• Journal of the Daesoon Academy of Sciences
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• v.3
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• pp.29-49
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• 1997

• Journal of the Daesoon Academy of Sciences
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• v.3
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• pp.327-340
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• 1997

• Journal of the Daesoon Academy of Sciences
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• v.3
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• pp.157-261
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• 1997

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.445-479
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• 2024

The ideological context of the Unity of Heaven and Humankind (天人合一) is useful as an approach to understanding the meaning of 'human affairs (人事)' in Daesoon Thought. In Daesoon Thought, the meaning of 'human affairs' occurs within the context of 'the Way of humans (人道)' being based upon 'the Way of Heaven (天道).' However, in Daesoon Thought, the characteristic of 'the Way of Heaven' originates from the Supreme God of the Ninth Heaven (上帝) and His Reordering Works of Heaven and Earth (天地公事). Specifically, this entails the principle of 'what is devised by humanity (謀事在人), is achieved by Heaven (成事在天),' which is inverted to become 'what is devised by Heaven (謀事在天), is achieved by humanity (成事在人).' This is the principle of 'human affairs' that is revealed as the relationship between Humanity and Heaven is newly defined. In addition, the newly changed relationship between Humanity and Heaven is presented as the principle of 'divine beings and human beings mutually guide one another (神人依導).' This principle clearly expresses 'human affairs' in the context of Daesoon Thought. Accordingly, the two directions in which 'human affairs' are completed are expressed as two stages: spiritual enlightenment (靈通) and the Harmonious Union between Divine Beings and Human Beings (神人調化). These two directions in which 'human affairs' pursues 'the Way of Heaven' show a depth beyond just encompassing transcendence and immanence. The relationship between 'the Way of Heaven' and the Supreme God of the Ninth Heaven, in particular, is a useful point for appreciating the how the meaning of 'human affairs' in Daesoon Thought differs from other uses of the term which occur elsewhere.

• The Journal of Korean Philosophical History
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• no.52
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• pp.243-280
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• 2017

To the mid 19th from the early 20th century, there were many movements about religion in Korea society. Protestant which first flew in 1885 grew up greatly and Confucianism of traditional thought sought for religionization to survive. At once new religions named Korea ethnical religion appeared. They are Donghak(東學), Daejonggyo(大倧敎), Jeungsangyo(甑山敎) and Won-Buddhism. Generally speaking, these ethnical religions deeply relates with Korea original mental culture. In this paper, I want to infer that these religions have Korea origin metal culture. The first, I will consider some traditional thoughts of (1) worshiping of Heaven, (2) practice and (3) harmony from traditional (religious) ceremonies and thoughts. Ans then I will infer how these traditional thoughts from origin mental culture appear in ethnical religions of Donghak(東學), Won-Buddhism(圓佛敎), and Jeungsangyo(甑山敎).

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.193-239
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• 2014

본 논문은 대순사상의 선화(善化)사상을 살펴보고 그 주체성을 밝히는데 목적이 있다. 『전경』에서는 어떻게 선을 드러내고 행하며 더 나아가 선으로 중생을 교육하고 천하를 교화하는가 하는 선화의 문제를 다루고 있는데, 이는 곧 대순진리회의 핵심 사상으로 볼 수 있다. '선화'사상은 세 가지 내용으로 설명할 수 있다. 첫째, 도덕적 의미에서 만물을 도와서 교화시키거나 만물을 크게 이롭게 하는 속성을 가지고 있다. 둘째, 상선(上善)의 덕 외에도 상선의 법이 필요한데, 이는 '선을 행하는 목적'에 부합하고 또한 선을 행하는 법칙을 지키는 실천방법과 절차를 말한다. 셋째, 가장 높은 차원에서의 '선'은 윤리도덕의 단계를 초월한다. 이에 대순진리회의 '선화'사상을 살펴보면 첫째, 대순진리회의 목적인 무자기, 포덕천하, 광제창생, 보국안민, 지상천국건설에 나타난 문자의 표면적 의미와 내재적 의미는 모두 '선화'의 내용에 포함된다. 둘째, 대순진리회 목적의 실현은 그 종지와 신조에 의거하는데, '합덕·조화·해원'과 사강령(四綱領)과 삼요체(三要諦)에도 '선화'의 의미가 포함되어 있다. 셋째, 대순진리회의 목적은 도인들의 구체적 행위를 통해 실현되는데, 수도와 공부의 필요성과 규범 속 그리고 상제와 도주 조정산(趙鼎山)의 창교(創敎)나 선교(宣敎) 등 구체적인 실례에서도 '선화'의 원칙이 분명하게 드러나 있다. 대순진리회의 '선화'사상은 전형적이고 신성한 종교 도덕적 특징과 일상생활의 의미가 담긴 사회 윤리적 특징이 있으며, 또한 윤리를 초월하고 진선(盡善)을 추구하는 궁극적 목적의식과 이론적 깊이가 있다. 대순진리회 '선화'사상의 주체성과 이론구조를 분석하면 다음과 같다. 첫째, 대순진리회의 '선화'사상에서는 무엇보다 윤리 도덕적 측면에서의 선의 배양과 실천을 중시한다. 둘째, 대순진리회의 '선화'사상은 윤리도덕의 선을 실천하는 법문(法門)을 제시하였다. 셋째, 대순진리회의 '선화'사상은 수도의 최종 목적인 대선(大善)·지선(至善)·진선(盡善) 등을 추구하고 실현할 것을 강조하였다. 선화사상이 나타내는 핵심인 '선덕'과 이로부터 발전된 '선행선법(善行善法)'이 결국 윤리도덕의 차원을 초월하였음을 알 수 있다.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.109-136
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• 2019

