• 대순사상과 동아시아종교
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• 제3권1호
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• pp.129-151
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• 2023

The concept of interfaith harmony is one of the key issues for discussion in this contemporary world. It has multifaceted implications that range from pedagogical realms to global policy making. Here we focus on the basic concepts of interfaith harmony from Sikh and Cao Dai perspectives in order to address their viewpoints in regard to promoting culture of Peace and Understanding. Although these religions are new as compared to the existing living religions of the world, they found their new identity in the history of world religions for their unique concepts of interfaith harmony. In this article, the concept of interfaith harmony has been analyzed from two perspectives such as theological and socio-historical. For a systematic understanding of the subject matter, it has been categorized into three subpoints; unity of God, unity of religions and unity of humanity. Methodologically, the qualitative methodological framework of the proposed research is descriptive in nature. Thus, the present research has been primarily conducted by using secondary sources, although the crucial information is collected from primary sources such as the sacred texts of Sikhism and Caodaism. Since this study is done considering the social, political and religious contexts of India and Vietnam, it can contribute to the understanding of the nature of interfaith harmony in South and South-East Asia.

• 영어영문학
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• 제55권6호
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• pp.961-973
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• 2009

Walter Benjamin expresses his concern that the new technologies of mechanical reproduction robs the artwork of its own uniqueness, its "aura." Benjamin uses the word "aura" to refer to the sense of awe or reverence one presumably experiences in the presence of works of art. This aura does not merely inhere in the works of art themselves, because Benjamin extends his notion of aura to the level of how he both understands and positions the modern subject in the world of uncertainty and transitoriness. The theoretical framework of Benjaminian aura becomes a crucial and efficient strategic apparatus to read The Education of Henry Adams. As for Benjamin the modern implies a sense of alienation, a historical discontinuity, and a decisive break with tradition, Adams observes that modern civilization has wiped out "tradition," a mythic home in which man can experience order and unity. Adams claims that the growth of science, reason, and multiplicity at the expense of religion, feeling, and unity has been accompanied by a parallel growth in individualism at the expense of community and tradition. To Adams the collapse of traditional values such as maternity, fecundity, and security in America is a waking nightmare of the moral dilemmas of a capitalist society, in which the cruel force of the modern Dynamo is becoming a prime governing principle.

• 대순사상논총
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• 제39집
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• pp.249-274
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• 2021

本文乃以韓國大巡真理會《典經》為主, 探討姜甑山的宗教醫療。姜甑山的醫療原理建立在「身心一體」的整體觀, 意即醫治疾病, 必先醫心, 也就是他所說的「大病之藥, 安心安身」。按摩是姜甑山經常運用的物理治療, 他運用按摩消除病患因氣鬱不順所導致腿部與腹部的諸多疾病 ; 而四物湯, 小柴胡湯, 木瓜, 生地黃是他常用的藥劑與藥材。道法醫療是姜氏宗教醫療的特色, 根據《典經》的記錄, 有正氣祛病, 驅除精怪, 代病與轉病, 更衣除病, 用藥於地等, 結合符咒, 藉以醫治百姓, 尤其用藥於地是他獨創的道法醫療方式。

• 대순사상논총
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• 제22권
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• pp.1-32
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• 2014

