• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.115-153
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• 2022

Korea has rapidly become an aging society, and this phenomenon is found not only in common population but also in many religious circles. In this context, interest in the welfare of retired clergy members is increasing, and some religious organizations are trying to devise and perform rules and/or policies that ensure a secure post-retirement life for their clergy. However, the welfare benefits differ from one religion to another according to the characteristics of the given religion's organizational structure. For instance, denominations with a centralized hierarchy such as Catholicism or Won Buddhism implement a relatively stable welfare system for their elderly clergy members whereas autonomous denominations like many Buddhist or Christian orders are often found to have somewhat insecure welfare systems. Clergy welfare in Daesoon Jinrihoe, one of the representative new religions in Korea, is emerging as an important issue as Daesoon Jinrihoe is also affected by the problems of Korea's aging society. However, since the order has a mixed system of a centralized hierarchy and autonomous local branches, the welfare for their elderly clergy lacks clear lines of accountability. Consequently, there have been talks to devise a proper welfare system; however, these talks have come to a standstill. In this regard, this study aims to look into and analyze how various structures and welfare systems within Korean religious organizations impact elderly clergy. Lastly, this research will provide suggestions on practical alternatives for Daesoon Jinrihoe which could resolve the problems within their welfare system that negatively impact elderly clergy members at present.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.337-374
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• 2024

Designating and registering cultural heritages are actions taken to effectively preserve and utilize something's value as a form of cultural heritage. It is the designation and registration of cultural heritage that establishes a legal basis for preservation and utilization. The preservation and utilization of cultural heritage starts with recognizing a given object, entity, or idea's value as a form of cultural heritage. Protecting and utilizing these forms of heritage properly can only occurs after something is recognized as a form of cultural heritage. In light of this, new religions, given their relatively short histories, naturally have fewer sites or objects designated or registered forms of cultural heritage. They tend not to actively recognize the value of the heritage they have inherited. Cultural heritage can be appropriately preserved when we recognize that it has potential value cultural and historical that can be designated and registered in the future. Among the designated and registered forms of cultural heritage, those associated with religious culture account for a large proportion; however, most of these are Buddhist. Since new religions have also been around for over 50 or even 100 years in some cases, they should have a foundation to proactively protect various items, sites, and traditions that may be designated and registered in the future. Selecting and listing forms of cultural heritage to be protected, minimizes further change to instead focus on historical and cultural value. This process also involves preparing internal regulations within the religious community regarding the protection and promotion of research on cultural heritage values, preservation, and management of the selected example of cultural heritage. Furthermore, comprehensive management, including cultural heritage and its surrounding environment, are necessary requirements for this process. Although potentially valuable as forms cultural heritage, many have items and sites end up damaged or go missing before they have a chance to be designated and registered. Establishing a foundation for preserving and managing cultural heritage internally within religious communities is meaningful because it preemptively preserves that value even prior to formal designation and registration. Daesoon Jinrihoe's Yeoju Headquarters Temple Complex, houses objects that have obvious value as cultural heritage such as Cheonggye-tap Pagoda. This pagoda and other comparable items at the headquarters should be properly and preemptively preserved in light of their cultural value.

• Convergence Security Journal
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• v.13 no.5
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• pp.107-116
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• 2013

Occur in various parts of the world and the new aspects of the regional conflict is spreading. Nation and civilization, one based on religious ideology, hegemonic tendencies areas of conflict are factors that appear. It has the characteristic that inheritance and conflict between civilizations is spreading. Christian and Islamic books, especially the confrontation and conflict is surfaced in the international political aspects, and a threat to the security of the human race is approaching. To assert the superiority of Western Christianity emerging countries, the salvation of mankind and world peace mission with the historical non-democracy, human rights, women's rights, underdevelopment, nuclear issues, and the spirit of Christian civilization, considered to be linked and reverse, Democracy Launching and human rights issues are forcing Western development model. Islam believes in absolute monotheism that God Lord only determined by the 'slave' and having the determination to serve the religious, political, social and cultural nature ingrained, and closely adjacent to each other geographically, to focus on in quency characteristics higher than the other civilizations are appearing. To assert the doctrine of non-violent Islam 'Koran' and 'knife' became known as the violent images appear in the armed conflict between the culture method. Today the world is facing a clash of civilizations is derived from the religious conflicts and confrontation and friction between the nations appear. In particular, the deep religious roots of Christianity and Islam, the Arab-Israeli conflict, including the right to live in strife confrontation between Christianity and Islam was spread. By a factor of civilization and the spread of terrorism occurred historically proven came here from all over the earth that is being generated is true. Civilization are the symbol of the nation and the species identity.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.103-151
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• 2023

