• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.1-30
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• 2019

There have been three trends in the study of the view of humanity in Daesoon Thought: insider theology, outsider theology, and religious studies. This article is intended to interpret the view of humanity in Daesoon Thought from the perspective of Mircea Eliade's New Humanism. We find similarities between Daesoon Thought and Eliade's New Humanism. Daesoon Thought deals with the complexities of life as being labyrinth-like and puts Jeungsan's view of humanity at the center of a Daesoon worldview. Jeungsan examines the existential problems which humans face in the Former World, and gives the religious remedies of Haewonsangsaeng (the resolution of grievances for mutual beneficence) and Boeunsangsaeng (the grateful reciprocation of favors for mutual beneficence) to transform humanity's worldview for usage in the Later World. Jeungsan suggests a way of peace instead of the revolution of Donghak. Through the Reordering Works of Heaven and Earth, Jeungsan changes the mutual contention of the Former World into the mutual beneficence of the Later World. The cosmology of Daesoon Thought recovers the relationship between divine beings and human beings in the three realms, and proposes a system of ethics that promotes virtue and reproves vices and human-centericism. In conclusion, the view of humanity in Daesoon Thought is an unapologetic view of homo-religiosus from within a new humanism.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.117-152
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• 2020

In Daesoon Thought, Matteo Ricci is regarded highly as a Jongjang, 'religious leader,' (of Christianity). This paper deals with the life and philosophical/theological thought of Matteo Ricci as homo-religiosus from the perspective of phenomenology of religion. Examining his historical background and biographical sketch, I will analyze Ricci's understanding of God, humanity, and salvation and re-evaluate his relationship with Daesoon Thought. Matteo Ricci, born in Italy, became a Jesuit missionary to China and transmitted various products of western civilization. Accepting the pro-cultural approach of Jesuit mission, he applied it to Chinese culture and language by learning the Chinese language and regarding Chinese people as his friends. This was a sympathetic way to transmit Western religion and culture while on Chinese soil. He suggested eight reasons to look towards the future of China with optimism and taught Chinese people his Christian message through his indirect means of understanding and persuasion. In China, Jesuit missionaries called the Christian God 'Tianzhu (Cheonju in Sino-Korean),' meaning Lord of Heaven. Ricci identified the Confucian notion of 'Shangdi (Sangje in Sino-Korean),' meaning Supreme Emperor (or God) with Tianzhu. While translating Confucian scriptures, he found the common ground between Confucianism and Christianity to be the monotheism of ancient Confucianism. He criticized the concepts of God in Buddhism and Daoism, and justified the Christian doctrine of God by way of a Confucian understanding of deity. Ricci's understanding of humanity was based on his Christian faith in creation, and he criticized the Buddhist concept of transmigration. He proposed Christian ethics and doctrine of salvation by using discourse on the afterlife and in particular, the concepts of heaven and hell. Concerning the relationship between Daesoon Thought and Ricci, the following aspects should be examined: 1.) Ricci's contribution to the cultural exchanges between East and West, 2.) his peaceful approach to his mission based on dialogue and persuasion, 3.) the various activities conducted by Ricci as a Christian leader, and 4.) his belief in miraculous healings. His influence on Korea will likewise be explored. Ricci's ultimate aim was to communicate with Asian people and unify East and West under a singular worldview by emphasizing the similarities between the Christian and Confucian concepts of God.