• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.255-284
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• 2013

There are many discourses about 'religion and women,' but it is no exaggeration to say that there is none about 'religion and men.' This is because the existing religions have been male-centric and have produced legions of male-dominated cultures. In Catholic Church, even today, only men can become the Pope, and women are not allowed to enter priesthood. Meanwhile, in the Islamic cultural areas, the reality is that women are being victimized by men who do not recognize the bad habits such as honor killings, or honor crimes. It is certain that gender discrimination in religious and cultural areas cannot be overlooked. This study focuses on the understanding of women in the thought of Daesoonjinrihoe(大巡眞理會), that is, the Daesoon Thought, which claims to advocate world peace. Daesoonjinrihoe is understood as a thought which tries to overcome gender discrimination prevalent in the existing religions and presents the vision of a new religion which aims to realize a new world of peace by drawing a distinction between the Former Heaven and the Latter Heaven. This study examines the understanding of women by looking at the tenet of Daesoonjinrihoe that consists of 'YeumYangHapDeok(陰陽合德), SinInJoHwa(神人調化), HaeWon-SangSaeng(解冤相生), DoTongJinGyeong(道通眞境).' The tenet is thought of as the basis of creed on which the understanding of women by the Daesoon Thought can be grasped as it basically contains the essence of teaching of the order. In the Daesoon Thought, women have the same status as men; women can become holy and dignified beings by engaging in independent, active, and autonomous spiritual exercises, and serve as a driving force for the realization of the ideal world. This understanding of women by the Daesoon Thought contains the idea of peace which can turn 'the culture of discrimination' into 'the culture of equality,' and 'the culture of life destruction' into 'the culture of life care.'

• 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.20
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• pp.169-191
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• 2009

The Four Tenets of Daesoon thought are the Creative conjunction of the virtues of Eum and Yang, the Harmonious union of divine beings and human beings, the Resolution of grievances for the mutual beneficence of all life and the Realization of the Dao in the world. This article compares the concepts of the "Creative conjunction of the virtues of Eum and Yang", the "Harmonious union of divine beings and human beings" and the "Resolution of grievances for the mutual beneficence of all life" with "EumYangDaeDaeRon", "ShinMyonKiDeok", the Theory of Mutual Giving Life / Mutual Destruction (SangSaeng/SangGeukRon) of the Book of Changes and analyzes their common and different points. The conclusion is that Daesoon thought and the philosophy of the Book of Changes share common fundamental standpoints. However, the Daesoon thought defines the world of SeonCheon (the state before the Heaven and Earth have been created) as Mutual Giving Life (SangSaeng), and the world of HuCheon (the state after the Heaven and Earth have been created) as Mutual Destruction (SangGeuk). According to Daesoon thought the Mutual Destruction (SangGeuk) is seen as negative, while according to the philosophy of the Book of Changes the Theory of Mutual Giving Live/Mutual Destruction (SangSaeng/SangGeukRon) is viewed as a positive relationship of EumYangDaeDae. This is a point of difference between the Daesoon thought and the philosophy of the Book of Changes. According to EumYangDaeDae relationship theory the contradictory "other" is viewed not as an enemy, but as a necessary element that assures one's existence. When Buddhism and Christianity first came to existence, they did not belong to a main stream. Later, through continuous theorization and systematization they became generally accepted religions. The case of Confucianism was not much different. During Song dynasty in China Buddhism has contributed to the systematization and establishment of Neo-Confucianism; in the middle of 20th century the Confucian scholars of Hong Kong and Taiwan interpreted and defined Confucianism a new in the light of Western philosophy. Thus the "Modern Neo-Confucianism" came to existence. That's why the history of Confucianism is also called "the history of advancing and developing a concept". From this point of view the critical acceptance of some elements of Confucian, Buddhist, Taoist etc. traditions, as well as modern philosophy, by Daesoon, in order to achieve the systematization of Daesoon thought, is a very important process. As a part of this process, this essay explains the Daesoon thought from the point of view of the Book of Changes, which may be said to present the original East-Asian view of the world. Daesoon's emphasis of human dignity, the equality of sexes, the critics the hierarchical society etc. are rather "modern" and should be examined from the point of view of social science. Besides, leaving the boundaries of "modern philosophy", the concepts of "Harmonious union of divine beings and human beings", viewing the universe as one organism etc. should be approached from the point of view of Post-Modernism.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.217-253
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• 2020

