The doctrinal ideas within Daesoon thought are based on the faith of Daesoonjinrihoe (The Fellowship of the Truth of the Great Itineration), which is grounded upon the Jeongyung, the official scripture of the religious order. Today the religious order is faced with the problem of how to develop and deepen the study of Daesoon doctrine. If this project is carried out successfully, a theory would be presented that would provide not only a firm foundation for their religious work, but also systematic research of Daesoon doctrine necessary for greater understanding by people of other cultures and religions. The field of Daesoon studies has emerged along with the development of the Daesoon religious order, as research was initially carried out by the Institute at the Daesoon headquarters. More recent research has been undertaken by Daejin University and The Inter-Academic Society in Korea. What is needed now is to evaluate the findings of the research, which will be instrumental in focusing the vision of the religious order within the context of Daesoon thought.

This paper checked the trend of exiting researches on Jeungsan's thought and investigated the academic problems of Daesun's thought as an basic work to form the deep academic discussions on Daesun's thought. Grouping into the scriptures of Jeungsangyo, its theses and papers, I synthesized the present state of researches. In the case of papers, I divided into three periods, before 1990, 1990s' and after 2000. Grouping into three fields, the periods, the researchers and the themes, I investigated the characteristics of the researches of Jeungsan's thought through the main scriptures, theses and papers, and reports of actual state. In conclusion, I brought up the ten problems about academic questions of Daesun's thought.

Kang Jeung-san whose real name is Kang Il-soon was a Korean born thinker who thought himself as Shangti(上帝). It is told that he made a Great Tour(大巡) upon this world. His thought was affected by Asian traditional philosophy such as Confucianism, Buddhism and Daoism. He founded a religious body, called Jeung-san-Gyo which could be formed a syncretism of East Asian traditional thoughts. We have to survey Asian traditional thoughts in order to understand Kang Jeung-san's religious thinking. According to the Great Tour Scripture(大巡典經), he have read Confucian moral books, holy Sutra of Buddha and the books of Daoism. In the field of Confucianism, he stressed upon the Book of Changes (Zou-yi; 周易). And for Buddhism, he showed great concern on a monk, Jin-mook(震黙) who lived 15th century in Chosun Dynasty. Jeung-san Shangti followed Daoistic way when he performed religious ritual. In case of performance, he was compared as a great Shaman who wanted to save the world. And the most typical ritual was called public business of Heaven and Earth(天地公事). He showed a great scale while he was touring the world in space. The most important thing, however, is to overcome the localization which seems still prevailing doctrine of the Jeung-san thought. For this, the followers of Jeung-san-Gyo should study world philosophy and accept the modernity so as to broaden Jeung-san thought to the rest of the world.

This paper is designed to show the relationship between the Daesoon Principle and the recent theories like transpersonal psychology(TP) and predicate logic. According to TP there are 3 categories and 8 elements inside of not only human consciousness but civilization; three are pre-ego, ego, trans-ego, and eight are Uroboros, Typhon, Greater Mother, solarization, and repetition of the previous fours. The former is called, for Ken Wilber, the Average mode and the latter, the Advanced mode. I think that Daesoon thought including general Korean National religions belongs to the Advanced mode. I applied the predicate logic or paradoxical logic to understand of the Harmony of God and Man as well as Correspondence of Yin with Yang. The paradoxical logic has been not acceptable through two thousands years in the western tradition. I call the paradoxical logic the E type logic in this paper. The E type logic is most suitable logic for apprehending the Daesoon philosophy to a large extent. Finally my paper may contribute to the globalization of Daesoon mind system.

Deasoon ideas are doctrine of Deasoonjinrihoe, which was founded by Ilsoon Gang, religious thinker in the late of Josun Dynasty. This study aims at examining influences of Confucius ideas implicit in Deasoon ideas and finding out their meaning in the modern society. Ilsoon Gang considered Confucianism very important when he forms his Deasoon ideas and after all, he included Confucius ideas to Deasoon ideas to develop his own religious theory. The meanings of Deasoon ideas in the modern world are as follows: First, Deasoon's harmonious ideas on yin and yang can be a healing method to solve conflicts and confrontations of the modern society. Second, Deasoon's harmony between God and humans and ideas on human dignity is helpful to solve human isolation that the modern society faces. Third, Deasoon's ideas that human's hostility and grudge must be healed teaches loves and co-existence to humans. Fourth, Dotongjinkyeong, which is Deasoon's ideal world, is the world where communication between an individual and the whole, God and humans, a human and a human, and humans and the nature perfectly are harmonized.