This study aims to examine the International Development Cooperations (IDCs) of Daesoon Jinrihoe and discuss the future prospects of these programs in terms of Daesoon Thought. The international community calls for the active participation of various donors, and this is not limited to only traditional donors such as governments, public institutions, and multilateral organizations. In this regard, the role of Faith-Based Organizations (FBOs) and Non-Governmental Organizations (NGOs) for religious communities is recognized as important. Daesoon Jinrihoe has systematized its IDCs by expanding its overseas services to implement the three major works with the official establishment of the Daejin International Volunteers Association (DIVA) in 2013. In addition to these activities, Daesoon Jinrihoe was selected by Korea International Cooperation Agency (KOICA) in 2022. As a new religion, Daesoon Jinrihoe does not provide as much support via FBOs when compared to other traditional religions (Christianity, Buddhism, Catholicism, etc.), but it is able to conduct strategic IDCs by utilizing its expertise and capabilities (education, healthcare, etc.). In fact, the nature and content of the projects carried out by these FBOs and Daesoon Jinrihoe are similar, and the results have been remarkable considering that these programs are still in their infancy. Above all, Daesoon Jinrihoe's foreign aid is more meaningful because it does not have a religious purpose such as missionary work, and it is funded by donations from believers. In carrying out IDCs, it is necessary to promote the professionalism of IDCs based on the strategic linkage of the three major works (charity aid, social welfare, and education). It is also necessary to recognize the value and spirit of IDCs for peace and coexistence based on mutual beneficence.

• The Journal of Korean Philosophical History
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• no.56
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• pp.81-117
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• 2018

The purpose of this study is to clarify the overall features and its meaning of the Gaebyok(開闢) through the intercomparison of the Gaebyok idea that is the core idea of a newly risen modern religion in Korea. Limitation of most studies so far is that they have stayed in the fragmentary study on the Gaebyok idea of each new religion. In order to overcome this problem, first of all, the Gaebyok idea was studied from a philosophical point encompassing the cosmological view of time in the book of changes. And based on this methodological foundation, with organizing the existing result of study, the process of development and characteristics in the Gaebyok idea of a posteriori Donghak(東學), Right I Ching (正易), Won Buddhism(圓佛敎), and Kangjeungsan(姜甑山) was investigated respectively. And through comparing and analyzing each Gaebyok idea, the similarities and differences between each other were organized. The founders of new religions thought that a great change in the universal and natural luck was made before and after the point of their living. The concept of the frequency of revolution theory is the concept to explain the aspect of transition according to the frequency of revolution(運度) of the cosmological nature that returns to the beginning, and in the idea of the posterior Gaebyok, this content and concepts is contained as it was. This study showed that the concept of the frequency of revolution theory in an apriority and a posterior like those becomes appeared in some preaches of Suun, Ilbu, Sotaesan and Jeungsan. An apriority in the Gaebyok idea of new religion is the world of crisis that represents the limited condition of human being, and a posterity means the religious ideal world realized through the power of the absolute being or a dramatic universal change from that limited circumstances. So the Gaebyok ida is a kind of an universal eschatology and religious view that expects the coming of ideal world in the future. In addition, since the universal eschatology is a kind of a view of time, it inevitably has an issue how long time apriority and a posterity included in it have. And especially, it becomes to premise the content how the social condition and human condition change in an apriority and a posterity. Accordingly, in this study, based on the understanding of the view of time in the cosmological level, the content of answers that each newly risen religion discloses was listed and analyzed with comparison. It can be considered that Suun took charge of a mission to deliver the message through being possessed of a god in heaven who is able to be called a transcendental existence, Ilbu disclosed the coming of the world of a posterity beyond an apriority through the Book of Changes(易學), Jeungsan proclaimed himself as the absolute being who could make such a posterity and bring it, and Sotaesan proposed the Gaebyok of mind in order to meet with the world of a posterity and to live in that era.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.1-37
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• 2023

