• 대순사상논총
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• 제24_1권
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• pp.255-289
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• 2014

This study's aim is to identify modern and post-modern values and transnationalism embodied in Daesoon Thought and to seek for the new value to overcome irrationality of modern values in this society we live in. Several previous studies discussed about these issues, but most of them studied them on the basis of Korean new religions or Jeungsangyo, or in sociological theory perspective. Therefore, this study focused on Daesoon Thought encompassing ideological perspective as well as historical perspective of Daesoonjinrihoe. As for nationalism, while Eastern learning(Dong-Hak) is prone to ethnocentricity, Daesoon Thought shows trans-ethnic perspective. As for historical perspectivel, Mugeuikdo, a precursor to Daesoonjinrihoe showed non-relationship with any politics as contrasted with other new korean religious movement at that time. As for aspects of modern values, 3 perspectives (political system, social system, abolition of premodern values) were discussed. As for political system perspective, while Eastern learning advocates democratic modernity but accepted monarchy, Jeungsan denied monarchy. And While western political philosophy advocated rationality-based absolute person, Daesoon Thought proposes ideal human who can have political power and do religious indoctrination all together. As for social system perspective, while western humanism is based on all of he people's equity in front of God, Eastern learning on humans are Heaven (人乃天), Daesoon Thought is based on Injon thought(人尊思想) which encompasses spiritual world, human world and all of the universe. Daesoon Thought also proposes abolition of discrimination by gender, social position. As for abolition of premodern values, Daesoon Thought critics pre-modern formalism and advocate acceptance of other nations' culture, pragmatism, and humanism. As presented above, Daesoon Thought has not only modern values but also aspects of post-modernity and transnationalism. In the future, further studies are needed which tackle these issues and search for new values of Daesoon Thought which can overcome limitation of modern values.

• 대순사상논총
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• 제24_2집
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• pp.197-229
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• 2015

The aim of this study is to determine the property of Daesoon thought in theory of God. The difference with precedent research is that this study catch the point in which theism as theology conflicts ontology as philosophy. It is elusive without philosophical analysis to detect this point for reasons of religious expression on scriptures. To find this point is beginning of academic communication at religious position. So I tried to draw boundary between theology and philosophy in Daesoon thought so as to apprehend Daesoon thought treats the contradiction of that. The contradiction is found that hierarchy between Sangje and taegeuk reverses on Daesoon thought. Fundamentally two substance can't be arranged to ontology but only one can be. It seems that Daesoon thought has got antinomy. However superiority of Daesoon thought is appeared at this point. The antinomy is just the process to absolute truth of Tao. That is a progressive system of thought in both religious and philosophical aspect. Finally, the result of this study can be organized with five items. First is to get new direction to study of Daesoon thought to catch the clash between theology and ontology. Second is that Daesoon thought can communicate the mainstream philosophy like Hegel's while the argumentation makes progress with Hegel's thought. Third is that Daesoon thought has originality in ontology of tao, mugeuk, tageuk as compared with neo-Confucianism. Forth is that theology of Daesoon thought has the possibility to peace among religions. Fifth is that Daesoon thought transcends religion and philosophy to absolute truth. Particularly, the noteworthy item is about peace among religions as theme of religious practice as the needs of times. The conflict of religion is very serious impact to historic future. So Daesoon thought suggests that all the religions harmonize with each other in universality and respect each other in distinctiveness. It makes it possible to aims for world peace beyond theory to practical orientation on religious creed. In history of philosophy the dialetic of Hegel is the very adequate to explain that principle. Hegel argued that human mind can reach to the absolute knowledge at 『Phänomenologie des Geistes』. He elucidates the process that mind attain the absolute knowledge through movement of negation at 『Phänomenologie des Geistes』. The dialetics leads all the process of mind to finality of the absolute spirit.

• 대순사상논총
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• 제20권
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• pp.1-24
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• 2009

The doctrinal ideas within Daesoon thought are based on the faith of Daesoonjinrihoe (The Fellowship of the Truth of the Great Itineration), which is grounded upon the Jeongyung, the official scripture of the religious order. Today the religious order is faced with the problem of how to develop and deepen the study of Daesoon doctrine. If this project is carried out successfully, a theory would be presented that would provide not only a firm foundation for their religious work, but also systematic research of Daesoon doctrine necessary for greater understanding by people of other cultures and religions. The field of Daesoon studies has emerged along with the development of the Daesoon religious order, as research was initially carried out by the Institute at the Daesoon headquarters. More recent research has been undertaken by Daejin University and The Inter-Academic Society in Korea. What is needed now is to evaluate the findings of the research, which will be instrumental in focusing the vision of the religious order within the context of Daesoon thought.