The Four Tenets of Daesoon thought are the Creative conjunction of the virtues of Eum and Yang, the Harmonious union of divine beings and human beings, the Resolution of grievances for the mutual beneficence of all life and the Realization of the Dao in the world. This article compares the concepts of the "Creative conjunction of the virtues of Eum and Yang", the "Harmonious union of divine beings and human beings" and the "Resolution of grievances for the mutual beneficence of all life" with "EumYangDaeDaeRon", "ShinMyonKiDeok", the Theory of Mutual Giving Life / Mutual Destruction (SangSaeng/SangGeukRon) of the Book of Changes and analyzes their common and different points. The conclusion is that Daesoon thought and the philosophy of the Book of Changes share common fundamental standpoints. However, the Daesoon thought defines the world of SeonCheon (the state before the Heaven and Earth have been created) as Mutual Giving Life (SangSaeng), and the world of HuCheon (the state after the Heaven and Earth have been created) as Mutual Destruction (SangGeuk). According to Daesoon thought the Mutual Destruction (SangGeuk) is seen as negative, while according to the philosophy of the Book of Changes the Theory of Mutual Giving Live/Mutual Destruction (SangSaeng/SangGeukRon) is viewed as a positive relationship of EumYangDaeDae. This is a point of difference between the Daesoon thought and the philosophy of the Book of Changes. According to EumYangDaeDae relationship theory the contradictory "other" is viewed not as an enemy, but as a necessary element that assures one's existence. When Buddhism and Christianity first came to existence, they did not belong to a main stream. Later, through continuous theorization and systematization they became generally accepted religions. The case of Confucianism was not much different. During Song dynasty in China Buddhism has contributed to the systematization and establishment of Neo-Confucianism; in the middle of 20th century the Confucian scholars of Hong Kong and Taiwan interpreted and defined Confucianism a new in the light of Western philosophy. Thus the "Modern Neo-Confucianism" came to existence. That's why the history of Confucianism is also called "the history of advancing and developing a concept". From this point of view the critical acceptance of some elements of Confucian, Buddhist, Taoist etc. traditions, as well as modern philosophy, by Daesoon, in order to achieve the systematization of Daesoon thought, is a very important process. As a part of this process, this essay explains the Daesoon thought from the point of view of the Book of Changes, which may be said to present the original East-Asian view of the world. Daesoon's emphasis of human dignity, the equality of sexes, the critics the hierarchical society etc. are rather "modern" and should be examined from the point of view of social science. Besides, leaving the boundaries of "modern philosophy", the concepts of "Harmonious union of divine beings and human beings", viewing the universe as one organism etc. should be approached from the point of view of Post-Modernism.

There is no place in the scriptures of Daesoonjinrihoe(大巡眞理會) where Indian philosophy is directly discussed. The philosophies dealt with in Daesoon thought are mostly those of Christianity, Confucianism, Buddhism, and Taoism. Of course, the thoughts that are not widely known and those that are not considered to be worth comparing with the Daesoon thought must have been omitted. It seems that Indian philosophy and Daesoon thought have considerable similarity. First of all, the two philosophies are rooted in religion. True, there is no dearth of religious philosophies in the East, for instance, Confucianism and Taoism, and yet comparing Daesoon thought and Indian philosophy is significant because they both presuppose a theistic paradigm. At the core of the two perspectives, there is personal God, i.e., Isvara or Gucheon Sangje (九天上帝), upon whom human beings and the world absolutely depend as his creation. Unlike traditional Christian theology, the two philosophies are alike in being indifferent to proving the existence of the deity and focusing on his form and role. In this article, the author try to examine the meaning of the four tenets of Daesoonjinrihoe(Eumyanghapdeok 陰陽合德, Shininjohwa 神人調化, Haewonsangsaeng 解冤相生, Dotongjingyeong 道通眞境) from the perspective of Indian philosophy in general, Purusa-sukta of Rig-veda, theistic Upanisads, and Ramanuja's Visistadvaita(限定不二論) in particular. Before making up the main subject, the author inquires into the characteristics of Ultimate Reality in Daesoon thought and Indian philosophy.