This essay seeks to answer the question of how best to understand Korean new religious movements (KNRMs). KNRMs have the characteristics of folk religion, ethno-religion, or popular religion. KNRMs are products of the national consciousness promoted by Korean society during the Late Joseon Dynasty at the turning point of modern Yi-Jing Studies. From the perspective of social evolutionary theory of developmental history, during that period, Joseon (Korea), like China, was faced with a double-edged sword consisting of the strength of tradition and the upheaval of modernity. If the strength of tradition depended on the Yi-Jing Studies to promote national enlightenment toward anti-imperialist aims, then it was equally the case that modernity depended on the sense of urgency to guide the people to secure livelihoods and edification regarding anti-feudalism. In this essay, the KNRMs that appeared during this transition period of Yi-Jing Studies will be a significant focus, and the worldview of Daesoon Thought will be the main focus. As one of the central topics, intensive discussion will be dedicated to the issue of the nature of pre-experientialism (先驗主義) which characterized the Great Opening (開闢). The principles of Daesoon Thought have a religious dimension of realistic awareness that guides the people's lives and edifies them. The process of the Great Opening aims to secure an ontological clock that tracks the Great Itineration of the world toward Daesoon Truth. This in turn as a process establishes the epistemological world of the Reordering Works of Heaven and Earth (天地公事) and reaches the axiological boundary of the future world. The links among the Three Realms is characterized by a pre-experientialist line that experiences the space-time nature of the universe as the Great Opening of the Later World (後天) within the framework of Heaven and Earth. Throughout this course, humans look to enjoy the infinite vitality of the universe from within their own finite vitality. Therefore, Daesoon Thought can overcome perceived reality through pre-experientialist channels such as the Great Opening of the Later World and aim for a state of self-awareness such as the Earthly Paradise. This is an attempt to participate and practice in the actual world rather than pursuing a world of transcendental ideas, and therefore, it tends to be proactive in the world rather than exhibit a passive tendency to be worldliness. In conclusion, the truth of Daesoon Thought, which is characterized by the Great Opening of the Later World, contains a future-oriented outlook that longs for a Nextopia full of hope and promise rather than idealistic fancy towards a Utopia or well-founded dread and disdain towards Dystopia.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.427-476
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• 2020

Park Wudang formally registered Daesoon Jinrihoe in 1969. While it shares ideas and history with other Jeungsanist groups, this paper argues that its organizational profile is unique. The two major institutional structures, the bonbu (headquarters) and the bangmyeon (branch) have together created space for the rapid development of this Korean new religion. The bonbu is a centralized hierarchy, while the bangmyeon exhibits the strong loyalty and cohesiveness of the clan. Running throughout both structural forms is the lineage concept, which is conceived here as an articulating paradigm able to operate in different organizational forms. This finely-balanced institutional structure makes a major contribution to Daesoon Jinrihoe's ability to fulfill its religious mission. The first side of this balance is the headquarters, which includes the core organization based in Yeoju as well as some outside temples and training centers. All of these were established under the direction of the Lord of Principle, the Dojeon, Park Wudang. Park Wudang also fixed the Dao Constitution, the Doheon, which serves as a blueprint for governance. From the Central Council to the various institutions for propagation, guidance, and auditing, current management practices conform closely to Park Wudang's organization vision. The second aspect of Daesoon Jinrihoe's organization is the branch structure. The larger branches, such as Yeongwol and Geumreung, are complex organizations in their own rights. The paper concludes by characterizing the two major axes of headquarters and branch as organizational types. Using Robert Quinn and Kim Cameron's institutional typology, the paper concludes that the bonbu is a classic centralized hierarchy with its focus on efficiency. The bangmyeon, in contrast, with its high level of group identity and spirit, comes approximates the clan institutional structure.

• The Journal of Korean Philosophical History
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• no.35
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• pp.309-334
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• 2012

