• Journal of the Daesoon Academy of Sciences
• /
• v.19
• /
• pp.193-211
• /
• 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.

• Journal of Daesoon Thought and the Religions of East Asia
• /
• v.2 no.2
• /
• pp.51-72
• /
• 2023

This article explores the intersection of freedom of religion, sangsaeng, and symbiosis when considering the post-COVID study of religions, especially new religions. When it comes to the study of new and alternative religious groups, where there is more potential for misunderstanding and misinformation, it becomes all the more important-and indeed mutually beneficial, in the areas of religious liberty, religious freedom, and cross-cultural dialogue-to learn about a tradition by taking into account the spiritual life and practices of members themselves and their own sacred writings and practices. Daesoon Jinrihoe offers a case study of the importance of this principle and the notion of sangsaeng in particular is a fruitful utilitarian lens for thinking about how scholars, journalists, and others might approach the study of religion in our complex and global digital age of (mis) information. Daesoon Jinrihoe is also considered in light of Roy Wallis's typology of world-rejecting, world-affirming, and world-accommodating new religious movements. Open areas for sociological research are proposed and the nascent field of Daesoon studies is compared to some similar scholarly endeavors within NRM studies.

• The Critical Review of Religion and Culture
• /
• no.29
• /
• pp.134-167
• /
• 2016

This paper aims at exploring the characteristics and meanings of religious freedom controversy surrounding religious education, with special reference to proselytism, in protestant mission school in recent Korea. Most of protestant mission schools have been providing students compulsory religion class and chapel service in the name of religious education. According to the school authorities, religious education should be provided for the realization of founding philosophy, and they say that mission school has the right to religious education. On the contrary, many non-christian students argue that their religious liberty is seriously violated by required religious education especially compulsory chapel worship. So serious conflicts broke between mission school authorities and students. Supreme Court decided that Soongsil University has the right to maintain compulsory chapel service, ruling that Daegwang High School should not maintain required chapel worship. It seems that Supreme Court gave different decisions to high school and university respectively, considering the differences between high school and university in application for admission to a school, students' critical consciousness, school's autonomous rights, etc. However, these precedents are being challenged by many peoples and groups. There are three agents which are involved in religious freedom controversy in mission school. The first are mission school authorities supported by religious groups, the second government supported by political parties, and the third mission school students guided by NGO. Among them protestant groups are playing the major role in making religious freedom problems in mission school. Protestant groups try to convert mission school students to protestantism by compulsory chapel service and religion class. Such a protestant proselytism becomes a cause of oppressing students' human rights and religious liberty. In this situation government has a responsibility to protect the students' rights to religious freedom. But government seldom impose sanctions on the protestant mission schools' compulsory programs. The reason why government does not restrict mission school's unlawful religious education is because protestant groups have strong influence in voting. Eventually civil movements organizations involved in religious freedom controversy for the sake of students's human rights. In conclusion, the assailment is protestant proselytism, the accessory is government, the victim is students in the religious education in mission school in recent Korea.

• International Journal of Computer Science & Network Security
• /
• v.22 no.11
• /
• pp.222-228
• /
• 2022

In today's era of digital technologies, the problem of religious communication in the cyberspace is being actualized, since the globality and accessibility of the WWW makes it one of the most effective and promising channels for transmitting various kinds of messages, including those of a religious nature. Today, religious organizations and movements pay the closest attention to the virtual media space, not only using it to attract new followers, but also for religious PR, image-making and branding, informing the world about themselves through news from the life of the organization and its followers. An equally important form of electronic communication in the online sphere is currently the interaction of various religious movements and religious cultures in general, or the dialogue of confessions in particular. Research in the digital space makes it possible to identify important trends in religious spheres based on the analysis of the flow of information on the Internet, to demonstrate the specifics of individual media outlets and the consequences of their activities for interreligious dialogue, to study the role of the Internet in changing religious beliefs, the possibility of changing religious identity, retrospective development of religious enlightenment at the turn of the century, to determine the vectors of possible interreligious interaction and discuss the role of digital technologies in the work of religious structures, to state the need to continue an active dialogue between representatives of religious movements, to hold expert seminars on interreligious dialogue on a regular basis, and to record the risks generated by the digital space. Thus, the coronavirus pandemic served as a background and context, a litmus test and a catalyst for accelerating and intensifying interreligious, interfaith dialogue and dialogue between religious organizations and society.

