http://english.chosun.com/w21data/html/news/200403/200403230015.html
Popular Korean Philosophy Lecturer Castigates Impeachment on MBC
Chung-Ang University professor "Do-ol" Kim Yong-ok, likening President Roh to a
"disagreeable daughter-in-law," castigated once again those forces responsible
for the president's impeachment during one of his televised special lectures
Monday.
Do-ol, famous for his "Do-ol Special Lecture -- Who are We?" philosophy programs
on MBC, likened the current political situation in the country to the Chosun
Kingdom's chronic clan struggles resulting from inherited nobility in an episode
entitled, "From Dynasties to Democracy."
He said that Korean history is one in which fundamental collapse has been
brought about by societies controlled by family or academic cliques, but society
has yet to realize this. He then expounded upon his unique "Theory of the
Disagreeable Daughter-in-Law."
"In our society, there are many people who dislike Roh Moo-hyun. Think about it.
Imagine a noble family into which a common daughter-in-law came clattering. They
didn't want her; she simply married their son. But that daughter-in-law's family
isn't so good, she has no academic background, her character isn't so great, and
she has no money. What's more, she's very clever and speaks well. My, how deeply
would the mother-in- law hate her daughter-in-law..."
He said this discriminatory way of thinking is deeply rooted historically, and
the first attempts to uproot it can be found in the "Eastern Learning" (Korean:
Donghak) movement of the 19th century. Discussing the teachings of the second
leader of the "Eastern Learning" movement, Choe Shi-hyeong, Do-ol said, "[Choe]
claimed our people have two evil customs -- discrimination against illegitimate
children and discrimination based on social class. Discrimination against
illegitimate children is the fundamental cause behind the ruin of homes, and
discrimination based on class is the fundamental reason behind the ruin of the
nation."
Do-ol then gave a detailed account of the importance of cool-headed reason and
logic.
"The election process is curious. If the vote's 51-49, there is still a winner.
Will the person with 49 votes really think he lost? That person will pass his
time resentful and furious. I've told you the naked reality of human beings. The
essence of our society's problem is that the problem itself is essentially
groundless. It's not a logical issue."
He then went looking for the cause from a historical point of view. He said that
Korea has been working hard over the last century to turn "Tweogye" Yi Hwang's
concept of human feeling-based "reason" into Western civilization's rationally
based "reason," which is essentially a mathematical concept. He thinks, however,
that Korean society still conceives of reason in an over-emotional way.
Do-ol stood by broadcasters against criticism that their coverage of the
impeachment was causing insecurity, using what he called "The Missing Father
Argument."
"The Republic of Korea is a presidential-centered nation. If the president
should disappear, it's worse than any natural calamity. They say the
Constitutional Court is ruling on this, right? It's natural that citizens will
express their interest in this, and just as natural that there must be much
discussion on the matter. Imagine if your father suddenly disappeared from home.
Would you just sit quietly because the police have been informed and are
conducting their investigation?"
He retorted, "Some people say I can't say such things unilaterally on broadcast
TV because it might influence the general elections, but those people who are
worried about me influencing the election are precisely the same people who lead
the impeachment with the general election in mind."
(englishnews@... )
hey all,
I started a group: http://groups.yahoo.com/group/Confucianism/
I intend that the group will mostly focus on studies of
Confucianist classics, but I don't want to limit to that. a big wish
of mine is Confucianist reform and revival (feminism and human rights
are two important issues of change.) hence any input about these is
welcomed. furthermore, it'll be great if you guys can enrich us with
ideas from Koean Confucianism. There is a whole lot that you guys
can help us with.
I hope to see you guys there!
Peace,
Michael
2-27-2004
hey all,
Due to the modern criticism that Confucianism was tainted with
sexism throughout history, this is one of the most important issues
that Confucianists should consider today. It's difficult to say
whether or not Confucianism is more or less sexist than most other
ancient ideologies and religions, but if sexism is wrong, then
there's no point in comparing who had it more. As Mencius once made
an analogy: two soldiers retreated from battle, one ran fifty steps
and the other ran a hundred steps, so the one who ran fifty steps
laughed at the one who ran a hundred steps and called him a coward,
when in reality, both were cowards. And as a professor of mine once
said, there is no "more" or "less" discimination, discrimination is
discrimination.
For those of you who are studying Confucianism simply from an
outsider's perspective, such as trying to figure out what
Confucianism is all about, this might not be quite so meaningful.
But for those of us who identify themselves as Confucianists, and are
eager to reform and revive Confucianism, I make this proposal.
A few years ago, a book called "The Sage and the Second Sex" was
published. It explores the possibility of Confucianism and feminism
meeting halfway. I agree that this is a very good approach. Sexism
is a problem for most places throughout history, and it is especially
serious in ancient Confucianist countries. It's not my concern to
determine whether Confucius was a sexist or was he simply unable to
rise above his time. The primary issue is how Confucianism should
respond to feminism. If Confucianism and feminism are diametrically
opposed to each other, then one ought to be abandoned in favor of the
other. What I suggest is that there can be a Confucianist feminism.
One feature of Confucianism is that it was constantly changing.
