• Journal of the Korea Fashion and Costume Design Association
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• v.6 no.3
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• pp.9-18
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• 2004

This study focuses on the medieval Mongol costume called YosunOja. This dress consists of a blouse and a skirt, and some lines on the waist part. The purpose of the study is to analyse the structural characteristics of this costume, especially on the medieval remains from the tomb Mingshui in the district of Neimenggu. It can be analysed that this costume has three structural characteristics, which are the functional structure, sumptuous one, and the idea of Buddhism. The functional structure consists of the style with a blouse and a skirt, which gives enough surplus for the movement, the back-slash for the ease of the riding, and the dart in the front line which eliminates unnecessary surplus. The sumptuous structure is the many lines of the waist which show the maximization of the decoration, the extraordinary long sleeves, and the use of the expensive gold brocade which shows the wealth of the dresser. And also, the cutting of the fabric into the numerous segment may mean the medieval Mongols believed in Buddhism.

• Archives of design research
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• v.15 no.2
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• pp.5-18
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• 2002

Recently, the West's interest on Buddhism has been uprising. If the interest on Buddhism is especially from Western intellectuals, it will surely be the motive to change, the future of Western society. Actually, while the West has been interested in the material civilization on the basis of Christianity, the East has been pursuing after the spiritual culture on the basis of Buddhism. However, what does it mean that many of civilized westerners have come to dislike the manner of scientific pursuit and strict rationality which made them wealthy materially\ulcorner It means that they have felt their ideologies which is based on the Christian culture, has met an end or at least they have started to get interested in the Eastern ideology, 'Buddhism'. Particularly, if we agree that industrial design is a field of basis on the stringent rationality, and is a field of applied science on the basis of technology and production, it surely must have rather been influenced by Christian culture than Buddhism. But regardless of material richness by Christian culture, some Western intellectuals'secession from christianity means that their pursuit of material civilization doesn't help much in chasing after human original happiness. Instead, they are charmed by the fact that their mental illness problem, which is the result of the incessant pursuit of materialism, can be salved more 'scientifically'rather by Buddhism than Christianity. Compared with the westerners'spiritual unhappiness by the strong pursuit of material, Buddhism lowers their passion for material and help to lead their lives happily with least'pursuit of materialism. In this sense, I insist that we need to study'Design'from a viewpoint of Buddhist idea.

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• Journal of the Korean Society of Costume
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• v.57 no.3 s.112
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• pp.165-175
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• 2007

Religion affects all the dimension of human beings, and at the same time it forms one dimension of human beings. Costume Is considered as a result that reflects the phases of the time and the characteristics of a wearer. Costume, also, has been influenced by religion that has led one's belief, social spirit and culture for a long period of time. The Eastern aesthetics has expanded the area of thoughts with the concepts that originated from Buddhism, Taoism, and Confucianism. Among the concepts, Non-Dualistic Theory is the core idea of Buddhism.'rho theory contains the moaning that one should not lean to one side between existence and nonexistence and should not be obsessed with the center. It was the most powerful Buddhistic idea that had an influence on Asian aesthetics. Korean traditional costume is not an exception. This study has a significance that it was conducted to understand the relation between religious principle and traditional custom through mainly using documentary records. The formative characteristics of Korean traditional costume influenced by Non-Dualistic Theory ran be summarized as non-structure like, indeterminate forms, amorphousness and anti-decoration such as plainness, temperance and achromatic color. Aesthetic value was expressed through 'the aesthetic of emptiness', 'the aesthetic of hiding', and 'the aesthetic of nature'. Although the appearance of a religious symbol can change, an essential element in religion lasts as human society remains. Although our clothing culture has converted to western style, Korean traditional aesthetics is placed deep inside of 'the Koreans' spirit and has a consistent effect on our overall culture of clothing.

