• 대순사상논총
• /
• 제20권
• /
• pp.1-24
• /
• 2009

The doctrinal ideas within Daesoon thought are based on the faith of Daesoonjinrihoe (The Fellowship of the Truth of the Great Itineration), which is grounded upon the Jeongyung, the official scripture of the religious order. Today the religious order is faced with the problem of how to develop and deepen the study of Daesoon doctrine. If this project is carried out successfully, a theory would be presented that would provide not only a firm foundation for their religious work, but also systematic research of Daesoon doctrine necessary for greater understanding by people of other cultures and religions. The field of Daesoon studies has emerged along with the development of the Daesoon religious order, as research was initially carried out by the Institute at the Daesoon headquarters. More recent research has been undertaken by Daejin University and The Inter-Academic Society in Korea. What is needed now is to evaluate the findings of the research, which will be instrumental in focusing the vision of the religious order within the context of Daesoon thought.

• International Journal of Costume and Fashion
• /
• 제8권1호
• /
• pp.65-74
• /
• 2008

Religion is deeply connected with human culture and life, and affects all areas of religious people's lives. The aim of this study was to find out how fashion-conservativeness of religious people and non-religious people differ in Korea. Ten religious people and ten atheists all in their twenties were interviewed to find out the differences between religious people and non-religious people related to their viewpoints on clothes. The twenties age group was selected because people in their twenties are sensitive to fashions and styles, and a fair proportion of males and females were selected. The subjects were asked demographic questions, questions about their religion and faith, whether or not they thought they were conservative or affected by religion, and finally, what they thought of photographs of certain styles. 12 photographs from the 2006-7 F/W collections of London, Paris, New York and Milan were presented to the subjects. The photographs were from the Vogue U.K. website and divided into 6 major styles based on verbal evidence used to describe the collections in catwalk reports: "Sexy," "attitude/confidence," "luxury," "sophisticated/chic," "feminine," and "rock." In conclusion, religious people were found to be more conservative than non-religious people in their twenties because they prefer more conservative and covered up styles, have more negative views of bold and skin-showing trends, and regard some styles to be too sexy when non-religious people do not.

• 대순사상논총
• /
• 제17권
• /
• pp.49-71
• /
• 2004

Daesoon-thought is considered as the one that offers the new interpretation of the people who live in the modern society and advocates the new worldview based on the history of Korean thought. Basically, Dong-Hak, which was a root of Korean religions, was strongly against formalistic Confucianism that governed the whole society of Chosun dynasty, and showed its characteristics towards anti-neo confucianism. However, the people, who severely suffered from the gap between the ideal and real world with deploring their languishment, longed for the emergence of a new leader, since the sprit of Dong-Hak, which was pervaded up to Gab-o-keong-zang, was collapsed before the sword of Japanese forces. Jeungsan was well aware of people's thoughts, and provided with them hopes of life in a very active manner. So, his thought showed plebeianism and democratic nature in a certain sense with racialism that tried to recover the collapsed pride of Chosun. Particularly, Cheon-ji-gong-sa, one of his religious thoughts, is clearly distinguished from those advocated by other religious thinkers, and shows the positive will that overcomes the difficulties of the world in the religious way. This paper aims at shedding the light on how Daesoon-thought appeared with the background of late Chosun. For this, the trend appearing in religions and thoughts at the time of late Chosun when Daesoon-thought started, will be examined carefully. Also, based on such a background it will be further investigated how Daesoon-thought has been developed and systemized.