Not only did it change, it had to change. In some religions,
orthodoxy is essential because their doctrines are believed to be
revealed by God. Confucianists, on the other hand, understand that
their classics are mostly human writings. There is no guarantee of
infallibility in the classics. If we find something wrong with
traditional Confucianist ideas, we should change them. If we find
ways to improve them, we should improve them. Time and again, new
ideas were incorporated into Confucianism, and at the same time,
ideas that are originally Confucianist are seen in a new light. A
common trend in Confucianism is the synthesis of Confucianist ideas
with non-Confucianist ones, enriching Confucianism and at the same
time take original Confucianist ideas to a new level. The Neo-
Confucianist schools are excellent examples: by incorporating
Confucianism, Taoism and Buddhism, Confucianism became more
sophisticated in metaphysical philosophy, and the ideas of Mencius
were expanded upon. The Neo-Confucianists found common grounds
between Confucianism one the one hand, and Taoism and Buddhism on the
other, and took Confucianism to a new level.
My suggestion is that the Confucianist treatment of feminism
should be no different. We should begin at where Confucianism and
feminism agrees. I suggest the following:
1) Feminine virtues: Some suggest that the idea of "jen" and
interrelational ethics is a "feminine" rather than "masculine" (the
latter tends to emphacize impersonal laws) form of morality. Whether
this is true or not, Confucianism places an emphasis on the values of
feminine virtues, such as being good mothers and good wives. From a
moderate feminist perspective, this view may be very
helpful. "Feminine" virtues should not be seen as too weak and
unimportant, but should be placed on the same level as "masculine"
virtues such as "yi."
2) Deconstruction of gender: this is a radical feminist approach.
Male and female are social constructions that are not naturally
essential. For example, gender can be constructed as a continuum
rather than a binary. In any event, gender designation can be seen
as a custom, an aspect of "li." But "li" can change, as Confucius
noted in the Analect, that the "li" of Hsia, Shang, and Chou are
different, one succeeding the other by adding and subtracting.
Can "male and female" binary be abandoned altogether? Perhaps. From
Hsun Tzu's point of view, "li" is not static. Perhaps we can change
the social construction of gender in line of Confucianist view.
3) Self-cultivation: Da Xue mentioned the universality of self-
cultivation. This is a good starting point of asserting the moral
equality of men and women.
4) I Ching: I do not at all suggest that we abandon the philosophy
of "yin" and "yang." The value of this philosophy is that it
discusses the reality of binary and dialectic in nature and society,
and as such it is a very valuable idea. What I suggest is how "yin"
and "yang" relates to gender. From a moderate feminist view, they
can be applied to gender to show that men and women are indeed
different, but not unequal: we do not have to treat "yin" and "yang"
as one being superior to the other. In fact, the balance of the two
is essential to wholesomeness. From a radical feminist view, we can,
perhaps, apply "yin" and "yang" to gender in a new way: such as
saying that "yin" and "yang" only refers to female and male in a
limited way. In other words, a woman is not "completely 'yin,'" that
she has aspects of "yang" as well; that "yin" and "yang" are
designations for abstract principles, but when applied to cases of
individual humans, it is problematic to see that women are all "yin"
and men are all "yang." Another possibility is to stop
applying "yin" and "yang" to women and men altogether (this certainly
opposes a statement in the ten wings: "Chuen is male, Kwun is
female.") but keep in mind that "yin" and "yang" originally refers
to shade and light, hence it is not necessary, in my opinion, to
applying them to gender.
5) Inner and outer: this is a complicated subject. In brief, the
Confucianist idea of how "inner 'nai' and outer 'ai'" are related to
gender is ambiguous. For example, in Mencius, someone mentioned that
a woman protested to a king for a mistreatment of her deceased
husband. Such an act is "outer," going beyond the home. This
ambiguity can serve as a leverage to show that, within the context of
Confucianism, men and women do not have to be statically placed in a
social structure.
Peace,
Michael
2-26-2004
However deep the river might be, one cannot know the depth of it by listening to
the river flow by. One just has to dive into it.
Hapjang,
Sosun
Jason Won <panyasunim@...> wrote:
To:"sosunshin" <sosunshin@...>
Subject: a stance as a korean buddhist
It is funny but I see all buddhism as going in the
same direction, trying to be of more help to society
and people who live busy lifes. In this area there in
no difference between Won Buddhism and other forms of
Buddhism.
Though they struggle between those who do not want
change and fear it and those who need and want the
teachings but need it in a form for their daily lives.
So Won Buddhism calls itself a New religion, not
another form of Buddhism. Not even a renovation of old
Buddhism. But calls itself a new religion.
Though clearly it is Buddhist. Not a blending, not a
mix of religions. Like Zen was a totally different way
of looking at Buddhism, Won-Buddhism is also a new way
of looking at Buddhism.
For those that try to understand the deeper philosphy
of Won-Buddhism they get lost, Won-Buddhism doesn't
start with the Basics, it assumes that people already
know the basics. It gets deep into Dependent
Origination without even mentioning it, as it does the
eightfold path, and the three seals.
It's founding motive is about the cause of suffering
not for the indivual but is expaned to explain for the
world.
It's summary of the eightfold path (Sila, Samadhi,
Panya) is taught as ways people in daily life can use
not as Sila but as "choice in action" not as Samadhi
but as "developing spirtuality" not as Panya(wisdom)
but as learning to inquire into human affairs, and
also inquire into universal principles.
You may not see a difference, but this differnce is
there, not in something new, but in the way of looking
at the old.
ToDuk the way and virtue is used in Won Buddhism, What
is the best way for Buddhism to help the people so the
can get the virtue of these teachings.
Yes people of all religions are starting to relook at
things, we all do as we grow.
This is a growth. This new religion could only have
come out of Korea with it's tradition of blending and
people who suffered looking for spirtually with faith.
