• 건축역사연구
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• 제17권6호
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• pp.87-98
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• 2008

The purpose of this study is ultimately subjected to the Orientalism, even though this deals with some positive effects in the realm of art and architecture as the scope of study, because through which the relationship between two different cultures will be discussed. That is to say, this research focused not only on how the presentation of 'avant-garde' visual art, which is explained as formal 'purity' and 'abstraction' as the characteristics of modern arts, could be made in the transition to the 20th's World, but also on what is the role and meaning of Eastern thoughts, which is popular in that time, for the new philosophical background of the artistic revolution. As a result, this study found that a lot of 'avant-garde' architects such as F. L. Wright, M. Mahony in Prairie School and L. Sullivan, D. Burnham, J. Root in Chicago School, and Lauweriks, H. P. Berlage who introduced Wright's works into the Europe, had possessed the 'Universal Philosophy' including Unitarianism, Transcendentalism, Deism, and Theosophy which are all influenced by Oriental religions and thoughts through historic western philosophers, although it is generally well-known that W. Kandinsky and P. Mondrian were belong to that. Furthermore, they gave attention to the Oriental religions and thoughts in that time, eventually made a historical progressive process of unification of thoughts between East and West. In a word, the new universalism was the philosophical background that made the artist's idea and presentation on 'from Being into Becoming'.

• 대순사상과 동아시아종교
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• 제1권1호
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• pp.127-151
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• 2021

The core tenets of Daesoon Jinrihoe in Jeungsanism are encapsulated in the teachings of Eumyang-hapdeok (陰陽合德, Virtuous Concordance of Yin and Yang), Shinin-johwa (神人調化, Harmonious Union between Divine Beings and Human Beings), Haewon-sangsaeng (解寃相生, Resolution of Grievances for Mutual Beneficence) and Dotongjingyeong (道通眞境, Perfected Unification with Dao). Among them, the first three teachings eventually turn towards the prophetic thought of Dotong-jingyeong, which is the process of man becoming a divine figure. While these principles are considered crucial advice for overcoming an unstable life, there are many curious questions that help for better comprehension. What is the reality of Jin-gyeong (眞境) for their followers? How can one reach the ultimate stage under this belief system? Is this ideological concept different from similar perspectives of other major religions? How is this concept related to the idea of Jisang-cheonguk (地上天國, earthly paradise)? This paper analyses these issues of Jin-gyeong from the historical and social narratives of Haengnok (行錄, Acts), Gongsa (公事, Reordering Works), Gyoun (敎運, Progress of the Order), Gyobeop (敎法, Dharma), Gwonji (權智, Authority and Foreknowledge) and Yesi (豫示, Prophetic Elucidations) in The canonical scripture of Jeon-gyeong and also from the ontological approaches of East Asian faiths in order to identify alternative notions of Daesoon cosmology. The paper, based on the sayings of Kang Jeungsan, particularly his philosophy of the Later World, argues the insight that the Jin-gyeong world can be interpreted as created through the Cheonji-gongsa (天地公事, Reordering Works of Heaven and Earth) project in terms of Gaebyeok (開闢, Great Opening) and the earthly paradise as open only for those who achieve the condition of Sin-ingan (新人間, literally means 'new humans' but symbolizing 'being a human-god') by the personal cultivation of Dotong (道通, the unity with Dao).

• 건축역사연구
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• 제10권4호
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• pp.43-55
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• 2001