This paper is searching the meaning of Gangseong(姜聖) which came from Gucheon Sangje(九天上帝, the Lord and Creator of the Great Origin of the Ninth Heaven) incarnated in the Gang(姜) family. To study the meaning of Gangseong(姜聖), this paper concentrate on Maitreya(彌勒尊佛) and the sentence about Wonsibanbon(原始返本) Sangje's incarnation in the Gang's family appeared on term Gangseong in the middle of divinity terms(九天應元雷聲普化天尊姜聖上帝). Furthermore, Sangje's surname Gangseong(姜姓) has relation with Maitreya and the sentence about Wonsibanbon. What Maitreya has relation with Gangseong(姜聖) is the legendary poem that Maitreya Statue became complete woman(六丈金佛 化爲全女) and what Wensibanbon has relation with Gangseong is the fact that family name Gang is primary surname all over the world's human beings. Wonsibanbon comprises correction of family lineage and theocracy(政敎一致) which came from tracing and reviving the beginning. As a primary family name, Sangje's incarnation family name Gang plays a leading edge role of religious activity of Sangje because primary family name Gang represents the one and only Truth(眞法) or the principle of Wensibanbon which means the union[unity] of religion and politics(政敎一致), and combining saintliness and heroism (聖雄兼備). According to the one and only Truth(眞法) like this, the first emergence and role of the completely "DoTongKunJa" (道通君子, the perfection of man with Dotong) who Sang-Je declared will build the union[unity] of religion and politics shows realization of advance-oriented salvation. Under the principle of Yangsan(兩山, twin mountain, 甑山, 鼎山, the three-story Maitreya Statue of Geumsan Temple) which implies emergence of the completely "DoTongKunJa"(道通君子) who will accomplish the union[unity] of religion and politics(政敎一致), combining saintliness and heroism(聖雄兼備) and advent of the one and only Truth(眞法出現). This could be possible by the almighty of Sangje who incarnated in Gang's family name according to the principle of Wensibanbon from the text Jeonkyung(典經) as shown. Adjusting family lineage (血統) means to straighten out the relation between ancestors and descendants, and which has close relation with the activity after Sangje's incarnation in Gang's family name according to the principle of Wensibanbon. As far as family lineage was concerned, there are three aspects of close relation between ancestors and descendants. First, general connection between ancestors and descendants, Second Dotong(道通)-related connection, Third after -death entrance(冥府)-related connection. Descendants should know a family history from moral laws of family relationships(天倫) by the Compatibility principle. As for second Dotong-related connection between ancestors and descendants, the fact descendants' Dotong can be accomplished by the act of ancestors' charity shows human beings world(人間界) where descendants live has close organic relation with divine world(神明界) where ancestors live. As for third after-death entrance-related connection between ancestors and descendants, after-death entrance are totally related with both Heavenly order(天道) of ancestors and Humane-order(人道) of descendants. At this point, we can see the relation between ancestors and descendants are very close and organic. As shown from the text Jeonkyung, Sangje as Gucheon Sangje(九天上帝, the Lord and Creator of the Great Origin of the Ninth Heaven) and Maitreya(彌勒尊佛) has descended to the earth adopting Gang's family name according to principle Wensibanbon. By Sangje's incarnation in Gang's family name, the legitimacy of the religion and the perfection of Do could be successed under the law of Yangsan(兩山). Furthermore, Sangje realize the one and only Truth by Adjusting family lineage and producing the completely "true man" through Cheonji Gongsa.

• 대순사상논총
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• 제23권
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• pp.345-383
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• 2014

This article intends to examine the value of the world citizenship in the perspective from the root meaning that is stressed as the behavior style of Daesoon thoughts in relation with 'desirable attitude of life in education of morality. Traditional root meaning of Daesoon thoughts turned out to be proper moral behavior principle such as Yin Yang harmonious virtue, God Humane keeping unity, and conviviality with regrets settlement. Such three principles of Daesoon Thoughts show the characteristic of global code such as respect of life, solidarity unity, and tolerant trust. To revise the phenomenon of duality, and to realize the human awakening in radically changing reality, we need to cultivate world citizenship based on the root meaning of Daesoon thoughts. Daesoon thoughts covering the East and the West, especially the key features of religion, can cultivate the world view of citizenship in the era of plural society based on folk beliefs toward Gucheon Sangje faith as the essence of the multiplism. The world citizenship of human society is necessary to unite the world in the unified construction cooperative spirits. All beings need to be away from antagonistic confrontation with the practice of mutual conviviality. The diameter of acquired joining world citizenship can have the opportunity to realize of Gucheon Sangje's Heaven and earth construction. The root meaning of Daesoon thoughts can contribute to moral practicality with world citizenship by practice of heavenly truth and human truth. First, cultivating heavenly truth by means of insight can develope the profound world citizenship. Secondly, the solidarity of the public and private can cultivate public citizenship. Thirdly, in the crisis of the mankind, this awakening conviviality can be foundation for world citizenship of public communication. Fourthly, the spirit that would not deceive ownself can be contributed to cultivating the world citizenship by means of the process of internalizing Daesoon thoughts. Nowadays in the plural society demanding world citizenship, the public citizenship can deepen the spirit of respect of life, solidarity unity, and tolerant trust in the process of world citizenship cultivation. In the future, the world citizenship can be deepen the alternative of practice in the continuous cultivation of world citizenship. In this process, we can form the culture of coexistence which can contribute to human society as well as korean society by developing the value of living together happiness through the guide of this phonesis.

