Abstract:Concerning clerical marriage during Korea’s colonial period, two laws were applied to Korean monks. As colonial subjects, they were governed by colonial civil law which stipulated the freedom to marry, while, as members of monastic communities, they had to observe the temple laws which conferred considerable disadvantages on married monks. One of the restrictions imposed on married monks by the temple laws was that they were not allowed to advance to higher clerical positions, such as that of head monk or abbot. Because it was the colonial government that drafted temple laws and approved the appointment of head monks, the government had to oversee the practice of clerical marriage. However, some monks knew how to evade its surveillance. This paper revisits the issue of clerical marriage and colonial Buddhist policies by examining the double identity of Kim Chŏnghae, a Korean monk who studied in Japan in the 1910s and served as head monk of the Chŏndŭng-sa parish in the 1920s. His double identity is recorded in two household registers: one in which he is listed as a celibate monk and the other in which he appears as a married layman. These records provide evidence of the relationship between the colonial Buddhist policies and the reality of the practice of clerical marriage among Korean monks.
{"title":"A Monk’s Double Identity and the Issue of Clerical Marriage: An Examination of Kim Chŏnghae’s Household Registers in Colonial Korea","authors":"Jeongeun Park","doi":"10.1353/jkr.2020.0005","DOIUrl":"https://doi.org/10.1353/jkr.2020.0005","url":null,"abstract":"Abstract:Concerning clerical marriage during Korea’s colonial period, two laws were applied to Korean monks. As colonial subjects, they were governed by colonial civil law which stipulated the freedom to marry, while, as members of monastic communities, they had to observe the temple laws which conferred considerable disadvantages on married monks. One of the restrictions imposed on married monks by the temple laws was that they were not allowed to advance to higher clerical positions, such as that of head monk or abbot. Because it was the colonial government that drafted temple laws and approved the appointment of head monks, the government had to oversee the practice of clerical marriage. However, some monks knew how to evade its surveillance. This paper revisits the issue of clerical marriage and colonial Buddhist policies by examining the double identity of Kim Chŏnghae, a Korean monk who studied in Japan in the 1910s and served as head monk of the Chŏndŭng-sa parish in the 1920s. His double identity is recorded in two household registers: one in which he is listed as a celibate monk and the other in which he appears as a married layman. These records provide evidence of the relationship between the colonial Buddhist policies and the reality of the practice of clerical marriage among Korean monks.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"11 1","pages":"155 - 187"},"PeriodicalIF":0.4,"publicationDate":"2020-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2020.0005","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42966846","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Korean Buddhist Empire: A Transnational History (1910–1945) by Hwansoo Ilmee Kim (review)","authors":"Juhn Y. Ahn","doi":"10.1353/jkr.2020.0006","DOIUrl":"https://doi.org/10.1353/jkr.2020.0006","url":null,"abstract":"","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"11 1","pages":"189 - 193"},"PeriodicalIF":0.4,"publicationDate":"2020-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2020.0006","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47834583","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"From the Mountains to the Cities: A History of Buddhist Propagation in Modern Korea by Mark A. Nathan","authors":"Victoria Ten (Jeon Yeonhwa)","doi":"10.1353/jkr.2020.0008","DOIUrl":"https://doi.org/10.1353/jkr.2020.0008","url":null,"abstract":"","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"79 11","pages":"193-196"},"PeriodicalIF":0.4,"publicationDate":"2020-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"138518545","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Horoscopic eight-character divination, saju p’alcha, or saju for short, flourishes in South Korea. This article profiles four diviners and their reflections on saju. Their conceptualizations of fate shape their ethics and personal livelihoods while highlighting the qualitative diversity and fluid inventiveness of divination practices, which is emphasized here over its analytical dimensions. The first diviner began by working in a divination café but has since transitioned to teaching his own students and gives readings from his office. The second diviner worked off the streets in a park, but now divines from his home, while the third used to work primarily from a street-tent but has since disappeared from the scene. The fourth works exclusively from her office in a lucrative area of Seoul with an unmarked storefront. Each diviner has their own unique style and interpretation of the craft, which provides insights into saju’s structural dynamics, in addition to the formations of fate, character, and subjectivity, which are potentially more fluid than fixed.
