• Journal of the Daesoon Academy of Sciences
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• v.38
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• pp.83-114
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• 2021

This paper identifies what the theoretical similarities and differences are in the concept of Sangsaeng held by Zhuxi (1130~1200) and Jeungsan (1871~1909). Human beings cannot live alone. For humans to survive, they must live with others. However, humans have an infinite desire not only for survival but also for material things, honor, and power. In other words, humans, on the one hand, seek harmony and symbiosis for survival, and on the other, constantly confront, conflict and compete with one another to satisfy their infinite desires. Thus, human-to-human interrelationship is not a co-prosperity that creates partnerships for harmony but one of adversaries within competition that must be fought and defeated. At the same time, humans can achieve harmony and cooperation by overcoming their infinite desires and realizing morality. Therefore, various social problems that originate from competitive structure, which are dominated by confrontation and conflict, can be solved through human effort and reflection, so that humans can focus on solving social problems by mobilizing their own wisdom. Jeungsan emphasized Sangsaeng as mutual beneficence and it became one of the creeds of Daesoon Thought. In the Neo-Confucianism of Zhuxi, there is an ideology of Sangsaeng as co-prosperity and this is comparable to mutual beneficence in Daesoon Thought. In Zhuxi's terminology it is called 'In (仁), humanity.' In Neo-Confucianism, a harmonious world is achieved by loving people and caring for and nurturing all things when the principles of humanity are realized. This means that when the principle of co-prosperity is realized in Daesoon Thought, there will be no conflict or grudges, and only an acquired vision of reconciliation and mutual beneficence will be achieved. Zhuxi also emphasizes the realization of humanity (cheonli) by eliminating self-interest. At this time, the relationship between humanity and 'self-interest' is similar to the relationship between the mutual beneficence and grievances in Daesoon Thought. Just as the principle of 'In' fosters love among people and the benefit of things immediately after self-interest is removed, the principle of mutual beneficence is realized immediately after grudges are resolved. This achieves an endless of paradise on earth.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.103-131
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• 2017

As the establishment of self-identity is based on 'Relationships of Mutual Beneficence,' the formation of 'Relationships of Mutual Beneficence' is the only road to the security and confirmation of self-existence. But given that our ordinary life almost entirely consists of actions objectifying others, the formation of 'Relationships of Mutual Beneficence' is by no means easy. The formation of 'Relationships of Mutual Beneficence' should be based on morality, controlling self-desire, and not objectifying others. Philosophy based on a priori reasoning describes self-control over selfdesire as the domination of the body through a priori reasoning. But this practical philosophy cannot present a self-evidential internal motivation behind moral actions. Due to this, the application of moral order given by a priori reasoning in response to reality is likely to be reinterpreted on basis of self-interest. With regards to this, the 'propensity towards sympathy' is given as new moral norm. The 'propensity towards sympathy' as emotion is direct and consistent given that feeling occurs prior to thinking. The 'propensity towards sympathy' is intuitive in the sense that it is an instinctual response preceeding a reasoned judgment. The 'propensity towards sympathy,' as a natural moral emotion, is self-validating given that all human beings know it and practice it. But previous studies on the 'propensity towards sympathy' have an obvious limitation because they adopt phenomenological approaches to the 'propensity towards sympathy' which eschew the investigation of morality. Though they present the 'propensity towards sympathy' as a natural emotion based on body rather than reason, they do not philosophically explain the 'propensity towards sympathy.' Thus the 'propensity towards sympathy' as a natural moral emotion is likely to be interpreted as a subjective and relative moral norm. This paper philosophically explains that the 'propensity towards sympathy' is a universal moral norm on the basis of Merleau-Ponty's 'flesh.' 'Flesh' is formed as the entanglement between oneself and others and presents the 'propensity towards sympathy' as its philosophical basis. In other words, 'flesh' formed as the mixture or entanglement between oneself and others is the material foundation upon which one can activate the 'propensity towards sympathy.' This paper's approach to the 'propensity of sympathy' can be desribed as a phenomenological approach to the 'propensity towards sympathy' as a universal moral norm.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.109-136
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• 2019

The purpose of this study is to look at the concept of Gaebyeok as used by Kang Jeungsan (姜甑山) from a civilizational perspective. The combination of East Asian civilization during the period of Korea's port-opening and the subsequent inflow of Western powers with material civilization all at the forefront in the late Joseon Korea, served as the driving force for a new civilizational transition. Unlike the Chuk-sa Party and the Gae-hwa Party, modern Korean religions that emphasized Gaebyeok also responded to Western civilization and suggested a new view of civilization. Kang Jeung-san, resisting discrimination and oppression, presented a civilization built upon mutual beneficence while criticizing Western civilizations which centered on reason. Amid this process of the spread of modern Western civilization, Jeungsan declared the construction of a new civilization to the people who were negatively impacted by various social factions, such as class and gender discrimination, political corruption, exploitation via political corruption, and the inflow of Western powers. Jeungsanist Thought developed criticisms of materialism and human alienation, and this resulted in the claim of Gaebyeok. This was an expression of efforts to build a new civilization that aimed to harmonize, integrate, and thrive. The new civilization envisioned by Jeungsan was that of a society run according to mutual beneficence, and it can be summarized as a 'Civilization of Harmonious Union' that integrates philosophical thought and civilizational models of both East and West. This could also be referred to a 'Civilization of Public-commons and Harmony between Divine Beings and Human Beings (神人公共).' The life of Jeungsan was a life spent in the service of curing the world to save the lives of humanity. Since then, his 'movement of mutual beneficence' as observed in Mugeuk-do and Taegeuk-do were also efforts to build the new civilization envisioned by Jeungsan.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.65-103
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• 2023

