• English & American cultural studies
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• v.18 no.3
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• pp.93-113
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• 2018

This paper examines C. S. Lewis's view of myth and religion in the mid-twentieth century England. Lewis provided his social and cultural criticisms for materialistic contemporary culture and a decline in religiosity in Till We Have Faces (1956). Under the agitated influence of the time period and social movements in which he had lived, Lewis's writing uncovers dynamic interactions with the traumatized world aroused by two World Wars and the apocalyptic aura of an upcoming new world. The narrative of Lewis's novel Till We Have Faces, in a larger perspective, presents the mixtures of mythic motifs and nostalgia. On the plot basis, the novel depicts contemporary spiritual blindness and national dissociations. Many criticisms of Lewis have not been exploring the author's keen knowledge of the modern society because of his conspicuous depictions of evil and grace involving religious and medievalist views. Nonetheless, the paper explores how Lewis's apocalyptical views, related to turmoil and nostalgia, uncover complexities of his religious dilemmas between restoring the deteriorated status of the privileged. Ultimately, it analyzes Lewis's consciousness of the social changes related to the larger, more often than not psychological, context of redefining the national empire.

• Child Studies in Asia-Pacific Contexts
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• v.2 no.2
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• pp.109-122
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• 2012

Despite the fact that Muslims are fast becoming part of the world population, they are the least known group. Moreover, Muslims have been seriously misunderstood and negatively perceived because of several tragic events related to terrorist attacks or wars in the Middle East countries. In this light, the current study examined how parenting values and practices varied by importance of religion, gender, and generation, based on the questionnaire data collected from 312 Muslim fathers and mothers living in Jakarta, Indonesia. The most salient result of this study was that the religion was at the center of everyday lives. The importance of religion in their lives clearly translated in their parenting styles by engaging in religious practices with their children. At the same time, Muslim parents in Indonesia had a high level of expectation for their children's education and making happy family life as well as being faithful as Muslim. This study contributed to promoting cultural sensitivity towards Muslims by examining Indonesian Muslim parents' parenting values and practices.

• Journal of the Korean Society of Clothing and Textiles
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• v.33 no.6
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• pp.958-967
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• 2009

Just as various religions of the world have multiple systems based on their own belief system respectively, religious costumes, which are the expression of religion, are varied in forms according to different religions. Nonetheless, this research attempts to examine the universal features of the variety of religious costumes. Since the range of this research is broad and the limit of study is clear, this research confines the study objects into world's four high religions. The purposes of this research are as followings; first, the investigation of the world's high religions, second, the study of the figurative attributes of religious costume to study and discuss the universality of figurative beauty and aesthetic value. Figurative attributes are distinct in religious costume. First, the non structural feature of composition, and the manner in which the costume is worn. Second, the rich silhouette covering the body. Third, the restraint and inhibition of decoration, and fourth, the preference of achromatic color and monotones. 'The beauty of concealing', derived from the religious absolute and chastity, 'The beauty of chastity' influenced by the restraint of decoration and design, and 'The beauty of nature' as the drapery and non structural feature are the universal aesthetic values. Human beings tend to contact the divine beings by pursuing the essential thing and concealing the body through religion. The forms of concealment and chastity, mentioned above are reflected in the usual costumes, affected by religion as well as religious costume.

• Journal of Arbitration Studies
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• v.32 no.2
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• pp.135-157
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• 2022

Religion has a very close relationship with our everyday lives. In particular, religion maintains an absolute and ultimate value system and is deeply associated with all sectors of society such as politics, economy, thought, arts, culture, and science. The original meaning of religion in Buddhism means the teachings that become fundamentals. There are numerous religions around the world, and each religion has its own object of faith, different system, and unique rites and lifestyles. Therefore, evaluating or denouncing other regions based on the doctrines or conventions of a specific religion can lead to conflicts and disputes. The Buddhist Vinaya Pitaka related to alternative dispute resolution (ADR) is a method regarding the operation of a community. Vinaya Pitaka contains Buddha's teachings about individual and organizational ethics and on community life and activities. It is the Buddhist dispute resolution (BDR) of the Vinayata Pitaka that contains knowledge on howto remedy disputes among the four types of disputes that can occur. Vinaya Pitaka contains the principles and systems of BDR, and it is sufficient background for succeeding in the development of harmony today. The messages of laws, ethics, and Buddhist teachings are clear in these characteristics. The systems, progress, and procedures for various rites, events, and disputes as well as for everyday life, etc. display a rational operating system through karma. In particular, when disputes occur, the cause of the dispute is resolved as much as possible through transparent fairness and being unanimous using the seven remedies for disputes. Buddhist priests pursue private autonomy of ADR through karma, repentance, acceptance, etc. to maintain and continue the integrated functions of Buddhist priest harmony.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.6
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• pp.935-946
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• 2008

Religion is the symbolic form and action, linking the ultimate condition of life with human beings. Religious idea grasps the world through symbols and gives birth to the action through symbols. This research put its purpose in elucidating the effect of religion on the costume and its mechanism. It's focus is centered on Buddhism, Hinduism, and Islam which are among the world high religions. Part of this research also examines the mechanism in which several composing factors are expressed with rituals and manifested with costumes, this process was diagrammatized and suggested. The composing factors of religion such as belief system, experiences, community, and rituals are closely related. Ritual especially, is the symbolic action, practice, and the way of rescue, expressing religious meaning. Religious rituals such as imitative rituals, positive or negative rituals, sacrificial ritual, and rites of passage have been expressed with religious music or figurative art such as costume, construction, and art as well as religious ritual like ancestral rites. Religion has had a great effect on the overall culture including costume as a belief system by lightening the meaning of life and suggesting the solutions to the human problems such as anxiety or conflict.

