• Journal of English Language & Literature
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• v.58 no.6
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• pp.1103-1117
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• 2012

This paper focuses on eighteenth-century English pastor, poet, and hymnist, Isaac Watts (1674-1748), a significant yet neglected nonconformist dissenter, who defines a public religion and transforms poetry as a new literary political genre. During England's post-Revolutionary religio-political turmoil, Watts's poem, "The Hurry of the Spirits, in a Fever and Nervous Disorders" (1734), deliberately engages in a methodical refusal to settle upon a single system of images or terms for describing or referring to the speaker's identity or situation. Watts's, literal and metaphoric, refusal to identify with one religio-political approach to nonconformist dissent has been the very point of criticism that not only undermines the poet's monumental work on hymns but also the lasting impact that the poet had upon England's national consciousness. This study, therefore, questions why the poet refuses to choose one ideal path in his pursuit for religious freedom and, further, analyzes how the hymn writer defends his demotic aesthetics. This paper investigates Watts's comprehensive and detailed formulation of what a secularized "social religion" should entail and, further, explores its beneficial role in the pursuit for society's peace. In contrast to Milton's apocalyptic vengeance, Watts's nonconformist goal seeks to balance and locate authority in the individual with the ancient ideal of a "sacred order" that is represented in "The Hurry of the Spirits" through the means of poetic imagination.

• Journal of the Daesoon Academy of Sciences
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• v.46
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• pp.1-32
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• 2023

The purpose of this article is to critically reflect on the 2022 national curriculum on religions. The perspective of this reflection is that since the religious curriculum is meant to be a national curriculum, it should be applicable to all high school students, be shareable, and function as a place for meta-reflection regarding the proper use of the category of religion. For this purpose, I reviewed the form and content of the 2022 curriculum on religions in Section 2. The form of the 2022 curriculum on religions looks similar to the previously utilized curriculum. However, the main change is that the subject of religions was arbitrarily placed into the category of 'subjects for choosing a career.' And the 2022 curriculum on religions has two characteristics in terms of content: the orientation of 'making religious people (spiritual formation)' and the reemergence of the concept of 'pseudo-religion.' In Section 3, I delved into the orientation of 'making religious people through religious reflection' among the characteristics of the 2022 curriculum on religions. In this process, I discovered that the concept of 'reflection as a metacognitive technology,' which was the core of the prior curriculum and school education, was transformed into the concept of 'religious reflection,' and the concepts of spirituality and religiosity were also added. In Section 4, I delved into the dichotomy of 'religion and pseudo-religion.' 'Pseudo-religion' is a new focus in the 2022 curriculum on religions. In this process, I revealed that the concept of 'pseudo-religion' is a combination of an outdated administrative term of the Japanese Government-General of Korea during Japan's occupation of Korea, and as such, the term is inherently value-laden and harmful. I also revealed that determining 'pseudo-religion' in school education regenerates the colonial Japanese Government-General's biased attitudes toward Korean religions and forces teachers to 'invent' (detect or personally appraise) modern day pseudo-religions through arbitrary judgements. The 'curriculum to emphasize religious reflection and detect pseudo-religions in order to create religious people' can distort the subject of religion in the national curriculum as into a 'subject for religion (promotion or degradation).' If this distortion continues, the appropriateness of curriculum on religions existing within the national curriculum will eventually become a subject of debate.

• Journal of the Korean Home Economics Association
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• v.39 no.5
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• pp.89-105
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• 2001

This study on Jeung San Kyo, one of Korea's new religions, considered the name, kind, form, color and the thoughts of ritual dress which is involved in 15 religious blanches acting currently according to books and the actual research. The following is below. 1 Each names of ritual dresses called rigious branches are Bob Bok(법복), Doh Bok(도복), Yeah Bok(예복) and Jea Bok(제복). 2 In most religious blanches, ritual dress is the Korean cloths which Poh is wear above and Kwan is put on, and the form of Poh(포) is the similar with Durumagi(두루마기), Danryungpoh(단령포), Jungchimak(중치막), Jikryungpoh(직령포) etc, but not the form of Git, Moo and Yiohmim. Kwanmoh is named Chill-Chung-Kwan(칠층관), Yiun-Hwa-Kwan(연화관), Yiun-Kwan(연관), In-Hwa-Kwan(인화관), Tong-Chon-Kwan(통천관) etc. 3. In most religious orders but Dae Suun Jin Li Hueay(대순진리회), Jeung San Doe Jang(증산도장), Colors are used, white, lightblue, and yellow is used in Jeung San Pop Jong Kyo(증산법종교), Dong Doe Pop Jong Gyum Gang Doe(동도법 종금강도). White color means the mind of a people tradition, and light blue expresses an Oriental nation, namely, “Korea”, and is the color representing Jeung San Kyo, and yellow shows the central religion in the future. 4. Jeung San Kyo ceremony fashion reflects the ideologies of the principal role, the Um and Yang-five elements, and, nationalism according to form, color.