• Journal of architectural history
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• v.9 no.2 s.23
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• pp.19-32
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• 2000

There is an opinion that Korean Buddhist Temples located in mountains(山地寺刹) should be built since the Secret Buddhism was introduced and the Zen Buddhism was widely distributed over But, Korean Buddhist temples were already in the mountains before the introduction of Zen Bluddhism. Moreover, Zen Buddhist temples were actually not located at mountainous region, but located at plain area in mountains. Thus it is necessary to modify the idea of that the location of temples were only under the influence of Secret Buddhism. The purpose of this study is to analyze the relation between the location of the Korean Buddhist Temples and transportation. The results of this study are as follows; Based on the legends originated from the buddhist temples, the traditional maps, and the political situations, it has been disclosed that the locations of Korean Buddhist Temples have the relations with the traffic roads. Therefore politically, militarily, and socially, the Korean Buddhist Temples have played important roles since the Three Kingdoms. The Buddhist temples need lodging facilities called Won-Woo for the ordinary people, due to change of the characteristics of the Buddhism in Korea from politically to socially. But the lodging facilities stood apart from main region for the ascetic exercise of the Buddhist priests.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.89-114
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• 2022

Both in Korea and internationally, many know and appreciate Daesoon Jinrihoe for its social work in the three main areas of education, social welfare and health care, and charity aid. The article surveys Daesoon Jinrihoe's activities in these three areas and proposes a comparison with the charitable and ecological work performed by the Taiwanese Buddhist charity (and new religious movement) Tzu Chi, the peace activities of Soka Gakkai, and the projects developed in Bhutan to implement the policy of Gross National Happiness. Tzu Chi is mostly known for its massive recycling activities, but in fact its view of charity and ecology is based on a specific Buddhist theology. Soka Gakkai's vision of peace relates to its interpretation of Nichiren Buddhism. Gross National Happiness in Bhutan is a project promoted by the government, but scholars who have studied it have concluded that it is deeply rooted in Drukpa Kagyu, the dominant school in Bhutanese Buddhism. Similarities are noted, as well as differences with the Western Christian and post-Christian approach to charity, which is largely based on an affirmation of the self. Daesoon Jinrihoe's social work shares with the Buddhist cases studied in the article the idea that the self may deceive (self-deception) but appears to be inspired by the unique principle of Sangsaeng, and by the idea that the root causes of social problems are grievances accumulated through thousands of years and in need of being resolved.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.3 no.2
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• pp.55-70
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• 2024

This study presents and examines various ethical theories that could offer potential solutions to the issue of discrimination against non-human animals in contemporary society, and traces its implications for Korean religions. The article focuses on two normative ethical theories - virtue ethics and the ethics of care - and through an analysis of existing research, argues that both theories may serve as foundational principles guiding our behavior, not only in our interactions with other humans but also in our treatment of non-human animals. Furthermore, the examples presented in this study demonstrate that similar ethical theories have already been adopted as frameworks for human behavior towards other living beings within two religious traditions, Buddhism and Daesoon Jinrihoe. In both belief systems, animals are acknowledged as integral components of the world in which we live. Additionally, both religions endorse the idea that the well-being of non-human animals and our attitudes toward them can also have a direct impact on our present lives, as well as on our future existence. Consequently, promoting morally upright conduct towards other living creatures should be viewed as a necessary measure, beneficial not only for the animals themselves but also for the collective well-being of humanity.

• Journal of the Korean Society of Costume
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• v.58 no.2
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• pp.93-106
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• 2008

Asia Folk Costumes are certainly different from the Western Costumes. This distinction is based upon the effect of environment, technology, and social structure, and especially, which was generated by religion, ideology, and philosophy. The ideas of fundamental ground of this eastern features are religions such as Buddhism, Taoism, and Confucianism. The religion of the East has determined the form of traditional costumes, affecting the costume up to now. This study aims at the investigation of the effect of religion on the formation of East Asia Traditional Costumes around Korea, China, and Japan and its figurative beauty. Study was carried out by chiefly referring to literatures. Eastern Aesthetics was formed by accepting aesthetic concepts, acquired from the idea of Three Religions. Especially, the ideas of non-duality(不二), emptiness(空), five aggregates(五蘊), mind control(心法), derived by Buddhism, and nature theory(自然論) and creationism(創造論) of Taoism, and abstinence theory(節制論) and decorum(禮法) and the principles of Yin and Yang(陰陽) of confucianism have had great effect on the aesthetics of costume. The figurative features of costume, affected by three religions are described by the factors; First, non structural feature, second, the beauty of abstinence and chastity of ample silhouette, third, the feature of natural color and achromatic color, fourth, the figurative feature of costume by the principles of Yin and Yang, and fifth, bright ornaments. The aesthetic values of the East Asia Costume are 'A Beauty of Vacancy', 'A Beauty of Concealment', 'A Beauty of Nature', and 'A Beauty of Symbolism'. As philosophy, culture, and ethnics itself, the religions of Asia have had effect on the overall culture, which is inclusive of social structure, as well as art and aesthetics, and have decided the style of costume.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.4
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• pp.123-128
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• 2013