{"title":"Four Pillars and Four Diviners: Fate, Fluidity, and Invention in Horoscopic Saju Divination in Contemporary South Korea","authors":"David J. Kim","doi":"10.1353/jkr.2019.0007","DOIUrl":"https://doi.org/10.1353/jkr.2019.0007","url":null,"abstract":"Abstract:Horoscopic eight-character divination, saju p’alcha, or saju for short, flourishes in South Korea. This article profiles four diviners and their reflections on saju. Their conceptualizations of fate shape their ethics and personal livelihoods while highlighting the qualitative diversity and fluid inventiveness of divination practices, which is emphasized here over its analytical dimensions. The first diviner began by working in a divination café but has since transitioned to teaching his own students and gives readings from his office. The second diviner worked off the streets in a park, but now divines from his home, while the third used to work primarily from a street-tent but has since disappeared from the scene. The fourth works exclusively from her office in a lucrative area of Seoul with an unmarked storefront. Each diviner has their own unique style and interpretation of the craft, which provides insights into saju’s structural dynamics, in addition to the formations of fate, character, and subjectivity, which are potentially more fluid than fixed.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"10 1","pages":"301 - 329"},"PeriodicalIF":0.4,"publicationDate":"2019-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2019.0007","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45414321","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This volume is a comprehensive intellectual guide to the religio-philosophical landscape of Korean history in the context of East Asian cultural transmission. The six chapters of this text for courses on the history of Korean religion, philosophy, or culture demonstrate the transformation and glocalization of both transnational and local religions, such as Buddhism, Confucianism, Daoism, Catholicism, Protestantism, Shamanism, and native new religious movements. What are the religious traditions of East Asia? How did they interact with Korean intellectual traditions? What geopolitical affect did these regional philosophical movements have on Korean kingdoms and dynasties? How were Korean religions unique? What were the identities of Korea’s ‘‘new religions’’ and how did they emerge in the nineteenth and twentieth centuries? The Irish scholar Kevin Cawley explores the cultural and political roles of various religions as the key ideology of given eras of Korean history, from the Three Kingdoms to contemporary times. The author argues not only that Korea’s religious and philosophical traditions will continue to shape its future, but also that perceiving the combination of those traditions is a way of understanding ‘‘how Koreans think, live, and practice religions, which in the Korean context is inseparable from a long philosophical tradition’’ (xvi). First, in terms of definition, the author regards religion and philosophy as ‘‘pathways’’ towards self-transformation in a Korean/East Asian context. He warns that insofar as its etymological meaning, the Western word ‘‘religion’’ should not to be applied to East Asia. Rather, it is argued, the ideological traditions of Korea should be understood as cultural ideas (the ‘‘three teachings’’ in the form of Buddhism, Confucianism, and Daoism) from ancient China,
{"title":"Religious and Philosophical Traditions of Korea by Kevin N. Cawley (review)","authors":"David W. Kim","doi":"10.1353/jkr.2019.0008","DOIUrl":"https://doi.org/10.1353/jkr.2019.0008","url":null,"abstract":"This volume is a comprehensive intellectual guide to the religio-philosophical landscape of Korean history in the context of East Asian cultural transmission. The six chapters of this text for courses on the history of Korean religion, philosophy, or culture demonstrate the transformation and glocalization of both transnational and local religions, such as Buddhism, Confucianism, Daoism, Catholicism, Protestantism, Shamanism, and native new religious movements. What are the religious traditions of East Asia? How did they interact with Korean intellectual traditions? What geopolitical affect did these regional philosophical movements have on Korean kingdoms and dynasties? How were Korean religions unique? What were the identities of Korea’s ‘‘new religions’’ and how did they emerge in the nineteenth and twentieth centuries? The Irish scholar Kevin Cawley explores the cultural and political roles of various religions as the key ideology of given eras of Korean history, from the Three Kingdoms to contemporary times. The author argues not only that Korea’s religious and philosophical