• Journal of the Korean Institute of Oriental Medical Informatics
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• v.14 no.1
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• pp.1-18
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• 2008

The elementary idea of 'function-words' in Classical Chinese originates from Han dynasty. But because of the pictographic nature the methodology for 'content words' had been applied to the study on 'function words', ane the conditions had not changed until modern times. In grammar functions of the function-word syntactical, morphological in unit sentence were studied in this using the method of quantitative analysis for all the function-words appeared in ${\ll}$Hwang je nae gyung-Somun${\gg}$. In the previous studies about function word, many data were collected and analyzed diachronically. But those studies failed to examine function-words closed in connection with synchronic study. Besides, in the explain about relevant function-words also, the case which was made centering around exegetic explain was most. And in the case to explain the function-words have in unit sentence also, the explain only about some function-words is made, but the analysis about concrete function to have in syntactical system is being handled negligently. This study stands not only on the background df the traditional studies but also on the basis of the western grammar and linguistics, especially the descriptive grammar and linguistics, especially the descriptive grammar. ${\ll}$Hwang je nae gyung-Somun${\gg}$ is collect and recorded the mythology and special contents related to Daoism in the side of contents as what was written on the basis of the historical consciousness of individual in contents regardless of compilation system. The purpose of this study is to clarify how the role and function of fuction-words are being made in the composition of unit sentence which appeard in ${\ll}$Hwang je nae gyung-Somun${\gg}$ through synchronic grammar system.

• The Journal of Korean Philosophical History
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• no.43
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• pp.295-317
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• 2014

This is the issue of this paper: What was the reason for Daoxuejia(道學家) in Song Dynasty to interpret 'ke-ji(克己)' as 'removing private desire'? 'ke-ji-fu-li'(克 己復禮)' is a phrase presented by Confucius as a way of practicing Ren(仁). The interpretations of Ren(仁) concept by Daoxuejia(道學家) have been reviewed. They interpreted Ren(仁) as Tian-li(天理) and thought its contents as 'Tian-di-shengwu-zhi-xin(天地生物之心)'. Zhu xi(朱熹) associated the concepts of sheng-sheng (生生), Xu(虛), Rou(柔), etc. and provided philosophic explanations on the interpretation of Ren(仁) raised newly by Ercheng(二程) and the interpretation of 'ke-ji-fu-li' (克己復禮). It is fact that Zhu xi criticized ardently Daoism but did not think nothing was worth taking from it. The stands of Daoxuejia(道學家) scholars in Song Dynasty on "removing private desire(去私欲)" presented in this paper could be the grounds supported such opinion.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.27-48
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• 2020

"Saving lives by curing the world is the way of sages" is one of the key concepts from Daesoon Jinrihoe's The Canonical Scripture. In the Daoist scripture, The Most Excellent and Marvelous Lingbao Scripture of Limitless Salvation (The Salvation Scripture for short), a similar idea of 'saving the world and liberating lives' can be found, and it parallels the idea of religious healing in Daesoon Jinrihoe. Both systems of thought are internally consistent and focus on the individual living being as well as society by taking aim at curing human diseases while solving societal problems. Both sources also took influence from earlier Daoist Thought that responded to The Book of Changes, extended their innovations to traditional medicine, and realized the usefulness of religious healing. Although the two developed in different countries and time periods, their ideological similarities can still be appreciated. This paper delves into the above topic via three aspects: first, analyzing the historical background that produced Daesoon Jinrhoe's concept of "Saving Lives and Curing the World" while covering both individual and societal applications, second, examining the methods of implementing "Saving Lives and Curing the World" as a form of religious healing, and third, comparing the philosophical similarities between Daesoon Jinrihoe's "Saving Lives and Curing the World" and Lingbao Daoism's The Salvation Scripture in terms of their religious thought.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.357-384
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• 2021

The ethics of Daesoon Jinrihoe is a system of contemporary practical morality, which contains religious features such as "One Dao" (一道), "Two Mountains" (二山, an allusion to Kang Jeungsan 姜甑山, and Jo Jeongson 趙鼎山), "Three Realms" (三界, means the realms of Heaven, Earth, and Humanity." For the purpose of my paper, "One Dao" is the ethical principle of Daesoon as well as the Tenets: "the Virtuous Concordance of Yin and Yang, Harmonious Union between Divine and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification (jingyeong 眞境) with the Dao." "Two Mountains" are the Objects of belief. The Three Realms are the scopes of moral concern. In order to devote the Tenets of the ethical principle, ascetic practice in daily life has been emphasized as "Sincerity, Respectfulness, and Faithfulness" which are collectively called "Three Essential Attitudes." Meanwhile, "Quieting the Mind, Quieting the Body, Reverence for Heaven, and Cultivation (of oneself in accordance with doctrines)" are defined as the "Four Cardinal Mottoes." The ultimate belief is converted into guidelines for ethical conduct and religious rites. Through cultivation an interaction emerges between humankind and divine beings. The ethical ideal in Daesoon Jinrihoe includes personal "Perfected Unification with the Dao," nobility and cooperativity between humans and divine beings, and "the earthly paradise of the Later World." Compared to Buddhism, Christianity, and Daoism, Daesoon Jinrihoe's unique features are embodies by three aspects: the unity of mutual beneficence among the Three Realms, the cooperativity and nobility between humans and divinities, and the transcendental nature of the earthly paradise.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.111-132
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• 2022

