• 대순사상논총
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• 제22권
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• pp.317-344
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• 2014

There are many modern elements in religions appeared in the early Korean modern era. From the nationalism perspective, most religions had tendencies toward anti-feudalism and anti-foreign power. Pak Eun Sik(朴殷植) emphasized the importance to explain those religions as the National Religion in his writing 《Korea Painful History(韓國痛史)》. That is, he realized those as one of Korean spirits or souls keeping Korean identities like the Jew's Judaism or the Turk's Islam. In the paper, I try to analyze religions on Kang Jeung San(姜甑山) with Daesoonjinri-hoe as the central figure from Pak's perspective. In the early Korean modern era when Kang went his own the Savior way, Korea and its society got into uncontrollable confusion because of strong demands both of a feudal-state breaking and against pillaging foreign-power especially Japan. For all countries of the world, it is difficult to change from a feudal state into the modern nation state to keep existing society order. Because the reformation under old social systems means the incomplete reformation. So in this era new religions showed the neglected class of people the vision of new society. Meanwhile Korean society try to become a modern state, and now became a recognized modern state in international society. But it is still insufficient to debate on groups and their roles for Korea modernity in that time especially new religions. Since Korea independence, new religions including Daesoonjinrihoe have not receive good reviews because of a certain religion group expansion and the government's regulation and control toward new religions. Till today, I think, Independence Movement as well as reform of modern awareness have not relatively receive reasonable reviews. So I hope to serve as a momentum that in early Korea modern era new religions receive reasonable and positive reviews.

• 대순사상논총
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• 제46집
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• pp.1-32
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• 2023

이 글의 목적은 2022년 종교 교육과정의 형태와 내용을 비판적으로 성찰하는 데에 있다. 성찰의 관점은 종교 교육과정이 국가교육과정인 이상 모든 고등학생에게 적용될 수 있어야 하고, 공유될 수 있어야 하며, 종교 범주를 활용한 성찰의 장(場)으로 기능해야 한다는 것이다. 이 목적을 위해 제2장에서는 2022년 종교 교육과정의 형태와 내용을 고찰하였다. 형태상으로는 종래 교육과정과 유사하다는 점과 함께, 특히 종교 과목을 '진로선택'에 배치한 근거가 약하다고 지적하였다. 내용상 특징으로는 '종교인 만들기'라는 지향성과 '유사종교'론을 지적하였다. 제3장에서는 내용상 특징 가운데 '종교적 성찰을 통한 종교인 만들기'라는 지향성을 고찰하였다. 그리고 종교인 만들기라는 지향성을 위해, 기존 교육과정의 핵심인 '메타 인지적 기술로서의 성찰' 개념을 '종교적 성찰'로 변형시키고 영성과 종교성 개념을 추가했다는 점 등을 지적하였다. 제4장에서는 내용상 특징 가운데 '종교와 유사종교'의 이분법을 고찰하였다. 이 부분에서는 '유사종교' 개념이 조선총독부의 행정 용어('종교유사의 단체')에 '해롭다는 인식'이 결합된 것이라는 점을 밝혔다. 또한 학교교육에서 '유사종교'를 판별하려는 것이 종교에 대한 조선총독부의 태도를 재생하는 것이고, 교사에게 종교와 유사종교를 판별하는 '자의적' 기준을 만들어 끊임없이 유사종교를 '발명'하게 만들 수 있다는 점을 지적하였다. 결과적으로, 2022년 종교 교육과정이 '종교적 성찰을 통해 종교인을 만들면서 유사종교를 발명하려는 교육과정'이라면, 종교 과목은 '종교를 위한 과목'이라는 시선에서 벗어나기 어렵게 된다. 게다가 이러한 시선이 정당성을 얻게 된다면 향후 사회적 논제는 종교 교육과정이 국가교육과정에 존재해야 하는지의 여부가 될 것으로 예상된다.