traditions will continue to shape its future, but also that perceiving the combination of those traditions is a way of understanding ‘‘how Koreans think, live, and practice religions, which in the Korean context is inseparable from a long philosophical tradition’’ (xvi). First, in terms of definition, the author regards religion and philosophy as ‘‘pathways’’ towards self-transformation in a Korean/East Asian context. He warns that insofar as its etymological meaning, the Western word ‘‘religion’’ should not to be applied to East Asia. Rather, it is argued, the ideological traditions of Korea should be understood as cultural ideas (the ‘‘three teachings’’ in the form of Buddhism, Confucianism, and Daoism) from ancient China,","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"10 1","pages":"331 - 334"},"PeriodicalIF":0.4,"publicationDate":"2019-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2019.0008","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46343451","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:To favor a better understanding between Buddhists and Christians in Korea and beyond, this essay makes a functional comparison between Chinul’s 知訥 (1158–1210) concept of “empty and quiescent spiritual knowing” (kongjŏk yŏngji 空寂靈知) and Ignatius of Loyola’s (1491–1556) “indifference and discernment of spirits.” Both Chinul and Ignatius have set at the beginning of the spiritual journey a fundamental experience that pervades it thoroughly to its end: Chinul’s initial sudden awakening (tono 頓悟), which underlies gradual practice (chŏmsu 漸修) until one’s final awakening (chŭngo 證悟); and Ignatius’ principle and foundation, which underpins the process allowing one to enter in full union and/or communion with God. For Chinul, when through flawless detachment, one’s mind essence and function reach a point of complete harmony, one achieves perfect empty quiescent spiritual knowing. For Ignatius, when through perfect indifference one’s will becomes one with God’s, one can discern His will without fail. Such uninterrupted empty quiescent spiritual knowing and continuous indifference and discernment represent ultimate realization in Chinul’s and Ignatius’ respective thought. According to this functional comparison, just as the experience of quiescent emptiness allows one to see Buddha-nature in one’s mind, the experience of the Spirit allows one to see God dwelling in oneself. It is, indeed, on the basis of these awakening experiences to quiescent emptiness on the one hand, and to God’s presence on the other, that God and/or quiescent emptiness work in or through human mind-nature, thus allowing the making of right discernments leading to right thoughts, words, and actions.
{"title":"Chinul’s Empty and Quiescent Spiritual Knowing (kongjŏk yŏngji 空寂靈知) and Ignatius of Loyola’s Indifference and Discernment of Spirits","authors":"Yon-dahm Kwon","doi":"10.1353/jkr.2019.0010","DOIUrl":"https://doi.org/10.1353/jkr.2019.0010","url":null,"abstract":"Abstract:To favor a better understanding between Buddhists and Christians in Korea and beyond, this essay makes a functional comparison between Chinul’s 知訥 (1158–1210) concept of “empty and quiescent spiritual knowing” (kongjŏk yŏngji 空寂靈知) and Ignatius of Loyola’s (1491–1556) “indifference and discernment of spirits.” Both Chinul and Ignatius have set at the beginning of the spiritual journey a fundamental experience that pervades it thoroughly to its end: Chinul’s initial sudden awakening (tono 頓悟), which underlies gradual practice (chŏmsu 漸修) until one’s final awakening (chŭngo 證悟); and Ignatius’ principle and foundation, which underpins the process allowing one to enter in full union and/or communion with God. For Chinul, when through flawless detachment, one’s mind essence and function reach a point of complete harmony, one achieves perfect empty quiescent spiritual knowing. For Ignatius, when through perfect indifference one’s will becomes one with God’s, one can discern His will without fail. Such uninterrupted empty quiescent spiritual knowing and continuous indifference and discernment represent ultimate realization in Chinul’s and Ignatius’ respective thought. According to this functional comparison, just as the experience of quiescent emptiness allows one to see Buddha-nature in one’s mind, the experience of the Spirit allows one to see God dwelling in oneself. It is, indeed, on the basis of these awakening experiences to quiescent emptiness on the one hand, and to God’s presence on the other, that God and/or quiescent emptiness work in or through human mind-nature, thus allowing the making of right discernments leading to right thoughts, words, and actions.