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The object of this study is to examine the relation of taoism and the thought of Jeung-san(1971-1909, his full name is Kang il-soon). Jeung-san founded a new religion at the latter period of 19C. in Korea. It is not easy to estimate his thought rightly because of its complexity. His thought contains various aspects.; Three main religions(confucianism, taoism, and buddhism), korean folk religion, christianity, western modern thoughts, etc. Especially korean taoism has greatly influenced on his thought on various aspects.
We can approach the relation of taoism and his thought from three main aspects. Firstly two thoughts commonly suggest the attain the state of shin-shun(the Immortal), which means the ultimate and perfect personality. This image of Shin-shun is originated in taoism, different from buddha or saint. Futhermore the ideal society they long for is expressed as shun-gae, which means the heavenly garden of shin-shun.
From these two we can say that his thought was influenced by taoism in salvational idea.
Secondly two thoughts commonly suggest a world view that provides personal being ruling the universe and human affairs. Here taoism means mainly religious taoism, not philosophical taoism. In their thoughts monotheism and polytheism are mixed together. And they disclose a common trend of estimating human being greatly, emphasizing the right of woman, sympathizing the sufferings of low people. Futhermore he accepted practising methods of taoism, as example chanting mantras, charm and talisman. But he did not merely adhere to world views, practical methods and religious ideas of taoism exactly, but accepted them from his own subjectivity.
Thirdly Jeung-san criticized limits of traditional taoism in various aspects. Above all he considered that we cannot attain the ultimate enlightenment through traditional methods of taoism. And he suggested there is a good possibility for taoism to make little of human affairs and ethics. Futhermore he maintained some practical methods of taoism lack in rationality and ethical meaning.
Putting above mentioned accounts together, we can say that korean new religions succeeded modern popular taoism and among several new religions the thought of Jeung-san typically accepted taoism. But Jeung-san suggested critical views on taoism, and tried to melt together confucianism, taoism, and buddhism harmoniously. Accordingly we must not pass over these two points to understanding rightly the relation of taoism and the thought of Jeung-san.
It seems that the thought of Jeung-san relatively makes little of the philosophical taoism and the theory of internal alchemy. I think that this trend is mainly due to his ultimate concern liberating endless sufferings of all people.
We can approach the relation of taoism and his thought from three main aspects. Firstly two thoughts commonly suggest the attain the state of shin-shun(the Immortal), which means the ultimate and perfect personality. This image of Shin-shun is originated in taoism, different from buddha or saint. Futhermore the ideal society they long for is expressed as shun-gae, which means the heavenly garden of shin-shun.
From these two we can say that his thought was influenced by taoism in salvational idea.
Secondly two thoughts commonly suggest a world view that provides personal being ruling the universe and human affairs. Here taoism means mainly religious taoism, not philosophical taoism. In their thoughts monotheism and polytheism are mixed together. And they disclose a common trend of estimating human being greatly, emphasizing the right of woman, sympathizing the sufferings of low people. Futhermore he accepted practising methods of taoism, as example chanting mantras, charm and talisman. But he did not merely adhere to world views, practical methods and religious ideas of taoism exactly, but accepted them from his own subjectivity.
Thirdly Jeung-san criticized limits of traditional taoism in various aspects. Above all he considered that we cannot attain the ultimate enlightenment through traditional methods of taoism. And he suggested there is a good possibility for taoism to make little of human affairs and ethics. Futhermore he maintained some practical methods of taoism lack in rationality and ethical meaning.
Putting above mentioned accounts together, we can say that korean new religions succeeded modern popular taoism and among several new religions the thought of Jeung-san typically accepted taoism. But Jeung-san suggested critical views on taoism, and tried to melt together confucianism, taoism, and buddhism harmoniously. Accordingly we must not pass over these two points to understanding rightly the relation of taoism and the thought of Jeung-san.
It seems that the thought of Jeung-san relatively makes little of the philosophical taoism and the theory of internal alchemy. I think that this trend is mainly due to his ultimate concern liberating endless sufferings of all people.
목차
ABSTRACT
1. 머리말
2. 기본적 사유구조의 상통성
3. 도교사상의 적극적 수용
4. 비판적 극복의 측면
5. 맺는 말
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