Some crazy religions have come out of Korea. And this
is just another crazy idea, that just might work. If
it does maybe great things could be in our future.
With Metta, Hapchang,
Jaeson Won
__________________________________
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http://koreaweb.ws/ks/ksr/ksr98-11.htm
KOREAN STUDIES REVIEW
Chong Yagyong: Korea's Challenge to Orthodox Neo-Confucianism, by
Mark Setton. Korean Studies series. Albany: State University of New
York Press, 1997. (ISBN 0-7914-3173-8 cloth; ISBN 0-7914-3174-6
paper).
Reviewed by John I. Goulde
Sweet Briar College
[This review first appeared in Acta Koreana, 1 (1998): 160-63]
The Chos?n Period (1392-1910) in Korea is well known as a period when
Neo-Confucian orthodoxy dominated the political, philosophical,
religious, and social landscape. It is also a period when this same
orthodoxy became so inextricably tied to factionalist politics and
regionalist agenda, that by the late Chos?n period it had become an
obstacle to modernization, national independence, and the creation of
a democratic state. Before it was abandoned, though, there were
serious attempts to re-envision the Confucian tradition, to make it
more practical and more responsive to the ethical and social needs of
the Korean people, to reestablish the relationship between Confucian
self-cultivation and political application, and to free it from its
centuries-long preoccupation with metaphysical questions. It was
these two latter issues, the supposed conflict between
self-cultivation and political practicality and the endless debates
about metaphysical problems that had divided Korean scholars
regionally during the 16th century and had led to political
factionalism in the court. By attacking the metaphysical theory of
Neo-Confucian orthodoxy, these late Chos?n scholars sought to recover
something of the practical Confucian humanism of the pre-Ch'in period
and to overcome the apathy of an entrenched bureaucracy in regard to
the lives of the common people. Foremost among these reformers was
Ch?ng Yagyong (1762-1836), also known as Tasan.
(more)
To:"sosunshin" <sosunshin@...>
Subject: a stance as a korean buddhist
It is funny but I see all buddhism as going in the
same direction, trying to be of more help to society
and people who live busy lifes. In this area there in
no difference between Won Buddhism and other forms of
Buddhism.
Though they struggle between those who do not want
change and fear it and those who need and want the
teachings but need it in a form for their daily lives.
So Won Buddhism calls itself a New religion, not
another form of Buddhism. Not even a renovation of old
Buddhism. But calls itself a new religion.
Though clearly it is Buddhist. Not a blending, not a
mix of religions. Like Zen was a totally different way
of looking at Buddhism, Won-Buddhism is also a new way
of looking at Buddhism.
For those that try to understand the deeper philosphy
of Won-Buddhism they get lost, Won-Buddhism doesn't
start with the Basics, it assumes that people already
know the basics. It gets deep into Dependent
Origination without even mentioning it, as it does the
eightfold path, and the three seals.
It's founding motive is about the cause of suffering
not for the indivual but is expaned to explain for the
world.
It's summary of the eightfold path (Sila, Samadhi,
Panya) is taught as ways people in daily life can use
not as Sila but as "choice in action" not as Samadhi
but as "developing spirtuality" not as Panya(wisdom)
but as learning to inquire into human affairs, and
also inquire into universal principles.
You may not see a difference, but this differnce is
there, not in something new, but in the way of looking
at the old.
ToDuk the way and virtue is used in Won Buddhism, What
is the best way for Buddhism to help the people so the
can get the virtue of these teachings.
Yes people of all religions are starting to relook at
things, we all do as we grow.
This is a growth. This new religion could only have
come out of Korea with it's tradition of blending and
people who suffered looking for spirtually with faith.
Some crazy religions have come out of Korea. And this
is just another crazy idea, that just might work. If
it does maybe great things could be in our future.
With Metta, Hapchang,
Jaeson Won
__________________________________
Do you Yahoo!?
Yahoo! Mail SpamGuard - Read only the mail you want.
http://antispam.yahoo.com/tools
I have read some on Won Buddhism. It seems as though you can be a member of
another religion and be a Won Buddhist. Is this so, or have I
misunderstood?
Lee Lalka
À̽ÅÇÑ
>From: Jason Won <panyasunim@...>
>Reply-To: korean-philosophy@yahoogroups.com
>To: korean-philosophy@yahoogroups.com
>Subject: [korean-philosophy] Re: Panya Sunim
>Date: Wed, 18 Feb 2004 11:28:42 -0800 (PST)
>
>Dear Charles Mark Mueller
>Subject: Panya Sunim
>
> Yes, I am truely a Bhikkhu (Sunim) Buddhist monk.
>Though I ordaind a Theravada monk. Ven. Pannapadipa
>
> When I was living with Chogye Order monks in Korea
>they just shortend my name to Panya Sunim.
>
> Now I live with Won-Buddhism, so I am called Jaeson
>Won.
>
> I ordaind a little over 10 years ago wih Maha
>Ghosananda in Cambodia, where I first came in contact
>with Won-Buddhism.
>
>
> I lived in many Temples in Korea.
>Including SongwaSa, HaGyeSa, and many not so famous
>Temples as a Sunim.
>
> There is three teachers in Korea that take Theravada
>monks and train them to live with Chogye Order monks.
>
>1. Zen Master Seung Sahn (Though his Kwan Um School is
>not so well respected).
>2. Dae Hang Sunim, She is very famous but she is a
>world within herself.(Almost another religion).