In The Canonical Scripture (典經), the core scripture of Daesoon Thought, the Former World and the Later World are divided into the Era of Mutual Contention and the Era of Mutual Beneficence. This concept of the Former World and the Later World appears in diagrams on I-Ching Studies (易學) in the text titled, The Comprehensive Mirror of Taegeukdo (太極道通鑑). In I-Ching Studies, Anterior Heaven (先天) and Posterior Heaven (後天) are the main concepts in Song Dynasty diagram books on I-Ching Studies. Among the diagrams of I-Ching Studies, Fuxi's Diagram of the Sequence of the Eight Trigrams, Fuxi's Diagram of the Positions of the Eight Trigrams, Fuxi's Diagram of the Sequence of the 64 Hexagrams, and Fuxi's Diagram of the Positions of the 64 Hexagrams correspond to the Anterior Heaven, and King Wen's Diagram of the Sequence of the Eight Trigrams and King Wen's Diagram of the Positions of the Eight Trigrams correspond to Posterior Heaven. In The Comprehensive Mirror of Taegeukdo, the diagrams of I-Ching Studies are reinterpreted according to Daesoon Thought. The Diagram of the Eight Trigrams of King Wen's Era corresponds to King Wen's Diagram of the Eight Trigrams in I-Ching Studies. This diagram was drawn according to the text in Chapter Five of the Treatise of Remarks on the Trigrams. This diagram corresponds to "the Era of the Nobility of Earth (地尊時代)" centered on the trigram kun (坤 / ☷ ground). Fuxi's Diagram of the Positions of the Eight Trigrams in I-Ching Studies corresponds to The Diagram of the Positions of the Eight Trigrams of Fuxi's Era in Daesoon Thought. The most significant feature of this diagram is that the trigrams assigned to the directions of north and south match the hexagram indicating the obstruction of Heaven and Earth. This is hexagram 12 (否), meaning "obstruction," and it depicts no exchange or communication between Yin and Yang. Naturally, this symbolizes mutual destruction overtaking Yin and Yang. Daesoon Thought expresses this as "the Era of the Nobility of Heaven (天尊時代)." The most significant feature of The Diagram of the Eight Trigrams of the Corrected Book of Changes in The Comprehensive Mirror of Taegeukdo is that the trigrams assigned to the directions of south and north are indicative of hexagram 11, Peace on Earth and in Heaven (泰). This is a diagram in which mutual destruction is resolved through the Five Phases because the trigrams for water (坎 / ☵) and fire (離 / ☲) are in a corrected orientation. Therefore, this diagram symbolizes a world "free from Mutual Contention" and "the Era of Human Nobility (人尊時代)." According to the contents of The Canonical Scripture, the Supreme God performed the Reordering Works of the Three Realms to correct the Mutual Contention of the Former World, and as a result, the Mutual Contention of the Former World will give way to the implementation of the Dao of Mutual Beneficence. The Supreme God's Reordering Works of the Three Realms have been completed in the realm of divine beings, but in the Later World, they appear as an Earthly Paradise where the Dao of Mutual Beneficence is realized. The diagram depicting the Later World is The Diagram of the Eight Trigrams of the Era of the Corrected Book of Changes in The Comprehensive Mirror of Taegeukdo.

• Journal of the Daesoon Academy of Sciences
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• v.50
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• pp.177-218
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• 2024

This article attempts to identify cases of healing described in Jeon-gyeong (The Canonical Scripture), Daesoon Jinrihoe's main scripture, by type and examine their characteristics and implications. Jeungsan compared the Former World to a diseased state such as "a boil on the body" and the point of "annihilation." By diagnosing the world as falling under the dominance of sanggeuk (mutual contention) and executing cheonji-gongsa (the Reordering works of Heaven and Earth) for 9 years, He attempted to change the order of the universe from sanggeuk (mutual contention) to sangsaeng (mutual beneficence). In order to save all the people in the world, Jeungsan tried to "resolve the grievances and grudges accumulated from time immemorial by recalibrating the Degree Number of Heaven and Earth, harmonizing divine beings, and establishing the Later World's paradisiacal land of immortals which will be based on the principle of mutual beneficence." In this context, it can be said that in Jeungsan's cheonji-gongsa, which aimed to save and restore to normalcy throughout the Three Realms of Heaven, Earth, and Humankind, there is an implied remedial meaning. If Daesoon Jinrihoe's tenets, creeds, aims, precepts, ethical rules, and other cultivation methods, can be correctly understood and practiced, then the healing process will also take place concurrently. Thus, the healing implications seen through this remedial principle can be distinguished into healing via cheonji-gongsa on cosmic level and healing through cultivatory practices on human level. In addition, the process of healing and restoration throughout the Three Realms of Heaven, Earth, and Humankind are in line with the practice to ultimately attain the religious aims of Daesoon Jinrihoe, which indicates the justification and significance of healing cultivatory practices.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.191-227
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• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.