• 대순사상과 동아시아종교
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• 제3권1호
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• pp.57-85
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• 2023

The politico-economic waives of Western imperialism and colonialism, along with Christianity, affected East Asia's geopolitical landscape in the nineteenth and twentieth centuries. While the Korean people (of the Joseon Dynasty) witnessed the incompetence of Buddhism, Confucianism, and folk religions in maintaining social cohesion with a sense of frustration, the new religious movements (NRMs) emerged to provide altrnative teachings of hope through historical figures like Choe Je-u, Kang Il-sun (or Kang Jeungsan), Na Cheol, and Pak Chungbin. In terms of popularity, colonial Korea (1910-1940) was impressed by the native groups of Cheondogyo (=Donghak), Bocheongyo, and Mugeukdo. Son Byong-hee (1861-1922) was the third leader of the first Korean NRM, but both Cha Gyeong-seok (1880-1936) and Jo Cheol-Je (= Jo Jeongsan) (1895-1958) participated in the post-Jeungsan grassroots movements. How, then, did both of these new religions originate? How did they conceptualise their deities and interpret their teachings differently? What was their policy for national independence? The article explores the socio-religious leaders, historical origin, organizational structure, deities, teaching and doctrines, patriotism, and conflicts of both NRMs in a comparative context. As such, this article argues that they both maintained patriotic characteristics, but that Cha's Bocheongyo community with its ' 60-executives' system (60 bang) failed to manage their internal conflicts effectively. Meanwhile, Jo Cheol-Je of Mugeukdo had the charismatic leadership needed to maintain Mugeukdo, despite being seen as a pseudoreligion under the colonial pressure of Shintoism.

• 복식
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• 제58권2호
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• pp.93-106
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• 2008

Asia Folk Costumes are certainly different from the Western Costumes. This distinction is based upon the effect of environment, technology, and social structure, and especially, which was generated by religion, ideology, and philosophy. The ideas of fundamental ground of this eastern features are religions such as Buddhism, Taoism, and Confucianism. The religion of the East has determined the form of traditional costumes, affecting the costume up to now. This study aims at the investigation of the effect of religion on the formation of East Asia Traditional Costumes around Korea, China, and Japan and its figurative beauty. Study was carried out by chiefly referring to literatures. Eastern Aesthetics was formed by accepting aesthetic concepts, acquired from the idea of Three Religions. Especially, the ideas of non-duality(不二), emptiness(空), five aggregates(五蘊), mind control(心法), derived by Buddhism, and nature theory(自然論) and creationism(創造論) of Taoism, and abstinence theory(節制論) and decorum(禮法) and the principles of Yin and Yang(陰陽) of confucianism have had great effect on the aesthetics of costume. The figurative features of costume, affected by three religions are described by the factors; First, non structural feature, second, the beauty of abstinence and chastity of ample silhouette, third, the feature of natural color and achromatic color, fourth, the figurative feature of costume by the principles of Yin and Yang, and fifth, bright ornaments. The aesthetic values of the East Asia Costume are 'A Beauty of Vacancy', 'A Beauty of Concealment', 'A Beauty of Nature', and 'A Beauty of Symbolism'. As philosophy, culture, and ethnics itself, the religions of Asia have had effect on the overall culture, which is inclusive of social structure, as well as art and aesthetics, and have decided the style of costume.

• 대순사상과 동아시아종교
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• 제2권1호
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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.

• 대순사상과 동아시아종교
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• 제2권2호
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• pp.101-121
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• 2023

Daoism was introduced into the South-West of Vietnam via two main entries: the missionaries from North and Central Vietnam who migrated to the South by following the Southward movement and the spread of Daoism by Chinese migrant men who came and settled in the South-West of Vietnam from the late seventieth century to late nineteenth century. However, the biggest influence of Daoism in the Southwest of Vietnam was mainly the Chinese missionaries of Daoism. As time went by, together with the impacts of social and historical circumstances, Daoism had a strong influence on the lives of the South-West people in terms of different aspects, especially their faith and religions. The impact of Daoism into people's faith and religion was considerable, especially to the indigenous religions, of which the religion, Four Debts of Gratitude, is a representative example. With the aims of clarifying how Four Debts of Gratitude was influenced by Daoist thought and how the indigenous religions and systemized ideologies in the South-West of Vietnam were related during the period of living condition expansion as well as cohabitation of several ethnic groups in the region, this article focuses on Daoist thought expressed in typical symbols in the sacred architecture of the Four Debts of Gratitude such as Cổ Lầu, wine gourds, and the Eight Trigrams. Once properly examined, it becomes clear that the prominent symbols and other Daoist elements show that Daoism had a profound influence on the Four Debts of Gratitude.

