• (The)Study of the Eastern Classic
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• no.59
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• pp.387-404
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• 2015

A great number of philosophers during 'Six's Dynasty'(六朝) had the most active and furthest discussion throughout the history of China to study the concerns; Having a question such as "Where the body and the soul come out around us?", "What is the essence of complicated and delicate mental operation?" "Are there any relationships between the body and the soul?" and then "How do the human soul exist after death?" First, during 'Don-Jin' period as body and soul theory was based on 'Yin'(陰) and 'Yang'(陽). 'He Cheng Tian' said that everything which was burn on earth should die because the soul couldn't stay the dead body longer. In the same age, 'Ming Fo Run' and 'Da Xing Run' which denied that the soul couldn't exist forever were main topics of the discuss among the distinguished philosophers. Next, during 'Northern & Southern dynasty', body and soul theory was divided into two. First of all, body and soul of 'Heng Cun' might be harmonized, however, that was not perfectly put together. Because, after human death, even if the body of human might be existed, the soul left elsewhere but always stayed around us. The body was the soul which meant that the soul was to the nature of the body and the body was to the usage of soul. Many philosophers insisted that nobody meant no soul according to 'Shen Bu Mie Run' and 'Shen Mie Run'which was the main topic as an academic argument in those days. Finally, during Dong-Jin dynasty covered the significance of Body and Soul theory and analyzed the influence into the history of the history philosophy in china.

• (The)Study of the Eastern Classic
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• no.69
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• pp.373-400
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• 2017

The objective of this study is to compare the modern transformation of a folk tale in each country. A folk tale is a story about a man who obtained an ability to see the original look of humans with tiger's eyebrows successfully found a new wife suitable for him by using them. In Korea, China, Japan, and India, folk tales similar to have been transmitted. 'Tiger's Eyebrows' is differently shown in each country like 'Wolf's Eyebrows' in Japan, 'Tiger's Whisker' in China, and 'Vulture's Feather' in India. This paper looked for works that modernly transformed this folk tale in each country. In the results, there were diverse works in each country such as fairy tale book, musical, short story, and game in Korea, full-length novel in China, and fairy tale, animation, and cartoon in Japan. Meanwhile, in India, there was only a mention of the folk tale in a collection of papers. Among them, there were works showing the significance of modern transformation in the aspect of genre or contents like a short story of Korea, a full-length novel of China, and a cartoon of Japan. The Korean novel shows that human is a being with the animal's instinct while human tries to ignore it. On the other hand, the Chinese novel shows that humans are not much different from animals especially in case when facing pains or death. The Japanese cartoon shows that it is meaningless to feel shame as human in the world which is filled with monsters or animals. In India, there were no works modernly transformed because Indian folk tales might be stories based on the mythic belief rather than fun.

• Korean Journal of Psychosomatic Medicine
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• v.30 no.2
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• pp.55-65
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• 2022

Although humans exist as Homo Empathicus, human society is actually constantly divided and conflicted between groups. The human empathy response is very sensitive to the justice of others, and depending on the level of others' justice, they may feel empathy or schadenfreude to the suffering of them. However, our empathy to others' suffering are not always fair, and have inherent limitations of ingroup-biased empathy. Depending on whether the suffering other persons belongs to an ingroup or an outgroup, we may feel biased empathy or biased schadenfreude to them without even realizing it. Recent advances in information and communication technology facilitate biased access to ingroup-related SNS or ingroup media, thereby deepening the establishment of a more biased semantic information network related groups. These processes, through interacting with the inherent limitation of empathy, can form a vicious cycle of more biased ingroup empathy and ingroup-related activities, and accelerate divisions and conflicts. This research investigated the properties and limitations of empathy by reviewing studies on the neural mechanism of empathy. By examining the relationship between empathy and justice from a neuroscientific point of view, this research tried to illuminate the modern society of division and conflict in a different dimension from the classical perspective of social science.