The purpose of this study is to look at the concept of Gaebyeok as used by Kang Jeungsan (姜甑山) from a civilizational perspective. The combination of East Asian civilization during the period of Korea's port-opening and the subsequent inflow of Western powers with material civilization all at the forefront in the late Joseon Korea, served as the driving force for a new civilizational transition. Unlike the Chuk-sa Party and the Gae-hwa Party, modern Korean religions that emphasized Gaebyeok also responded to Western civilization and suggested a new view of civilization. Kang Jeung-san, resisting discrimination and oppression, presented a civilization built upon mutual beneficence while criticizing Western civilizations which centered on reason. Amid this process of the spread of modern Western civilization, Jeungsan declared the construction of a new civilization to the people who were negatively impacted by various social factions, such as class and gender discrimination, political corruption, exploitation via political corruption, and the inflow of Western powers. Jeungsanist Thought developed criticisms of materialism and human alienation, and this resulted in the claim of Gaebyeok. This was an expression of efforts to build a new civilization that aimed to harmonize, integrate, and thrive. The new civilization envisioned by Jeungsan was that of a society run according to mutual beneficence, and it can be summarized as a 'Civilization of Harmonious Union' that integrates philosophical thought and civilizational models of both East and West. This could also be referred to a 'Civilization of Public-commons and Harmony between Divine Beings and Human Beings (神人公共).' The life of Jeungsan was a life spent in the service of curing the world to save the lives of humanity. Since then, his 'movement of mutual beneficence' as observed in Mugeuk-do and Taegeuk-do were also efforts to build the new civilization envisioned by Jeungsan.

• Journal of Service Research and Studies
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• v.9 no.2
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• pp.1-15
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• 2019

This study analyzed the service philosophy of Eastern mainstream thought in order to establish a service philosophy. Following a prior study the "study of the service philosophy of major korean ideology", we explored the service philosophy of the Eastern mainstream ideology of China and India and it's coherence. The existing basic structure and operational model of service philosophy were presented in depth and the service philosophy of Oriental mainstream thought was derived. The philosophy of service can be presented as an idea of the structure of the service and as an idea of the operation of the service. It suggested compatibility of the service philosophy of Asian mainstream ideas, and analyzed them mainly in China and India. Indian ideas revolved around the ancient philosophy of Veda, Upanishads philosophy, and representative Buddhist philosophy. It also showed that a major trend of mainstream ideas in China and India was found to be compatible with the service philosophy. Follow-up studies are needed to further refine the structure of service philosophy and develop the principles of operation into larger ideas in the future, and a study of conformity of service philosophy in representative Western ideas, focusing on Greek, Roman, and German philosophy, is also required. Ultimately, it is necessary to establish a service philosophy as an ideological base that drives future economic and social development.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.1-30
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• 2019

There have been three trends in the study of the view of humanity in Daesoon Thought: insider theology, outsider theology, and religious studies. This article is intended to interpret the view of humanity in Daesoon Thought from the perspective of Mircea Eliade's New Humanism. We find similarities between Daesoon Thought and Eliade's New Humanism. Daesoon Thought deals with the complexities of life as being labyrinth-like and puts Jeungsan's view of humanity at the center of a Daesoon worldview. Jeungsan examines the existential problems which humans face in the Former World, and gives the religious remedies of Haewonsangsaeng (the resolution of grievances for mutual beneficence) and Boeunsangsaeng (the grateful reciprocation of favors for mutual beneficence) to transform humanity's worldview for usage in the Later World. Jeungsan suggests a way of peace instead of the revolution of Donghak. Through the Reordering Works of Heaven and Earth, Jeungsan changes the mutual contention of the Former World into the mutual beneficence of the Later World. The cosmology of Daesoon Thought recovers the relationship between divine beings and human beings in the three realms, and proposes a system of ethics that promotes virtue and reproves vices and human-centericism. In conclusion, the view of humanity in Daesoon Thought is an unapologetic view of homo-religiosus from within a new humanism.

• Journal of Service Research and Studies
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• v.9 no.1
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• pp.1-16
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• 2019

This study analyzed Korean representative ideology to establish a service philosophy. As a follow - up study of the service philosophy consistency study of the Korean original idea, we searched for the coherence as the philosophy of the service age in the Korean representative ideology. The basic structure and operation model of service philosophy are presented, and the service philosophy of major korean ideology is derived. The philosophy of service can be presented by the structure of service and the operation of service. The essential characteristics of the service are relationship, interactivity, horizontality, and harmony, and the service structure that reflects this is the coexistence of products and services. Based on the discussion on the structure and operation of the service philosophy, the service philosophy synthesis of Korean representative ideology is presented. From the Silla era to the Koryo dynasty, the essence of Korean Buddhism thought is in line with the service philosophy, and it was found that Toegye and Yulgok to Dasan's thoughts are also consistent with service philosophy. In the future, we need further studies to refine the structure and operational principles of the service philosophy and to develop it into a big idea. In addition, it is necessary to follow up the service philosophy of Oriental representative ideology centering on Chinese and Indian philosophy. Ultimately, it is necessary to establish a service philosophy as the main philosophical thought and to establish a service philosophy as a desirable future economic and social philosophy.