• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.319-349
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• 2019

This study aims to elucidate the origin and yield of life and its characteristics and purpose in Daesoon Thought. Thereby, Taegeuk (the Great Ultimate) and Sangje (the Supreme God) have been deemed the source and ontology of life. The structure of each living creature is explained through reason (理), energy (氣) and spirit (神). In addition, through vital reason and living energy, the purpose of life makes the realization of the benevolent characteristics of life possible through the mind of Sangje. This line of research is unique among currently available research views of life as it perceives the spirit to be an ontological entity with functions and interactive engagement. By way of contrast, prior research suggests that spirit is life itself and includes it in the category of life and death. The Daesoon view of life is unique in that it is somewhat influenced by ontology and developmental theories from Confucianism, yet the concept of divine beings suggests a humanistic Sangje, who presides over the Great Ultimate. The realization of reason in this model is rather thought-provoking. Humans, just like other living things, are born with vital essence and function and interact as a main source to preside over the innate spirits inside themselves. Humans take responsibility for a certain sphere in the Three Realms that make up the world. They are also recognized as a significant feature in the world. Such an idea in Daesoon Thought depicts that 'the enshrinement of spirit into human being (神封於人),' follows Heaven and Earth. This is done to rectify humans in order to meet the needs of the universe and ultimately establish the era of the enshrinement of spirits into human beings. As for humanity, this possibility exists because of the spirits contained within their inner-selves. When cultivating oneself, humans and outer spirits actively interact with each other. This is likely to cause changes in a human's constitution and characteristics. In the end, one can be enshrined with corresponding divine beings according to one's degree of cultivation. Humans are born through the command of Sangje and the accomplishments of their ancestors as well as the energy of the universe. Present day humans encounter the era of human nobility and the era of humankind's divine salvation. Thereby, the purpose of human life is to contribute to the universe. To achieve this goal, the most important thing is to wholly realize that one's nature and reason were endowed by Heaven, which emerged from virtuous conduct in society. This is also akin to the movement of reason in Jeungsanist Thought. Sangsaeng (mutual beneficence) among oneself and others and between human beings and divine beings can be completed through the resolution of grievances for mutual beneficence and the grateful reciprocation of favors for mutual beneficence. If one accomplishes the perfected state of one's own nature and reveals it wholly, then one will be fully able to interact with spirits and reach the state of the human nobility.

• 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.

• Journal of the Daesoon Academy of Sciences
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• v.30
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• pp.235-270
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• 2018

The term, Degree Number, was religiously re-interpreted by Jeungsan (甑山) Kang Il-Sun (姜一淳, 1871~1909) and used by him to imply 'the principle of ruling the world.' It was especially the case that his usage of Degree Number referred to the new law that will rule during the Later World, and the significance of this was promoted during Jeungsan's Reordering Works of Heaven and Earth. And Jeongsan (鼎山) Jo Cheol-Je (趙哲濟, 1895~1958), who received a revelation from Jeungsan, established new religious movements including Mugeuk-do and Taegeuk-do and gave a broader meaning to the term Degree Number which he adopted from Jeungsan. He endowed it with the additional meaning of 'all the religious activities performed to achieve an ideal world.' In the history of Korean religions, Degree Number was newly interpreted by the religiously-gifted Jeungsan, who appeared at the end of the Joseon Dynasty. The lineage of religious thought related to Degree Numbers was constantly transmitted through Mugeuk-do and Taegeuk-do both of which were founded by Jeongsan Jo Cheol-Je. Later, Park Han-Gyeong (朴漢慶, 1917~1996) succeeded this lineage when he established Daesoon Jinrihoe in 1969. Religious thought related to Degree Numbers came from Jeungsan's self-realization that he was 'Sangje (the Supreme God).' The thought was also formed by his religious declaration wherein he changed the Degree Number of mutual contention in the Former World to that of mutual beneficence in the Later World. What Jeungsan emphasized was the fluidity of Degree Numbers. Just like human beings are never able to escape from the bonds of their destiny, in Jeungsan's thought, forced or ordained cosmic orders do not exist. In the outworn world of the past, which has been defined as the Former World, the Degree Number was recognized as the ordained law and norm, but as the Later World was coming, Jeungsan recalibrated the Degree Number and defined it anew through his own authority and power as the Supreme God. Jeongsan recalibrated many Degree Numbers throughout his life. The number of Degree Numbers which Jeungsan recalibrated is relatively fewer than that of Jeongsan, who inherited the thought of Jeungsan, and then went on to categorize almost every major religious activity he performed a Degree Number. In this context, Jeungsan's 'Degree Number' became expanded and broadened in terms of its scope.