Living spaces are the results of social environment and also the reflection of the viewpoints by their residents toward human culture and society. Therefore, in studying living spaces, the true essence of the spaces could be easily distorted when cultural and symbolic motives and values are disregarded and only their apparent characteristics are looked into. Hence, it's necessary to simultaneously understand both physical dwelling spaces from architecture's view points and social ideas, simultaneously, of people who form and interact with the spaces. Hence, this paper tries to study housing religion which is one of shamanistic religions which, in turn, have been the fundamental element of ancient religions and came into existence on the basis of dwelling spaces. This study presumes that house religion may have been permeated with its creators' ideas about living and those ideas could be one of those factors which plays a role in organizing of dwelling spaces. As such, with these prior analyses, this thesis attempts to understand the meaning of various dwelling spaces via the characteristics and functionalities of various house spirits which are mentioned in a local house religion and also will find out spatial harmony of Korean traditional living spaces by way of corelations among living spaces, people, and personalized house spirits. Almost all traditional Korean houses have assigned a house spirit to their individual dwelling space. This means a traditional house was considered as a scared space in a secular world called human society and the space was actually intended to protect sacredness of dwelling places from earthliness outside. So when the hierarchy of house spirits in housing religion is projected to a Korean traditional house, it can be shown that a dwelling house as a building was personified to a respectable human status. In other words, it can be concluded that each space was synonymous with a dwelling place for each house spirit and was considered a sacred godly place. In a nutshell, not only each space in a Korean traditional house was a physical and functional space, but also it formed a scared spatial place along with the concept of house spirits intending to ward off disasters and enjoy a comfortable life through those religious symbols and meanings. Housing shamanistic religion which has long been existing with residents and their lives is seeped with the viewpoints of the residents toward life, and hence understanding the meanings and organization of Korean traditional housing can reveal commonly practiced principles of spatial organization of the traditional houses. Therefore an analysis of Korean traditional housing on the basis of humanistic social ideas will help learn Korea's traditional houses which need to be understood in various methods.

• 대순사상논총
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• 제31집
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• pp.49-92
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• 2018

이 글은 한국에서 뇌신 신앙과 술법이 전개된 역사적 양상과 특징에 대한 종교사적 연구로서, 역동적 종교문화의 이해를 위해 뇌신 신화를 통해 정치 권력을 초월적으로 정당화하거나 백성의 민생을 의례적으로 주관하는 국가권력 혹은 관방도교의 종교적 관심, 무교나 도교와 연관된 민간신앙 혹은 민족종교의 가능성 및 가뭄, 전쟁, 질병 등의 위기 혹은 문제상황에서 뇌신이 호출되고 신앙되는 다양한 종교적 관심의 유형을 파악하여 설명했다. 고조선을 비롯한 고대 국가의 신화에서 뇌신은 삼계를 다스리는 하늘의 지고한 주재자로 등장하고 지신 혹은 수신과 결합하는 신성혼을 통해 지상의 권력을 정당화했으며, 뇌신과 연관된 태일은 주변화되어 민간 도교 속에서 원시부려천존, 구천응원뇌성보화천존, 옥황상제 등의 종교적 상상력의 근간이 되었다. 고려부터 조선 중기까지는 도교적 재초와 농경사회의 기우제를 해결하는 의례적 차원에서 뇌성보화천존이 국가적으로 주목받았으나, 조선 전기에는 선사시대의 돌도끼가 뇌신의 벼락 도끼인 뇌부로 인식되면서 다양한 병 치료에 효험이 있다는 신앙이 전개되었다. 조선 후기에는 뇌신이 전쟁 극복과 치병을 위한 존재로 부각되었는데, 전쟁 극복을 위한 다양한 도교 술법이 수용되기도 했고, 칠성검이나 사인검 등의 도검이 애호되었으며, 민간에서는 『옥추경』을 활용한 앉은 굿을 통해 면면히 영향력을 유지했다. 대순진리회를 비롯한 근대 민족종교에서는 후천개벽과 해원상생의 관점에서 뇌신의 위상이 초월적 주재자로서 조명되는 민간종교 혹은 민족 종교로서 새롭게 재전유하는 양상이 나타났다.

• 대순사상논총
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• 제19권
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• pp.193-211
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• 2005

Korean religionist have actively participated in the movements of national security and peace, human rights and dignity, freedom and equal rights, and other social issues. Recently, either progressive or conservative religionists have strongly shown their different approaches in solving social issues, i.e., national security and peace in connection of 'national security law.' A few religious leaders' public views have been misused by some politicians. It is important for both the religionists and journalists in religious newspapers how to bring a harmonious resolution among the people who are either in conservatism or in progressivism. Social participation of religionists is both to respond to the timely situation of civil society and to realize freedom, equality, and peace to the society. Although the principle of the separation of religion and state was established to secure both the right of politics and the freedom of beliefs, political groups have either utilized or suppressed religions. Some politicians have also wrongly applied separation of religion and state by excluding religious aspects in public schools. Religionists and journalists of the religious newspapers should not provide one-sided prejudice but to provide objective information and its righteous analysis to guide people in the right direction to solve social problems. Also, religious newspapers should open a field of discussion how to resolve some issues between the 'national security law' and freedom.