• Journal of the Daesoon Academy of Sciences
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• v.21
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• pp.29-97
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• 2013

뇌법은 도교의 중요한 법술로서 당송(唐宋)이래 매우 흥했는데, 북송의 임영소 등이 신소파(神霄派)를 개창한 이후에 도교 법문을 대표하는 영역이 되었다. 그로부터 각종의 뇌법이 천하에 성행하였고, 도교에는 새로운 뇌신들이 거듭 나타나게 되었다. 그 대표적인 것이 뇌법신앙의 구진천존(九宸天尊)인데, 이 아홉 천존들은 도교의 최고신인 삼청성조(三清聖祖)의 통치 하에 있는 것으로 간주되었다. 『옥추보경』은 북송 때 탄생하였는데 이 경전이 세상에 널리 발간되어 구천응원뇌성보화천존에 대한 신앙이 형성된 것은 남송 시기 백옥섬(白玉蟾) 이후이다. 『옥추보경』은 구천응원뇌성보화천존의 법문(法門)을 선양하기 위한 방책으로 천존의 성호를 부를 것을 권장한다. 법문을 염송하는 것은 매우 쉽고도 간단하여 누구나 할 수 있었으므로 사회적으로 크게 확대되었다. 특히 『봉신연의』와 『서유기』와 같은 문예소설에 뇌성보화천존이 등장함으로 해서, 민중들은 뇌성보화천존을 더욱 널리 숭배하게 되었다. 현재도 중국의 민간에서 이 신격에 대한 신앙은 매우 보편적이다. 구천응원뇌성보화천존은 옥청진왕(玉清真王)의 화신(化身)이다. 뇌성보화천존은 시방에 그 형체를 나타내고, 중생들을 고뇌로부터 구제하고 이끈다. 36천을 주재할 권능이 있으며, 자비로운 모습으로 모든 겁에 응한다. 또 뇌성보화천존의 주변에는 뇌공(雷公), 우사(雨師), 풍백(風伯)을 비롯한 십대원사(十大元帥)와 등백온원사(鄧伯溫元帥), 신한신원사(辛漢臣元帥) 등의 신장들이 보인다. 이러한 신장들은 양송(兩宋) 시대에 출현하였으며 대다수가 뇌부의 제신들이다. 뇌성보화천존 신앙을 구현하기 위한 재초 의식에는 천지 제신(諸神)이 강림하기를 청하는 뇌정사과(雷霆謝過)와 죄를 뉘우치고 복을 비는 참의(懺儀) 또는 참회문식(懺悔文式) 등이 있다. 이런 법식들은 매우 전문적인 것이고, 일반인들에게는 법문을 염송하는 간편한 방법인 십자천경법(十字天經法)이 널리 퍼졌다. 즉 늘 경건한 마음으로 천존의 성호를 오랫동안 염송하게 되면 공덕원만(功德圓滿)의 경지에 도달할 수 있다는 것이다. 『옥추보경』은 민중의 세계에 깊은 영향을 끼치고 광범위하게 알려져 그 주해나 주석본만도 이십여 종에 이르렀고 송원 이래의 핵심적인 도교 문헌의 하나로 자리매김하였다. 『옥추보경』은 일본과 한국 등지에도 급속히 전파되었다. 한국에는 고려시대에 신소뇌법(神霄雷法)이 전해졌는데, 특히 고려 예종 13년(1118년) 7월에 중국 도교 의학이 고려에 전승되었을 때의 도교 의학이 『옥추보경』을 위주로 한 치료법이었다. 그리고 그 흔적은 조선의 허준이 주편한 『동의보감』에서도 찾아볼 수 있다. 조선의 민간에서는 많은 사람들이 『옥추보경』을 송독하였고 거기에 수록된 부록(符籙)을 운용하였으며 이로써 병을 몰아내고 잡귀를 물리쳐 생명을 지키기를 바랐다. 현대 한국에서는 구천응원뇌성보화천존강성상제에 대한 신앙이 크게 성행하고 있으니, 그 종단이 바로 대순진리회이다. 대순진리회는 증산 성사께서 인세에 강림하시기 전에 구천대원조화주신이며, 화천 후 구천응원뇌성보화천존상제의 위에 임하였다고 신앙한다. 즉 증산이 천존상제의 화신이라 믿는 것이다. 이것과는 좀 다르지만, 인간이 신의 화신이 되는 신성한 변화를 뇌법에서는 '변신(變神)'이라고 부른다. 변신은 내련(內煉)을 행할 때나 시법(施法)시에 도인들이 필히 진입해야 할 특이한 정신 상태로서, 자아의 존재를 망각하고 신진(神真)으로 변화하여 인신합일(人神合一)을 이루는 것을 의미한다. 이러한 변신은 대순진리회의 수도 목적인 도통과도 한편으로는 유사한 면이 있다고 생각된다. 대순진리회가 목적하는 지상신선실현이 의미하는 것은, 사람이 도를 깨닫는 노력을 통해 신의 경지에 도달하는 것이 아니라 인간의 본질과 천성을 회복하여 이에 상응하는 신과 합일하는 것이라는 점에서 뇌법의 변신과 유사한 점이 있다고 할 것이며 이에 대해서는 추후 연구과제로 남겨둔다.