>3.Won Myong Sunim who was a discliple of Ven.
>Song-Chol (the great Patriarch).
>
>I studied with both Sung Sahn and Won Myong Sunims.
>Won Myong Sunim is very involved in bringing western
>monks into he Chogye Order.
>
>With Metta, Jaeson
>
>
> > Panya Sunim,
> > Could you tell us something about your name? Are
> > you truly a sunim?
> > Charles Mueller
>
>__________________________________
>Do you Yahoo!?
>Yahoo! Mail SpamGuard - Read only the mail you want.
>http://antispam.yahoo.com/tools
_________________________________________________________________
Stay informed on Election 2004 and the race to Super Tuesday.
http://special.msn.com/msn/election2004.armx
Korean buddhism is well-known for its "blending" characteristics of
its two sister/brother buddhisms in China and Japan.
In short, one can say it is a blending of hard-core "Katz" question-
answer koan buddhism of Japan and almost esoteric practices of deep
meditation in China(-including good parts from both of them in my
opinion).
Korean buddhism is trying hard to adopt to fast-changing Korean life
style these days.
Some monks in deep deep mountains are realizing that their
meditation ONLY will not help ease any modern person's suffering.
Even though some monks still prefer to stay away from the modern
Korean life, some do prefer to come down and meet with the people in
the cities, kind of a bodhisattva way.
These monks are very helpful to many lay people since they can work
as influential
The monks lead meditation sessions in the zen centers in the cities,
hold tea ceremonies(NOT like those in Japan, rather casual) with the
lay people, counselling programs, social welfare works, North Korean
poverty relief programs, etc.
Of course, then the lay people get actively involved in learning
sessions of their own creation such as sutra reading/writing,
volunteering, etc.
In sum, I don't quite find distinctions between Won Buddhism and the
Jogye Order according to Jaeson's words in response to Mason's
question.
Thanks for reading,
Sosun
Dear David Mason
You asked "Why did you choose to practice Won-Buddhism
rather than the Jogye Order?"
This could become a rather long story about who I am
and what I stand for..blah blah blah...
In Korea monks ordain for life, they wish to become
enlightened so they can be reborn as monks.
I was a Buddhist layman who wanted to get his Buddhist
practices deeper and practice social work at the same
time. I had no intention of staying a monk for life, I
grew up thinking I would be a better parent than my
parents, only to discover that I was just copying them
in too many ways.
I had no intention of staying a monk for ten years but
I found a practice and a way of life that fit me very
well. I am still a bit greedy and would like to bring
this way of life to my lay life. So to keep myself
practicing and in line with my ideals I have choosed
to become a Buddhist lay priest.
Lay Buddhism that teaches these practices I found so
valuable in monk life, it is what I was looking for in
the first place. I want to be that teacher who can
help others in their normal everyday lifes.
Church style of services, plus extra teachings and a
way to keep track of of members progress is what
Won-Buddhism is about, and what it should be doing in
the states. But because of a lack of English in the
ministers it is not getting done in the U.S..
Plus we have sitting reteats regular sittings, Daily
chantings. A great diary system. Even a collection of
Zen Koans.We have group counciling, sutra study
classes, even yoga exercises. Etc.
You cannot find all of that together in any other lay
Buddhism.
Anyway, I like where I am and what I teach
With Metta, Jaeson
__________________________________
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Dear Jason Won and others,
Nice to meet you.
May i ask, why did you choose to practice
Won-Buddhism rather than the Jogye Order?
And:
--- <panyasunim@...> wrote:
> 1. Zen Master Seung Sahn (Though his Kwan Um
> School is not so well respected).
Wow, that's the first time i've heard that. Who,
exactly, is disrepectful of Seung Sahn's teachings?
> 3. Won Myong Sunim who was a discliple of Ven.
> Song-Chol (the great Patriarch).
> I studied with both Sung Sahn and Won Myong Sunims.
> Won Myong Sunim is very involved in bringing
> western monks into he Chogye Order.
You use the present tense. Are you aware that Ven.
Won-myeong Seunim, 3rd Discliple of great Patriarch
Seong-Cheol, died of cancer about 2 months ago?
Sorry if i'm delivering bad news abruptly.
It was a great loss for international Buddhism.
Yours,
David Mason
Proofreader for _Lotus Lantern_ Quarterly Magazine.
=====
David A. Mason
Special Assistant to the President, Korea Freedom League
Consultant, Korea Culture and Tourism Policy Research Institute
WEBSITE: http://www.san-shin.org
#502-504, Jugong Apts. Kangdong-gu, Sangil-dong, Seoul City 134-090
Mobile Phone: 011-9743-9753 home FAX: 82-2-442-7391
Dear Charles Mark Mueller
Subject: Panya Sunim
Yes, I am truely a Bhikkhu (Sunim) Buddhist monk.
Though I ordaind a Theravada monk. Ven. Pannapadipa
When I was living with Chogye Order monks in Korea
they just shortend my name to Panya Sunim.
Now I live with Won-Buddhism, so I am called Jaeson
Won.
I ordaind a little over 10 years ago wih Maha
Ghosananda in Cambodia, where I first came in contact
with Won-Buddhism.
I lived in many Temples in Korea.
Including SongwaSa, HaGyeSa, and many not so famous
Temples as a Sunim.
There is three teachers in Korea that take Theravada
monks and train them to live with Chogye Order monks.
1. Zen Master Seung Sahn (Though his Kwan Um School is
not so well respected).