• 한국철학논집
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• 제32호
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• pp.185-213
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• 2011

조선은 19세기 내우외환(內憂外患)으로 인해 큰 충격과 시련을 겪는다. 당시 사상계는 유불선(儒佛仙) 삼교가 서로 융화되지 못하였다. 몇몇 선각자는 사상과 시대를 반추하고서 유불선 삼교를 합일(合一)시켜 민생의 삶과 심정을 어루만져주면서 궁극적으로 국가의 태평성대를 도모하였다. 그들의 유불선 합일은 심신수련과 체험에 입각한 것이 많았다. 연담(淵潭) 이운규(李雲圭)는 유불선 합일사상으로 새시대를 갈망하였다. 그의 사상은 두 계열로 나누어진다. 그 하나는 광화(光華) 김치인(金致寅)으로 계승되는 계열이고, 다른 하나는 "정역(正易)"을 저술한 일부(一夫) 김항(金恒)의 계열이다. 본 논문은 김치인의 삶과 유불선 합일사상을 다루었다. 김치인은 이운규의 아들 이용래에게 나아가 수학한 이후 여러 영산(靈山)들을 찾아 심신을 수련하면서 신비한 종교적 체험을 통해 자신의 교학(敎學)를 세웠다. 그는 이론적 교학을 세우는 데 도(道)를 중시한다. 도의 근원은 하늘에서 나온 것으로 여긴다. 그 도는 인간의 사유양상으로 인하여 '유교'와 '불가 선가'로 구분되었으나 궁극적으로는 '하나이다'는 것이다. 그 '하나'임을 설명할 때 성리학적 개념 즉 '음'과 '양', 그리고 '체'와 '용'을 원용하였다. 즉 '도'의 양면으로 '음'과 '양' 그리고 '체'와 '용'이 있는 것처럼 김치인은 유불선 어느 한편에 치우치지 않고, 오로지 '음'이고 '체'인 '불가 선가'의 신령설(神靈說)을 중심으로 '양'이고 '용'인 유교의 윤리설을 합설하여 하나의 구심을 찾고자 하였다. 특히 그는 심신을 수련하는 데 노래를 읊조리고 춤을 추는 영가무(詠歌舞)를 추구하였다. 이러한 유교의 윤리나 불가 선가의 수련은 궁극적으로 구심이 없는 당시 민초나 처사들에게 도의 실현을 촉구하면서 참다운 선을 지향하도록 것이었다. 김치인의 유불선 합일 사상은 전통적 고유사상을 지니고 있으면서도 보편성을 지향하고 있기에, 이에 대한 고찰은 김치인과 그 후학들의 정체성을 되돌아보는 계기를 줄 것이다.

• 한국조경학회지
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• 제38권5호
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• pp.122-133
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• 2010

