• Journal of the Daesoon Academy of Sciences
• /
• v.39
• /
• pp.215-247
• /
• 2021

In Buddhism, there are specific terms related to miracles and miraculous acts such as the Sanskrit term, abhijñā, which was translated as into Chinese characters as shintong (神通). This term implies the six supranormal powers. It originally meant 'direct knowledge,' 'high knowledge,' or 'knowledge beyond the common senses,' which was understood as a superhuman and transcendental ability possessed by Buddhas, Bodhisattvas, and noblemen. However, this took on different meanings and morphed into different terms later in India and China. This article analyzes the subject, object, type, and purpose of these shintong, focusing on the Sutra for the Householder Kaivarti (堅固經, Gyeonggo-gyeong, Kaivarti-sūtra) from the Longer Discourses (長阿含經, Jang-Ahamgyeong, Dīrghâgama) and exemplary Buddhist texts such as the Sanskrit, In Praise of the Acts of the Buddha (佛所行讚, Bulsohaengchan, Buddhacaritam) and the Chinese Records of Eminent Monks (高僧傳, goseungjeon) and Continued Records of Eminent Monks (續高僧傳, Sok-goseungjeon). The historical evolution and changes to the meaning of Shintong in Indian and Chinese contexts can be observed through these texts. In the Sutra for the Householder Kaivarti, the Buddha said that there are three kinds of Shintong: supranormal footedness (神足, shinjok, ṛddhi-pāda), mindreading (觀察他心, gwanchaltashim, anya-mano-jñāna), and education (敎誡, gyogye, anuśāsana). Among them, supranormal footedness (multiplying one's body, teleportation, flying, walking on water, etc.) and mindreading were denied because, at that time, claims of this nature were used to appeal to people's emotions and inspire sincerity, but this was of no use in conveying the Buddha's teaching. On the other hand, education, acquired only with through enlightenment, was sanctioned as a shintong unique to Buddhism. However, in In Praise of the Acts of the Buddha, supranormal footedness and mindreading were described as important ways to lead people to enlightenment, while education pertained to the whole of spiritual work. In China, Buddhism was a foreign religion at first, and it urgently sought to be accepted. After the increase of its religious influence, introspection on discipline and practice was meant to firmly deepen its roots. In line with this, shintong and miracles were transformed and expanded to suit the Chinese cultural context. Such changes in Buddhist history are well illustrated by the shini (神異, miraculous powers) described in Records of Eminent Monks and the gamtong (感通, penetration of sensitivity) detailed in Continued Records of Eminent Monks. In Records of Eminent Monks, the subject of shini was that of eminent monks and its objects were those who did not know of Buddhism or believe in it. In Continued Records of Eminent Monks, however, the monks themselves could be objects of shini. The change of object suggests that the purpose had shifted from edification to awareness and self-reflection. Shini focused on edification, whereas gamtong re-emphasized the importance of the pure discipline and practice of monks during the 6^th and 7^th centuries when China became predominantly Buddhist.

• (The)Study of the Eastern Classic
• /
• no.37
• /
• pp.377-410
• /
• 2009

In the East Asian Confucianism society, Hakmun was aimed to bring human beings and nature into harmony, and to explore a unity between knowledge and conducts. For example, Neo-Confucianism aspired they could explain the human existence and society through a single concept of Iki(理氣, the basic principles and the atmospheric force of nature). In this philosophy, humanics and natural sciences had not been differentiated at all. The East-West cultural interchanges at the beginning of modernity caused a crack in the traditional academic concepts. Through the Hundred Days of Reform(變法自疆運動, a movement of Strenuous Efforts through Reforming the Law), the Western Affairs Movement(洋務運動) in China, Meiji Restoration(明治維新) in Japan, or Innovation Movements(開化運動) and the Patriotic Enlightenment Movement(愛國啓蒙運動) in Korea, the traditional meanings of Hakmun was degraded while it became a target of the criticism of the enlightenment movements. Accordingly, East Asians' perception of Hakmun rapidly began to change. Although there had been the Silhak(實學, practical science) movement in Korea, which tried to differentiate its conceptualization of Hakmun from that of Neo-Confucianism during the 18th and 19th century, the fundamental shift in meaning occurred with the influx of the modern Western culture. This change converted the ultimate objective of Hakmun as well as its methods and substances. The separation of humanics and natural sciences, rise in dignity of the technological sciences, and subdivision of learning into disciplines and their specialization were accelerated during the Korean enlightenment period. The inflow of the modern western science, humanized thought, and empiricism functioned as mediators in these phase and they caused an irreversible crack in the traditional academic thoughts. Confronting the western mode of knowledge, however, the East Asian intellectuals had to explain their new learning by using traditional terms and concepts; modification was unavoidable when they tried to explain the newly imported knowledge and concepts. This presentation focuses on the traditional concepts of 'gyeogchi'(格致, extending knowledge by investigating things) and 'gungni'(窮理, investigation of principles), pervasively used in philosophy, physics and many other fields of study. These concepts will mark the key point with which to trace changes of knowledge and to understand the way how the concept of Hakmun was converted into a modern one.

• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.57-79
• /
• 2016

The purpose of this paper is to explain MacIntyre's critique of moral pluralism of modern society and reveal the limits of his critique of liberalism. It is a distinctive feature of the social and cultural order that we inhabit that disagreements over central moral issues are peculiarly unsettleable. Debates concerned with the value of human life such as those over abortion and euthanasia, or about distributive justice and property rights, or about war and peace degenerate into confrontations of assertion and counter-assertion because the protagonists of rival positions invoke incommensurable forms of moral assertion against each other. We usually call this situation 'modern moral pluralism' and concede as the natural outcome of the activities of human reason under free institution. But in After Virtue, MacIntyre vigorously criticizes modern moral pluralism. The main cause he took which brought about this state of affairs was the failure of 'the Enlightenment project'. According to MacIntyre, the Enlightenment project which has dominated philosophy for the past three hundred years promised a conception of rationality independent of historical and social context, and independent of any specific understanding of man's nature or purpose. But not only has that promise in fact been unfulfilled, the project is itself fundamentally flawed and the promise could never be fulfilled. In consequence, modern moral and political thought are in a state of disarray from which they can be rescued only if we revert to an Aristotelian paradigm, with its essential commitment, and construct an account of practical reason premised on that commitment. But one of the deepest difficulties with the argument of After Virtue is that the very extent of its critique of the modern world seems to cast doubt on the possibility of any realistic revival under the conditions of modernity of the Aristotelianism which MacIntyre advocates. Especially when we consider we are not only the characters found in our narratives but also we ourselves are the author of our own narratives. Moral pluralism is not seen as disaster but rather as the natural outcome of the activities of human reason under enduring free institutions.

• Journal of the Daesoon Academy of Sciences
• /
• v.43
• /
• pp.179-209
• /
• 2022

In order to show the achievements of eminent monks who made great contributions to the spread and establishment of Buddhism in China, Huijiao (慧皎) compiled the Gaosengzhuan (高僧傳, Biographies of Eminent Monks) and set up ten subjects, the Shike (十科); meaning the ten rules for translating. The ten subjects served as an important framework for the Gaosengzhuan and its significance as a general history of Buddhism. This significance was further confirmed by the Xu-Gaosengzhuan (續高僧傳 The Continued Biographies of Eminent Monks), the Song-Gaosengzhuan (宋高僧傳 The Song Dynasty Biographies of Eminent Monks), and the Daming-Gaosengzhuan (大明高僧傳 The Great Ming Dynasty Biographies of Eminent Monks) which were compiled successively after the Gaosengzhuan. The ten subjects of the Gaosengzhuan underwent change in terms of the subject titles and their meanings in the subsequent versions of the Gaosengzhuan. In the Xu-Gaosengzhuan, Daoxuan (道宣) changed the titles of some subjects and added a new subject, and in the Song-Gaosengzhuan, Zanning (贊寧) gave new meanings to each subject without changing the ten subjects as they appeared in the earlier Xu-Gaosengzhuan. In the Daming-Gaosengzhuan, Ruxing (如惺) retained three of the subjects but removed seven. This evolution of formation and meaning in the ten subjects was the result of the author's deep recognition and also reflections on major changes and transitions in Buddhist history. Edification was emphasized in the Gaosengzhuan, self-discipline in the Xu-Gaosengzhuan, and wisdom and enlightenment were stressed in the Song-Gaosengzhuan. Ruxing showed that the collapse of the ten subjects reflected the decline of Buddhism. The fact that the ten subjects from each Gaosengzhuan were given different meanings demonstrates that these authors recognized Buddhist history differently. Therefore, it can be argued that the processing of Chinese Buddhist history has been reflected through each of their lens. But it is necessary to analyze and compare various aspects of each version of the Gaosengzhuan.