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"10 1","pages":"183 - 220"},"PeriodicalIF":0.4,"publicationDate":"2019-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2019.0010","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43980580","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This article is a comparative study of the Sŏn 禪 doctrine of liberation from the cycle of rebirths, through the achievement of buddhahood, and New Testament soteriology, i.e. the doctrine of salvation from one’s mortal condition through christification and divinization. It is inspired by the ongoing Korean sudden/gradual debate sparked by Sŏn Master T’oeong Sŏngch’ŏl 退翁性徹禪師 (1912–1993) in the 1960s, and which has contributed considerably to the shaping of Chogyejong’s 曹溪宗 contemporary doctrine of practice and awakening (sujŭng non 修證論). But rather than being chiefly focused on that debate—about which I have written abundantly elsewhere—this essay looks for its key elements in the New Testament: suddenness, gradualness, practice, and awakening. Unsurprisingly, these concepts, chiefly philosophical in nature, are almost never named as such in the Gospel, not even from a Christian theological perspective. However, one may look for the ideas underlying them, and discover, not only that their meaning is at work in the New Testament, but also that it is part and parcel of its soteriology. In other words, these concepts may provide access to the overall meaning of Christian scriptures’ core and thus allow us to decode it, if not more profoundly, at least from a new perspective. Once one discovers how they interact within the New Testament, especially in the synoptic Gospels, it becomes possible to acquire fresh insights into the way the Evangelists conceived and described a theology of spiritual experience leading to complete salvation. This result may, in return, shed new light on the meaning of Sŏngch’ŏl’s adamant rhetoric of immediacy and experience.
摘要:本文比较研究了通过成佛而从轮回中解脱出来的Sŏn佛教教义与通过基督化和神化而从凡人状态中解脱出来的新约救赎论。它的灵感来自于20世纪60年代由Sŏn T ' oeong大师Sŏngch ' ŏl(1912-1993)引发的正在进行的韩国突然/渐进的辩论，这对曹溪宗的当代实践和觉醒学说的形成做出了很大的贡献(sujŭng non)。但是，这篇文章并不是主要集中在这个争论上——我在其他地方写过很多关于这个问题的文章——而是在新约中寻找它的关键元素:突然性、渐进性、实践和觉醒。不出所料，这些主要是哲学性质的概念，在福音书中几乎从来没有这样命名，甚至从基督教神学的角度来看也是如此。然而，人们可以寻找它们背后的思想，并发现它们的意义不仅在新约中起作用，而且是其救赎论的重要组成部分。换句话说，这些概念可能提供了通往基督教经文核心的整体意义的途径，从而使我们能够解码它，如果不是更深刻，至少从一个新的角度。一旦我们发现它们在新约中是如何相互作用的，尤其是在符类福音书中，就有可能获得新的见解，了解福音书作者是如何构思和描述导致完全救赎的精神体验神学的。作为回报，这一结果可能会为Sŏngch ŏl对即时性和经验的坚定修辞的意义提供新的启示。
{"title":"A Comparative Study of Sudden and Gradual in Sŏn 禪 and the New Testament","authors":"Bernard Senécal","doi":"10.1353/jkr.2019.0009","DOIUrl":"https://doi.org/10.1353/jkr.2019.0009","url":null,"abstract":"Abstract:This article is a comparative study of the Sŏn 禪 doctrine of liberation from the cycle of rebirths, through the achievement of buddhahood, and New Testament soteriology, i.e. the doctrine of salvation from one’s mortal condition through christification and divinization. It is inspired by the ongoing Korean sudden/gradual debate sparked by Sŏn Master T’oeong Sŏngch’ŏl 退翁性徹禪師 (1912–1993) in the 1960s, and which has contributed considerably to the shaping of Chogyejong’s 曹溪宗 contemporary doctrine of practice and awakening (sujŭng non 修證論). But rather than being chiefly focused on that debate—about which I have written abundantly elsewhere—this essay looks for its key elements in the New Testament: suddenness, gradualness, practice, and awakening. Unsurprisingly, these concepts, chiefly philosophical in nature, are almost never named as such in the Gospel, not even from a Christian theological perspective. However, one may look for the ideas underlying them, and discover, not only that their meaning is at work in the New Testament, but also that it is part and parcel of its soteriology. In other words, these concepts may provide access to the overall meaning of Christian scriptures’ core and thus allow us to decode it, if not more profoundly, at least from a new perspective. Once one discovers how they interact within the New Testament, especially in the synoptic Gospels, it becomes possible to acquire fresh insights into the way the Evangelists conceived and described a theology of spiritual experience leading to complete salvation. This result may, in return, shed new light on the meaning of Sŏngch’ŏl’s adamant rhetoric of immediacy and experience.