Both Daesoon philosophy and Buddhist philosophy have strong aspirations for establishing a world comprised of human-beings. In other words, Daesoon philosophy and Buddhist philosophy put human-beings in the place of 'subject character(主語的 人格)' instead of 'predicate character(述語的 人格).' This is because a human is the master rather than a guest of the universe and the world. In this regard, it is safe to say that both Daesoon philosophy and Buddhist philosophy have a common goal of reaching 'an infinitely open life managed by a human-being, the master.' Daesoon philosophy and Buddhist philosophy also share the idea that everything in the universe is an organistic world that is closely connected, like a network. In this aspect, the two philosophies consider the whole world rather than the individual, and seek ways for people to live together actively while expanding the scope of community to the world. Even if 'the morality of living together (相生)' and 'the realization of mercy(同體大悲)' are completely different languages on the surface, it is not difficult to understand the homogeneity inherent in such expressions. Daesoon philosophy and Buddhist philosophy show endless reliability towards all humans and are declarative and reasonable, but both herald human beings as eligible to become the main characters of the future world and lead to the birth of independent human beings while inducing them to the highest position in the universe by liberating humans from the limitations they find. 'Heaven on Earth' as stated in Daesoon philosophy refers to an ideal society where humans and God harmonize, and God and humans complement each other. Also, the world will achieve political stability and equality, realizing an economically prosperous world. Furthermore, social justice will be realized and cultural and religious conflicts resolved. As humans acknowledge there is a way to live together in a universal nature, the environmental issue no longer becomes the top priority for human beings and a world where the morals of human beings reach the highest level will be established. From the original Buddhist perspective, King Jeonrhyun, the proxy of Buddha, realizes the ideal of Buddhism in the mundane world. The world controlled by King Jeonrhyun can be described as having liberty, equality, peace, justice, prosperity, morality, order, legality, democracy, welfare, etc. Therefore, the ideal Buddhist world is materially prosperous, physically healthy and socially just, as well as a world where moral maturity and mental freedom are achieved.

The purpose of this study is to examine the mutual similarities between DaesoonJinri(大巡眞理) and Taoism thought as well as the thought mechanism of DaesoonJinri based on contents of the four tenets of DaesoonJinri (EumYangHapDeok(陰陽合德), SinInJoHwa(神人調化), HaeWonSangSaeng(解冤相生), DoTongJinGyeong(道通眞境)). DaesoonJinri attached a lot of importance to Taoism among traditional thought such as Confucianism, Buddhism, Taoism. This study will check out the clues from the major texts of Taoism. To do this, this study kept an aye on the Taoism texts such as Laozi, Zhuangzi, Taipingjing, etc. The significant implication of this study is only contextual similarities between DaesoonJinri and Taoism Philosophy. Therefore, this study will provide the preliminary data to researcher searching for the directly ideological contact point between DaesoonJinri and Taoism thought.

姜甑山生於1871年卒於1909年, 主要活動在全羅北道西部地域, 因此他的思想基於此地的精神文化. 我們在本文中, 尤其是以此地的仙脈爲中心探討甑山思想形成的背景和脈絡. 在全羅北道西部地域, 古來有非常濃厚的神仙思想的傳統, 我們在與古朝鮮準王的到來, 三神山說話, 百濟的神仙思想等有關的紀錄和文物中可以尋現求其例證. 朝鮮中葉以後, 在此地以民間爲中心盛行崔致遠神仙說話, 而且以南宮斗·許筠·權克中等有識之士爲中心又勃興仙道修練的風氣. 特別是, 他門之間不僅有仙家學風的連繫, 而且在家系上還有緊密關係, 姜甑山也是不例外的. 之外, 在19世紀末20世紀初, 在此地所發興的韓國新宗敎中又互相傳承仙道修練秘訣. 姜甑山一邊繼承這樣的仙道傳統, 又一邊把它改爲新的'開闢'的精神文化, 他不向往超越的神仙世界, 却希望在現實上建立地上仙境, 爲此要求解冤相生的精神, 其爲生命·自由·和平的講話.