• The Journal of Asian Finance, Economics and Business
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• 제4권4호
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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.

• 한국콘텐츠학회논문지
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• 제14권4호
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• pp.456-466
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• 2014

본 연구는 종교를 문화-언어로 이해한 린드벡의 후기자유주의에 관한 것이다. 전통적인 기독교 신학의 인식-명제적 접근과 자유주의의 경험-표현주의적 접근이 포스트모던적 종교 현상에 대한 해결책이 되지 못함을 인식한 조지 린드벡은 기존의 두 접근법들을 극복할 대안으로서 문화-언어적 접근법을 제시한다. 린드벡의 후기자유주의가 가진 첫 번째 통찰은 종교를 문화나 언어로 이해한다는 것인데, 이는 인간이 언어를 배우듯 종교에도 익숙해진다는 이유에서다. 두 번째 통찰은 첫 번째 것에서 파생된 것으로서 교리를 문법으로 이해하는 것이다. 만약 종교와 교리를 이런 식으로 이해한다면 종교 간의 갈등과 충돌의 문제는 자연스럽게 해결될 것인데, 이는 각각의 종교가 마치 언어에 좋고 나쁨이나 옳고 그름이 없는 것처럼 나름대로의 체계 안에서 해석될 수 있기 때문이다. 이 접근법이 종교 상호간에 화해를 가능케 하고, 실행성을 강조하고, 또 성경을 귄위 있는 신학적 텍스트로 삼았다는 점은 중요한 기여로 꼽을 수 있다. 하지만 이것은 텍스트 자체보다는 교회의 해석에 더 큰 비중을 두었고, 진리를 내적 일관성으로 격하시켰고, 모든 종교를 동일한 가치로 보는 극단적 상대주의와 언어가 종교생활에 필수적이라는 엘리트주의를 조장했을 뿐 아니라 신학적 종말론을 주장함으로써 명제주의로 회귀했다는 문제점을 안고 있다. 그러므로 연구자는 린드벡의 문화-언어의 종교이론을 신학적 보수주의와 자유주의의 한계를 극복할 대안으로는 부족하다고 결론 내린다.

• 복식
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• 제57권3호
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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.

• 복식
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• 제58권2호
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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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• 제3권1호
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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.

• 대순사상논총
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• 제35집
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• pp.73-107
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• 2020

대순진리회는 교단 내부 구성원들에 있어서나 학계에 있어서나 '민족종교'로 인식되고 있다. 그런데 이 민족종교의 성격이 꽤 복잡하다. 곧 민족종교로서 민족주의를 중심으로 한민족의 선민사상을 강조하면서도, 한편으로는 인류와 세계를 구제하겠다는 세계종교의 보편성도 내포하고 있다고 주장한다. 이를 민족종교의 특수성과 세계종교의 보편성이라고 말하고 있다. 그런데 이러한 특수성과 보편성의 논리는 단지 대순진리회에만 국한된 특징이 아니다. 이미 세계적으로 많은 종교들이 민족종교와 세계종교의 두 가지 측면을 동시에 가진다고 하는 이중성을 보여 왔다. 그 가운데 본고에서 주목한 것은 근대 일본에서 형성된 교파신도다. 근대 일본 정부가 국가신도체제를 구축하는 과정에서 탄생한 교파신도는 총 13개 종파가 형성되는데, 이들의 대부분은 일본인의 민족적 전통을 계승하는 민족종교라고 하면서도, 청일전쟁과 러일전쟁을 기점으로 본격적으로 세계종교를 표방하면서 해외포교에 나선다. 그렇다면 이처럼 민족종교의 정체성을 유지하면서 세계종교를 지향했던 교파신도의 해외포교는 어떻게 귀착되었고, 이들의 세계종교화는 현재 어떻게 진행되고 있을까? 본고에서는 이처럼 민족종교와 세계종교의 이중성을 보여 왔던 교파신도의 사례를 통해 대순진리회의 세계종교의 가능성을 살펴보고, 이를 위해 대순진리회가 지향해야 하는 길에 대해 약간의 제언을 하고자 한다. 이를 위해 한국사회에서 오랫동안 논의되어 왔던 '민족종교'론 또는 '민중종교'론의 역사적 흐름에 대해 살펴볼 것이며, 한국에서 민족종교이면서 세계종교를 지향하고 있는 원불교의 사례도 점검하는 것으로 민족종교와 세계종교의 경계에 서 있는 대순진리회의 새로운 지향점에 대해 검토해 보고자 한다.

• 대순사상논총
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• 제22권
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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.

• 한국실내디자인학회논문집
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• 제25권5호
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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'.

• 대순사상과 동아시아종교
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• 제2권1호
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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.

• 한국실내디자인학회논문집
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• 제26권4호
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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.