• The Journal of Korean Philosophical History
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• no.43
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• pp.141-170
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• 2014

Science of gaining knowledge by the study of things[格物致知學]' is the translation of Science in Chosun age. Science of gaining knowledge by the study of things[格物致知學] which is the highest stage of new science is the symbol of the transfer of universal culture to the western modern civilization from old-fashioned confucianism. Modern western culture and the scientific way of thinking make man as a object to scientific research. Thinking method of social Darwinism made man believe to think like them as the modern method. And also such thinking method made man militarism and imperialism are right thinking and research methods. The core to think the science of gaining knowledge by the study of things[格 物致知學] as a violent thinking method is the Confucianism. By this method Park Eun-sik criticize this side of scientific technology as the means of militarism. Till now we pointed to think of the traditional philosophy as the tool of the western modern philosophy about war criminal. Now we rethink of the Confucianism asset as a tool of Korean Modern Culture. Musungmumul[無誠無 物] will offer moral basis to think humanism of the scientific technology of the modern western culture.

• 한국프랑스학논집
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• v.108
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• pp.69-113
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• 2019

S'il est évident que la publication de la Deffence marquait le triomphe du français sur le latin dans le domaine littéraire, elle annonçait également une nouvelle idée sur l'imagination à laquelle Du Bellay préfère le mot d'invention(inventio). Aux yeux de Du Bellay, l'art n'est que la part la plus superficielle du travail poétique. L'essentiel de la poésie, sa "sève" ou son "énergie" réside dans son contenu intellectuel. Pour inventer, c'est-à-dire trouver cet energeia des choses, si l'on reprend le terme d'Aristote, et ce qui constitue l'objet de l'imitation et de la représentation, le poète doit faire opérer l'imagination naturelle par laquelle peut se découvrir ce qui est caché dans la nature ou ce que la Nature a caché dans les choses imitées. Cette invention ou cette imagination naturelle exige au poète de se munir non seulement de la finesse et de la sagacité intellectuelles mais de l'art naturel qui se différencie de l'art porté sur "la nue écorce", parce qu'il peut transposer le naturel des choses en langue poétique et fictive. Cela peut témoigner aussi de l'inspiration authentique du poète. Cette idée sur le dynamisme créatif de l'imagination naturelle permet au poète de saisir la force vitale immanente aux choses qu'il imite. Du Bellay refuse ainsi de considérer les forces productrices du texte comme objectives, extérieures au poète. Considérée jusqu'ici comme comme une manifestation de la Pléiade pour la langue française, la Deffence nous propose une des idées primordiales sur l'imagination qui découvre "la vive Energie" qui caractérise le naturel. Cette notion d'imagination naturelle contibue à assurer l'individualité et la créativité aux poètes, puisqu'ils auront la liberté de saisir le naturel invisible en se donnant la propre manière.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.4-23
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• 2020