• 대순사상논총
• /
• 제24_2집
• /
• pp.197-229
• /
• 2015

The aim of this study is to determine the property of Daesoon thought in theory of God. The difference with precedent research is that this study catch the point in which theism as theology conflicts ontology as philosophy. It is elusive without philosophical analysis to detect this point for reasons of religious expression on scriptures. To find this point is beginning of academic communication at religious position. So I tried to draw boundary between theology and philosophy in Daesoon thought so as to apprehend Daesoon thought treats the contradiction of that. The contradiction is found that hierarchy between Sangje and taegeuk reverses on Daesoon thought. Fundamentally two substance can't be arranged to ontology but only one can be. It seems that Daesoon thought has got antinomy. However superiority of Daesoon thought is appeared at this point. The antinomy is just the process to absolute truth of Tao. That is a progressive system of thought in both religious and philosophical aspect. Finally, the result of this study can be organized with five items. First is to get new direction to study of Daesoon thought to catch the clash between theology and ontology. Second is that Daesoon thought can communicate the mainstream philosophy like Hegel's while the argumentation makes progress with Hegel's thought. Third is that Daesoon thought has originality in ontology of tao, mugeuk, tageuk as compared with neo-Confucianism. Forth is that theology of Daesoon thought has the possibility to peace among religions. Fifth is that Daesoon thought transcends religion and philosophy to absolute truth. Particularly, the noteworthy item is about peace among religions as theme of religious practice as the needs of times. The conflict of religion is very serious impact to historic future. So Daesoon thought suggests that all the religions harmonize with each other in universality and respect each other in distinctiveness. It makes it possible to aims for world peace beyond theory to practical orientation on religious creed. In history of philosophy the dialetic of Hegel is the very adequate to explain that principle. Hegel argued that human mind can reach to the absolute knowledge at 『Phänomenologie des Geistes』. He elucidates the process that mind attain the absolute knowledge through movement of negation at 『Phänomenologie des Geistes』. The dialetics leads all the process of mind to finality of the absolute spirit.

• 대순사상논총
• /
• 제34집
• /
• pp.27-48
• /
• 2020

「济生医世者, 圣人之道也」, 「济生医世」的医疗思想是大巡真理会 《典经》 中蕴含的重要思想内容之一。道教经典 《灵宝无量度人上品妙经》 (以下简称 《度人经》) 中的亦有与「济生医世」思想类似的「济世度人」思想, 二者皆围绕个体与社会的救治, 旨在治愈身体疾病与社会弊病, 具有一定内在思想关联。二者都受到了道教易学思想的影响, 具有借医弘道的特点, 同时又注重宗教信仰疗法对于病患的作用。虽然这两种思想产生于不同的年代, 不同的国家, 但我们仍可以从中窥得其共通性的一面。本文主要从三个维度来探讨大巡医疗思想特色及其与道教「济世度人」思想之關係 : 分析大巡真理会「济生医世」思想产生的背景, 主要包括社会群体与生命个体两个因素分析 ; 剖析大巡「济生医世」作为一种宗教医疗手段, 主要包括「济生」之法和「医世」之法 ; 通过大巡「济生医世」与 《度人经》 「济世度人」思想对比, 指出二者在宗教思想层面内在融通性。

• 대순사상논총
• /
• 제23권
• /
• pp.109-152
• /
• 2014

This paper deals with the artistic expression of religious thought in terms of the uniqueness of different images and creativity. The relationship between religion and art is complicated but popular in modern society. Film becomes the icon of modern culture to enhance the knowledge of religious traditions. Among many Korean religious films, Kang Daejin's work, The Way of Peace (1984) contains the life and thought of Kang Jeungsan(1871-1909), the highest god of Daesoonjinrihoe. First, the film, The Way of Peace, pays attention to the legitimacy of succession from Kang Jeungsan to Cho Jeongsan(1895-1958). Korea was beset with trouble both at home and abroad. China, Japan, Russia, and the US had the colonial desire to conquer the lands of Korea and to explore natural resources. Though the people of Eastern Learning(東學) protested government and Japanese colonialists, Jeungsan applied the principle of non-violence to the world. In order to save all the living beings of the world, he reordered the universe and renewed the harmonic relationship of human beings and their spirit. Second, The Way of Peace proposed the soteriology of peace and change to audience regardless of seekers(道人) or not. Jeungsan transformed the closed society to the open society, changed divided religions to the transcendent truth(道). He empowered the marginalized people such as women, the lowly, the elderly, and the sick, who were oppressed in the Confucian society. And he redeemed the people from the disease by healing all diseases and correcting disorders. In conclusion, The Way of Peace is a good resource of religious education by which we can overcome the religious illiteracy. The knowledge of new religious movements and Daesoonjinrihoe is necessary for us to understand the diversity of human nature. In the near future, the new images of Jeungsan should be created through multi-media and cultural contents for the new generation.