• International Journal of Advanced Culture Technology
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• v.7 no.3
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• pp.58-64
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• 2019

Background: Communication is important for the elderly to maintain existing social relationships while creating new relationships based on good communication skills to lessen psychological and emotional distress and lead a healthy life in advanced age. Aims: This study identifies the difference between the social network-based quality of communication life and the overall quality of life in the elderly and how much the quality of communication life affects the overall quality of life. Methods: This research includes a survey of the elderly aged 65 and over living in small cities of South Korea. Data sets of 201 elderly were analyzed. Results: This study found a significant correlation between the quality of communication life and the overall quality of life. Religion also influences the elderly's quality of communication life. The elderly's quality of communication life has 40% explanatory power of the overall quality of life. Conclusion: Consequently, senior citizens' quality of life will be improved through the enhanced quality of communication in addition to financial and health conditions by participating in various community activities similar to those provided by religion to increase opportunities for communication.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.85-109
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• 2022

Yiguandao missions arrived in Korea no later than 1947. Despite many obstacles, including war and internal dissension, the movement has flourished in South Korea. Today there are three active major lineages and another seven smaller networks. This article relates the movement's overall development in Korea. We begin by discussing key missions dispatched to Korea by Yiguandao's founder Zhang Tianran. The northern port city of Tianjin was key to this effort, in particular a single temple, the Hall of Morality. In Korea the leaders found an unfamiliar cultural landscape that was soon engulfed in war. The Yiguandao missions tended to develop independently, without coordination. In an effort to unify the movement, the Morality Foundation was established in Busan in 1952. The article shows how Yiguandao's subsequent success in Korea is connected to the development of indigenous leadership. Local Korean leadership ousted Chinese members from the Morality Foundation in 1954, and this branch has continued under Korean leadership to this day. The ousted Chinese leaders continued to develop their own lineages. Two major leaders, Zhang Ruiquan and Kim Bokdang, were able to establish enduring legacies. A final section looks at organizational traits that will determine the movement's future prospects in modern Korean society.

• SUVANNABHUMI
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• v.15 no.1
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• pp.149-180
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• 2023

This article explores religious responses to significant cultural and social change in a northern Vietnamese delta village from 1996 to 2008-the second decade after de-collectivization. Drawing upon extensive fieldwork in both the village and surrounding religious networks, the article teases out the meanings of the new religious movements for northern rural people in the new era of market economy; the symbols, language, and metaphoric resources people used in response to their uncertainty and mistrust of the new social landscape; and the unintended consequences of rapid societal development such as marginalization, tensions, and social disintegration. The article argues that as in milleniarism elsewhere, new religious movements in northern rural Vietnam embody unorthodox syncretism between world religious and local traditions, thus linking past, present, and future. However, when drawing upon a common reservoir of memories and experiences to cope with risks and challenges of the new market world, local people not only drew on the power and imperial metaphor of deities in their traditional religion and belief, but became more creative to recuperate meanings, standards, and symbols from revolutionary discourse to reorient themselves, and overcome alienation and marginalization.

• The Journal of Asian Finance, Economics and Business
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• v.2 no.1
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• pp.23-28
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• 2015

Today, in the course of globalization and crisis, the world needs the new ideas, new variants and ways of development of civilizations. Due to this, the author has developed and introduced own research (know-how) without world's analogue. The main purpose of this research is to transfer Turkestan in the spiritual center (mega polis) of the international level. For the first time in history, as an example of one region, two large cardinal problems had been connected, i.e. on the one hand spiritual and cultural development of the society, on the other hand new 6th technological way to show to the world opportunity of Kazakhstan new model of spiritual-innovative development. After realization of this research the status of Kazakhstan will strengthen at international level. This workout is devoted to all people, especially to the youth - as future of our country.

• Journal of the Korean Society of Costume
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• v.58 no.8
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• pp.184-199
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• 2008

This thesis aims to examine the formation, and the religious meaning and symbolism of Beob-Lak, which is attached to the preacher's clothing as a full dress of Won-Buddhism, which, as a new religion, was originated in Korea's historical foundation in 1916. In addition, it tries to provide the basic data for the study on Korean religious costume by examining Beob-Lak in the context of social atmosphere of Korea, which has accepted various religions. As a result, I found that Beob-Lak was originated from the different colored lines of the early Japanese Buddhist religious costume and it employed rochza as an independent component, but that the present protocol of Beob-Lak was completed by the first Jongbeobsa Jeongsan Jongsa in the late 1950s and all the religious workers have put it on with the religious costume in great worships since the early 1980s. Beob-Lak of Won-Buddhism, which employs Ilwonsang Beobsinbul as the symbol of its religious doctrine, symbolizes the succession of Beob and represents the will to repay the teacher's favors to hand down the great truth. At the center, Ilwonsan(one round shape) is the symbol of the innate place for everything in the universe, and its yellow color symbolizes the highest nobleness. I expect to see following researches which deal with the costume of Won-Buddhism from various views on the basis of this study on the formation and development of Beob-Lak, which is the symbol of formal full dress of Won-Buddhism as Korea-style new religion created over 90 years ago.