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"10 1","pages":"153 - 181"},"PeriodicalIF":0.4,"publicationDate":"2019-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2019.0009","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41424205","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The most formative event for Buddhism of the Chosŏn period (1392–1910) was not state suppression; rather, it was the severance of official recognition and state patronage of the monastic community. Unlike in the Koryŏ period, the identity of the monastic community during the Chosŏn period was mainly determined not by its relationship with the state, and financial support and social legitimation were obtained from the unlikely support of the Chosŏn socio-political and cultural elites. It was a move to secure its survival wherein the monastic community turned to perhaps a familiar source of support. If we move beyond traditional notions of Buddhism as a system of doctrines and teachings, or else one largely consisting of a set of popular religious practices, and instead look at its institutional and cultural activities, we can witness the re-emergence of Buddhism in the late Chosŏn period. Here we find that Chosŏn Buddhism was in fact more established than previous studies have concluded. Institutional and cultural activities of monastic Buddhism were central in establishing the religion’s social legitimacy, especially in connection with the Chosŏn sociopolitical and cultural elites and their support, both financially and through their participation in temple works. The temple culture in which the socio-political and cultural elites took part offers insights into the development of Buddhism during this period, as such developments became the foundations for a new form of Buddhism. Quite different from the Buddhism of Koryŏ, which was heavily characterized by state patronage, Chosŏn Buddhism was decisively determined by its relationship with socio-political and cultural elites.
{"title":"The Re-emergence of Chosŏn Buddhism in the 17th Century: A Question of Institutional Development and Legitimation","authors":"S. T. Kim","doi":"10.1353/jkr.2019.0011","DOIUrl":"https://doi.org/10.1353/jkr.2019.0011","url":null,"abstract":"Abstract:The most formative event for Buddhism of the Chosŏn period (1392–1910) was not state suppression; rather, it was the severance of official recognition and state patronage of the monastic community. Unlike in the Koryŏ period, the identity of the monastic community during the Chosŏn period was mainly determined not by its relationship with the state, and financial support and social legitimation were obtained from the unlikely support of the Chosŏn socio-political and cultural elites. It was a move to secure its survival wherein the monastic community turned to perhaps a familiar source of support. If we move beyond traditional notions of Buddhism as a system of doctrines and teachings, or else one largely consisting of a set of popular religious practices, and instead look at its institutional and cultural activities, we can witness the re-emergence of Buddhism in the late Chosŏn period. Here we find that Chosŏn Buddhism was in fact more established than previous studies have concluded. Institutional and cultural activities of monastic Buddhism were central in establishing the religion’s social legitimacy, especially in connection with the Chosŏn sociopolitical and cultural elites and their support, both financially and through their participation in temple works. The temple culture in which the socio-political and cultural elites took part offers insights into the development of Buddhism during this period, as such developments became the foundations for a new form of Buddhism. Quite different from the Buddhism of Koryŏ, which was heavily characterized by state patronage, Chosŏn Buddhism was decisively determined by its relationship with socio-political and cultural elites.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"10 1","pages":"221 - 246"},"PeriodicalIF":0.4,"publicationDate":"2019-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2019.0011","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42202820","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:What would be the attraction of religion in modern times? And how do religious practitioners come to encounter the religious dimensions of their existence? This article examines Kyŏnghŏ Sŏngu’s Buddhism with a focus on his struggle to define human existential reality. I will examine his life story and identify the nature of the religiosity of Kyŏnghŏ’s Buddhism and consider the meaning of religious practice in our time. By doing so, I propose to reconsider the beginning of modern Korean Buddhism. The beginning of modern Korean Buddhism should not be understood as the founding or revival of a certain sectarian identity of Korean Buddhism. Instead, through thematic approaches to what Kyŏnghŏ’s life and Buddhism meant in terms of religious practice and how this religious practice was related to other Buddhist movements of the time, I propose to understand modern Korean Buddhism through the religious and socio-historical reality of modern Korea.
