism and Buddhism. Beginning in the Han dynasty(206 BC-AD 200), the diverse themes inherited from the competing 'hundred schools' of pre-imperial China were harmonized within Confucianism as it ascended to become the state ideology. The harmony among confucianism, Buddhism and Taoism, traditional philosophical trend in China, is very important research subject at contemporary circumstance. For its cultual influences to surrounding nations, such as Korea, japan and Vietnam etc., are so crucial.

• The Journal of Korean Philosophical History
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• no.32
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• pp.185-213
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• 2011

This thesis is studing Kim Chi-in's Life and Confucianism-Buddhism-Taoism-Unity of Namhak lind on Jinan in Junbuk. He combined thought of Confucianism-Buddhism-Taoism and drawed up religious doctrine, after spotting internal and external troubles of nation. Kim Chi-in was influenced by Lee Un-gyu's thought of Confucianism-Buddhism-Taoism-Unity. He spoke with emphasis of Tao in doctrine through religious experience. The root of Tao originates in heaven. Although Tao was divided according to Confucianism, Buddhism and Taoism for the human's aspect of thought, it is ultimately the one. In time on explaining the one, he invoked 'eum(陰)', 'yang(陽)', 'che(體)'와 'yong(用)' as concepts of Neo-Confucianism. This ididn't incline to one side of Confucianism, Buddhism and Taoism. While he spoke with emphasis on Confucianism's ethics of 'yang' and 'yong' with Buddhism and Taoism's divine of 'eum' and 'che' as the center, he want to find pivot of thought. He especially seeked Younggamu(詠歌舞) of sing and dancing on training mind and body. This was that he let the people and scholars in retirement demand realization of Tao and aim at real virtue. The study of Kim Chi-in's thought and religion of Confucianism-Buddhism-Taoism-Unity will be an opportunity look around his identity for the traditional native thought and universality.

• SUVANNABHUMI
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• v.3 no.1
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• pp.1-23
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• 2011

This paper traces the process how Confucianism was established as a state ideology in Vietnam. Confucianism is said to have first been introduced into Vietnam around the early 3rd century. However, it had been outshone by Buddhism until the 1389s when Ho Quy Ly rose to power and emphasized pre-Qin Confucianism. In 1428, Lê Loi founded a new dynasty and changed the state ideology from Buddhism to Confucianism. Despite this radical shift, however, Confucianism was not firmly established at the beginning of the Lê Dynasty. It was Lê Thanh Tong (1460-1497) who fully established neo-Confucianism as the state ideology. The reason was that he devoted himself to the study of Confucian texts from a young age and sought to strengthen his own royal authority by emphasizing the neo-Confucian concept of loyalty and filial piety.

• Journal of Ethics
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• no.80
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• pp.1-30
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• 2011

Confucianism and Buddhism were compatible in the period of Goryeo Dynasty. And then, the rulers worshiped Confucianism and repressed the religious activity of the Buddhist monk in the early years of the Joseon Dynasty. But King Sejong planed to bring reconciliation between Confucianism and Buddhism. Especially on the ceremonies of mourning and sacrificial rituals, he always performed the two religious style. The reason of sticking to his amicable consciousness is as follows. Firstly, he thinks that both the theory of Confucianism and the religious spirit of Buddhism are very important for the building up the foundation of his Dynasty. Secondly, his mind has been of a same faith cure on the incurable disease. Therefor, when the Royal family is taken ill he must pray to Buddha for recovery from the first stage. Thirdly, he regards social conditions to be the most important and respect for man's life and dignity for the purpose of beneficent administration. But Joseon's government line was the anti-Buddhist policy. So, the policy came in the wake of a debate among King Sejong and Confucian government officials. However his harmonious mind was unchanged between Confucianism and Buddhism. After all, in the last phase of his life he was deeply religious on Buddhism. I think that King Sejong's amicable consciousness could make a contribution to overcome religious conflicts and to create a new political cultural form in the modern society

• The Journal of Korean Philosophical History
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• no.27
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• pp.469-496
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• 2009

Ding Shihan(styled Yutan; 丁時翰, 愚潭) was famous for his four-seven differentiation(四七辨證) on the area of neo-Confucianism. Yet few comments and criticism were made on his poetry, for rarely of which was handed down from generations. Hence there is a mystry on his talent in terms of poetics. Noted by Zhou Dunyi(styled Lianxi; 周敦頤, 濂溪) and Zhuxi(styled Hui'an; 朱熹, 晦庵) in Song Dynasty, most of neo-Confucianism scholars after them were expert at intoning and thus formed the poetic school of "Elegance of Lian-Luo"(濂洛風雅). Therefore, there is also a mystry on how his poetry related to his works of neo-Cunfucianism. During his whole life, Ding never involved himself in politics as an official. He read Confucian classics a lot, and was also proficient in classics of Buddhism and Taoism. In addition, he was fond of travelling in nature. A superfical conclustion is made based on these situation that his thoughts was closely linked with Confucianism, Taoism and Buddhism. Therefore, it is worth elaborating whether his thoughts belonged to Confucianism, Taoism and Buddhism, and whether he was a pure Confucian( 醇儒) through his whole life.

• The Journal of Korean Philosophical History
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• no.59
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• pp.241-260
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• 2018

The purpose of this paper is to explore Buddhist interpretation of Jeong Mong-joo, a Confucian scholar of the late Goryeo Dynasty. Buddhism in the latter part of the Goryeo Dynasty was no longer able to exercise the social purity of the national spirit and culture. In this situation, Neo-Confucian was gradually accepted. Thus, a change of ideology was made from Buddhism to Confucianism. Jeong Mong-joo's academic world was based on the fundamental scriptures of Confucianism. Jeong Mong-joo was especially well versed on the Book of Changes in the fundamental scriptures of Confucianism. Jeong Mong-joo emphasized the Book of Changes as the basis of the Buddhist interpretation. Jeong Mong-joo met the doctrines through various Buddhist scriptures. He was interested in Buddhism. There were not a few meetings and social gatherings with Buddhist monks. For this reason, Jeong Mong-joo cannot ignore his connection with Buddhism. On the other hand, Jeong Mong-joo is characterized by his understanding of Buddhism and his critical consciousness as Confucianist.