• 한국가구학회지
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• 제26권3호
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• pp.274-285
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• 2015

Wood carving has been extremely widely practiced, but survives much less well than the other main materials, being vulnerable to decay, insect damage, and fire. It therefore forms an important hidden element in the art history of many cultures. Even though wood is less durable than either steel or stone, it has been used for a long time due to its usefulness. Wood has a lot of benefits. So people have used wood for materials in houses, trains, cars, bridges, and simple utilities in their ways according to their own religions, climates, and environment they are living in. Nowadays, there are wood products that are made up for its weaknesses and this has made wood be used in variety fields. Moreover, wood has been widely selected materials for sculptures, interior, and also for architecture thanks to its colors and textures. Wood has helped our life more abundant and beautiful.

• 한국수학사학회지
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• 제19권3호
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• pp.57-70
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• 2006

본 논문에서는 종교, 세계관, 자연세계 등에서 수 3의 의미와 상징성, 삼분구조, 그리고 양 고 부 삼성(三姓)이 건국하였다는 탐라개국신화인 삼성신화(三姓神話)에서 나타난 수 3의 의미와 삼분구조를 살펴보고자 한다.

• 복식문화연구
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• 제12권5호
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• pp.845-858
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• 2004

The purpose of this study is to identify the association of military looks with fascist aesthetics and to infer various aesthetic values of fascism expressed in military looks. The research method is documentary studies through the literature and academic papers, and examined masters' and doctors' theses, domestic and overseas books and fashion magazines, photographs and materials collected from the Internet. The facism expressed in military looks is as follows: First, nationalism, reflecting the current ideology of rebellion, appeals to the original national sentiment of the masses. Second, temptation implies that fascism tempts the mass using the nature of charisma rather than by force and, by doing so, accumulates mighty power without military force. Third, mythology is utilizing images and symbols of great appeal to people for absolute power beyond the concept of time. In order to express power for the effusion of emotional energy through the vision for realities and the magical power of images. Fourth, barbarism is always harbored in the conflict and confrontation of interests among ideas, economies, religions and classes on the other side of contemporary civilized society.

• 대순사상과 동아시아종교
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• 제1권2호
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• pp.115-132
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• 2022

Caodaism officially came into existence in 1926 in Southern Vietnam and soon became a spiritual phenomenon, in the sense of spiritual and social influence. Despite being sandwiched between political forces and ruling governments, Caodaism steadily grew far beyond its national boundary. After 95 years, Caodaism eventually reached Taiwan when a new small Cao Đài Congregation, approved by top Cao Đài Dignitaries in Vietnam, was established in Zhongli District, Taoyuan City by a group identifying as 'Vietnamese New Immigrants' in Taiwan. This article traced this religious organization's doctrine, philosophy, prophecy and relevant socio-cultural factors and found that (1) Caodaists see the successful spreading of Caodaism to Taiwan as having been prophesied long ago; (2) Caodaists believe that any human efforts by Cao Đài missionaries to spread Caodaism overseas without approval from Divinities could end up in failure; and (3) the similarities in social, cultural, and religious practices between the peoples of Vietnam and Taiwan lay a strong foundation for Caodaism to further develop in Taiwan.

• 대순사상과 동아시아종교
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• 제1권2호
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• pp.89-114
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• 2022

Both in Korea and internationally, many know and appreciate Daesoon Jinrihoe for its social work in the three main areas of education, social welfare and health care, and charity aid. The article surveys Daesoon Jinrihoe's activities in these three areas and proposes a comparison with the charitable and ecological work performed by the Taiwanese Buddhist charity (and new religious movement) Tzu Chi, the peace activities of Soka Gakkai, and the projects developed in Bhutan to implement the policy of Gross National Happiness. Tzu Chi is mostly known for its massive recycling activities, but in fact its view of charity and ecology is based on a specific Buddhist theology. Soka Gakkai's vision of peace relates to its interpretation of Nichiren Buddhism. Gross National Happiness in Bhutan is a project promoted by the government, but scholars who have studied it have concluded that it is deeply rooted in Drukpa Kagyu, the dominant school in Bhutanese Buddhism. Similarities are noted, as well as differences with the Western Christian and post-Christian approach to charity, which is largely based on an affirmation of the self. Daesoon Jinrihoe's social work shares with the Buddhist cases studied in the article the idea that the self may deceive (self-deception) but appears to be inspired by the unique principle of Sangsaeng, and by the idea that the root causes of social problems are grievances accumulated through thousands of years and in need of being resolved.