2. Dae Hang Sunim, She is very famous but she is a
world within herself.(Almost another religion).
3.Won Myong Sunim who was a discliple of Ven.
Song-Chol (the great Patriarch).
I studied with both Sung Sahn and Won Myong Sunims.
Won Myong Sunim is very involved in bringing western
monks into he Chogye Order.
With Metta, Jaeson
> Panya Sunim,
> Could you tell us something about your name? Are
> you truly a sunim?
> Charles Mueller
__________________________________
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http://antispam.yahoo.com/tools
Dear Todd
Yes I am in all those photos, except the paintings.
I was a Theravada monk 10 years, three of those years
I lived in Korea staying with the Chogye Order.
I speak basic Korean, and am a Won-Buddhist Minister
Student now. Won-Buddhism was started in the late
Chosen time and those papers I posted, I did for my
Won-Buddhist history class. If you look closly you can
see the founder of Won-Buddhism Great Master
Sot'aesan's birth mentioned on that time line.
Won-Buddhist is a mix of Buddhism, Toaism, and
Confucism. So I study all three.
Hapchang, Jaeson Won (Which is my Won-Buddhism name)
__________________________________
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Welcome PanyaSunim,
Thank you for posting those photos and files.
A couple of questions: I wonder if you'd like to tell us more about how you came
to be a
monk and whether if are in any of the photos (if so, please let us know).
Also, were the two very interesting diagramatic .doc files on the Joseon caste
system and
Joseon timeline written by you for a university thesis or some such thing?
Please contact me if you have ideas for directed discussion for the list.
Bangap sumnida.
Todd
(The Moderator)
(tct25 at yahoo com)
--- David Roy <panyasunim@...> wrote:
> Hey all I am new here.
>
> Sadly I do not think I will go back and review all your talks. But, I
> will join in future conversations.
>
> I have added a photo album, and a couple files.
>
> Hapchang, PanyaSunim (Jaeson)
>
>
>
__________________________________
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Hey all I am new here.
Sadly I do not think I will go back and review all your talks. But, I
will join in future conversations.
I have added a photo album, and a couple files.
Hapchang, PanyaSunim (Jaeson)
Greetings, all...
Does anyone know if the works of some of the more
prolific / famous Korean philosophers have been
translated into English? Specifically, I'm thinking of
Toegye, Yulgok, Wonhyo, etc. I know that at one time,
there was an effort to translate the complete works of
Wonhyo to English, but I don't know what happened to
the project (several links to it online, nobody
answering e-mail queries about it).
Thanks for your time!
- Bert in Springdale, AR
__________________________________
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Just to let you know, we've got another list which is running slow readings of
both the
Analects of Confucius and the Mencius. Just a couple of posts a week -- slow
enough to
let you digest 'em and even discuss if you wish.
Just email majordomo (at) lists.gnacademy.org
and in the body of the message write:
subscribe confucius
And of course, if there are any Korean related Confucian topics, by all means
raise them
here.
If you have any problems subscribing, or questions, contact me at tct25 (at)
yahoo.com
Thanks,
Todd
(the moderator)
--- deassisi <Aquinaswannabe@...> wrote:
> hey all,
>
> my first post. I'm a Theist and a Confucianist. I hope I can
> find someone interested in studying the Confucian classics with me.
> let me know if you're interested.
>
> Peace,
>
> Michael
>
> 1-15-2004
>
>
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hey Morgan,
being neither Korean nor a economist, I can only make a few
possible assumptions of how Confucianism can be used as a economic
tool. Confucius believed that everyone has his place in society, and
should keep to his place. this might be used to bolster hierarchy in
wealth. he also believed in socialistic ideas of distributing wealth
and concepts similar to affirmative action. the prominent
Confucianist scholar Mencius believed in an ideology very similar to
democracy, while another Confucianist scholar known as Hsun Tzu
believed in strong governmental control. sorry if I only confused
you more, but there are many directions you can take Confucianism
when you apply it economically. knowing that in the past decades
South Korea was run by strong governmental control seems to be a clue
as to how to answer your question. just my two cents.
Peace,
Michael
1-15-2004
hey all,
my first post. I'm a Theist and a Confucianist. I hope I can
find someone interested in studying the Confucian classics with me.
let me know if you're interested.
Peace,
Michael
1-15-2004
http://times.hankooki.com/lpage/opinion/200311/kt2003112818441011390.htm
... Kwak was born on August 28, 1552 at Segalli in Uiryong-gun of South
Kyongsang
Province as a son of a former minister. He had two older brothers and his mother
died
when he was 3-years old. His father's second marriage produced two younger
stepbrothers.
He was wise and sagacious, but prone to dissension and his spirit was that of
calmness
under fire. When he looked at someone, his direct glance shone with an intensity
that
made others avert their glance. He started studying from the age of 8 under the
guidance
of his father. By the age of 14, he finished "Sohak" the children's manners book
which
covered such topics as loyalty to the nation, filial piety to parents and
``Taehak" one
of the four classics written by Chinese Sung Dynasty scholar Chu-tsu, the
Discourse of
Confucius, the Book of Mencius, Moderation and even the Chronicles of Lu.
At the age of 15 he entered Poli-sa, a Buddhist temple at Mt. Chagul and read
many books
on classic Confucianism.
Also at 15, he started to study the teaching of Chu-tsu under the guidance of
Master Cho
Shik and when he was 16 he married Cho Shik's maternal granddaughter because his
master
saw his exceptional talents and rare intelligence.