In the 1920s, a new religion emerged in Tay Ninh Province, Southern Vietnam, under the name Caodaism; also known as the Third Universal Salvation of the Great Dao. It is the result of the typical combination of three main religions (Buddhism, Daoism, and Confucianism). Different ethnic groups populated Tay Ninh, such as Chinese, Khmer, Cham, and Kinh. Additionally, the core principle of Caodaism is known as The Three Religions Returned to the Origin, and it is also expanded as The Five Branches Reunited. The Five Branches are humankind's five ways of self-cultivation: the Way of Humans, the Way of Deities, the Way of Saints, the Way of Immortals, and the Way of Buddhas. Although Caodaism was only founded in 1920, this religion is well known domestically and internationally. This is because Caodaism has a distinctive identity; it is a new religion that advocates a syncretistic combination of essential religious teachings that follow the harmonization and reconciliation between the East and West as well as between the past and present. Moreover, the Tay Ninh Holy See is the most important, first, and largest Cao Dai temple in Vietnam. The temple is located in Tay Ninh Province in southwestern Vietnam. This article aims to introduce the Tay Ninh Holy See as the birthplace of Caodaism and as the largest Cao Dai religious palace, not only in Vietnam but also in other countries that practice Caodaism. A brief overview of Tay Ninh Holy See's origin, history, and planning will be provided. Most importantly, the style of the architecture at the Tay Ninh Holy See will be comprehensively analyzed to shed more light on the meaning of each section and the details of this temple structure.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.1-34
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• 2016

This paper aims to understand how Daesoonjinrihoe perceives the Later World. Daesoonjinrihoe supports to establish an earthly paradise through the re-creation of the real world unlike other religions which tend to relegate ultimate fulfillment to the afterlife. In other words, Daesoonjinrihoe endeavors to achieve their objectives in the human world rather than outside of it in a potential act of escapism. The new religions in Korea have been characterized by ethnocentrism and doctrines which present Koreans as the new chosen people by emphasizing Korea's crucial role in world leadership. However, the doctrine of Daesoonjinrihoe differ with other new religions of Korea in this regard as its purpose is to redeem the whole world. Daesoonjinrihoe proposes an open embrace of the religious diversity found in Korean society. Daesoonjinrihoe argues that the Later World has not come yet, even though the Former World is over and progress towards the Later World has already been set in motion. The meaning of human nobility is akin to anthropocentricity. According to a variety of myths and legends, animals and supernatural often attempt to become human. Moreover, it would not be an overstatement to assert that the re-creation of the real world and the Daesoon concept of human nobility correspond with these myths and legends. There were not definite interpretations regarding heaven in Confucianism historically, yet Daesoonjinrihoe differentiates clearly that heaven and Sangje are cosmic structures. Buddhism perceives that heaven separately exists as a cosmic structure and that Buddha is a transcendental entity, however; that entity is not accessible for intercession. On the contrary, the ways to save the world have been adduced in Daesoonjinrihoe. In addition, the earthly paradise of the Later World has likewise been introduced. Specifically, it is Sangje that opens the door to that paradise. Unresolved issues in the formation of a world view still persist. There are no shortage of studies on the notion of gods or divine beings, however; most of these studies focus on genealogical classification, forms, functions and other such topics. The concept of god, ghost, or soul does not seem to have been clearly defined in these studies nor has the relationship among these entities and humanity been satisfactorily examined. For example, if human beings become either gods or divine beings, questions regarding divine beings who have acted as protectors or guardians of human beings then arises. The Daesoon cosmology should be specifically compared to cosmology in Daoism. By conducting additional studies such as a comparative research with Daoism, it will be possible to interpret mantras and Daoist art as they appear in Daesoonjinrihoe in a thought-provoking way which can in turn be compared with other religions.

• Journal of Korean Philosophical Society
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• v.105
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• pp.373-400
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• 2008

This essay is an analysis on Daoist deconstructivism and Confucian constructivism about music and language. (1) Daoist criticizes that the Confucian constructive music and language fail to describe original sounds and original facts of doing nothing (wuwei, 無爲). According to Daoist, music and language can be an instrument to describe true facts in the world. So Daoists try to attain a state of 'seeing things as things themselves (yiwuguanwu, 以物觀物)' by 'forgetting oneself (wangwo, 忘我).' (2) However Confucian music and language is a part of one's life. Confucians try to get truth, goodness, and beauty by exercising one's music and language. Confucian music is associated with political and moral development in society. The Confucian genres of poetry (shi, 詩), appealing letter (shu, 疏), declaring writing (biao, 表), record (ji, 記), and written words (ci, 詞) are processes of developing one's life. Further, Confucian rhetoric of 'Xing (興)' in writing poem shows that one's language can be developed in contexts of one's life. (3) Although music and language is associated with human subjective narratives as if Confucians say, diverse narratives of different subjectivity cannot appear in one's lives if all kinds of narrative is absorbed in Confucian absolute ideological slogan to devide things into good and bad. Accordingly, the Confucian view of music and language can develop diverse narratives when it does not show an inclination toward moral dichotomy preunderstood by Confucian ideology.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.255-293
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• 2020