• Journal of Korea Entertainment Industry Association
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• v.14 no.7
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• pp.239-249
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• 2020

Ne Zha: I am the destiny(2019)and Ne Zha Conquers the Dragon King(1979)as animated films based on the theme of Ne zha in different eras and contexts, reflecting the value and significance of different artistic images of Ne zha, The study of the value turn in the character image of Ne zha reflects the different styles of artistic images of Ne zha. This thesis attempts to interpret the changing values behind the different artistic expressions of the Ne zha character in different films. The transformation of Ne zha's image from good to evil, and the shift from the idea of "submit to the will of heaven" to the idea of "taking one's destiny into one's own hands" reflect the different values and meanings of Ne zha's image in different eras. Each film is distinctly contemporary, and Ne Zha: I am the destiny is an innovative and in-depth look at the character of Ne zha in the new era of cinema. There are many forms of artistic expression, and these differences greatly increase the appeal of Ne zha's artistic image, making Chinese animation films more space and value for development.

• Sim-seong Yeon-gu
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• v.31 no.1
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• pp.1-40
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• 2016

This thesis is a study on the symbolism of 'Yeondo', a prayer for the souls in purgatory of Korean Catholic Church as a 'psychic container' for the spiritual transformation in the psyche from a perspective of analytical psychology. Yeondo' could be the 'rites of passage' of the last judgement for the souls in purgatory which is in between the heaven and the hell. And both the bereaved and the dead go through the stages of separation, transition and incorporation which are the schema of the 'rites of passage'. In particular, they have a special sense of solidarity at the stage of transition, a middle state. The symbolic process of 'Yeondo' is a spiritual transformation of recovery of paradise which could access by the confusion of death, purification and the rebirth. A spiritual reborn process of death and rebirth takes place by contacting the collective unconscious. In 'Yeondo', the death is not the end of life but the beginning of the eternal life. The confusion and disintegration caused by death can be purified and start incorporating. The rites of a paradise recovery has the meaning of trying constantly for the recovery of a wholeness. Praying for the blessing of God and a help from saints in paradise for the sake of the dead means to require conscious cooperation for the Self-realization. Integrating and recognizing unconscious also means something beyond the conscious. The blessed souls in purgatory recovers the paradise experiencing specific purifying process heading towards Self. Going into the center, abyss of unconscious will be recognized as an absolute part of oneself. One becomes the inner man, the transformed personality who is reached by the path of self-knowledge, the kingdom of heaven within oneself and can have the transpersonal energy, which enables to access to God's world and union with God. All desire and the will become one with God. In the final analysis, praying for the blessing of God and a help from saints in paradise for the sake of the dead becomes the path for the more and more conscious expansion of the alive. Therefore, 'Yeondo' as an initiation is the individuation process of the alive and the dead to reflect on themselves.

• Journal of Korean Philosophical Society
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• v.146
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• pp.219-243
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• 2018

In both the East and the West, the most classical question in classical philosophy was, "What is truly a human virtue and a good man?" A good man realized a human virtue. A good man was composed of mind and body. The question is harmony of mind and body. This article aims to articulate the terms related on Mind and Body in Confucian analects. We analyzed the terms related to Mind (mind, mind-heart, human nature, feeling, will etc) and we analyzed the terms related to Body (body, self, ki etc). Confucius's Theory of Mind and Body Relation focus on self-cultivation and revelation of universal virtue. Chu-his(1130-1200)'s commentary of the terms related on Mind and Body in Confucian analects is based on Heaven's principle vs. man's desire. He advanced the theory of the human mind and moral mind on the bases of Li-Ki. Dasan(1762-1836) deconstructs the mind-law of 16 characters and the theory of Li-KI. He argues that the human mind and moral mind coexist as a servant and a master. Dasan insists that the human mind is controlled by the moral mind but he wants to reconstruct the new theory of mind-body, mind-heart.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.471-507
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• 2014