• 대순사상논총
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• 제21권
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• pp.409-452
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• 2013

This paper aims to cast light on the theoretical characteristics of Korean new religions' utopian theory from the perspective of theology and apply the findings to the utopian theory of the new religions in Korea. The utopian theory of the new religions in Korea occurred to meet people's aspiration towards a new world on the background of the national ordeal and its consequential psychology in the late Chosun dynasty. As a result, it has the characteristics of a shift from a pure religious framework to participation in reality to realize religious ideals 'right here, right now'. Thus, it basically defined an utopian theory as the product of a society and history, and explained the utopian theory as the projection of the thoughts about current conflicts. However, an approach in this way may leave the likelihood that the individual characteristics of Daesoonjinrihoe would be overlooked and the utopian theory would be limited to the byproduct of the age, only. Thus, this paper has dealt with the religious experience of the founders as the lead of discussion, not a sociological approach. In this context, the religious experience of founders can be more significant clues to view the characteristics of an utopian theory. This directivity of a study can be understood as an attempt to improve the previous sociological methodologies, the leading discourses, and to contribute to the different perspectives on an understanding of the utopian theories of Daesoonjinrihoe. Furthermore, this paper is anticipated to give salience to the individual characteristics reflected in the new religions in Korea and to enhance its status in the history of thoughts, not as the trend of the thought limited to the past.

• 대순사상논총
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• 제34집
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• pp.203-238
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• 2020

外國宗教或外國宗教法人到臺灣發展可能會遇到的法律風險以及該如何控管, 本文先以外國宗教到臺灣發展的可能性做法, 該法律規範, 類型, 流程, 注意事項…等作為本文撰寫之目的, 以便外國宗教一開始來臺灣發展時, 可以選擇適合自己的方式參考進行之。外國宗教若欲來臺發展, 其發展方式可能有幾種方法可以遵循 : 1. 宗教人士個別在臺傳教 2. 宗教團體在臺傳教, 樣態可為幾種 : 1) 以寺廟(或有宗教稱為「靈臺」)型態呈現。2) 以人民團體 (非法人宗教團體) 方式呈現。3) 未辦理登記寺廟(或有宗教稱為「靈臺 」) : 係事實上已存在之募建寺廟(或有宗教稱為「靈臺」)建築物, 因未符合辦理寺廟(或有宗教稱為「靈臺」)登記規定者, 而依據『未辦理登記寺廟(或有宗教稱為「靈臺」)補辦登記作業要點』要點所稱之未辦理登記寺廟(或有宗教稱為「靈臺」)。3. 非屬前者之具有辦事處及獨立之財產與宗教目的, 但未經政府立案或未經登記為寺廟(或有宗教稱為「靈臺」)者 (非法人宗教團體)。4. 在臺設立研究中心 : 外國宗教在外國已經設立財團宗教法人時, 來到臺灣設立分部, 得以研究中心的形態出現。5. 在臺設立法人 : 區分為「學校法人」, 「宗教社團法人」與「宗教財團法人」。以上各種類型各有不同對應的設立準據法適用依據, 本文將介紹各該準據法內容, 並介紹重要內容, 例如有關經費的部分, 對於績優宗教團體設有獎勵規範, 宗教團體申請外籍人士來臺研修教義的要點規範, 如為外文文件, 並應備具中文譯本等規定。外國宗教在臺發展因有涉外因素, 涉外民事法律適用法為我國選擇法規適用的母法, 該外國法人之屬人法事項依據涉外法規定, 係參考1979年泛美商業公司之法律衝突公約第2條及義大利國際私法第25條第1項等立法例之精神, 均採法人之設立準據法主義, 明定所有法人均以其所據以設立之法律為其本國法, 故外國宗教法人在臺之法律問題涉及到屬人法事項時, 係以其據以設立之法律為其本國法, 而外國法人之下列內部事項, 亦是依其本國法為準據法。