• 대순사상과 동아시아종교
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• 제1권2호
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• pp.61-87
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• 2022

This article compares the concepts of divine incarnation as expounded in Daesoon Thought and in Christianity and questions the essence of the divinity in both traditions. In Daesoon Thought, The Supreme God, Sangje, saw major disorganization leading to extreme violence and doom and decided to incarnate on earth under the human form of Kang Jeungsan (1871-1909). Then the living God taught the solution to human suffering through the revelations he sent in 1917 to Jo Cheol-Je, or Jo Jeongsan (1895-1958) and the revelations were passed on to Dojeon Park Wudang who in 1969 founded Daesoon Thought. In Christianity, God incarnated in his son, Jesus Christ, who allowed for the radical transformation of the condition of man through his physical sacrifice. Daesoon differs in that Sangje did not offer himself as sacrifice when he came on earth but reorganized the world and taught how to apply benevolence to establish the Earthly Paradise. The affirmation that Daesoon Jinrihoe is both monotheistic and polytheistic is then analyzed. If the concept of monotheism seems to differ vastly between the two traditions, it appears that biblical monotheism is itself relatively young in the history of world religions so that Christianity has ancient roots germane to those of Daesoon Jinrihoe. The article concludes on the originality of this religion: though it is built on Daoism, Buddhism and Confucianism, it has transformed their vision of the deity and of its message in a most convincing manner.

• 대순사상논총
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• 제34집
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• pp.49-74
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• 2020

大巡思想是朝鲜朝晚期甑山姜一淳 (1871~1909) 为上帝的韩国本土宗教思想。它以 《典经》 为其经典。甑山的大巡思想从宗旨, 四纲领, 三要谛, 目的来看, 使用的概念和范畴以及文章结构, 都不无儒学没有关系。因为阴阳合德, 神人, 道统, 安心安身, 诚敬信等术语在儒学思想中普遍使用的概念和范畴。本论文从栗谷理气论的理气之妙, 气发理乘, 理通气局等论理, 考察甑山的大巡思想, 试图在「妙合」, 「气化」, 「道通」等方面寻求栗谷和甑山的相通性。本研究虽然在两者思想的比较上不无牵强附会的层面, 但是作为朝鲜朝的传统思想, 两者之间会有丝缕相连的关系。本论文的这一尝试对甑山思想的多视角研究具有一定的价值。

• 대순사상논총
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• 제20권
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• pp.193-222
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• 2009

There is no place in the scriptures of Daesoonjinrihoe(大巡眞理會) where Indian philosophy is directly discussed. The philosophies dealt with in Daesoon thought are mostly those of Christianity, Confucianism, Buddhism, and Taoism. Of course, the thoughts that are not widely known and those that are not considered to be worth comparing with the Daesoon thought must have been omitted. It seems that Indian philosophy and Daesoon thought have considerable similarity. First of all, the two philosophies are rooted in religion. True, there is no dearth of religious philosophies in the East, for instance, Confucianism and Taoism, and yet comparing Daesoon thought and Indian philosophy is significant because they both presuppose a theistic paradigm. At the core of the two perspectives, there is personal God, i.e., Isvara or Gucheon Sangje (九天上帝), upon whom human beings and the world absolutely depend as his creation. Unlike traditional Christian theology, the two philosophies are alike in being indifferent to proving the existence of the deity and focusing on his form and role. In this article, the author try to examine the meaning of the four tenets of Daesoonjinrihoe(Eumyanghapdeok 陰陽合德, Shininjohwa 神人調化, Haewonsangsaeng 解冤相生, Dotongjingyeong 道通眞境) from the perspective of Indian philosophy in general, Purusa-sukta of Rig-veda, theistic Upanisads, and Ramanuja's Visistadvaita(限定不二論) in particular. Before making up the main subject, the author inquires into the characteristics of Ultimate Reality in Daesoon thought and Indian philosophy.

• 대순사상논총
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• 제17권
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• pp.49-71
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• 2004

Daesoon-thought is considered as the one that offers the new interpretation of the people who live in the modern society and advocates the new worldview based on the history of Korean thought. Basically, Dong-Hak, which was a root of Korean religions, was strongly against formalistic Confucianism that governed the whole society of Chosun dynasty, and showed its characteristics towards anti-neo confucianism. However, the people, who severely suffered from the gap between the ideal and real world with deploring their languishment, longed for the emergence of a new leader, since the sprit of Dong-Hak, which was pervaded up to Gab-o-keong-zang, was collapsed before the sword of Japanese forces. Jeungsan was well aware of people's thoughts, and provided with them hopes of life in a very active manner. So, his thought showed plebeianism and democratic nature in a certain sense with racialism that tried to recover the collapsed pride of Chosun. Particularly, Cheon-ji-gong-sa, one of his religious thoughts, is clearly distinguished from those advocated by other religious thinkers, and shows the positive will that overcomes the difficulties of the world in the religious way. This paper aims at shedding the light on how Daesoon-thought appeared with the background of late Chosun. For this, the trend appearing in religions and thoughts at the time of late Chosun when Daesoon-thought started, will be examined carefully. Also, based on such a background it will be further investigated how Daesoon-thought has been developed and systemized.

