• Journal of the Korean Society for Library and Information Science
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• v.22
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• pp.259-304
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• 1992

This paper examines 'Religion Class' in the scheme of the DDC. The major findings of the study are summerized as follows. 1. The first edition of DDC was published in 1876 in order to classify Amherst College Library collections. In spite of the continuous study and revision of the experts, the frameworks of the DDC systems are still kept unchanged. Only their subdivisions, reflecting those developments in the academic world, are developed and detailed more sophisticatedly. 2. The division of 200 does not function as generalities for all class of religion. Therefore, it is necessary to amend the division of 200 to serve generalities for all the religions of the world. 3. Standard subdivision for the christian religion and for the non-christian religion is different. So, the mnemonic nature has become weakened due to the dual standard subdivisions and the classification number becomes much longer and complicated. Therefore, one standard subdivision for all religions of the world is required. 4. Religion science was organized in late 19 C and developed continuously, but the DDC does not accomodate the religion science as a science. Accodingly, the DDC should be revised recognize religion science as a science not the christian science. 5. The deployment of classification scheme in Dewey's 200 is severely biased. That is to say, 9 division were assigned for christian religion, whereas only 1 division was assigned for non-christian religion. Therefore, an adjustment should be made to allocate subdivisions equally to all religions of the world. 6. General classification order of religion is prehistoric, primitive, ancient, modem and world religion in religion science. But, DDC does not accept this general classification order of religion, sticking to the biased expansion towards christianity. Therefore, DDC must adopt the general classification order of religion in the religion science. 7. Lastly, because of the limitation of decimal notation in DC, DDC does not accomodate new subject equally and classification number becomes longer. Therefore, centesimal expansion is proposed in order to make the classification number short, to enlarge its capacity of inclusion of new subject and to maintain consistency in the scheme.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.73-107
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• 2020

Daesoon Jinrihoe tends to be perceived as a 'nationalistic religion' by both internal members of the religious body and outside scholars of religious studies. However, the character of this particular nationalistic religion is rather complex. On top of emphasizing the special status of the Korean ethnic group while focusing on nationalism as a nationalistic religion, Daesoon Jinrihoe futrther asserts an implication of the universality of world religion aiming to bring relief to humankind and the world. This dynamic is one of the specificity of nationalistic religion and also the universality of world religion. However, this dual logic of specificity and universality is not characteristic of only Daesoon Jinrihoe. Many religions in the world have also exhibited duplicity as nationalistic religions and world religions. And this thesis pays attention to Sectarian Shinto as it formed in modern Japan. Kyoha Shinto formed when the modern Japanese government established the national Shinto system which had a total of 13 sects. Most of them do not only call themselves a nationalistic religion, inheriting the ethnic tradition of Japanese people, but also jump into overseas missionary work. This started during the Sino-Japanese and Russo-Japanese Wars. With that in mind, how did the overseas missionary work of Sectarian Shinto aspire for status as a world religion while maintaining their identities as nationalistic religions? Furthermore, how did their movements fare in their efforts to become world religions? Thus, this thesis aims to examine the possibility Daesoon Jinrihoe becoming a world religion through some cases of Sectarian Shinto that showed the duplicity as nationalistic religions and world religions. Also, this thesis makes suggestions regarding the future direction of Daesoon Jinrihoe. As such, this paper aims to review the new direction of Daesoon Jinrihoe as it stands on the borderline between being a nationalistic religion and a world religion. This is done by examining the historical flow of theory regarding 'nationalistic religion' or 'minjung religion' which have long been discussed in Korean society. Also examined is the case of Won Buddhism which likewise aims to simultaneosuly be both a nationalistic religion in Korea and a world religion abroad.

• Journal of Korean Philosophical Society
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• v.148
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• pp.291-326
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• 2018

The present lecture aims to discuss Nietzsche's critique of metaphysics, religion and morality through the affect. Nietzsche's philosophical attempt for the existential health of man made possible by the affirmation of the earth as a world of realistic life. The affirmation about the nascent Earth means that one feels the world as a world of pleasure. But metaphysics and religion have imagined the earthly world of this world as a place against lust. That is, metaphysics and religion suppress the actual affect of man. From the aspect of metaphysics, religion and morality, the human affect is dangerous. But according to Nietzsche, affect is the basic condition revealed by man's nature. The present lecture aims to discuss Nietzsche's critique of metaphysics, religion, and morality in the guide to his concept of affect.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.51-72
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• 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 Journal of the Korea Contents Association
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• v.22 no.6
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• pp.24-34
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• 2022

Viewing religion as contents, we analyzed the network structure by creating networks on 13 world religions. The whole network was constructed by combining 13 religions, and it showed the characteristics of a scale-free network as a general social network. The world religion network had a very small value of clustering coefficient, unlike the general social network. This seems to be the result of the diversity of terms that describe religion. The core network was constructed by applying K-core algorithm used to create the core network to the whole network. When k-3 was applied, it was too complicated but when k-4 was applied, it was too simple to obtain meaningful results. It indicates that it difficult to apply the K-core algorithm to a network containing a low clustering coefficient. Therefore, core networks were constructed according to the number of key words centered on the hub node to analyze the characteristics of world religions. In addition, meaningful information was derived by constructing the world's five major religious networks and East Asian religious networks. In this study, various information was obtained by analyzing world religions as contents. It was also presented a method of creating and analyzing a core network based on key words for networks with a low clustering coefficient.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.1
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• pp.39-60
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• 2021

