• 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.

• 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 Korean Society of Fashion and Beauty
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• v.3 no.1 s.4
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• pp.78-87
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• 2005

The Purposes of this article are to find Christian religion and Germany expressionism which were background of Nolde's art and analyze formation and special quality, expression mode of holy picture. If synthesize contents of these analysis, we could know that faith is giving religious inspiration continuously during his lift to Protestant experience through the Bible. Though there is some difference by time but we could foretell that he accomplished modern holy picture of new sensitivity by doing individual expression with equal Bible subject traditionally in 20th century that change unlike existent holy picture with these motive power. That is, with new trend which religious inspiration as imagination which spring up in experience that is not experience of artificial Christian religion is then expressionism various that historically, he accomplished unique holy picture to related each other with the historic event.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.41-59
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• 2022

Caodaism is a new religion from Vietnam which began in late 1925 and spread rapidly across the French colony of Indochina. With a broad syncretic aim, the new faith sought to revivify Vietnamese religious traditions whilst also incorporating religious, literary, and spiritist influences from France. Like Catholicism, Caodaism kept a strong focus on its monotheistic nature and today Caodaists are eager to label their religion a monotheism. It will be argued here, however, that the syncretic nature of this new faith complicates this claim to a significant degree. To make this argument, we will consider here the nature of God in Caodaism through two central texts from two important stages in the life of the religion. The first is the canonized Compilation of Divine Messages which collects a range of spirit messages from God and some other divine voices. These were received in the early years of the faith. The second is a collection of sermons from 1948/9 that takes Caodaist believers on a tour of heaven, and which is entitled The Divine Path to Eternal Life. It will be shown that in the first text, God speaks in the mode of a fully omnipotent and omniscient supreme being. In the second text, however, we are given a view of paradise that is much more akin to the court of a Jade Emperor within an East Asian milieu. In these realms, the personalities of other beings and redemptive mechanisms claim much of our attention, and seem to be a competing center of power to that of God. Furthermore, God's consort, the Divine Mother, takes on a range of sacred creative prerogatives that do something similar. Additionally, cadres of celestial administrators; buddhas, immortals, and saints help with the operation of a cosmos which spins on with guidance from its own laws. These laws form sacred mechanisms, such as cycles of reincarnation and judgement. These operate not in the purview of God, but as part of the very nature of the cosmos itself. In this context, the dualistic, polytheistic, and even automatic nature of Caodaism's cosmos will be considered in terms of the way in which they complicate this religion's monotheistic claims. To conclude, this article seeks to demonstrate the precise relevance of the term 'monotheism' for this religion.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.13-39
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• 2022

The author examines three new religious movements in South Korea: Jehovah's Witnesses, the Unification Church, and the Daesoon Jinrihoe, and aims to identify the factors that are conducive to the growth of each. All three organisations believe in a coming paradise, and the article explores their respective attempts to interest the populace in their appeal. Discussion is given to membership statistics and the problems of measuring allegiance and moves on to consider methods of propagation. Most obviously, evangelisation strategy is important: Jehovah's Witnesses and Unificationists have tended to engage the interest of strangers, while followers of Daesoon Jinrihoe are more inclined to evangelise family and friends. Additionally, there are other factors that determine an organisation's progress: cultural appropriateness, engagement in social and educational work, and attitudes to conflict and peace, the latter being particularly important in a society that has experienced war and occupation. Reference is made to the ways in which these three organisations finance themselves, and it is argued that financial resources merit greater attention in the scholarly study of religion, since monetary assets are needed to secure a spiritual movement's existence. Of the three organisations under discussion, the Daesoon Jinrihoe has been the most successful, being South Korea's largest new religion, while Jehovah's Witnesses are in steady state, and the Unification movement is experiencing slight decline.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.161-163
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• 2022

• 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.

• The Journal of Industrial Distribution & Business
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• v.5 no.4
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• pp.13-22
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• 2014

Purpose - This study aims to examine new product adoption (NPA) in the context of clothing in Iran. Research design, data, and methodology - Data were gathered from cloth owners in Iran, focusing on famous cloth brands cloth. Further, using the proportionate stratified sampling method, a total 438 usable questionnaires were returned and analyzed through the use of structural equation modeling (SEM). In addition, LISREL software was used to analyze the data collected through the structured questionnaires. Results - Overall, the study findings indicate that education has a positive effect on new product adoption, whereas the impacts of religion and Attitude towards Consumption (ATC) on new product adoption are negative and significant, but the effect of age, peers, and income on new product adoption is not significant. Conclusions - Using date obtained from a large random sample of Iranian consumers, this study offers a deeper understanding of the attitudinal and personal antecedents of consumers' new product adoption in an emerging market. Using the findings of the articles and conclusions will be useful for market researchers and, of course, business persons.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.131-149
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• 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.

• International Journal of Costume and Fashion
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• v.8 no.1
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• pp.65-74
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• 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.