• 대순사상논총
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• 제20권
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• pp.273-315
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• 2009

The purpose of this study is to examine the mutual similarities between DaesoonJinri(大巡眞理) and Taoism thought as well as the thought mechanism of DaesoonJinri based on contents of the four tenets of DaesoonJinri (EumYangHapDeok(陰陽合德), SinInJoHwa(神人調化), HaeWonSangSaeng(解冤相生), DoTongJinGyeong(道通眞境)). DaesoonJinri attached a lot of importance to Taoism among traditional thought such as Confucianism, Buddhism, Taoism. This study will check out the clues from the major texts of Taoism. To do this, this study kept an aye on the Taoism texts such as Laozi, Zhuangzi, Taipingjing, etc. The significant implication of this study is only contextual similarities between DaesoonJinri and Taoism Philosophy. Therefore, this study will provide the preliminary data to researcher searching for the directly ideological contact point between DaesoonJinri and Taoism thought.

• 대순사상논총
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• 제33집
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• pp.1-30
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• 2019

대순사상의 인간관에 대한 연구는 크게 내부자와 외부자 그리고 종교학의 입장에서 진행되어 왔다. 본 논문은 엘리아데가 주창한 신인간주의의 관점에서 대순사상의 인간관을 분석한다. 대순사상의 인간관은 엘리아데의 종교적 인간의 주요 특징을 잘 구현하고 있다. 대순사상은 미로와 같은 인생의 중층성과 복잡성을 다루며, 그 중심에 증산의 인간관을 위치시킨다. 증산은 선천의 인간이 직면한 실존문제를 진단하고, 후천의 세계관 변혁을 위한 해원상생과 보은상생의 종교적 처방을 내린다. 동학혁명에 대한 새로운 종교적 대안으로서, 증산은 평화의 길을 제시하였다. 천지공사를 통하여, 선천의 상극관계를 후천의 조화관계로 변화시킨다는 목표를 담고 있다. 대순사상의 우주론은 삼계 가운데 신인관계를 재정립하고, 구천상제의 인신화현을 통하여 권선징악의 윤리관과 인존사상을 제시한다. 결론적으로 엘리아데의 신인간주의의 관점에서 대순사상의 인간관은 더 이상 해명이 필요 없는 종교적 인간관이다.

• 대순사상논총
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• 제26집
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• pp.183-214
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• 2016

The purpose of this study is to promote the understanding of the objective of Daesoon Thought through 'examining the Objectives of Daesoonjinrihoe.' The objective of Daesoon thought was set when Kang Jeungsan Sangje descended to human world, upon the plea of divine sages, buddhas, and bodhisattvas, and determined to save the world and relieve people far and wide. For building an Earthly Paradise with Daesoon thought, Sangje carried out the great work of Reordering of the Universe for nine years and passed into heaven. Cho Jeongsan Doju, who received the heavenly religious orthodox through divine revelation from Sangje, served the late will of Sangje and established Main Tenets, Creeds, and objective of Daesoon thought. The objective set by Doju was continued to Park Wudang Dojeon and formed the Objectives of Daesoonjinrihoe. The Objectives of Daesoonjinrihoe consist of three sets of objectives in sequential order, which are related in organic, mutual beneficient, and integrative with one another. The Objectives starts from individual cultivation and expand into worldly reformation: 1)one's Spiritual transformation through Guarding against self-deception 2)Renewal of human beings through Realizing Earthly Immortality 3)Opening of new world through Building of Earthly Paradise. Also, in these Objectives of Daesoonjinrihoe, Three Realms of Heaven, Earth, and Humanity keep close relations to enter into new world. These Objectives are based on the 'thought of mutual beneficence' and are realized with Daesoon thought, which is the Dao of 'Crowned King' that goes beyond the previous thoughts of Confucianism, Buddhism and Taoism. Objectives of Daesoonjinrihoe have following details in each objective as following; (1) 'Guarding against self-deception-Spiritual Transformation' is for human nature. In Daesoon thought, human has the potential to restore conscience, which is true nature, and return to undefiled essence by 'guarding against self-deception'. In other words, it views that one can reach into the stage of spiritual alignment with the Dao once he recovers conscience through cultivation of Daesoonjinrihoe based on the idea of 'Guarding against self-deception'. (2) 'Realizing Earthly Immortality-Renewal of human beings' is for ideal human character. 'Realizing Earthly Immortality' in Daesoon Thought indicates the advent of ideal human beings called 'Dotong gunja'(virtuous beings who are aligned with the Dao). They are leaders who integrate politics and religion in helping people to renew themselves and make the world into Earthly Paradise. (3) 'Building an Earthly Paradise-Opening of new world' is for ideal society. Daesoon thought aims to making a peaceful world by creating an ideal society of heaven on this earth. Park Wudang Dojeon, who led Daesoonjinrihoe, emphasized the importance of Three Basic Activities: Spreading of Sangje's virtue, Edification, and Cultivation: and Three Major Activities: Aid and charity, Social welfare, and Education. Dojeon said "One should make effort to reach the utmost goodness through enlightening their bright virtue and cultivating their talent virtue." In this words, he made clear that the Objectives of Daesoonjinrihoe can be realized when people enlighten their bright virtue and cultivate themselves with their talent virtue. In conclusion, the Objectives of Daesoon thought were clarified of their meanings by Sangje, established into laws by Doju, and actualized by Dojoen in various activities of Daesoonjinrihoe.