인간은 장소와 일체감을 이루고자 하며, 이를 통해 자신의 정체성과 장소의 정체성을 동시에 이루어간다. 인간은 자신들이 속한 문화와 환경에 따라 고유한 관념을 형성하고, 그 관념은 상징을 통해 장소에 표현되는데, 상징은 공간구조와 이를 형태화하는 디테일에 의해 장소에 구체화된 형태를 나타낸다. 본 연구는 이슬람정원을 대표하는 '사자의 중정'을 대상으로 공간구조와 디테일을 비교 검토하여 둘의 상호보완적 관계와 디테일이 장소성에 미치는 영향을 고찰하고자 하였다. 양자 간의 비교는 내재하는 상징과 의미, 디자인 언어, 형성배경과 디테일을 통한 장소체험의 측면에서 이루어졌다. 먼저, 공간구조는 차하르바그의 기본형태로 구성되어 코란에서 표현하는 낙원을 상징하였다. 이슬람교, 아랍문화, 스페인 무슬림왕조의 생활양식을 배경으로 공간구조가 형성되어 전통적인 이슬람정원과 크게 다르지 않았다. 디테일은 공간구조를 형태화하는 동시에 낙원, 왕권, 신성, 자연 등을 상징하고, 이슬람교, 스페인 무슬림왕조의 문화, 아랍문화, 안달루시아의 지역성, 무데하르 양식 등을 나타내고 있다. 디테일은 스페인 무슬림왕조의 일상에 생동감과 변화감을 주어 폐쇄적인 궁전생활에 활력을 주며, 안달루시아지역 왕조의 특성을 갖는 사자조각상으로 중정의 중심을 이루어 다른 이슬람정원에서 볼 수 없는 독특한 분위기를 자아내었다. 사자의 중정의 디테일은 오감을 통한 체험의 대상이며, 인간과 장소가 하나가 되도록 해주어 장소성을 형성했음을 알 수 있었다. 사자의 중정의 디테일을 통해 스페인 무슬림왕조의 일상과 이상을 파악할 수 있었고, 그들과 정원이 일체감을 이루었으며, 디테일은 공간구조보다 더 풍부한 의미와 디자인언어를 담고 있음을 알 수 있었다. 결론적으로 디테일은 장소성을 형성하는 중요한 체험적 대상임이 파악되었다.

• 대순사상논총
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• 제34집
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• pp.1-26
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• 2020

九天應元雷聲普化天尊在臺灣道教中, 被奉為雷部至上之神 ; 在韓國大巡真理會中, 卻是其宗教信仰的至上神。而九天應元雷聲普化天尊也因為在兩個宗教中具有相同名稱, 不禁讓人想知道, 在不同宗教卻出現相同名稱的神祇, 兩者之間是否指的是同一位神?亦或是兩者之間是否具有一定的關聯性?九天應元雷聲普化天尊在兩個宗教中, 所負含的意義為何?諸如此類的相關問題, 有必要先進行基礎性的釐清。而宗教經典即是釐清基礎性問題的基石。宗教經典對於具有該宗教情愫的人而言, 通常具有一定的神聖性, 權威性與教化性, 這些宗教經典的特性, 經常可由經典中人物的話語或經文字句中看出端倪, 因此, 本文亦試圖從兩宗教的經典中開始著手研究。本文從韓國大巡真理會與道教正一派的兩部關於「九天應元雷聲普化天尊」之經典 《典經》 與 《玉樞寶經》 著手, 探究兩部經典中, 解析 關於九天應元雷聲普化天尊, 在兩部經典中的神聖形象, 權威形象與教化形象, 並對九天應元雷聲普化天尊在兩部經典中的形象進行比較, 試圖探究兩者異同性。本文基於釐清「九天應元雷聲普化天尊在兩宗教中的異同」的終極目標下, 於本文中先進行第一步的經典分析探究。本文內容大致分為四大部分, 第一部分為, 探究兩部經典的內涵, 包含經典的由來, 內涵與價值。第二部分為, 兩部經典中九天應元雷聲普化天尊之三種經典形象, 包含神聖形象, 權為形象與教化形象。第三部分為, 兩部經典中九天應元雷聲普化天尊之三種經典形象比較。最後, 以兩教間的發展演化, 歷史關係, 為兩部經典中的九天應元雷聲普化天尊之存在價值做些許論述。

• 비교문화연구
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• 제29권
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• pp.113-131
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• 2012