• International Journal of Costume and Fashion
• /
• v.11 no.1
• /
• pp.15-33
• /
• 2011

The late $19^{th}$ and early $20^{th}$ centuries of Korea were the times when the Confucianism (牲理學) ideology was shaken heavily under the influences of modernism and capitalism by Western and Japanese military and political-economic forces. Under such circumstances, alteration of clothing was much influenced by ideologies than changes in social structure or technological advance. In this study, an ideology was defined as "the force which drives people into a particular social order". Ideologies were postulated as an ongoing process of socialization with dialectic features rather than being a static state. Comparative analyses on conflict structures and different clothing patterns symbolizing the ideologies of the Ruling (支配) and the Opposition (對抗) were conducted. Investigating dresses as representations of ideologies is to reconsider the notion of dichotomous confrontation between the conservatives (守舊派) and the progressives (開化派) and a recognition of Koreans' passively accepting modernity during the Japanese occupation. This may also have contributed to enlightening Koreans about modernization. Here are the results. First, the theoretical review found that ideologies were represented by not only symbols of discourse, but also dresses, and that dresses embodied both physical and conceptual systems presenting differences between ideologies and their natures, Second, during the late 19th century Korea, conflict between conservatives' Hanbok (韓服) and progressives' Western suits (洋服) was found. Moderate progressives showed their identity by "Colored Clothing" (深色衣), and radical progressives by black suits with short hair (黑衣斷髮) or by western suits (洋服). The ultimate goal of both parties was a "Modern Nation". With these efforts, pale jade green coats and traditional hats symbolizing the nobleman class was eliminated within 30 years from 1880 to 1910, and then simple robes and short hair emerged. However, the powerful Japanese army had taken over the hegemony of East Asia, and Korea was sharply divided into modernization and pro-Japanese camps. Third, during the time of Japanese colonial rule, the dress codes having set by the modernization policies during the time of enlightenment were abandoned and colonial uniforms for the colonial system was meticulously introduced. During this period, Western or Japanese-style uniforms were the symbol of the ruling ideology. In the mean time, Hanbok, particularly "White Clothing (白衣)", emerged as a representation of the opposition ideology. However, due to Japan's coercive power and strong zeal for "Great orient (大東亞)", white clothing remained as a mere symbol. Meanwhile, Reformists (實力養成論者) movement toward improving quality of life followed a similar path of the Japanese policies and was eventually incorporated into the ruling ideology. Fourth, dresses as representations of ruling ideologies were enforced by organizational powers, such as organizations and laws, and binding policies, and changes in such dresses were more significant when the ruling ideologies were stronger. Clothing of the opposition ideology was expressed as an aggregation of public consciousness. During the period, the subjects of ruling ideology and the objects who were granted modernization benefits were different although their drives for colored clothing with short hair (色衣斷髮) for modernization were similar.

• Journal of agricultural medicine and community health
• /
• v.24 no.1
• /
• pp.131-143
• /
• 1999

This study was attempted to find the mutual relationship between leisure activities and life satisfaction by the aged persons in a rural area. The data was obtained by interview with questionnaire and the data from 209 persons aged over 65, residing in Dohwa-myeon and Podu-myeon, Koheung-kun, Chollanam-do were analysed. The survey was carried out from Feb. 16th to May 3rd in 1998 and the results are as follows: 1. The survey showed that the major leisure activities were TV watching followed by talking with friends, club activities, taking a walk, visiting friends' or relatives' home and breeding domestic animals. 2. The types of leisure activities were classified into 8 patterns as active self-enlightenment, passive self-enlightenment, temporal amusements, passive self-activities, cozy introspective activities, friend oriented activities, family oriented activities and religious activities. Among the above 8 patterns active self-enlightenment type contributed most to the life satisfaction. 3. The major factors affecting leisure activities were sex, age, average income, religion and educational status. And the major factors affecting life satisfaction were sex, age average income, educational status and a state of health. In conclusion the more the aged persons participated in leisure activities, the better they felt life satisfaction.

• Journal of the Daesoon Academy of Sciences
• /
• v.48
• /
• pp.445-479
• /
• 2024

The ideological context of the Unity of Heaven and Humankind (天人合一) is useful as an approach to understanding the meaning of 'human affairs (人事)' in Daesoon Thought. In Daesoon Thought, the meaning of 'human affairs' occurs within the context of 'the Way of humans (人道)' being based upon 'the Way of Heaven (天道).' However, in Daesoon Thought, the characteristic of 'the Way of Heaven' originates from the Supreme God of the Ninth Heaven (上帝) and His Reordering Works of Heaven and Earth (天地公事). Specifically, this entails the principle of 'what is devised by humanity (謀事在人), is achieved by Heaven (成事在天),' which is inverted to become 'what is devised by Heaven (謀事在天), is achieved by humanity (成事在人).' This is the principle of 'human affairs' that is revealed as the relationship between Humanity and Heaven is newly defined. In addition, the newly changed relationship between Humanity and Heaven is presented as the principle of 'divine beings and human beings mutually guide one another (神人依導).' This principle clearly expresses 'human affairs' in the context of Daesoon Thought. Accordingly, the two directions in which 'human affairs' are completed are expressed as two stages: spiritual enlightenment (靈通) and the Harmonious Union between Divine Beings and Human Beings (神人調化). These two directions in which 'human affairs' pursues 'the Way of Heaven' show a depth beyond just encompassing transcendence and immanence. The relationship between 'the Way of Heaven' and the Supreme God of the Ninth Heaven, in particular, is a useful point for appreciating the how the meaning of 'human affairs' in Daesoon Thought differs from other uses of the term which occur elsewhere.