• Journal of the Daesoon Academy of Sciences
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• v.24_1
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• pp.291-313
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• 2014

Religious organizations execute various social welfare programs on the basis of their religious ideology and faith. Their practice vividly aim at mission, propagation, edification, and spreading, but also is practised as a way of philanthropy, an universal value. Daesoonjinrihoe's social welfare program can be understood in this respect. This paper investigates on which idea Daesoonjinrihoe's social welfare program takes its basis, and examines the current situation and tasks of the social welfare program. Daesoonjinrihoe runs their social welfare program on the idea of 'Resolution of grievances for the mutual beneficence of all life[Haewonsangsaeng: 解冤相生]' and 'Boeunsangsaeng(報恩相生)'. Their program is concentrated on medical welfare, welfare for elderly people, and youth welfare. It is noteworthy that Daesoonjinrihoe's welfare program is not subsidized by government as much as those of other religious organizations. This paper looks into the tasks for Daesoonjinrihoe's social welfare program in terms of operational system and hardware, and suggests that we need to show interest in multicultural welfare systems and support it as Korean society is becoming a more multicultural society.

• 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.29
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• pp.37-68
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• 2017

This paper critically examines the role and function of religion prior to the full-out advent of the 4th industrial revolution. We can understand 'The vision of Daesoon Jinrihoe (大巡眞理會)' as a mission to foresee and create a prospective figure for a future society in the person of the Lord on High, Jeungsan (甑山) as a religious dimension. However, the existence ground of religion relies on giving positive meaning to the present time after reinterpreting religious doctrine to reflect changing realities. Jeungsan (甑山) said that the age to come is 'the age of the human majesty (人尊)'. This means that humans will take the lead and control the revolution of scientific technology to progress and benefit humanity. Problems such as 'human alienatio', 'increased polarization', and 'destruction of the environment' still arise and deepen because the motive of 'the Industrial Revolution' was built upon 'knowledge' within the context of a Knowledge-Based Society. Therefore, we can say that the role of religion will newly rise to the forefront in the era of the 4th industrial revolution. Consequently, religion should face matters squarely and suggest viable alternatives. This paper deals with reinterpreting the concept of 'the resolution of grievances for mutual beneficence (解冤相生)', one of the four teachings of Daesoon Jinrihoe, within the context of the coming era of the 4th industrial revolution. My research is divided into the following three parts: First, I determined the teachings of Daesoon Jinrihoe and the original meaning of 'the resolution of grievances for mutual beneficence', and then I disclosed the way we can reinterpret the general meaning of this concept for application in the ear of the 4th industrial revolution. Second, from the perspective of the religious dimension, I inquired into factors regarding alienation and conflict in the era of the 4th industrial revolution. I focused on human alienation from labor, identity confusion, potential conflicts between humans and post-humans, and the characteristics of the 4th industrial revolution. Third, I examined potential cures for alienation and conflict through the principle of the resolution of grievances for mutual beneficence. I tried to enlarge the interpretive prospects of Daesoon's main teaching in light of the era of the 4th industrial revolution through a new interpretation and application that employs the concept of 'the resolution of grievances for mutual beneficence (解冤相生)' in order to cure the alienation and conflict.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.2
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• pp.13-34
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• 2024

This article is a compilation of civilizational crises and their overcoming from the worldview of Daesoon Jinrihoe, based on the premise that religion can offer advice on the crises faced by modern civilization. It is a reinterpretation of human history from a religious perspective, focusing on mutual contentions, grievances, grudges, and their overcoming. Daesoon Jinrihoe explains that modern civilizational crises were first recognized by divine beings in the 18th and 19th centuries, and then later recognized by humans in the 20th and 21st centuries. Unable to resolve the civilization crises, the divine beings asked the Supreme God to intervene in human history, and the Supreme God was born in a human body to reveal the root causes and development of various civilizational crise sand to propose solutions to overcome them. These solutions encompass setting the world aright and ushering in a new era through the Reordering Works of Heaven and Earth (天地公事), attaining enduring peace by practicing grievance resolution for mutual beneficence (解冤相生), and reconstructing the relationship between divine beings and humans in harmonious coexistence. Devotees hold that Daesoon Jinrihoe is a religion that originated as a solution to a problem faced by God rather than humankind. As such, it considers the crises of civilization and their overcoming as the reason for existence. According to the religion's worldview, the Supreme God has already provided the solution to these civilizational crises. With a tip of the hat to the film Interstellar (2014), it could be said, "God Found a Way. He Always Has." Now, Daesoon Jinrihoe posits that it is up to humans to implement the way that God found.