• 대순사상논총
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• 제35집
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• pp.73-107
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• 2020

대순진리회는 교단 내부 구성원들에 있어서나 학계에 있어서나 '민족종교'로 인식되고 있다. 그런데 이 민족종교의 성격이 꽤 복잡하다. 곧 민족종교로서 민족주의를 중심으로 한민족의 선민사상을 강조하면서도, 한편으로는 인류와 세계를 구제하겠다는 세계종교의 보편성도 내포하고 있다고 주장한다. 이를 민족종교의 특수성과 세계종교의 보편성이라고 말하고 있다. 그런데 이러한 특수성과 보편성의 논리는 단지 대순진리회에만 국한된 특징이 아니다. 이미 세계적으로 많은 종교들이 민족종교와 세계종교의 두 가지 측면을 동시에 가진다고 하는 이중성을 보여 왔다. 그 가운데 본고에서 주목한 것은 근대 일본에서 형성된 교파신도다. 근대 일본 정부가 국가신도체제를 구축하는 과정에서 탄생한 교파신도는 총 13개 종파가 형성되는데, 이들의 대부분은 일본인의 민족적 전통을 계승하는 민족종교라고 하면서도, 청일전쟁과 러일전쟁을 기점으로 본격적으로 세계종교를 표방하면서 해외포교에 나선다. 그렇다면 이처럼 민족종교의 정체성을 유지하면서 세계종교를 지향했던 교파신도의 해외포교는 어떻게 귀착되었고, 이들의 세계종교화는 현재 어떻게 진행되고 있을까? 본고에서는 이처럼 민족종교와 세계종교의 이중성을 보여 왔던 교파신도의 사례를 통해 대순진리회의 세계종교의 가능성을 살펴보고, 이를 위해 대순진리회가 지향해야 하는 길에 대해 약간의 제언을 하고자 한다. 이를 위해 한국사회에서 오랫동안 논의되어 왔던 '민족종교'론 또는 '민중종교'론의 역사적 흐름에 대해 살펴볼 것이며, 한국에서 민족종교이면서 세계종교를 지향하고 있는 원불교의 사례도 점검하는 것으로 민족종교와 세계종교의 경계에 서 있는 대순진리회의 새로운 지향점에 대해 검토해 보고자 한다.

• 한국문헌정보학회지
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• 제22권
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• pp.259-304
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• 1992

This paper examines 'Religion Class' in the scheme of the DDC. The major findings of the study are summerized as follows. 1. The first edition of DDC was published in 1876 in order to classify Amherst College Library collections. In spite of the continuous study and revision of the experts, the frameworks of the DDC systems are still kept unchanged. Only their subdivisions, reflecting those developments in the academic world, are developed and detailed more sophisticatedly. 2. The division of 200 does not function as generalities for all class of religion. Therefore, it is necessary to amend the division of 200 to serve generalities for all the religions of the world. 3. Standard subdivision for the christian religion and for the non-christian religion is different. So, the mnemonic nature has become weakened due to the dual standard subdivisions and the classification number becomes much longer and complicated. Therefore, one standard subdivision for all religions of the world is required. 4. Religion science was organized in late 19 C and developed continuously, but the DDC does not accomodate the religion science as a science. Accodingly, the DDC should be revised recognize religion science as a science not the christian science. 5. The deployment of classification scheme in Dewey's 200 is severely biased. That is to say, 9 division were assigned for christian religion, whereas only 1 division was assigned for non-christian religion. Therefore, an adjustment should be made to allocate subdivisions equally to all religions of the world. 6. General classification order of religion is prehistoric, primitive, ancient, modem and world religion in religion science. But, DDC does not accept this general classification order of religion, sticking to the biased expansion towards christianity. Therefore, DDC must adopt the general classification order of religion in the religion science. 7. Lastly, because of the limitation of decimal notation in DC, DDC does not accomodate new subject equally and classification number becomes longer. Therefore, centesimal expansion is proposed in order to make the classification number short, to enlarge its capacity of inclusion of new subject and to maintain consistency in the scheme.