At 19, he trained himself in horseback riding and archery while he was reading
all four
famous Chinese combat books on military tactics _ becoming a man of both the pen
and the
sword. As he could not go against his father's will, he went to Seoul at the age
of 34
and took the state-run exam where he passed with the second highest score. But
his
passing was nullified because he criticized the king on part of the test. ...
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http://eng.buddhism.or.kr/content/20020710/200207101026321138.asp
Here is an interesting English website on Jogye Buddhism, including:
Understanding Korean Temples
The Great Masters in Korean Buddhism
Basic teachings of Buddhism
The Main Temples of the Jogye Order
Philosophical Reformation Movement
From the intro:
Korean Buddhist thought devoted itself to philosophical reformation and the
overcoming of
fixed concepts from the beginning. Just after becoming thoroughly established,
Korean
Buddhism entered a phase of philosophical settlement already at the time of the
Three
Kingdoms and immediately began to make full use of the research being carried
out. This
openness and willingness to receive new thinking shows the reformation oriented
character; this trend continued throughout the history, long after the period of
establishment.
¡Þ Buddhist Ceremonial Service(Yebul) After unification, Buddhist philosophy was
on a
different level and Mahayana philosophy became fully developed. For it was not
possible
for the philosophy to stagnate at the level where it satisfied social ethics and
sovereign ideology. And then once again, when Mahayana Buddhist philosophy met
the limit
of its conceptual development, Zen, which denies conceptual Buddhist thought,
was
introduced. It was a philosophical reformation movement. Encouragement of
Buddhist
studies in the early Koryo Period was done with the same view in mind. Thus
Koryo masters
did not merely continue the traditional thought system of Shilla Buddhism. They
imported
and integrated new thinking from Chinese studies. The community movements after
the
middle Koryo Period and the introduction of Zen in the later Koryo Period show
stronger
characteristics of philosophical reformation.
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Confucianism's Influence On Marriage In The Choson Dynasty Of Korea
Haejin Elizabeth Koh
Introduction Confucianism was adopted as the state ideology when the Choson
dynasty was
founded in 1392 (Deuchler 1992, 3; Mattielli 1977, ix). As an import from China,
Confucianism conflicted with established customs and traditions, and hence,
Confucianism
was not immediately accepted by the populace. In fact, the transitional period,
during
which Confucianism struggled with Choson's native customs and traditions, lasted
until
the seventeenth century.
In the first half of the Choson dynasty, centuries-old customs and traditions
were
artificially changed with the enactment of new laws. This conflict between
native
traditions and transmitted values was played out as conflict between custom and
law
(Deuchler 1992, 249).
Deuchler states, "Although undated and nameless because it is not linked to a
single
datable event, the Confucian transformation of Korea ushered in a period of
epochal
change in Korean history" (Deuchler 1992, 6). The Confucian transformation of
Korea has
been so pervasive that today what is in fact a native Chinese custom, handed
down through
Confucianism, is often mistaken for a native Korean custom.
My objectives in this paper are: (1) to review the basic principles of
Confucianism that
relate to the family and; (2) to demonstrate Confucianism's influence on the
social
system, specifically weddings, marriage, divorce, remarriage, and adoption.
more at: http://www2.soc.hawaii.edu/css/dept/owr/Haejin.html
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Creating a Korean Philosophical Tradition: Pak Chong-hong and the Discomfiting
Indispensability of European Thought
By Eunsu Cho
PDF file available on Website: http://review.aks.ac.kr/ViewArticle.aspx?ID=28
Summary:
Korean philosophy or Korean thought emerged as an anti-colonial concept to
establish the
cultural identity of an oppressed nation. Starting in the 1930s, interest in
Shirhak,
presented as a Korean Confucian tradition analogous to the Enlightenment
tradition of the
West, typified this nationalist undertaking. For example, in studies of Chong
Yak-yong,
it became a core controversy whether Shirhak thinkers sought to recover or
modernize
ancient learning. In this context, Pak Chong-hong, a post-war intellectual, is
credited
with elevating Korean thought to the level of a valid discipline while at the
same time
heeding the nationalist call. But the scope of Korean thought set by Pak has
been
challenged and broadened to include a more diverse representation of cultural
traces from
the past. New archetypes of Korean thought have gained currency, from the
philosophy of
Toegye and Wonhyo as proud national assets, to Shamanism and folk beliefs as
sources of
Korean creativity. All these claims must be carefully contextualized. What is of
interest
is not that comparisons of Shirhak to Western Enlightenment are still prevalent,
but how
Western models were adapted to narrate the distinctiveness of the development of
Korean
thought. This paper will show how perceptions and agendas within the field of
Korean
philosophy have changed in response to both state and public pressures to
identify an
indigenous national philosophy and a uniquely Korean tradition.
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Weigoman here,
going to tell you some Enlightening truths here dudes. The first
thing is Dahnhak is after your money, second your free labor and
thirdly your obediance. Yeah, the exercise is great, but so are a
lot of other things, the trick here is you can walk away from most
of them with your mind intact.
Hey anyone want to give a business 20-60 hours a week of free
labor? Dahnhak gets people to do, personally prefer giving that to
charities or family. How about you?
Do we have takers for brainwashing? Moonies do it for free,
Dahnhak charges people and calls it Shim Sheung training. Guess what
more than a few of the dazed become very low paid Dahnhak teachers.