Edification in Daesoonjinrihoe is not only a phenomenon that occurs following the differences of religious experience or spiritual development among the community members, which enables the members to share teaching and learning experiences with one another, but also an issue determined as one of the major activities of the religious order and a plan for achieving the purpose of the religious order-Podeokchenha(Wordly Propagation), Gujechansaeng (Salvation of all mankind) and Jisangcheonguk Geonseol(Building of earthly paradise). The purpose of this article is to clarify its concept and provide an example of edification, through considering the historical model for edification to help the cultivators with their work of edification. The archetype of edification of Daesoonjinrihoe was formed and gradually developed in phases by Sangje, Kang Jeungsan, the Supreme God(姜甑山, 1871-1909), Doju, Jo Jeongsan(趙鼎山, 1895-1958) and Dojeon, Park Wudang(朴牛堂, 1917-1995), by the three of whom the Religious Authority was succeeded. Sangje descended to the human world and preached to people to live by the rule of Haewon Sangsaeng(Resolution of grievances for the mutual beneficences of all life) and set an example of abolishing the old customs, living in mutual beneficences and having respect for human being. Doju, in revering the last will of Sangje, established the religious order by setting its creed, rituals and activities, which formed most contents of the archetype of edification. Dojeon set up a religious faith system by firmly establishing the Religious Authority and performed the True Law in accordance with Sangje's program of heaven to educate the cultivators to achieve the goal of self-cultivation following the last will of Doju. Through this, a perfect method to reach the state of Dotong(The Truly Unified State of Dao) is fulfilled. In this way, the archetype of edification was formed in the process of succession of Religious Authority. In conclusion, edification in Daesoonjinrihoe contributes to a 'systematic conveyance and understanding' through the historical archetype of edification, and it can be described as a concept that becomes a model to put into practice the 'True Law' of teachings given by two Sangjes for Dotong. Therefore, edification of Daesoonjinrihoe is drawing attention of its development as an important activity that realizes the ultimate value of the religious order because it solves the problems of immorality(absence of Dao), disorder and disregard of human value generated from the other side of this material civilization, with the truth of Haewon Sangsaeng, and has a function of rebuilding and leading the individuals and the society to the Truly Unified State of Dao through performing of the True Law.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.323-351
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• 2020

The purpose of this paper is to reveal how Christian ideas are indicative of Theocentricity (God-centeredness) whereas Daesoon Jinrihoe ideas are indicative of anthropocentrism (human-centeredness). This task will be accomplished through comparing incarnation theology from the Bible and The Canonical Scripture. Both Christianity and Daesoon Jinrihoe affirm that there is another world above the human world that cannot be touched by human sense organs. And they both acknowledge a supreme deity who exists in that above world. Furthermore, they share the notion that the supreme deity came into the human world after being born from a woman. Where they depart is that in Christianity, this belief refers to Jesus, the one who was born in Bethlehem more than 2,000 years ago, whereas in Daesoon Jinrihoe, it is instead believed to be Kang Jeungsan (secular name: Kang Il-Sun) who was born in Gaekmang Village in Korea more than 100 years ago. The Christian God came to the human world as an atonement for humanity and died on the cross; The God of Daesoon Jinrihoe came to the human world to help mankind settle all enmities. To this end, he traveled through the realms of Heaven, Earth, and Humanity, to recalibrate the faulty Degree Numbers. The sin mentioned in Christianity means treachery against the supreme deity. It is implied that sin is not tolerated in the world of God. Due to this, the first man, Adam, was driven out of Eden after betraying God, and afterwards, there came to be an infranchissable boundary between the world of God and the world of man. By way of comparison the faulty Degree Numbers, mentioned in Daesoon Jinrihoe, were produced naturally. In other words, the faulty Degree Number existed not only in the human world, but also in the world of divinities, and those two worlds not only interact but also affect each other. Therefore, it can be said that the two worlds of Christianity are worlds in which order and systems are completely different, and that the two worlds of Daesoon Jinrihoe are worlds that operate under the same order and systems. Both explain via this two-part division to emphasize one part as more important than the other. Christianity regards the world of God as the ultimate source and ultimate concern of the human world and emphasizes the absolute faith and worship of God is the highest value in life. But Daesoon Jinrihoe, on the other hand, argues that the human world determines the value of the divine world, and that the co-prosperity of man and his surroundings are the core values of the human era (The Era of Human Nobility). Therefore, the root cause of Christianity's theocentricity is that among the two worlds that are completely cut off from one another, they believe in God's world as the ultimate source and purpose of the human world. The root cause of Daesoon Jinrihoe's anthropocentrism is that among the two worlds that interact and influence each other, they believe the human world determines the meaning of the divine world.