This essay analyzes the meaning of "modern civilization" and the ways it relates to religion conceived as a "The Fellowship of Daesoon Truth (Daesoon Jinrihoe)." We take the expression "Fellowship of Truth" in the broadest sense as indicative of a human companionship with the true nature of the Real. We therefore understand the term to be practically equivalent with the concept of "religion" as connoting the ideas of bond, relationship, debt, and duty toward the Ultimate Reality, toward fellow human beings, and toward the cosmos in general. On this basis, our intent is to assess the nature and limits of the relationship between religion as a fellowship of the Truth and the tenets of modern civilization. Within this overarching perspective, the case of Daesoon Jinrihoe is particularly significant and fruitful for two sets of reasons. Firstly, this is so because Daesoon is typically branded a "new religious movement" open to modernity while it is also true that at least some of its representatives are wary of the negative implications of the modern world. Secondly, the significance of a study of Daesoon in light of the notion of religion as a "The Fellowship of the Truth" lies in that it asserts being rooted in tradition, which raises the question of its relationship with modernity.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.87-103
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• 2003

Religions have the characteristics ultimately to solve the problems of human beings. These religions are externally expressed through the behaviors called rituals and contain substantially symbolic meanings. A ritual is a kind of transcendental experiences and infinite experience conducted in the reality and formalizes external behaviors in front of the presence of holy subject. Therefore, there is no religion without rituals. However, there are insignificant differences between religions or sects in performing rituals. The purpose of a ritual for human beings who have access to the holy world and this world is to keep their balances not to excessively indulge in this world. Moreover, a ritual plays the role to exercise strict control over the daily life of religious people who are in the holy world but easily tend to be accustomed to force of habit. These rituals are closely related to belief. Belief(Conviction) is one of core elements of religion. Belief as the unique activity among various behaviors of human beings illustrates another characteristics of human beings. The common efforts in the history of mankind to overcome cultural or geographical differences through existing religions can be represented by belief, that is, the faith. On the basis of background described above, this study aims to identify the meaning of rituals and dynamic structure of belief as examining the rituals of Daesoonjinrihoe.

• Asian Journal for Public Opinion Research
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• v.5 no.4
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• pp.302-318
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• 2018

This study is an attempt to explore the perceptions of the public on women in higher education and employment, using data from the World Value Survey, had 90,350 respondents, of which 48.03% are male (N=43,391) and 51.87% are female (N=46,878). This study indicated that women, younger people, upper class people, religious people, and married people are more likely to have strong views against women's education and employment.

• Lingua Humanitatis
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• v.2 no.2
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• pp.183-201
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• 2002

Since the end of the Cold War, debate about the grand struggle between capitalism and communism has been largely replaced by debate about religious sectarianism. Some have even referred to a "clash of civilizations" in the wake of the spread of Islamic fundamentalism. This is in fact an old debate, but it has been given new life by arguments about globalization and economic development as envisioned by the West, and especially by the terrorist attacks in New York on September 11, 2001. While the political right has had little difficulty treating religious belief as a fundamental human and social interest, much of the political left has remained committed to secular Enlightenment, even when it criticizes the hegemony of the West. The dispute depends upon competing notions of history, secularism, and progress, and ultimately on the possibility or desirability of universal solidarity. While for many a world unified by one religion may no longer make sense, the old Enlightenment dream that a single version of secular and universal reason will eventually prevail over religious difference may also need to be reconsidered. The process that we call secularization is neither as singular, nor as transparent, as we might think.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.255-284
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• 2013

There are many discourses about 'religion and women,' but it is no exaggeration to say that there is none about 'religion and men.' This is because the existing religions have been male-centric and have produced legions of male-dominated cultures. In Catholic Church, even today, only men can become the Pope, and women are not allowed to enter priesthood. Meanwhile, in the Islamic cultural areas, the reality is that women are being victimized by men who do not recognize the bad habits such as honor killings, or honor crimes. It is certain that gender discrimination in religious and cultural areas cannot be overlooked. This study focuses on the understanding of women in the thought of Daesoonjinrihoe(大巡眞理會), that is, the Daesoon Thought, which claims to advocate world peace. Daesoonjinrihoe is understood as a thought which tries to overcome gender discrimination prevalent in the existing religions and presents the vision of a new religion which aims to realize a new world of peace by drawing a distinction between the Former Heaven and the Latter Heaven. This study examines the understanding of women by looking at the tenet of Daesoonjinrihoe that consists of 'YeumYangHapDeok(陰陽合德), SinInJoHwa(神人調化), HaeWon-SangSaeng(解冤相生), DoTongJinGyeong(道通眞境).' The tenet is thought of as the basis of creed on which the understanding of women by the Daesoon Thought can be grasped as it basically contains the essence of teaching of the order. In the Daesoon Thought, women have the same status as men; women can become holy and dignified beings by engaging in independent, active, and autonomous spiritual exercises, and serve as a driving force for the realization of the ideal world. This understanding of women by the Daesoon Thought contains the idea of peace which can turn 'the culture of discrimination' into 'the culture of equality,' and 'the culture of life destruction' into 'the culture of life care.'