• Journal of Digital Convergence
• /
• v.16 no.5
• /
• pp.425-433
• /
• 2018

Korea's film industry structure is focused on commercial movies centering on large companies, and its diversity and artistry are relatively overlooked. In addition to trends in the digital media age, the flood of consumable contents on the basis of special effects such as C.G, And is losing popularity as a popular art. The popular art should lead the mature social culture with the educational enlightenment character which induces the indirect experience and the wide insight of the world through the material and expression about the humanities study of the individual and the society. The analysis of the society's artistry and artistry about the movie "(2017)" can be a measure of the definition and kind of artistry in commercial movies and methodology about the manifestation of artistry. As a research methodology, we try to measure the future of the film industry by analyzing the status of the film as popular art, such as intellectual exploration and logical completeness of the essence of society, Through analyzing and criticizing the artistic characteristics in commercial films, I would like to suggest some improvement points by deriving the indicators of the artistic nature of commercial films. The film "1987" is a good example of an ideal commercial film with an artistry that cultivates cultural literacy, promotes civic consciousness through enlightenment messages, and plays a role of self-reflection through art experience. In other words, it shows the possibilities of commercial film with artistry in popular culture, such as a humanistic examination of true history and society, and an introspective gaze of the director expressed through the film society.

• (The)Study of the Eastern Classic
• /
• no.41
• /
• pp.407-444
• /
• 2010

So far, we morphologically considered which satirized society in the enlightenment period. For this, we first looked into the feature of expletive and then analyzed it centering around Declension. At last, we conclude this subject with argument of the creation time of from the morphological analysis result. Begining with the conclusion, I thought that the origin opinion of the creation time of is right. In priority research focusing on people who major in literature, the creation time of is about 1901 to 1907, and it coincide with the result from morphological consideration of this article. First, at the feature of expletive, the advent of '~ 할 말이면' the expression of the conditional mood helped to estimate the creation time of . Prior literature of the creation time of (around 1910), '~ 작시면' is the corresponding conditional mood expression. but in the new-style fiction around , it change to '~ 말이면' and thereafter '~ 것 갓흐면' or '~' which seems similar to present korean. I analized the record for the feature of expletive. By dividing up with merce miswrite and miswrite from ignorance, we can assume that the Scripter of is not the fictionist. At the feature of declension, the full use of the nominative case marker '-가' was recordable. '-가' had already appeared in early modern korean, but until 1883 '-ㅣ' almost replaced it. However, around period, we could know that '-ㅣ' barely used and mostly use '-가'. From this, I estimated the creation time of is at least after 1883. In conclusion, I want to suggest an opinion that 1900 is proper sectioning time when we divide history of korean to Modern and Present korean based on the discussion of this article.

• (The)Study of the Eastern Classic
• /
• no.67
• /
• pp.105-128
• /
• 2017

The purpose of the present study is to explore the significance of the Commentaries on Pavilions (樓亭記) from the Sancheong-gun area. To achieve this purpose, the study analyzes the works handed down in Sancheong-eup, Chahwang-myeon, Obu-myeon, and Geumseo-myeon, focusing on the two characteristic themes: the discipline and enlightenment of heart and mind (in Chapter 2) and the succession of integrity and the tradition of ancestor worship (in Chapter 3). The first characteristic theme "the discipline and enlightenment of heart and mind" is explicated in Chapter 2 by reviewing the Commentary on Hwanajeong Pavilion (Hwanajeonggi) written for the namesake building located in Sancheong-ri, Sancheong-eup, and the Commentary on Gyeongjeonjae Pavilion (Gyeongjeonjaegi) in Maechon-ri, Geumseo-myeon. The second theme "the succession of integrity and the tradition of ancestor worship" is examined in Chapter 3 based on the Commentary on Sulgojeongsa Pavilion (Sulgojeongsagi) from Jangwi-ri, Chahwang-myeon, and the Commentary on Maeranjeong Pavilion (Maeranjeonggi) from Yangchon-ri, Obu-myeon.