This study attempts to study in what form Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty has existed and discuss the contents and characteristics of ideological aspects forming the foundation of private Taoism. While Guan Yu Belief(關帝信仰) in the late of $Chos{\breve{o}}n$ Dynasty is a folk belief focusing on Guan Yu, Seoneumjeulgyo(善陰?敎) and Musangdan(無相壇) are religious groups with organization. In case of Seoneumjeulgyo(善陰?敎), 'Seoneumjeul' contains perspective of Tian(天觀) of Confucianism but the ascetic practice method is to practice by reciting the name of the Buddha and the targets of a belief are Gwanje, Munchang, Buwoo. This shows the unified phenomenon of Confucianism, Buddhism, Taoism of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Guan Yu Belief started at the national level led by the royal family of $Chos{\breve{o}}n$ after Japanese Invasion of Korea in 1592 was firmly settled in non-official circles. Guan Yu in the late of $Chos{\breve{o}}n$ Dynasty is expressed as the incarnation of loyalty and filial piety as well as God controlling life, death and fate. As this divine power and empowerment were spreading as scriptures among people, Guan Yu Belief was settled as a target to defeat the evil and invoke a blessing. Seoneumjeulgyo is the religious group that imitated 'Paekryunsa(白蓮社)' of Ming Qing time of China. Seoneumjeulgyo emphasized 'sympathy' with God through chanting. And it expressed writing written in the state of religious ecstasy as 'Binan(飛鸞).' Binan is also called as revelation and means to be revealed from heaven in the state united with God. Seoneumjeulgyo pursued the state united with God through a recitation of a spell and made scriptures written in the state united with God as its central doctrine. Musangdan published and spread Nanseo(鸞書,Book written by the revelation from God) and Seonso(善書) while worshipping Sam Sung Je Kun(三聖帝君). The scriptures of Folk Taoismin the late of $Chos{\breve{o}}n$ Dynasty can be roughly divided into Nanseo(鸞書) and Seonso(善書). Nanseo is a book written by the revelation from God and Seonso is a book to the standards of good deeds and encourage a person to do them such as Taishangganyingbian(太上感應篇) and Gonghwagyuk(功過格). The characteristics of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty are as follows. First, a shrine of Guan Yu built for political reasons played a central role of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Second, specific private Taoist groups such as Temple $Myory{\breve{o}}nsa$ and Musangdan appeared in the late of $Chos{\breve{o}}n$ Dynasty. These are Nandan Taoism(鸞壇道敎) that pursued the unity of God through 'sympathy' with God. Third, private Taoism of $Chos{\breve{o}}n$ was influenced by the unity of Confucianism, Buddhism, Taoism with private Taoism in the Qing Dynasty of China and religious organization form etc. Fourth, the Folk Taoism scriptures of $Chos{\breve{o}}n$ are divided into Nanseo and Seonso and Nanseo directly made in $Chos{\breve{o}}n$ is expected to be the key to reveal the characteristics of Folk Taoism.

• Journal of The Korean Association For Science Education
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• v.23 no.1
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• pp.9-20
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• 2003

In this study, elementary school students' views about nature were searched. The participants were 18 students of fifth grade and sixth grade. Data were collected via semi-structured interviews involving a set of elicitation devices used to encourage students to talk about their views about nature, The results showed as follows; (1) Elementary school students had diverse views and common views about nature, (2) Their views about nature were affected by various factors, such as religion, aesthetical aspect, science, society, and so on. So when science educators construct science curriculum, they must consider these factors. (3) It is necessary to be concerned about the relations between science curriculum and others.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.293-344
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• 2014

본 논문은 『전경』에서는 나타나는 숫자 부호 '삼(三)'의 의미와 나아가 '삼'과 『주역』 그리고 도교 신선신앙과의 연관성을 살펴보고자 한다. 중화의 문화에는 예부터 '삼'을 숭상하는 풍속이 있고, 도교문화도 '삼'을 숭상한다. 이는 주로 『주역』, 『도덕경』 및 도교 신선신앙과 관련이 있다. 한국문화는 전체적으로 중국문화의 영향을 깊이 받았다. 대순진리회 또한 이러한 배경 하에 있다고 볼 수 있다. 대순진리회에서는 '삼' 이라는 숫자를 반복해 사용하고 있는데, 어떤 의미에서 이것은 『주역』에 나타나는 부호 상징 사유의 확장된 표현이라 할 것이다. 또한 대순진리회의 교의(敎義)와 부도(符圖)에서도 '삼을 숭배하는(尙三)' 도교 신선신앙의 특징이 나타나고 있다. 그러므로 대순진리회에서 볼 수 있는 '삼'의 의미는 도교의 영향을 받은 것일 가능성이 매우 크다. 이렇게 말하는 것에는 두 가지 이유가 있는데 그 중 하나는 앞서 말한 바와 같이 대순진리회의 상제와 종도들이 중국의 서적을 이해하고 중시했기 때문이며 대순진리회의 구천상제께서 많은 종교를 통섭하였기 때문이다. 공사(公事) 활동, 부주(符呪) 문건, 상제와 도주의 행적 사료, 신령신앙 등의 내용 곳곳에서 '삼'이라는 특별한 숫자에 대한 각별한 관심이 구체적으로 드러난다. 이러한 '삼'은 생명과 시작을 나타내며 또한 완성과 완결을 의미한다. 대순진리회 신앙의 특징을 보면 그 배후에는 아주 깊은 중국문화의 영향이 있으며, 『주역』사상의 구체적인 표현이고, 도교신선신앙의 흔적이기도 하다. 물론 대순진리회는 자신만의 독창적이 재해석으로 이러한 문화나 사상을 계승하고 발전시켰다. 그렇기 때문에 '삼'이라는 숫자의 근원을 탐구하고, '삼'이 지니고 있는 철학적 사상을 파헤쳐 그 속의 오묘함을 발견한다면 대순사상의 깊을 뜻을 이해하는데 더 큰 도움이 될 것이다.