• Journal of the Korean Society of Costume
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• v.58 no.2
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• pp.93-106
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• 2008

Asia Folk Costumes are certainly different from the Western Costumes. This distinction is based upon the effect of environment, technology, and social structure, and especially, which was generated by religion, ideology, and philosophy. The ideas of fundamental ground of this eastern features are religions such as Buddhism, Taoism, and Confucianism. The religion of the East has determined the form of traditional costumes, affecting the costume up to now. This study aims at the investigation of the effect of religion on the formation of East Asia Traditional Costumes around Korea, China, and Japan and its figurative beauty. Study was carried out by chiefly referring to literatures. Eastern Aesthetics was formed by accepting aesthetic concepts, acquired from the idea of Three Religions. Especially, the ideas of non-duality(不二), emptiness(空), five aggregates(五蘊), mind control(心法), derived by Buddhism, and nature theory(自然論) and creationism(創造論) of Taoism, and abstinence theory(節制論) and decorum(禮法) and the principles of Yin and Yang(陰陽) of confucianism have had great effect on the aesthetics of costume. The figurative features of costume, affected by three religions are described by the factors; First, non structural feature, second, the beauty of abstinence and chastity of ample silhouette, third, the feature of natural color and achromatic color, fourth, the figurative feature of costume by the principles of Yin and Yang, and fifth, bright ornaments. The aesthetic values of the East Asia Costume are 'A Beauty of Vacancy', 'A Beauty of Concealment', 'A Beauty of Nature', and 'A Beauty of Symbolism'. As philosophy, culture, and ethnics itself, the religions of Asia have had effect on the overall culture, which is inclusive of social structure, as well as art and aesthetics, and have decided the style of costume.

• Cross-Cultural Studies
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• v.47
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• pp.101-129
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• 2017

This paper presupposes that the reason for the development of Guanyu's anthropolatry as a cultural phenomenon is derived from, along with Guanyu's loyalism and valor, the people's physiological effects longing for the emergence of a hero, and is closely linked with religious activities to provide the justification of their belief system. Based on this, the purpose of this paper is to study how major religions that is, Confucianism, Buddhism and Taoism take the courses of Guanyu's anthropolatry to their religious advantage and how Guanyu-god is applied to roots in Confucianism, Buddhism and Taoism. In Buddhism, it succeeded in the settlement by upgrading it to jialan-shen that guarded the Buddhist temple, while in Taoism, it was used as a guardian of the san-jie-fu-mo-da-di that chased the almighty devil and deviated from the disaster and suffering. In Confucianism, it was connected to Guanyu's Confucian-commander image to that of chun-qiu-da-yi of kongzi. That is, by symbolizing Guanyu as God of Martial Power and War depending on the country, it was used as a means of governance to establish rules and order.

• Journal of Korean Philosophical Society
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• v.144
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• pp.1-15
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• 2017

As early as three thousand years ago, Chinese philosophers had discussed the metaphysics. Ancient Chinese philosophers call the "superficial" problem "Dao", as opposed to the specific thing.Accordingly, and come out as many everyday transaction processing "the way", "the law", and even intellectual proposed, they constructed themselves of repair, and the law of life skills such as "truth" were called "Dao". Therefore, the Chinese traditional culture, in fact, formed a "Dao culture". Among them, the "Dao" of Confucianism and Daoism, plus the later, the "Dao" of Buddhism, are the most far-reaching impact, become two thousand years, leading the vast majority of Chinese people "values", "moral standards" and "thinking mode" of the three invisible forces. This article aims to outline description "Overview of Chinese Dao cultural formation", and in the most simple way, the main spirit of "Confucianism", "Daoism" and "Buddhism", And then summed up the characteristics of the Chinese traditional "Dao" culture centered on Confucianism, Daoism and Buddhism. This paper is hoping to let the world have a clearunderstanding of the traditional "metaphysical" culture of China.

• Journal of the Daesoon Academy of Sciences
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• v.20
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• pp.67-94
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• 2009

Kang Jeung-san whose real name is Kang Il-soon was a Korean born thinker who thought himself as Shangti(上帝). It is told that he made a Great Tour(大巡) upon this world. His thought was affected by Asian traditional philosophy such as Confucianism, Buddhism and Daoism. He founded a religious body, called Jeung-san-Gyo which could be formed a syncretism of East Asian traditional thoughts. We have to survey Asian traditional thoughts in order to understand Kang Jeung-san's religious thinking. According to the Great Tour Scripture(大巡典經), he have read Confucian moral books, holy Sutra of Buddha and the books of Daoism. In the field of Confucianism, he stressed upon the Book of Changes (Zou-yi; 周易). And for Buddhism, he showed great concern on a monk, Jin-mook(震黙) who lived 15th century in Chosun Dynasty. Jeung-san Shangti followed Daoistic way when he performed religious ritual. In case of performance, he was compared as a great Shaman who wanted to save the world. And the most typical ritual was called public business of Heaven and Earth(天地公事). He showed a great scale while he was touring the world in space. The most important thing, however, is to overcome the localization which seems still prevailing doctrine of the Jeung-san thought. For this, the followers of Jeung-san-Gyo should study world philosophy and accept the modernity so as to broaden Jeung-san thought to the rest of the world.