• The Journal of Asian Finance, Economics and Business
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• v.4 no.4
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• pp.39-49
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• 2017

Religious intolerance has become a common feature of many countries in recent times. Studies have revealed a worldwide increase in government regulations and social hostilities against religious beliefs and practices. The stifling impact of both government and society on the market for religion, warrants closer scrutiny. This study examines the relationship between government regulations and social hostilities towards religious beliefs and practices, for the period of 2001-2011 for a sample of 45 European countries. The Generalized Method of Moments dynamic panel estimation technique is employed to analyze the micro panel dataset of 45 European countries, to establish the possible relationships that may exist between these variables. The theoretical framework for this study is based on the Religious Economies Theory and the Supply Side Theory of Religion. The results of this study show evidence of the positive relationship between government regulations and social hostility. Interestingly, the study also revealed that the impact of social hostility on the level of government restrictions is smaller in magnitude compared to the reverse impact of government restrictions on social hostilities, indicating the dangerous role played by governments in inciting social hostilities, when they regulate or restrict religious beliefs and practices.

• The Journal of the Korea Contents Association
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• v.14 no.4
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• pp.456-466
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• 2014

This is a study of George Lindbeck's postliberalism that views religion as a cultural-linguistic approach. Knowing that the conceptual-propositional approach of the traditional Christian theology and the experiential-expressive approach of liberalism cannot be a solution for the post-modem religious phenomenon, George Lindbeck proposes an alternative. He proposes a cultural-linguistic approach to overcome the previous approaches. The first insight of Lindbeck's postliberalism is to understand religion as culture or language, because human beings become acquainted with a religion as they learn a language. The second insight comes out of the first, to understand doctrine as grammar. If we understand religion and doctrine this way the troubles and conflicts among religions will be resolved naturally, because each religion can be interpreted in its own system just as a language cannot be said to be good or bad, right or wrong. This approach makes several contributions as follows: it promotes a dialogue among religions, it emphasizes practice; and it preserves the Bible as an authoritative theological text. However it also brings many limitations as follows: it emphasizes the church's interpretation rather than the text's own interpretation; it views the truth simply as coherence; it promotes radical relativism and elitism; and through theological eschatology he makes his theory return to a propositionalism. Accordingly, the researcher concludes that Lindbeck's cultural-linguistic theory of religion is not an alternative that overcomes the limitations of theological conservativism and liberalism.

• 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 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.

• International Journal of Human Ecology
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• v.3 no.1
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• pp.111-126
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• 2002

The purpose of this study was to investigate the role of anxiety in mediating the influence of family of origin characteristics on subsequent relationship processes. Using Bowenian theory as a foundation, this study examined the causal relationships among gender, religion, family of origin-fusion, intimacy, intimidation, personal-trait-anxiety, couple open communication and relationship satisfaction. Results of the path analysis indicated that: (a) gender, religion, family of origin-fusion, and family of origin-intimidation were directly related to personal-trait-anxiety, (b) personal-trait-anxiety was directly related to couple open communication and not related to relationship satisfaction, (c) couple open communication was directly related to relationship satisfaction, and (d) family of origin factors were not directly related to couple open communication and relationship satisfaction; rather, as it was expected, indirect associations, through the mediation of anxiety, were found. The results generally support Bowen's intergenerational process theory, which asserts that anxiety is the mediator of the process. Limitations of the current study and suggestions for further research were discussed.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.73-107
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• 2020

Daesoon Jinrihoe tends to be perceived as a 'nationalistic religion' by both internal members of the religious body and outside scholars of religious studies. However, the character of this particular nationalistic religion is rather complex. On top of emphasizing the special status of the Korean ethnic group while focusing on nationalism as a nationalistic religion, Daesoon Jinrihoe futrther asserts an implication of the universality of world religion aiming to bring relief to humankind and the world. This dynamic is one of the specificity of nationalistic religion and also the universality of world religion. However, this dual logic of specificity and universality is not characteristic of only Daesoon Jinrihoe. Many religions in the world have also exhibited duplicity as nationalistic religions and world religions. And this thesis pays attention to Sectarian Shinto as it formed in modern Japan. Kyoha Shinto formed when the modern Japanese government established the national Shinto system which had a total of 13 sects. Most of them do not only call themselves a nationalistic religion, inheriting the ethnic tradition of Japanese people, but also jump into overseas missionary work. This started during the Sino-Japanese and Russo-Japanese Wars. With that in mind, how did the overseas missionary work of Sectarian Shinto aspire for status as a world religion while maintaining their identities as nationalistic religions? Furthermore, how did their movements fare in their efforts to become world religions? Thus, this thesis aims to examine the possibility Daesoon Jinrihoe becoming a world religion through some cases of Sectarian Shinto that showed the duplicity as nationalistic religions and world religions. Also, this thesis makes suggestions regarding the future direction of Daesoon Jinrihoe. As such, this paper aims to review the new direction of Daesoon Jinrihoe as it stands on the borderline between being a nationalistic religion and a world religion. This is done by examining the historical flow of theory regarding 'nationalistic religion' or 'minjung religion' which have long been discussed in Korean society. Also examined is the case of Won Buddhism which likewise aims to simultaneosuly be both a nationalistic religion in Korea and a world religion abroad.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.317-344
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• 2014