This study analyzes the principles of the 'Earthly Paradise' (仙境, the realm of immortals), 'Virtuous Concordance of Yin and Yang' (陰陽合德), and the 'Reordering Works of Heaven and Earth' (天地公事) while combining them with Joseon art. Therefore, this study aims to discover the context wherein the concept of Taiji in 'Daesoon Truth,' deeply penetrates into Joseon art. Doing so reveals how 'Daesoon Thought' is embedded in the lives and customs of the Korean people. In addition, this study follows a review of the sentiments and intellectual traditions of the Korean people based on 'Daesoon Thought' and creative works. Moreover, 'Daesoon Thought' brings all of this to the forefront in academics and art at the cosmological level. The purpose of this research is to vividly reveal the core of 'Daesoon Thought' as a visual image. Through this, the combination of 'Daesoon Thought' and Joseon art will secure both data and reality at the same time. As part of this, this study deals with the world of 'Daesoon Thought' as a cosmological Taiji principle. This concept is revealed in Joseon art, which is analyzed and examined from the viewpoint of art philosophy. First, as a way to make use of 'Daesoon Thought,' 'Daesoon Truth' was developed and directly applied to Joseon art. In this way, reflections on Korean life within 'Daesoon Thought' can be revealed. In this regard, the selection of Joseon art used in this study highlights creative works that have been deeply ingrained into people's lives. For example, as 'Daesoon Thought' appears to focus on the genre painting, folk painting, and landscape painting of the Joseon Dynasty, attention is given to verifying these cases. This study analyzes 'Daesoon Thought,' which borrows from Joseon art, from the perspective of art philosophy. Accordingly, attempts are made to find examples of the 'Virtuous Concordance of Yin and Yang' and Tai-Ji in Joseon art which became a basis by which 'Daesoon Thought' was communicated to people. In addition, appreciating 'Daesoon Thought' in Joseon art is an opportunity to vividly examine not only the Joseon art style but also the life, consciousness, and mental world of the Korean people. As part of this, Chapter 2 made several findings related to the formation of 'Daesoon Thought.' In Chapter 3, the structures of the ideas of 'Earthly Paradise' and 'Virtuous Concordance of Yin and Yang' were likewise found to have support. And 'The Reordering Works of Heaven and Earth' and Tai-Ji were found in depictions of metaphysical laws. To this end, the laws of 'The Reordering Works of Heaven and Earth' and the structure of Tai-Ji were combined. In chapter 4, we analyzed the 'Daesoon Thought' in the life and work of the Korean people at the level of the convergence of 'Daeesoon Thought' and Joseon art. The analysis of works provides a glimpse into the precise identity of 'Daesoon Thought' as observable in Joseon art, as doing so is useful for generating empirical data. For example, works such as Tai-Jido, Ssanggeum Daemu, Jusachaebujeokdo, Hwajogi Myeonghwabundo, and Gyeongdodo are objects that inspired descriptions of 'Earthly Paradise', 'Virtuous Concordance of Yin and Yang,' and 'The Reordering Works of Heaven and Earth.' As a result, Tai-Ji which appears in 'Daesoon Thought', proved the status of people in Joseon art. Given all of these statements, the Tai-Ji idea pursued by Daesoon Thought is a providence that follows change as all things are mutually created. In other words, it was derived that Tai-Ji ideology sits profoundly in the lives of the Korean people and responds mutually to the providence that converges with 'Mutual Beneficence.'

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.21-45
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• 2005

The purpose of this study is to examine the establishment and development of Daesoon Thought Thesaurus. Specifically, this study examined the matters to be considered in the stage of Thesauri planning according to the Thesauri Construction process : presents the methods and standards of Thesauri Construction according to processes such as identification of the indexing policy, establishment of Thesauri system, collection of vocabulary, selection of preferred term, clustering of the terms, establishment of term relationships, overall adjustment, Thesauri test, proofreading by professional display, maintenance and updating. Since religion information is unique or totally different from the information in other areas, it is most important to construct the Thesauri suitable for system after carefully recognizing the concept of religion terms.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.93-112
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• 2004