{"title":"Kyŏnghŏ Sŏngu and the Existential Dimensions of Modern Korean Buddhism","authors":"Jin Y. Park","doi":"10.1353/jkr.2019.0005","DOIUrl":"https://doi.org/10.1353/jkr.2019.0005","url":null,"abstract":"Abstract:What would be the attraction of religion in modern times? And how do religious practitioners come to encounter the religious dimensions of their existence? This article examines Kyŏnghŏ Sŏngu’s Buddhism with a focus on his struggle to define human existential reality. I will examine his life story and identify the nature of the religiosity of Kyŏnghŏ’s Buddhism and consider the meaning of religious practice in our time. By doing so, I propose to reconsider the beginning of modern Korean Buddhism. The beginning of modern Korean Buddhism should not be understood as the founding or revival of a certain sectarian identity of Korean Buddhism. Instead, through thematic approaches to what Kyŏnghŏ’s life and Buddhism meant in terms of religious practice and how this religious practice was related to other Buddhist movements of the time, I propose to understand modern Korean Buddhism through the religious and socio-historical reality of modern Korea.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"10 1","pages":"247 - 274"},"PeriodicalIF":0.4,"publicationDate":"2019-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2019.0005","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48054478","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This study analyzes historical documents to assess the influence of the Government-General on Korean Buddhism under Japanese rule from 1910 to 1945. Although the Government-General had the authority to appoint and dismiss head monks, internal records show that when head monks were elected in conflict-free towns and provinces, the Government-General did not actively intervene in the election process. Despite the widespread belief that the Government-General actively supported married monks, its leaders actually criticized their marital status. They approved the appointments of married head monks in response to the increasing demands of Korean Buddhist society, demands for amendments to temple regulations the Government-General had no choice but to accept as the number of married monks grew. The Government-General attempted to create the Temple Public Asset Foundation whereby any temple-owned assets, such as temple buildings and forests, would be transferred to the Foundation for partial management. However, a lack of cooperation among the Buddhist leaders derailed this plan. The Government-General exercised comparatively weak control over Korean Buddhism until World War II and, despite Japanese rule, Korean Buddhism managed to pursue a relatively autonomous development.
{"title":"The Real Face of Korean Buddhism under Japanese Colonial Rule","authors":"Kue-jin Song","doi":"10.1353/jkr.2019.0006","DOIUrl":"https://doi.org/10.1353/jkr.2019.0006","url":null,"abstract":"Abstract:This study analyzes historical documents to assess the influence of the Government-General on Korean Buddhism under Japanese rule from 1910 to 1945. Although the Government-General had the authority to appoint and dismiss head monks, internal records show that when head monks were elected in conflict-free towns and provinces, the Government-General did not actively intervene in the election process. Despite the widespread belief that the Government-General actively supported married monks, its leaders actually criticized their marital status. They approved the appointments of married head monks in response to the increasing demands of Korean Buddhist society, demands for amendments to temple regulations the Government-General had no choice but to accept as the number of married monks grew. The Government-General attempted to create the Temple Public Asset Foundation whereby any temple-owned assets, such as temple buildings and forests, would be transferred to the Foundation for partial management. However, a lack of cooperation among the Buddhist leaders derailed this plan. The Government-General exercised comparatively weak control over Korean Buddhism until World War II and, despite Japanese rule, Korean Buddhism managed to pursue a relatively autonomous development.","PeriodicalId":42017,"journal":{"name":"Journal of Korean Religions","volume":"10 1","pages":"275 - 299"},"PeriodicalIF":0.4,"publicationDate":"2019-11-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/jkr.2019.0006","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45501917","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：