I suppose if you don't like someone you could say to them, `you
should become a Dahnhak member.' Also have them ask at the center
they go to what is the founder's Lee's given names? Is it Sung Hun
Lee? Seung Heun Lee? Ilche Lee? Seems to change depending on the
documents you read.
Remember this man did found a church, Dahn Meditation Church, but
Dahnhak is not a religion. Check out www.rickross.com for more facts
about this philosophy.
--- In korean-philosophy@yahoogroups.com, Todd Cameron Thacker
<tct25@y...> wrote:
>
>
> http://www.jrn.columbia.edu/studentwork/cns/2002-04-03/223.asp
>
> Dahnhak, a Korean spiritual movement, takes root in the U.S.
> By Soyoung Ho
>
>
>
> Soothing music played in the background as eight harassed New
Yorkers lay flat on a
> yellow-papered floor, breathing deeply.
>
> "Exhale ... inhale ... exhale ..." intoned their instructor, as
they tried to empty their
> bodies and souls of the day's stresses.
>
> Lying motionless with eyes closed, the students appeared to embody
tranquillity. But
> their outer calm hid their passion within for Dahnhak.
>
> Having tried yoga, aerobics and jogging, thousands of Americans
are turning to a Korean
> healing approach that goes back over 5,000 years. Long popular in
Korea, where nearly
> every urban neighborhood counts a Dahnhak center, the philosophy
has been picking up
> American adherents over the past decade. At last count, there were
50 Dahnhak centers and
> 10,000 members -- the vast majority non-Koreans -- in the United
States.
>
> "Initially, members used to be Koreans as Dahnhak was known to
them. But gradually,
> through word of mouth, more Americans began to join," said Seung
Soon Yang, the New York
> regional manager of Dahnhak centers.
>
> "Americans like Dahnhak because it restores a person's balance and
promotes
> self-understanding through holistic exercise that is less
strenuous than yoga," Yang
> said.
>
> At a first glance, Dahnhak's meditation and stretching techniques
resemble yoga. But the
> movement concentrates through breathing exercises on the energy
surrounding the body. In
> fact, in Korean the word "Dahn" means vitality or life
force. "Hak" translates as study,
> philosophy or theory.
>
> "There are limits to yoga," Yang said. "Dahn allows a person to
look at one's thoughts
> and emotions from outside in, so you can become the master of your
brains, letting
> negative thoughts and moods go. In other words, you can watch
yourself when you are sad
> or angry and free yourself with self-guidance."
>
> The stretching, breathing and meditation help heal the body and
ultimately promote
> spiritual enlightenment, according to Fran Huh, an instructor at a
center in the trendy
> Chelsea neighborhood of Manhattan.
>
> The method usually taught in the United States was modernized by
Dr. Seung-Heun Lee,
> whose book "Healing Society" was the number one bestseller on
Amazon.com during the
> Christmas 2000 season. He further reaches a wide audience via his
Web site,
> www.healingsociety.org, where his staff answers queries about
Dahnhak.
>
> "Dahnhak starts out as physical exercise, with its truer purpose
in aiding the individual
> to recover his or her physical health and ethical foundation on
the way to becoming a
> 'spiritual' person who is nonetheless successful in the everyday
world," Dr. Lee says in
> a pamphlet distributed at all United States Dahn centers.
>
> Lee has garnered some prominent Western fans along the way. The
city of Atlanta last year
> proclaimed Oct. 28 "Dr. Seung Heun Lee Day" for his contribution
to society. Several
> months earlier in June, Dr. Lee, with the New Age spiritual
advocate Neale Donald Walsch,
> was host of an international humanity conference in Seoul, Korea,
which included such
> luminary speakers as former Vice President Al Gore and
>
> civil rights activist Rev. Wyatt Tee Walker.
>
> Now there are even American instructors and teaching assistants.
>
> One of them is Marva Hawkins, who discovered the philosophy six
years ago when a Korean
> friend gave her a gift certificate to try it for a few months.
Last year, Hawkins quit
> her job in corporate management to pursue Dahnhak full time.
>
> She was convinced of Dahnhak's powers after it helped her
arthritis, which was so severe
> that she could barely walk up the three floors to the center in
the beginning.
>
> "Now, I can hop and run," Hawkins said. "When I am extremely
stressed, arthritic symptoms
> can start again. But when I practice Dahn, it goes away."
>
> Another aficionado is Hamid Sedaghat, a diamond dealer who has
been practicing Dahn for
> about two months. Looking content and relaxed, he said he found it
helped clear his mind.
> "I feel better is what I can tell you," said Sedaghat, after an
evening session of Dahn
> after work.
>
>
>
>
>
>
>
> __________________________________
> Do you Yahoo!?
> Yahoo! SiteBuilder - Free, easy-to-use web site design software
> http://sitebuilder.yahoo.com
Has anyone read this book?
Thanks for any info,
Todd
1. HAAN OF MINJUNG THEOLOGY AND HAN OF HAN PHILOSOPHY by Chang-Hee Son Lanham:
University
Press of America Hard Cover. Near Fine/No Jacket. No Edition Stated. 8vo - over
7? - 9?
tall. In
the paradigm of process philosophy and the metaphysics of relatedness. C2000
(Keywords:
KOREAN
PHILOSOPHY, PHILOLOGY, PHILOSOPHY ASIAN HISTORY)
__________________________________
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http://www.jrn.columbia.edu/studentwork/cns/2002-04-03/223.asp
Dahnhak, a Korean spiritual movement, takes root in the U.S.
