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THE IMPACT OF CHRISTIANITY ON MODERN KOREA : AN OVERVIEW
DONALD L. BAKER 계명대학교 한국학연구원 2016 Acta Koreana Vol.19 No.1
Less than 30% of the South Korean population is Christian. Nevertheless, you cannot understand Korea’s modern religious culture unless you take into account the impact Christianity has had on how religion in general is defined today and on how modern religious communities, both Christian and non-Christian, express their beliefs and values. Over the last three centuries, due to the influence of Christianity, monotheism has become an important feature of Korea’s religious landscape. Moreover, Koreans are much more likely now than they were three centuries ago to form distinct communities composed of both clerics and laity who meet together on a regular basis to affirm their shared beliefs through communal ritual displays of those beliefs. In addition, Christianity has had impact on the secular realm as well. The increased visibility of women in the public sphere today compared to the cloistered lives most of them lived in the Chosŏn dynasty is partially the result of Christianity both providing more formal education for women and also assigning women important tasks outside of the home. Moreover, the vibrant democracy we see in South Korea today would not have come about if Christians had not insisted that the state should not interfere in religious affairs, and if Christian faith had not inspired so many to fight authoritarian governments. For all those reasons, it is no exaggeration to say that it is impossible to understand modern Korean history without taking into account the role Christianity has played in making Korea what it is today.
BETWEEN HEAVEN AND EARTH : TASAN CHŎNG YAGYONG’S UNDERSTANDING OF HUMAN NATURE
DONALD L. BAKER 계명대학교 한국학연구원 2017 Acta Koreana Vol.20 No.1
Tasan Chŏng Yagyong (1762–1836) used terminology borrowed from the mainstream Neo-Confucian tradition to construct a philosophy of human nature that was very different from what is seen in the writings of Neo-Confucians who preceded him. He agreed with them in ranking human beings as morally superior to animals. However, his reason for doing so was not the same as theirs. He argued that human beings, unlike animals, are endowed with a heart-and-mind capable of penetrating insight, which allows them to choose how to act. Moreover, their decisions on how to act are influenced by two conflicting propensities, one for acting morally and one for acting selfishly. That meant human beings were not virtuous by nature. It was as natural for them to act selfishly as it was for them to act appropriately. In another break with Neo-Confucian tradition, he argued that above human beings there existed another category of sentient beings. Unlike human beings, they were spiritual beings, in that they were not composed of ki, the matter-energy both human beings and animals were made of. They were spirits, conscious immaterial beings. When we examine how Tasan defined human nature and how he compared it to the natures of other material beings as well as to the natures of totally immaterial beings, it becomes clear that, for Tasan, human beings were between heaven and earth, neither lowly animals nor pure spirits. They were simply human beings, with all the advantages and disadvantages that entailed.