• Journal of Korean Philosophical Society
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• v.142
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• pp.99-119
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• 2017

Buddhism tends to be accepted as an institutional religion. This is probably due to the historical background in which Buddhism has been accepted as a representative institutional religion along with Christianity since the mid-20th century. In particular, Buddhism is accepted as an institutional religion based on tradition. Buddhism is also accepted as philosophy. Even if the western philosophical background is embraced that defines philosophy as the pursuit of intellectual clarity and wisdom in life, Buddhism is deemed to be classified as a philosophy that allows for the possibility of philosophical criticism without unconditionally believing the truth that Gautama Buddha discovered. The possibility of Buddhism as philosophy like this is directly linked to the possibility of Buddhism for doing philosophy. Doing philosophy in Buddhism can be presented in three processes: keeping a distance from daily life, the observation and concentration based on the distance, and the formation of a new world-view. Doing philosophy is rooted in the same way as meditation in the lives of people tired from post-capitalist everyday life. Nonetheless, Buddhism clearly has the characteristics of religion, thus posing a challenge of establishing a new relationship between religion and philosophy. The tradition of a strict separation between the religion and philosophy in Christian civilization is still working as a factor that keeps Buddhism from being classified as philosophy. In cases where the pursuit of intellectual clarity and practical wisdom in life is incorporated into the purpose of philosophy, Buddhism can be categorized into having the distinctive function of religion "spiritual peace", and sharing the common function of philosophy and religion "enlightenment." In that sense, it can also be an important task to seek a new perspective on the relationship between religion and philosophy.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.317-344
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• 2014

There are many modern elements in religions appeared in the early Korean modern era. From the nationalism perspective, most religions had tendencies toward anti-feudalism and anti-foreign power. Pak Eun Sik(朴殷植) emphasized the importance to explain those religions as the National Religion in his writing 《Korea Painful History(韓國痛史)》. That is, he realized those as one of Korean spirits or souls keeping Korean identities like the Jew's Judaism or the Turk's Islam. In the paper, I try to analyze religions on Kang Jeung San(姜甑山) with Daesoonjinri-hoe as the central figure from Pak's perspective. In the early Korean modern era when Kang went his own the Savior way, Korea and its society got into uncontrollable confusion because of strong demands both of a feudal-state breaking and against pillaging foreign-power especially Japan. For all countries of the world, it is difficult to change from a feudal state into the modern nation state to keep existing society order. Because the reformation under old social systems means the incomplete reformation. So in this era new religions showed the neglected class of people the vision of new society. Meanwhile Korean society try to become a modern state, and now became a recognized modern state in international society. But it is still insufficient to debate on groups and their roles for Korea modernity in that time especially new religions. Since Korea independence, new religions including Daesoonjinrihoe have not receive good reviews because of a certain religion group expansion and the government's regulation and control toward new religions. Till today, I think, Independence Movement as well as reform of modern awareness have not relatively receive reasonable reviews. So I hope to serve as a momentum that in early Korea modern era new religions receive reasonable and positive reviews.

• Journal of the Daesoon Academy of Sciences
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• v.25_1
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• pp.87-119
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• 2015

Typology of religious organization is a useful analysis from the stand point of sociology of region. A study on the change of type of religious organization according to typology is a academic responsibility. This study can also make a religion prepare theoretical shape for the future of the religion. Although Daesoonjinrihoe now becomes a established sect, Daesoonjinrihoe should retain characteristics as a alternative sect. This feature as a alternative sect is an important identity of Daesoonjinrihoe which was established to criticize and overcome established sect. Dotongjingyeong is an ideal world of Daesoonjinrihoe. The foundation of Dotongjingyeong as an ideal world is essential value and reason of existence of Daesoonjinrihoe. For this reason, Daesoon jinrihoe should not just maintain its position but lead to reach the Dotongjingyeong here and now. Dotongjingyeong which should be built here and now is beyond Daesoonjinrihoe as a religious organization, because Dotongjingyeong is new heaven and new earth. Daesoonjinrihoe should put an guard against trial and error through change of type. Otherwise, Daesoonjinrihoe can not retain characteristics as an alternative sector. Now Daesoonjinrihoe may be at a revolutionary turning point for the foundation of Dotongjingyeong.

• Journal of the Korea Fashion and Costume Design Association
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• v.5 no.3
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• pp.37-48
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• 2003

'Pattern' is of very unique nature in each and every country around the world, and its aesthetic feeling of 'pattern' has been handed down according to its nationality and cultural development process. That is, 'pattern' is ornament to symbolize each country's aesthetic standard or choice through some shape, reflecting social consciousness or religion philosophy. Mostly based upon literature survey and case study, this survey paper analytically compares oriental botanical pattern with occidental botanical figure, which has been influenced by Buddhism-Confucianism and Christian religion respectively. The results show that some patterns are commonly used in both area, while meaning differently in some cases: lotus (life), pomegranate (wealth and prosperity in orient, resurrection in occident), grape (fecundity in orient, wealth in occident), dangcho (fecundity in orient, victory in occident). And the other patterns look uniquely used either just in orient or only in occident. For instance, oriental area had its own patterns such as peony (meaning wealth and honour), peach (longevity), ume flower (happiness), orchid (fecundity); while occidental area used lily (purity), olive (peace), palm (victory), and so on. Interestingly, the botanical patterns were used as main patterns in orient whereas as minor in occident.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.133-155
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• 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.