This study examines the God, Jiutian Yingyuan Leisheng Puhua Tianzun (九天應元雷聲普化天尊, 'The Supreme God of the Ninth Heaven, Celestial Worthy of Universal Creation through His Thunderbolt, the Originator with Whom All Beings Resonate' in Daesoon Jinrihoe), in terms of narrative imagination, by investigating the narrative of Wen Zhong (聞仲) in Investiture of the Gods (Fengshenyanyi 封神演義) and the narrative of Kang Jeungsan (姜甑山) in The Canonical Scripture (Jeongyeong 典經). This examination occurs along three dimensions: Firstly, I look into the cultural contexts of the image of the Thunder God (雷神) in Gojoseon (古朝鮮) mythology and the Korean seondo (仙道) tradition both of which are reflected in the narrative of Wen Zhong. At the same time, I also argue that the cultural contexts examined above are able to be found in the narrative of Kang Jeungsan. Secondly, I consider the essential meaning of the concept of "deifying" (封神) in the narrative of Wen Zhong and its connection to "the resolution of grievances" (haewon 解冤) in the narrative of Kang Jeungsan. Thirdly, I consider the traits of embracing heterogeneous things (異類) in the religious group "Jiejiao" (截敎) that Wen Zhong belonged to in relation to the values of "mutual beneficence" (sangsaeng 相生) that Kang Jeungsan pursued. In this study's conclusion, I posit that the "mentalité" of Dong-yi (東夷) culture and tales including Yin (殷) is identifiable in narrative imagination applied to the God, Jiutian Yingyuan Leisheng Puhua Tianzun. This means that the nature of Jiutian Yingyuan Leisheng Puhua Tianzun is closely related to the tradition of Korean seondo and Korean Daoism.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.3
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• pp.48-57
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• 2018

In this study, we conducted an analysis on the actual field materials and the ancient text of January 2017. First, Yuyin ShanFang is one of the famous garden in the Lingnan Region, and its total area is $1598m^2$. Wobin called the name 'Yuyin(餘蔭)' meaning the virtues of his ancestors. Second, if we analyze the poem written by Wobin, we can classify it as a phrase expressing the world beyond the future, a poem expressing the ideas of family and romantic ideas. Third, the space spread to the south around the shrine building in the middle of the site was largely a residential space, according to the analysis of the site's layout and spatial composition. Fourth, the spatial component of the hydronic acid is analyzed. The pavilion area is the Hanchwi-Pavilion, which is designated in the Wongrim, and Gyesang-Pavilion, which is a unique range that describes the peak of the garden. Fifth, Yuyin ShanFang has five ponds that are very diverse in shape. It is characteristic of us to stand on a technical boundary. Sixth, Seokgasan was referred to as Gyeongbansan, which was named after The builder Wobin and his descendants who passed it. Seventh, Hwachang is characterized by a wooden bull window and a compound glass. Eighth, the alumni style is not as diverse as the alumni style of the Suzhou traditional garden, but it features various forms and colorful pictures on the front of the alumni. Ninth, the one-piece sculptures of the interior of a building are expressed themes such as Gilsang, Sukjeong, Daoism, Palseom, and others. Finally, Trees planted in Yuyin ShanFang are mostly tropical plants, and some of them have symbolic meaning. Because the weather here is good for growing fruit, so planted a lot of fruit trees.

• The Journal of Korean Philosophical History
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• no.23
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• pp.317-347
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• 2008

Huang Gan(1152 - 1220, pen-name Mian-zhai) was a famous scholar of Zhu-zi xue in the Southern Song period. Zhu-zi xue was also called Daoxue(道學), because it was based on the Cheng-Zhu xue(程朱學) and had very severe idea of Daotong(道統). Therefore, Zhu-zi xue emphasized practical movements of spreading Confucianism. The view of the Daotong(道統) developed in two aspects: protection of Confucianism and exclusion of Daoism Buddhism. Zhu Xi completed the idea of Daotong(道統), and his disciples, especially Huang Gan, continued his efforts. Zhu Xi's disciples searched the ultimate teaching of Confucianism through studying Four-books(四書). In due of their effort, Zhu-zi xue played a reading role in those academic fields. Huang Gan look upon himself as the successor to Zhu-zi xue. He expounded and missionized Zhu Xi's philosophical thought. In his later years, he accepted many students and passed the Zhu Xi's thought on to his students. He fostered "Jin-hua school(金華學派)"-He Ji(何基), the representative of this school. There is the relation of thought on the theory of knowledge and learning centering around Daotong between Huang Gan and Jin-hua school(金華學派). Especially, the most schools leading the academic society of Yuan period founded their thought on Huang Gan's. And it explained Huang Gan's historical influence and contributions to the Zhu-zi xue in the Yuan period.