In our days, we live in the world of image and imagination. Now we think that the images and imaginations are no more selective but indispensable elements in our life. The status of imagination is dramatically changed since 20 century. Many philosophers like G. Bachelard, G. Durand, Paul Ricoeur, H. Corbin, G. Deleuze made great contributions and we think that the studies of imagination began since 20 century. But the change of the status of imagination was not made in one day. In the long history of human life, the imagination kept his own value, and never stopped to give his influence to the human mentalities. The concept of imagination was born from the Plato's notion of phantasia. Plato thinks that the phantasia is a kind of drawing capacity in mind in the process of recognition. But the image which phantasia makes is not real one but pseudo one. So it is necessary to banish those false images from our recognition. Aristotle thought phantasia as an afterimage of object of sense. The sense is always true, but the phantasia is very possible to be an error. After Plato and Aristotle, the notion of phantasia developed into that of imagination, but it was always a problem full of contradictions. According to G. Durand, we can say, in some sense, the history of western philosophy is a kind of struggle against the image and imagination. In Middle Age, the iconoclasm tried to exclude image from their religion. Thomas Aquinas tried to explain the image by the rationalistic christianisme. In 16-17C Galilei and Descartes solidified the exclusion of imagination from the philosophy in the name of science and reason. The empiricism and positivism was the final and the most conclusive philosophies which exclude the imagination definitively from the field of philosophy. But the imagination continued his influence in the field of art. In the age of Renaissance, the imagination found his way of liberal expression, and this trend was inherited to Baroque. From the middle of 17c many philosophical theories supported the imagination by many philosophers like J.-B. Dubos, Baumgarten, A. Becq, J.-J. Rousseau etc. The Romanticism was the first significant wave which made the imagination come forward in front the art. The romanticism broke the narrow frame of rationalism and expand human's view of the world to the cosmos. From the romanticism, the imagination became a faculty which expresses the unity of human and nature. That was impossible by the rational thinking of rationalism. The concept of new imagination made a new future of human, 'the imagining conscious' and this imagining conscious provided a solid base of next generation's symbolism and surrealism.

• 대순사상논총
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• 제16권
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• pp.69-85
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• 2003

Death has been one of the basic objects in philosophy and religion. Why do people feel afraid about death? Maybe it is because they don't know the situation after death or because they have a wrong idea about it. Someone may think that he/she doesn't care the situation. But this attitude is wrong. We must understand that our attitude about life is shaped by our knowledge of the situation after death. A recurrent theme about death in popular thought is the idea that death is mysterious. As we have seen, it is difficult to formulate a satisfactory philosophical analysis of the concept of death. If it is impossible to analyse the concept of death, then it is impossible to explain precisely what we mean when we say that something dies. It might be said therefore that, in virtue of this fact, death is mysterious. Of course, death is not distinctively mysterious - all other unanalysable concepts are equally mysterious in this way. Reflection on death gives rise to a variety of philosophical questions. One of the deepest of these is a question about the nature of death. Typically, philosophers interpret this question as a call for an analysis or definition of the concept of death. Plato, for example, proposed to define death as the separation of soul from body. However, this definition is not acceptable to those who think that there are no souls. It is also unacceptable to anyone who thinks that plants and lower animals have no souls, but can nonetheless die. Others have defined death simply as the cessation of life. This too is problematic, since an organism that goes into suspended animation ceases to live, but may not actually die. The eastern philosophers proposed to define death as the nonduality of life and death. Taoists, for example, do not believe in the Wheel of Life of the Buddhists nor in the Heaven or Hell of Christianity. Taoists view existence as glorious. The whole Universe, they teach, is a marvelous, vibrant Unity wherein everything, visible and invisible, pulses with energy and changes. As being develops through the experience of existence, its vessels are swept onwards by the mighty stream of the eternal TAO to other forms of expression and activity. Man does not die; he merely extends into new fields. Taoists teach that the end of a person is the return to the Ultimate Reality. "Life is uncertain - Death is certain": This is a well known saying in Buddhism. Knowing very well that death is certain and it is a natural phenomenon that everyone has to face, we should not be afraid of death. Yet, instinctively, all of us fear death because we do not know how to think of its inevitability. We like to cling to our life and body and so develop too much craving and attachment.