• The Journal of Korean Philosophical History
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• no.56
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• pp.81-117
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• 2018

The purpose of this study is to clarify the overall features and its meaning of the Gaebyok(開闢) through the intercomparison of the Gaebyok idea that is the core idea of a newly risen modern religion in Korea. Limitation of most studies so far is that they have stayed in the fragmentary study on the Gaebyok idea of each new religion. In order to overcome this problem, first of all, the Gaebyok idea was studied from a philosophical point encompassing the cosmological view of time in the book of changes. And based on this methodological foundation, with organizing the existing result of study, the process of development and characteristics in the Gaebyok idea of a posteriori Donghak(東學), Right I Ching (正易), Won Buddhism(圓佛敎), and Kangjeungsan(姜甑山) was investigated respectively. And through comparing and analyzing each Gaebyok idea, the similarities and differences between each other were organized. The founders of new religions thought that a great change in the universal and natural luck was made before and after the point of their living. The concept of the frequency of revolution theory is the concept to explain the aspect of transition according to the frequency of revolution(運度) of the cosmological nature that returns to the beginning, and in the idea of the posterior Gaebyok, this content and concepts is contained as it was. This study showed that the concept of the frequency of revolution theory in an apriority and a posterior like those becomes appeared in some preaches of Suun, Ilbu, Sotaesan and Jeungsan. An apriority in the Gaebyok idea of new religion is the world of crisis that represents the limited condition of human being, and a posterity means the religious ideal world realized through the power of the absolute being or a dramatic universal change from that limited circumstances. So the Gaebyok ida is a kind of an universal eschatology and religious view that expects the coming of ideal world in the future. In addition, since the universal eschatology is a kind of a view of time, it inevitably has an issue how long time apriority and a posterity included in it have. And especially, it becomes to premise the content how the social condition and human condition change in an apriority and a posterity. Accordingly, in this study, based on the understanding of the view of time in the cosmological level, the content of answers that each newly risen religion discloses was listed and analyzed with comparison. It can be considered that Suun took charge of a mission to deliver the message through being possessed of a god in heaven who is able to be called a transcendental existence, Ilbu disclosed the coming of the world of a posterity beyond an apriority through the Book of Changes(易學), Jeungsan proclaimed himself as the absolute being who could make such a posterity and bring it, and Sotaesan proposed the Gaebyok of mind in order to meet with the world of a posterity and to live in that era.

• Korean Journal of Human Ecology
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• v.13 no.1
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• pp.185-194
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• 2004

This study examined the characteristics of 45 sects of seven new aboriginal religious groups in Korea including Jeungsan sect, Tangun sect, Soowoon sect, Won Buddhism, Bongnam sect, Gahksedo sect, Shamanism sect that had given a considerable influence on the modem Korean society since the end of 19th century through the field study and the review of documents. The purpose of the study was to elucidate how their religious ideas were reflected in their ceremonial costumes and what characteristics these costumes had. The results were as follows: 1. The new religious groups in Korea modified or mixed the designs or the names of existing outfits to convey their ideas or beliefs through their costumes. 2. The costumes of new religious groups had common characteristics of the times, Korean tradition and ancestor worship. 3. All the ceremonial costumes symbolized the creeds and ideas of each religion in their names, designs, and colors. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, and of the headpieces such as Sky-Crown, Lotus-Crown, Ceremony-Crown, and Sevenfold-Crown, for instance, were related with Buddhism, Taoism, and Confucianism. The most common design of costume was consisted of traditional hanbok and some type of headpiece and robe for men, and hanbok modified to Western-style for women. Most sects adopted hanbok as their ceremonial costume, but they tend to simplify its design. The color scheme of the costumes reflected the influence of the Yul-Yang and Five Elements idea but the colors varied depending on seasons and occasions to suit their creeds and philosophy. 4. These religious costumes were worn at various ceremonies, ritual, and various anniversary services for the master and other dignitaries of the sect to render greater piety to those gatherings, to distinguish the sect from other religious groups, to clarify the meaning of the ceremony, and to heighten the devout feelings of the participants. Thus, the structure (the symbol, names, and types of the outfit, and their color scheme) and religious background of the costumes of the new aboriginal religious groups in Korea turned out to have inherited and mixed various elements of traditional Korean outfits and those of existing religions to symbolize their religious ideas.