This study examines the universal meaning of the roof-end tile, our cultural property, and especially focuses on an ontological interpretation of the "Smile of Silla" roof-end tile. In addition, the problem of good and evil read here is considered in connection with the universal problem of philosophy. The issue of good and evil is a theme in philosophy, theology, religion, and culture that will endure throughout human history in both the East and the West. Augustine and Schelling inquired deeply into the source of evil and obtained an answer to this question based on their methods, but their answer is not universal or absolute, or an answer that applies to everyone. This is because the issue of good and evil possesses both a direct relationship with every human being and a characteristic that will remain unresolved. That is to say, the metaphysical question regarding the source of evil will always be one that is open. Nietzsche, however, repudiated the morals handed down through Socrates and Christianity, and urged that we reside "beyond good and evil." This brief review argues that good and evil exists in the form of a being in itself, whether it is within our grasp or not, and reveals that good and evil is more "this-worldly" than it is "other-worldly". The roof-end tiles with facial markings passed on to us also presuppose that evil is in full force in this world and exerts its influence. This review taps into several folk methods for coping with the existence of an invincible evil that surpasses human capability and contemplates the extraordinary and creative ideas of the Silla people through their "Smile of Silla" roof-end tiles with facial markings that were used to counter evil.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.1-38
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• 2022

The aim of this research is to discover the value of peace conveyed by Haewon Sangsaeng, the Resolution of Grievances for Mutual Beneficence, as espoused by Holy Teacher Kang Jeungsan (姜甑山, 1871~1909) and to evaluate its modern significance. To the faithful, Jeungsan is seen as the Supreme God who descended into the world in the Late Joseon Dynasty in the year 1871. Until the time of His passing away into Heaven in 1909, He vastly saved the world and fulfilled the hopes of humankind by carrying out the fundamentally innovative Reordering Works of Heaven and Earth (1901~1909) in the Three Realms of Heaven, Earth, and Humanity. He has thereby been appraised as a great religious figure within religious and academic circles. Jeungsan's ideological contributions can be summarized into two main points. One is the concept of 'the Great Opening and the Later World,' which foreshadowed the liquidation of the old system of order and the arrival of a new world. The other contribution is the concept of 'the Resolution of Grievances for Mutual Beneficence,' a fundamental principle meant to achieve human salvation and world peace. In this context, 'the Great Opening' is precisely a 'positivistic religious expression of peace,' and 'the Resolution of Grievances for Mutual Beneficence' is the principle by which 'peace can be achieved in the world for all humankind.' In particular, the Resolution of Grievances for Mutual Beneficence is a tenet within the doctrine of Daesoon Jinrihoe, and it is the main concept that forms the basis of Daesoon Thought. It can be said to be the core current that flows through Jeungsan's Reordering Works of Heaven and Earth. Nowadays, the Resolution of Grievances for Mutual Beneficence is being discussed and cited in various ways in academic fields as well as in discourse on coexistence, mutual beneficence, and peace. The Resolution of Grievances for Mutual Beneficence is specifically based on observations of the structure of conflicts as observed throughout world history via global conflicts, regional conflicts, cultural conflicts, ideological conflicts, class conflicts, generational conflicts, racial conflicts, religious conflicts, and other such conflicts. That is why the Resolution of Grievances for Mutual Beneficence is discussed in depth within academic settings wherein the nature of conflict-resolution is examined. Looking at the previous studies on this topic, those studies tended to focus on key concepts or concerns such as human beings, divine beings, the earthly paradise of the Later World, ideal societies, world peace, new principles of order, and lasting peace. In particular, the Resolution of Grievances for Mutual Beneficence has been presented as directly related to concepts such as love, coexistence, harmony, and peace for humankind and the world. Its significance has been applied to ethics, philosophy, order, and principles, and it has been understood as conveying values such as peace. Accordingly, this paper examines the ideological connections to the succession and establishment of Jeungsan's notion of the Resolution of Grievances for Mutual Beneficence based on previous research, but further examines the value of peace communicated via the principles and ideas that pervade current discourse on the Resolution of Grievances for Mutual Beneficence. I hope to thoroughly explore Haewon Sangsaeng in regards to its modern significance to the world and to humankind.