This study was performed with an aim to examine the inner thoughts of Muso Soseki through his works. In this study, we reviewed currently existing Mus$\bar{o}$ Soseki. Works in which his idea or intention behind his works are to be understood in terms of landscaping science or religious perspective. Targeting his best representative works of temple gardens such as Jochou-ji, Eiho-ji, Zuisen-ji, Tenryu-ji, it was sought his view of gardening and technique of garden making. Those temples, selected as target of this study, have significance as a places to have started his learning till matured of his thought into his gardening works. What we need to concentrate and think about regarding the works of Muso is the fact that we are to be impressed upon just looking at his works. The study result indicates that Muso not only symbolized his various mastered ideas & philosophies into spatial configuration into the garden based on Zen Buddhism idea, but also accomplished the Sabi-gardening beauty. Through his writing "Mongjoongmundap(夢中問答)" that is created using his core thoughts, his works can be understood better. This study has significance in that the idea. It could be understood that Muso's work is rooted in the basic idea of three ideas. The first of it is Zen philosophy being indicated in his configuration of gardening such as Zen meditation Stone, cave, chamdo etc. The second of it is shown as the merciful heart of Sangguboje(上求普提), Hahwajoongsaeng(下化衆生), being indicated in his configuration of gardening such as the pond And finally, there appears the Tao idea. Taoist thought has become of where the background space.

• The Southeast Asian review
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• v.21 no.2
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• pp.43-75
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• 2011

The article focuses on the impact and Acceptance of Hindu culture in Modern Southeast Asian Buddhism. The purpose of this study is to examine critically the influential epic Ramayana on Siam culture, Thai Ramayana version 'Ramakien', reveal instances of Buddhist Modification. The Ramayana by the great sage Valmiki is considered by Indians to be the first great literary work to be produced in India. The influence of this work is to be seen not only through centuries but even in other countries, such as Thailand where there are modified modern versions. In this paper, I have three objectives : (1) I may discuss the epic Ramayana of India gave birth to the Ramakien of Thailand. In modern times Valmiki's epic was made to fit the spiritual trends current in the new Chakri dynasty, which were themselves based on Brahmanic tradition and Theravada buddhism. With regarding to the structure of the Traibhumi cosmography, and the relationship between merit and power implied by this cosmography ranks all beings from demons to deities in a hierarchy of merit which accrues according to karma the actions of past lives. (2) I analyze how to have attempted to dissect the Hindi and Thai version of the Ramayana. The Hindu concept of kingship is also depicted in the life of Rama. The Hindus see in Rama the norm of a true Hindu life characterized by the Caste and Dharma. In Thai transformed version, it does not preach Hindu values of personal or social life. The Ramakien emphasized that the Buddhism were higher than all other laws, and that the King is regarded as the incarnation of Phra Ram, and thus is also the narration of the righteous buddhist ruler. (3) I discuss how cultural or social contexts can influence the structure of the royal Wat. The whole epic was painted by the order of Rama I in the galleries of the Wat Phra Keo. In other words, it is the very centre of the dynastic cult enshrining the Emerald Buddha, the most iconic expression of the Ramakien tradition were officially amalgamated. Rama I was continued the process of elaborating and stabilizing the complex religious pattern, with Buddhism at the pinnacle. My finding will support the idea that the Ramakien is particularly appealing to the Thai people because it presents the image of an ideal king, Rama, who symbolizes the force of virtue or dharma while Thotsakan represents the force of evil. Eventually the force of good prevails. Being Buddhists, the Thai poets bring into the story the Buddhist philosophy(especially, the law of cause and effect, karma). This paper examines the role of the Hindu epic Ramayana in the historical and cultural contact between Hindu India and Buddhist Southeast Asia. It should now be possible to evaluate what elements of Hindu culture were transmitted into Thai through the Rama story.