• Cross-Cultural Studies
• /
• v.22
• /
• pp.151-175
• /
• 2011

In this article, I have analyzed the signification of the death of Don Quijote from the oriental religious and philosophical point of view, comparing with the novels of Kim, DongRi. We are able to read Cervantes' hope for his absolute ideal to be lasting forever via the death of Don Quijote, in the base of a strong will named of Gukyeong's life. In the same time, we can also discovery death as lasting of life in the basis of buddhist idea and death as the unification with nature via the meeting between the living and the dead in the Montesinos Cave. Montesinos Cave symbolizes a unclassified and chaotic space, which the Shamanist can meet the dead with a extatic ceremony and both supernatural life and daily life coexist. Therefore, the symbolic death of Don Quijote in Montesinos Cave is abe to be explained by approaching to absolute freedom named of Hatal, in other words, voluntary and conscious death to escape from the yugo of being. Considering the fact that Kim, Dongri emphasized on the unification of sky, earth and human being, keeping a racial identification in the face of the stream of occidental materialism in the time of Japanese conquest, we can look for the similarity with Cervantes' ideal. Contrary to the religious dogmatic ideal, Cervantes treated to recover the human nature and vitality, transcending the occidental rationalism and religious ideology in the time of Counter-reformation.

• The Critical Review of Religion and Culture
• /
• no.25
• /
• pp.195-241
• /
• 2014

When the objective of a modern state focuses on securing basic human right of an individual and realizing public good in a state community, the direction of policy on religion of a state can not deviate far away from such objective. Meanwhile, the policy on religion of modern states today mostly takes the church and state separation principle as its basis. The states secure religious freedom and enforce the separation of church and state by differentiating religion and the mundane world and establishing the relation between the two. This study examined the church and state separation principle, which is an important system device of recent age nation-states, and explored the possibility of more active policy on religion. First, the relationship among religion, state and politics was examined from more structural and functional viewpoint. Next, how the separation of church and state principle has become recent age political principle and what was the settlement process of church and state separation in other countries are summarized. At last, the actual situation of church and state separation in Korea, the structural limitation of it and the direction of policy on religion are examined. The application experience of church and state separation principle is quite short in Korean society. In addition, when there is a religious issue, there is the trend of evading the issue unconditionally or responding to it passively. However, the religious culture in Korean society is one of the biggest cultural resources and social assets. Since it has big potential as driving force for the advance of state, it is regretful to leave religion alone as it is. Therefore, this study explored the original limitations of church and state separation principle which are limiting the religious policy of of state and searched for a theoretical basis for the utilization of resources in religious culture as driving force of state by overcoming the limitations. This study examined the situation in Korea by paying attention to how differently the church and state separation principle is being applied in other states, The separation of church and state, which is the basis of policy on religion in Korea, belongs to 'similar separation type' like in Japan; therefore, there is a trend of doctrinaire interpretation or arbitrary interpretation. This study suggests that it is required to overcome this limping state and settle down the church and state separation principle, which fits to Korean society, as a social and cultural practice. It is also suggested that more active policy on religion would be enforced by wider interpretation of church and state separation.

• Journal of the Korea Fashion and Costume Design Association
• /
• v.14 no.1
• /
• pp.13-29
• /
• 2012

Art works reflect the spirit and aesthetic information of the times. More specially clothing shown in paintings indicates the phases of the times and contains the aesthetic values of the era. The purpose of this study is to examine the characteristics of German Romantic Era on male and female clothing style represented in Caspar David Friedrich's paintings. The study aims to highlight the following: First, German romanticism ironically gives conceptual importance but high value to freedom of inner self and imaginative sensitivity of human beings. Second, the paintings of Friedrich show the consistency with nature through human beings' inner self and transcendency ultimately expressing religious ideals paradoxically. Third, the characteristics of male and female clothing style shown in Friedrich's paintings are considered religious, contemplative, paradoxical, transcendental, conceptual, political, grass-roots oriented, and female liberating. Female clothing reflects simple empire-style, while male clothing shows romantic style of people's leaders, reflecting the political features in those days.