• 대순사상논총
• /
• 제20권
• /
• pp.67-94
• /
• 2009

Kang Jeung-san whose real name is Kang Il-soon was a Korean born thinker who thought himself as Shangti(上帝). It is told that he made a Great Tour(大巡) upon this world. His thought was affected by Asian traditional philosophy such as Confucianism, Buddhism and Daoism. He founded a religious body, called Jeung-san-Gyo which could be formed a syncretism of East Asian traditional thoughts. We have to survey Asian traditional thoughts in order to understand Kang Jeung-san's religious thinking. According to the Great Tour Scripture(大巡典經), he have read Confucian moral books, holy Sutra of Buddha and the books of Daoism. In the field of Confucianism, he stressed upon the Book of Changes (Zou-yi; 周易). And for Buddhism, he showed great concern on a monk, Jin-mook(震黙) who lived 15th century in Chosun Dynasty. Jeung-san Shangti followed Daoistic way when he performed religious ritual. In case of performance, he was compared as a great Shaman who wanted to save the world. And the most typical ritual was called public business of Heaven and Earth(天地公事). He showed a great scale while he was touring the world in space. The most important thing, however, is to overcome the localization which seems still prevailing doctrine of the Jeung-san thought. For this, the followers of Jeung-san-Gyo should study world philosophy and accept the modernity so as to broaden Jeung-san thought to the rest of the world.

• 대순사상논총
• /
• 제16권
• /
• pp.131-149
• /
• 2003

The religious doctrine of the Daesunjinlihoe is composed of a next's 4 kinds. The first item is the object of worship. This is the starting point to understand one religion. The second is the main thesis. This is the intellectual expression of original religious experience of the founder of religion. The third is the creed. This regulates a faith practice of the association, being the faith confession. The fourth item is the purpose. The purpose is the ultimate state which the religion association intends to. This has the value as worldwide idea, including the personality completion of the individual. There are three kind feature of religious doctrine in Daesunjinlihoe. They are as follows. The first thing is the intellectual expression of the religious experience and it is the original of the founder. The second is the critical succession and transfiguration of traditional thought. The third is that it displays a future-oriented and new thought.

• 대순사상과 동아시아종교
• /
• 제1권2호
• /
• pp.133-157
• /
• 2022

Applying the long and distinguished heritage of rhetorical theory to any sacred text, such The Canonical Scripture of Daesoon Jinrihoe, could fill many volumes of many books. This study, then, will provide some suggestive prolegomena for directions rhetorical criticism of the Scripture can take, now and in future research. This study will, further, make necessarily broad strokes in order to familiarize audiences and scholars of new Korean religions, and Eastern thought generally, with Western, both ancient and more modern, modes of rhetorical thought. As rhetorical criticism is increasingly embraced by Western religious scholarship, and as comparative religious studies remain an important dimension of textual scholarship, this article will contribute to both areas by presenting perhaps the first rhetorical-critical approach to the sacred scriptures of Daesoon Jinrihoe. When the new English translation of the Scriptures becomes available in the West, general and scholarly readers will be interested to find parallels and departures with religious and critical traditions with which they are already familiar (in this case, early American Protestant Calvinism). This study will make contributions, then, to the areas of rhetorical-religious criticism, comparative East-West presentations of nature within scriptural contexts, and establishment of grounds for further comparative investigations of Western traditions and Daesoon Jinrihoe.

• 대순사상과 동아시아종교
• /
• 제2권1호
• /
• pp.133-155
• /
• 2022

Throughout the Chinese sphere, that is, in the People's Republic of China and Taiwan, tea houses, tea stores, and tea meditation groups often without a particular religious orientation have appeared in the past decades. Tea lovers groups with various philosophical discussions appear throughout cyberspace, where people show their appreciation for tea as a drinkable delicious product and a spiritual tool. The question to be asked here is whether it should be recognized as a religious or spiritual practice agent in and of itself? Should we then talk about the present-day movement of teaism? If we do recognize this as a spiritual phenomenon, should it then be labeled as a New Religious Movement? The trajectory of tea in China is intrinsically connected to religious traditions. This connection is historical, yet it plays a part in the contemporary religious and spiritual sphere. The article explores the continuation and developments of tea culture in the context of the religious sphere of China, looking at practices connected to tea of communities, religious organizations, and individuals. The author explores how tea drinking, commercializing and tea related practices intersect with politics, materiality, and spirituality in contemporary society. In this context it is then argued that tea is a cultural element, religious self-refinement tool, and an active material agent with social-political capacities. The study includes historical narratives, ethnographic data, and literary sources about tea, making up a genealogy of tea which encompasses ritualistic aspects, economic aspects, and power relations related to tea in Chinese society.