• The Journal of Korean Philosophical History
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• no.28
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• pp.267-296
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• 2010

There exists various advantages and disadvantages with various thoughts in human beings. Therefore, it causes very complicated conflict by these diversity. It would be impossible if there would not be solved in classes, areas, schools, cultures whether it is simple or complicated. The proposition which totally shows these logic are Cheng-Yi(程頤, 1033-1107)'s principle is one but its manifestations are many(理一分殊) and Yul-gok(栗谷, 1536-1584)'s all penetrating Li and defining Ch'i. The main concern is how to realize concretly the pure goodness in theory of principal and vital force. There are opinion which Li shows it's pure goodness initiatively and it only has to be shown through Ch'i. Toi-gyeo(退溪, 1501-1570)and Woo-dam(愚潭, 1625-1707) thought the subjectivity lies on Li which shows itself even though Li can't shows itself. On the while, Yul-gok thought it realize through Ch'i, and Li has the superintendence which Li shows itself through Ch'i. Regardless with above, Nok-mun(鹿門, 1711-1788) had the point of view which pure goodness come to realize by the coincidence of Li and Ch'i, on the same time, it didn't matter whether the subjectivity lay on Li or Ch'i, Li showed by nature while Ch'i did by vital energy controlled and worked together. While Yul-gok established his theoretical ground of universality in the best pure good and its bases on the realization, Woo-dam put an emphasis on the practice and realization of goodness to endow with its positive meaning. On the contrary of it, Nok-mun emphasised vital enerty, that is, enabled to realize goodness which premised Li and Ch'i are reciprocally related to other in non-segregated condition(理氣不相離). Still however, the most important thing is how the rightness can be concreately explained which human have to practice its pure goodness. It is not restricted on the Sung Confucianism, it is the material question in philosophy.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.31-62
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• 2019

The purpose of this article is to study on the Daesoon Cosmology of the Correlative Relation between Mugeuk and Taegeuk. Daesoon cosmology is a cosmology based on the juxtaposition between the Gucheon Sangje and the world. In this article, I would like to say that this theory in Daesoon Thought was developed in three stages: the phase of the Mugeuk Transcendence of Gucheon Sangje, the stage of the Taegeuk Immanence, and the phase of the Grand Opening of the Later World between Mugeuk and Taegeuk as a correlative gentle reign. First of all, the phase of the Mugeuk Transcendence of Gucheon Sangje has been revealed as a yin-yang relationship. The stage of the Taegeuk Immanence represents the togetherness of harmony and co-prosperity between yin and yang, and the phase of the Grand Opening of the Later World between Mukeuk and Taegeuk refers to the unshakable accomplishment of its character and energy. It will be said that this is due to the practical mechanism in the correct balance of yin-yang making a four stage cycle of birth, growth, harvest, and storage. In addition, the Daesoon stage of the settlement of yin and yang is revealed as a change in the growth of all things and the formation of the inner circle. The mental growth reveals the characteristics of everything in the world, each trying to shine at the height of their own respective life as they grow up energetically. The dominant culture of cerebral communion renders a soft and elegant mood and combines yin and yang to elevate the heavenly and earthly period through transcendental change into sympathetic understanding. The stage of the Grand Opening of the Later World between Mugeuk and Taegeuk is one of the earliest days of the lunar month and also the inner circle of Taegeuk. It is in line with Ken Wilbur's integrated model as a step to the true degrees to develop into a world with brightened degrees. It is a beautiful and peaceful scene where celestial maidens play music, the firewood burns, and the scholars command thunder and lightning playfully. Human beings achieve a state of happiness as a free beings who lives as gods upon the earth. This is the world of theGrand Opening of the Later World between Mugeuk and Taegeuk. Daesoon Thought was succeeded by Dojeon in 1958, when Dojeon emerged as the successor in the lineage of religious orthodoxy and was assigned the task of handling Dao in its entirety. In addition, Daesoon is a circle and represents freedom and commonly shared happiness among the populous. Cosmology in the Daesoon Thought will enable us to understand deep dimensions and the identity of members as individuals within an inner circle of correlation between transcendence and immanence. This present study tries to analyze the public effects philologically and also the mutual correlation by utilizing the truthfulness of literature and rational interpretation. The outlook for the future in Daesoon Thought also leads to the one-way communication of Daesoon as a circle.