• Fashion & Textile Research Journal
• /
• v.12 no.1
• /
• pp.21-30
• /
• 2010

The purpose of this study is to research the symbolistic values of western beards' style in the twentieth century. Namely, it is to consider the relationship between social-cultural factors and aesthetic meanings of western beards' style. The contents are, firstly, studying the conception and the types of beard. A beard is the hair that grows on a person's chin, cheeks, neck, and the area above the upper lip. At the World Beard & Moustache Championships, there are moustache category (natural, english, hungarian, dali, fu manchu, freestyle), beard category (natural, musketeer, goatee, sideburns, freestyle), and full beard category (natural, garibaldi, verdi, van dyck, freestyle), Secondly, this paper is continued by researching the history of beard from the ancient to the present day, and thirdly, analyzing political dictatorship, social resistance and expression of personality, religious dignity, related with the change of world situation, the formation of postmodern anti-culture and pop-culture, and the coexistence of traditional culture. There are long and bushy full beards in some religions like Hinduism, Judaism and Islam. The meanings of their beards are purity, life and holiness. The beards of some politicians symbolize dictatorship. Namely, the chaplin of Hitler, the moustache of Hussein and the musketeer of Castro express strong power and charisma. In 1950s'-70s' subcultures, Hipsters' goatee, Bikers' horseshoe, Beat generations' goatee and Hippies' natural represent the lack of adaptability and social resistance. Also, the celebrities and artists like Ronald Colman, Clark Gable, Don Johnson, George Clooney, and Salvador Dali express freedom, personality, and taste with beards. For that matter, the symbolistic values of beards' style in the twentieth century are the religious dignity, the political dictatorship, the social resistance and the expression of personality. Today the beards' style is one of fashion items as well as a symbol of masculinity, customs and classes.

• Trans-
• /
• v.4
• /
• pp.65-86
• /
• 2018

In this paper, I chose one of various agenda for life in a philosophical film world view and explored the core of dialectical relation between free will and responsibility. Freedom and responsibility, Existential and inferiority, etc, The conflict of humanity on the crisis of faith have been A comparative study based on the discussions of East Asian religious philosophy and Western philosophy. Including compare the three commonalities and differences with Jean Paul Sartre's 'subjectivity ideology due to the existence of free will' on existentialism in contemporary Western philosophy and The theory of the 'moral autonomy originating in the good will' of the Enlightenment philosopher Immanuel Kant and Concept of 'consciousness' of the life essence of Keiji Nishitani Based on the analysis of the film. In addition, the problem of free will in the viewpoint of nature, along with the individual's point of view, is comprehensively supplemented by the idea of the "nothingness" of the philosopher Zhuang Zhou. A selection of the Polish film Dekalog: Eight and make a basic conclusion of the final by argumentation and analysis as a case of the dialectical relation between the free will and responsibility.

• Journal of English Language & Literature
• /
• v.56 no.1
• /
• pp.135-156
• /
• 2010

In the 1640's and 1650's, Milton wrote many prose works on a variety of topics such as education, church polity, divorce, censorship, regicide, tithing, civil liberty, and blindness. Much of his prose shows us turbulent decades of English history. In this period, he also published his first collection of poems and wrote sonnets. He wrote 23 sonnets in his life, and many sonnets Milton wrote after he had become Latin secretary are occasional poems in historical time. Milton's sonnets, as Annabel Patterson says, are a marker in his personal development, in his life, in his career as a writer, and in the history of his time. Four sonnets (15, 16, 17, 23), written between 1648 and 1655, were not published in the collected edition of Milton's poem in 1673. These sonnets, addressed to leaders of the Parliamentary party during the English revolution, Thomas Fairfax, Oliver Cromwell, and Henry Vane, and to his friend Cyriack Skinner, have been known as "commonwealth" sonnets. They are also called as "heroic sonnets" because they have the common style and theme with his later heroic epic poems. These sonnets were finally published in 1694 by Milton's nephew John Phillips. Milton was interested in religious, domestic, and political liberty for his lifetime, and his heroic sonnets also deal with these ideas of liberty. Milton asks civil liberty from Fairfax, freedom in religion from Cromwell, and from Vane for the reconciliation of both. The aim of this article is to examine how the rhetorical strategies of his "left-handed" prose interact with those of his "right-handed" poetry. This paper explores the relationship between Milton's heroic sonnets and his prose works, such as The Second Defense of the People of England, A Treatise of Civil Power, and The Likeliest Means to Remove Hirelings. Milton deals with the critical issues of religious tolerance, the separation of church and state, liberty of conscience and defense of his blindness, and attempts to define the statesman's role in peacetime England in these heroic sonnets and prose works.