This article examines the process of how Daesoon thought keeps its own identity while being practiced as a religion in Korean culture through the perspective of theological hermeneutics of E. Schillebeeckx, a representative theologian in 20th century, especially on the centering of the matter of experience. Schillebeeckx says that an experience is an occurrence of perception by encountering something different from oneself. According to him, 1) the occurrence of perception is premised on a framework or form of interpretation which prescribes experience as the experience in the perceptive dimension. 2) A framework of interpretation is subject to pre-existing system or structure which already has formed a basis to the experience. It consists of various interpretative elements such as social form, general knowledges, various experiences, theoretical models in their society, etc.. 3) The experiences take place in the reflection of contemporary situation, and it is understood by a society, thus making it a social stream. This experience is expressed historically, gains historicity in the process of being handed down from person to person, from generation to generation. In this way, an experience starts to form a tradition. 4) The tradition is a historical stream which gives rise to, admits, and integrates various experiences, religious revelation, and faith etc. In this way, the tradition as a historical stream becomes a field of religious actuality such as revelation, salvation, etc. Conclusively, a religion takes place, is formed, only when it is understood anew by the people who live in that cultural tradition through their languages. The ground Daesoon thought takes place, is formed, is in this way. Daesoon thought takes place in the core of traditional Korean culture, undergoes changes when it encounters the other stream of traditional Korean culture, and the vice versa. Because of this inevitable change, ironically enough, Daesoon thought can maintain its own identity as Daesoon thought, and Korean culture its own identity as Korean culture, avoiding falling into the tertiary which is neither Daesoon thought nor Korean culture. It is in this way that any religion can be in the faithfulness to its starting point to be enriched and transformed in its interaction with the other tradition. At here is the reason Daesoon thought has to have an openness to the changing world.

• 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.31
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• pp.165-197
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• 2018

The purpose of this article is to investigate communal action in the Ox Seeking Pictures of Daesoon Thought as an expression of future prospects. The Ox Seeking Pictures in Daesoon Thought seeks out renewal of thought, renewal of life, and true living. Here, the Ox Seeking Pictures symbolize a world in which good fortune comes true according to faith in Gucheon Sangje. The correlation between searching for the ox and the supporting teachings of the Reordering Works of Heaven and Earth in Daesoon shows the transformation of Daesoon prospects for achieving the renewal of thought. The correlation between Deep Contemplation Leading to Awakening and Finding and Following Heavenly Teachings shows the transformation of Daesoon reason into a practice implemented in daily life. The correlation between a human being's awareness and the heavenly paradise of the Later World shows transformation into true living based on everyday practice and the practical transformation of one's livelihood. In this investigation, we can say that the Ox Seeking Pictures of Daesoon symbolizes the realization of human dignity and respect for lives. No life should be destroyed or violated by another. Heaven, Earth, and Humanity can be changed and born anew. The visions of the realization of the heavenly paradise of the Later World show that this paradise in the world results from Daesoon principles. This provides a unique insight when compared to the bodhisattva ideal conveyed through the Ox Seeking Pictures of Mahayana Buddhism. Daesoon's Ox Seeking Pictures consist of a three-way interlocking of renewal of thought, implementation in life, and the practical transformation of one's livelihood. The communal spirituality based in Daesoon Truth connects and mediates among people and appears in three aspects. Firstly, it is thought to be a vision of the renewal of thought through the 'Virtuous Concordance of Yin and Yang.' Secondly, it is thought to be the vision of a new life based upon the spirit of Mutual Beneficence. Thirdly, it is thought to be a vision of true living through the realization of human dignity. Because of the appearance of the Ox Seeking Pictures of Daesoon Thought, this narrative picture shows the oxherd as searching for an ox which is the symbol of Daesoon Truth and Dao. Even though he catches the ox, he is still holds the rope to tie the ox to himself. He makes an effort to keep the ox steady. Finally, the oxherd's enlightenment becomes the source of responsibility to help unenlightened people in their struggles. In conclusion, it is necessary to interpret these paintings as the start of the Later World.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.239-262
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• 2020

Reacting to Lu Jiu-yuan's teachings on "Wuji-Taiji," Zhu-Xi explicitly outlined his own viewpoints on the concept of "Taiji." Furthermore, he established a system of cosmological ontology based on them. Zhu-xi's main viewpoints and arguments on "Taiji" were fully understood and accepted by Lee Eon-jeok, who inherited and developed them even further. Lee Eon-jeok argued with Cho Han-bo, a thinker who contended against Lu Jiu-yuan (Son Sook-don) on the interpretation of "Wuji er Taiji" by deftly quoting Zhu-xi's point of view from Zhu-xi's standpoint. In modern times, Daesoon Thought has borrowed the concept of "Wuji" and "Taiji," and interpreted the original body of the "Dao" as "Wuji" to reveal a stationarity of the "Dao." This is interpreted as the specific creation of all things and the process of change, wherein Taiji represents the revealed activity of the "Dao." This development can be seen as an attempt by Daesoon Thought to clear away all suffering and enmity and open up a Later World of love and justice through an omnipotent Supreme God (Sangje) in times of desperate crisis of internal and external troubles.