• Journal of the Daesoon Academy of Sciences
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• v.42
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• pp.167-199
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• 2022

A majority of religious orders in Jeungsanism believe in Jeungsan as a spiritual entity or incarnation of Maitreya. However, Daesoon Jinrihoe insists that the destiny of Maitreya lasts for fifty-thousand years and the 'gold (金)' associated with the Maitreya icon (Geumsan-sa Temple) symbolizes the 'Later World.' A different Maitreya icon was produced for Daesoon Jinrihoe's Toseong Training Temple Complex. That icon of Maitreya looks similar to the one at Gwanchok-sa Temple. That is because the icon in Daesoon Jinrihoe has been formed in order to emphasize Maitreya as a symbol different from the one in Geumsan-sa Temple. If the Maitreya icon of Geumsan-sa Temple is a core that symbolizes two figures, Jeungsan and his successor, Jeongsan, who inherited his religious orthodoxy, then the Maitreya icon at Toseong Training Temple Complex is a symbol that suggests faith and religious practice from a more conventional perspective. The Maitreya icon in Geumsan-sa Temple deals with issues of religious orthodoxy whereas the icon at Toseong is related to the prophecies on the redemption of people and the advent of Dao-empowered sages. According to Daesoon Thought, Maitreya is not just the future Buddha. He has already descended on the earth in modern times. Due to Jeungsan's descending on the earth, the incarnation of Maitreya has been accomplished as far as the Daesoon faith is concerned. Henceforth, the true practice of Maitreya reverence in the context of Daesoon Jinrihoe should be focused around a group of devotees who specifically practice Jeungsan's Reordering Works of Heaven and Earth. An attempt to do so will enable the formation of the ideal world aimed upon by Maitreya.

• (The)Study of the Eastern Classic
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• no.68
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• pp.509-538
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• 2017

After 20thcentury, digital game has placed very important aspect in modern culture and industries. Thus, digital game industries have utilized ancient stories for themes and ideas. This trial is not only spotted in industrial sectors but also in liberal arts. This paper has a purpose to look at factors that can convert components from classic novels into digital games. Especially, it will focus on how researchers of classical literature can affect in different industrial sectors. Current analysis shows that stories, fantasies, items of classic novel can essentially help to create new games. However, a game consists of just more than the previous stated components; it requires rules, outcome, conflicts and voluntary to make the games much more interesting. It is often misunderstood that plot and fantasies in games may be the most significant aspects but they are actually not. Classic novel can help to make the rule of the four standards in creating a fun game. Here are rules that Taewonji suggests. First, gamers need to save the bleak world from a turbulent age. Second, The will of the absolute has the ultimate power, so those who have achieved god's will can raise a new country. Thirdly, the sinocentrism and the outskirts of the country are not imperative but they are adjustable notions. The first and second aspects are commonly found in Samkukjiyeonui. Hence, the pattern is very familiar. The most significant rule is the third determinant since the idea purely came from Taewonji. The main character Im Seong from the story was the center of his home country, but he later becomes the outskirt or the barbarian of the new country. Therefore, the players should maintain the three rules when they are following the plot and using different items in the digital game world. The researchers of classic literature should find rules that are suitable for the game from the classic novels. This way, there is no need to discover a separate field for digital games out of classical literature.