There are many modern elements in religions appeared in the early Korean modern era. From the nationalism perspective, most religions had tendencies toward anti-feudalism and anti-foreign power. Pak Eun Sik(朴殷植) emphasized the importance to explain those religions as the National Religion in his writing 《Korea Painful History(韓國痛史)》. That is, he realized those as one of Korean spirits or souls keeping Korean identities like the Jew's Judaism or the Turk's Islam. In the paper, I try to analyze religions on Kang Jeung San(姜甑山) with Daesoonjinri-hoe as the central figure from Pak's perspective. In the early Korean modern era when Kang went his own the Savior way, Korea and its society got into uncontrollable confusion because of strong demands both of a feudal-state breaking and against pillaging foreign-power especially Japan. For all countries of the world, it is difficult to change from a feudal state into the modern nation state to keep existing society order. Because the reformation under old social systems means the incomplete reformation. So in this era new religions showed the neglected class of people the vision of new society. Meanwhile Korean society try to become a modern state, and now became a recognized modern state in international society. But it is still insufficient to debate on groups and their roles for Korea modernity in that time especially new religions. Since Korea independence, new religions including Daesoonjinrihoe have not receive good reviews because of a certain religion group expansion and the government's regulation and control toward new religions. Till today, I think, Independence Movement as well as reform of modern awareness have not relatively receive reasonable reviews. So I hope to serve as a momentum that in early Korea modern era new religions receive reasonable and positive reviews.

• Korean Institute of Interior Design Journal
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• v.25 no.5
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• pp.3-15
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• 2016

Between various ideological experiences, such as spatial, artistic and religious experiences, a consistent and transcendental sense exists, which is difficult to systemize or establish, in all the senses human beings experience. It shows that the depth of essence may be much deeper than that of religion or science in limits of humans' thinking and experiences. On the premise that we need to rationally understand and systemize such a sublime experience, it is thought that we will be able to expand the system of our senses through a new approach breaking away from the previous concepts used to interpret a spatial experience. Rudolf Otto, a German philosopher and comparative religion scholar, explains such an essential sense through Numinose Theory. As his theoretical analysis and approach are used to explore the mechanism of such a transcendental emotion, which is impossible to express with such words as 'sanctity', 'sublimity' and 'reverence', from various perspectives, but intend to exclude dogmatic logic. Therefore, they seem to become new and useful tools in aesthetically understanding space design and objects of arts. Thus, this study aims to examine what value Numinose Theory has in the aspect of understanding space design, based on which this study intends to use the Numinose concept as a concept of interpreting 'Jongmyo Jeongjeon'.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.133-155
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• 2022

Throughout the Chinese sphere, that is, in the People's Republic of China and Taiwan, tea houses, tea stores, and tea meditation groups often without a particular religious orientation have appeared in the past decades. Tea lovers groups with various philosophical discussions appear throughout cyberspace, where people show their appreciation for tea as a drinkable delicious product and a spiritual tool. The question to be asked here is whether it should be recognized as a religious or spiritual practice agent in and of itself? Should we then talk about the present-day movement of teaism? If we do recognize this as a spiritual phenomenon, should it then be labeled as a New Religious Movement? The trajectory of tea in China is intrinsically connected to religious traditions. This connection is historical, yet it plays a part in the contemporary religious and spiritual sphere. The article explores the continuation and developments of tea culture in the context of the religious sphere of China, looking at practices connected to tea of communities, religious organizations, and individuals. The author explores how tea drinking, commercializing and tea related practices intersect with politics, materiality, and spirituality in contemporary society. In this context it is then argued that tea is a cultural element, religious self-refinement tool, and an active material agent with social-political capacities. The study includes historical narratives, ethnographic data, and literary sources about tea, making up a genealogy of tea which encompasses ritualistic aspects, economic aspects, and power relations related to tea in Chinese society.

• Korean Institute of Interior Design Journal
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• v.26 no.4
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• pp.57-64
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• 2017

Modern Christian spaces are developing from the past architectural styles to the phenomenological aspects. This study was conducted since it was judged that research and analysis is desirable with the application of religious phenomenological theories which fit the characteristics of religious spaces. A scholar of religion, M. Eliade studied religious phenomenology based on religious studies. This study analyzed the characteristics of religious phenomenology of the Christian spaces based on his theory. As a research method, this study analyzed the category of religious studies and religious phenomenology derived from them and selected M. Eliade as one of the theorists in the field of religious phenomenology. Study drew out the characteristics of Christian spaces from the perspective of M. Eliade's religious phenomenology as follows; In the Christian spaces, characteristics of experiential spatiality and ambiguous spatiality appeared in relation to the spaces of 'Sacred' and 'Profane' which M. Eliade aimed to explain. The characteristics of Christian spaces drawn out from the time of 'Sacred' and 'Profane', which is M. Eliade's theory, were fundamental temporality, environmental temporality and subjective temporality. From the structure and form of 'Sacred' and 'Profane', which is M. Eliade's theory, the characteristics of Christian spaces can be considered to be formative symbolism and physical naturalness. Various characteristics of Christian spaces materialize the concepts of 'hierophany' and 'sublimity' vaguely felt in religious spaces. The results of this study is expected to provide researchers, religious people and general public who study Christian spaces with research basis to further objectify results of their studies as well as basic data on the phenomenological methodology of religion.