By Soyoung Ho
Soothing music played in the background as eight harassed New Yorkers lay flat
on a
yellow-papered floor, breathing deeply.
"Exhale ... inhale ... exhale ..." intoned their instructor, as they tried to
empty their
bodies and souls of the day's stresses.
Lying motionless with eyes closed, the students appeared to embody tranquillity.
But
their outer calm hid their passion within for Dahnhak.
Having tried yoga, aerobics and jogging, thousands of Americans are turning to a
Korean
healing approach that goes back over 5,000 years. Long popular in Korea, where
nearly
every urban neighborhood counts a Dahnhak center, the philosophy has been
picking up
American adherents over the past decade. At last count, there were 50 Dahnhak
centers and
10,000 members -- the vast majority non-Koreans -- in the United States.
"Initially, members used to be Koreans as Dahnhak was known to them. But
gradually,
through word of mouth, more Americans began to join," said Seung Soon Yang, the
New York
regional manager of Dahnhak centers.
"Americans like Dahnhak because it restores a person's balance and promotes
self-understanding through holistic exercise that is less strenuous than yoga,"
Yang
said.
At a first glance, Dahnhak's meditation and stretching techniques resemble yoga.
But the
movement concentrates through breathing exercises on the energy surrounding the
body. In
fact, in Korean the word "Dahn" means vitality or life force. "Hak" translates
as study,
philosophy or theory.
"There are limits to yoga," Yang said. "Dahn allows a person to look at one's
thoughts
and emotions from outside in, so you can become the master of your brains,
letting
negative thoughts and moods go. In other words, you can watch yourself when you
are sad
or angry and free yourself with self-guidance."
The stretching, breathing and meditation help heal the body and ultimately
promote
spiritual enlightenment, according to Fran Huh, an instructor at a center in the
trendy
Chelsea neighborhood of Manhattan.
The method usually taught in the United States was modernized by Dr. Seung-Heun
Lee,
whose book "Healing Society" was the number one bestseller on Amazon.com during
the
Christmas 2000 season. He further reaches a wide audience via his Web site,
www.healingsociety.org, where his staff answers queries about Dahnhak.
"Dahnhak starts out as physical exercise, with its truer purpose in aiding the
individual
to recover his or her physical health and ethical foundation on the way to
becoming a
'spiritual' person who is nonetheless successful in the everyday world," Dr. Lee
says in
a pamphlet distributed at all United States Dahn centers.
Lee has garnered some prominent Western fans along the way. The city of Atlanta
last year
proclaimed Oct. 28 "Dr. Seung Heun Lee Day" for his contribution to society.
Several
months earlier in June, Dr. Lee, with the New Age spiritual advocate Neale
Donald Walsch,
was host of an international humanity conference in Seoul, Korea, which included
such
luminary speakers as former Vice President Al Gore and
civil rights activist Rev. Wyatt Tee Walker.
Now there are even American instructors and teaching assistants.
One of them is Marva Hawkins, who discovered the philosophy six years ago when a
Korean
friend gave her a gift certificate to try it for a few months. Last year,
Hawkins quit
her job in corporate management to pursue Dahnhak full time.
She was convinced of Dahnhak's powers after it helped her arthritis, which was
so severe
that she could barely walk up the three floors to the center in the beginning.
"Now, I can hop and run," Hawkins said. "When I am extremely stressed, arthritic
symptoms
can start again. But when I practice Dahn, it goes away."
Another aficionado is Hamid Sedaghat, a diamond dealer who has been practicing
Dahn for
about two months. Looking content and relaxed, he said he found it helped clear
his mind.
"I feel better is what I can tell you," said Sedaghat, after an evening session
of Dahn
after work.
__________________________________
Do you Yahoo!?
Yahoo! SiteBuilder - Free, easy-to-use web site design software
http://sitebuilder.yahoo.com
A short paper on a new horizon synthesizing the eastern and the
western traditions.
http://www.apa.udel.
edu/apa/archive/newsletters/v98n1/international/kim.asp
For those who are interested in Korean tea culture and the Korean tea
ceremony, there is a new tea house that opened in NYC called Franchia
which exclusively offers a selection of Korean wild green tea as well
as other Korean teas. In addition they offer workshops about the Korean
tea ceremony, as well as a selection of Korean vegan dishes.
For more information feel free to email me at holleem@... or
check their website at:
www.franchia.com
Cheers! Hollee
--- Todd Cameron Thacker <tct25@...> wrote:
>
> Here is a pretty interesting site:
>
> http://www.teaculture.co.kr/
>
>
> Todd
>
>
>
__________________________________
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To:
All Individuals and Civil Society Groups
Dear Friends,
Peace!
The International Movement for a Just World (JUST), a Malaysian based
NGO, has launch a global campaign on the adoption of an International
Convention on the International Protection of Places of Worship by the
United Nations. A Proposed International Convention prepared by JUST on
the subject is attached. Also attached is a media statement on The
Convention that explains the background to its formulations.
The Convention is now ready for endorsement by civil society. Any group
or individual in any part of the world is welcome to endorse it.
Please read the Convention and add your signature to it. Also, circulate
it to your networks and friends. Copies of The Convention are also
available on http://www.petitiononline.com/JUST/petition.html and
www.just-international.org. Your support and co-operation is vital for
the success of this humble endeavour of ours.
Abdul Basir
Secretary
Sub-Committtee on International Convention for the
International Protection of Places of Worship
International Movement for a Just World (JUST)
[Non-text portions of this message have been removed]
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