초국적인 인구이동과 중국조선족의 글로벌 네트워크

박광성 在外韓人學會 2010 在外韓人硏究 Vol.21 No.-

본 논문은 현지 조사자료에 기초하여 조선족의 초국적 인구이동과 이를 통한 글로벌 네트워크 형성에 주목하였다. 연구 결과, 초국적인 인구이동이 조선족 글로벌 네트워크 형성의 기초적 요인이고, 이동지에서 형성된 조선족 타운이 결절점의 역할을 하고 있으며, 혈연과 지연은 연결요인으로 되고 있음을 밝힐 수 있었다. 글로벌 네트워크 형성으로 조선족은 지역적 농민집단에서 초국적 시민집단으로 변신하였으며, 이에 따라 많은 새로운 연구쟁점들이 부각되고 있었다. This paper mainly discusses the transnational population flow and transnationalism in the era of globalization and focuses on Chinese Korean’s transnational population flow and social network. In 1990s, Chinese Korean began to go abroad, firstly for visiting relatives and then mostly for working. Now there are more than 500,000 Chinese Korean working all around the world every year. Taking the social network as the starting point, this paper analyzes the changes in family and geo-relation during the labor mobility and studies the influence those changes put on the economic and social development in the original residential area.

Chan Influence on Chinese Culture Draft

Guang Xing 보조사상연구원 2011 보조사상 Vol.35 No.-

Taixu太虛, who is the father of modern Chinese Buddhism, said that the special feature of Chinese Buddhism is Chan 禪. Chan is also the most influential of eight Chinese Buddhist schools. Ren Jiyu任繼愈, a scholar of Chinese Philosophy, also thought that the formation of Chan as a school in China in Sui and Tang dynasties represents the second climax in cultural development in China. The first is the period of Spring and Autumn and Warriors States, around seventh to third centuries BCE. Chan Buddhism influenced Chinese culture tremendously such as thought and philosophy, poetry, painting, tea drinking, design and even esthetical outlook etc. In this paper I will first discuss briefly the development of Chan in China and then its influence.

Buddhist and Confucian Attitudes toward Life: A Comparative Study

Guang Xing 동국대학교 불교학술원 2014 International Journal of Buddhist Thought & Cultur Vol.23 No.-

Chinese traditional culture includes three belief systems: Confucianism, Daoism and Buddhism. The first two are native Chinese traditions, while Buddhism is a foreign religion that was introduced from India and was gradually integrated into Chinese culture. All three systems of thought focus on the analysis of human life, such as its nature, its character, its value, its ideal and how to achieve this ideal. Confucianism is a philosophy of life with its emphasis on proper human behavior, morality and the social responsibilities of man, while Taoism emphasizes what is natural and spontaneous in him. Buddhism emphasizes personal moral cultivation with an aim to becoming a perfect man. After a comparative study, we find that there are five similarities and four differences between the Buddhist and Chinese attitudes toward life, and there are also six Buddhist contributions to the Chinese way of life.

Buddhism and Ancient Chinese States

Guang Xing 금강대학교 불교문화연구소 2022 불교학 리뷰 Vol.31 No.-

This is a study of the inscriptions on various types of Buddhist images and stelae made by the common people during the Northern dynasties and Sui and Tang dynasties from the fourth to the ninth century. These inscriptions demonstrate that many common people dedicated their merits of making Buddhist images to emperors, ministers and the state apart from their present parents and parents of past seven generations. Hou Xudong thinks that this is a recognition of the state, the Northern Wei, by the common people. Satō Chisui thinks that it is the emperor worship amongst the common people as instructed by their society’s monastic teachers. But he is still not sure about the reasons why the Buddhist monks and nuns also had the mentality of emperor worship. Ishimatsu Hinako thinks that it is due to Emperor Taiwu’s persecution of Buddhism; Chinese Buddhists were afraid that such tragedy might happen again so that their faith in Buddhism became stronger and they wished that the emperor could protect Buddhism. I argue that it was the Buddhist way to pay their debt of gratitude to the Chinese emperors for their protection of Buddhism because Buddhism had faced many challenges and criticisms from Chinese people since its introduction to China in the Han dynasty and it even underwent severe persecutions. Emperor Tai Wudi of the Northern Wei, for instance, persecuted Buddhism so the monastics had a vivid memory of such events.

Conflict and Harmony between Buddhism and Chinese Culture

Guang Xing 동국대학교 불교학술원 2015 International Journal of Buddhist Thought & Cultur Vol.25 No.-

When Buddhism was first introduced to China in the Han dynasty it met with a highly developed culture and civilization centered on Confucianism which emphasized on family life and society. Therefore, Buddhism faced a great challenge in its transmission and development in China as the Chinese way of life was very different from that of Buddhist. Although there had been conflicts among the three systems of thought namely Confucianism, Daoism and Buddhism, but integration is the mainstream in the development of Chinese cultural thought as both Buddhism and Chinese thought uphold the open attitude of mind. Buddhism assimilated many Chinese elements such as ancestor worship and the emphasis on filial piety. Daoism became a religion by assimilating Buddhist monasticism, ideas and thought and rituals and Confucianism revived itself and became neo-Confucianism by assimilating many Buddhist thought and ways of thinking. Thus, Chinese culture has developed into a system by uniting the three religions into one with Confucianism at the centre supported by Daoism and Buddhism. For over two thousand years, Buddhism has interacted with all levels of Chinese culture such as literature, philosophy, morality, arts, architecture and folk religions and beliefs. As a result, Buddhism has successfully integrated into the traditional Chinese culture and has become one of the three pillars. In this paper, I will concentrate on the intellectual exchange between Buddhism and Chinese culture and outline the major issues from the historical perspective.

Buddhist Attitude to Society and Social Issues

Guang Xing 동국대학교 불교학술원 2016 International Journal of Buddhist Thought & Cultur Vol.26 No.2

Many people misunderstand Buddhism today thinking that Buddhism is a religion caring only for the dead and for individual liberation, and there is no social philosophy that discusses social issues and cares for human in the present life. This is due to the complexity of the Buddhist teachings and the degeneration of Buddhism in China and East Asia since the 19th to 20th centuries. I argue in this paper that the Buddhist teachings mainly focus on human beings in the present life and the society they live in for the welfare of many although it also discusses the lives in other realms in relation to human life with reference to the Pāli Nikāyas and Chinese Āgamas. The best example is the Buddhist doctrine of four noble truths that discusses the present human predicament, analyzes the very causes and offers its solution as well. The Buddhist attitude towards society is that all social issues and even international conflicts can be solved by working together through discussions and negotiations as Buddhism considers that the root causes of all social problems are human cravings, hatred and ignorance. Therefore Buddhism teaches us the five precepts, the four sublime states of mind, the four ways of winning people etc. to make peace in society and treat all people even criminals with compassion.

Buddhist Influence on Chinese Religions and Popular Beliefs

Guang Xing 동국대학교 불교학술원 2012 International Journal of Buddhist Thought & Cultur Vol.18 No.-

Chinese religions or Chinese traditional religions include Confucianism, Daoism, Buddhism and popular beliefs derived from and related to these three. Liu Mi, a Chinese elite of the late Song and early Yuan dynasty, said in his essay Sanjiao Pingxin Lun “Buddhism is for the cultivation of mind, Daoism is for the training of the physical body and Confucianism is for the governance of the world.” This reflects the roles and functions of the three religions in China in the last two thousand years with Confucianism at the center supported by Buddhism and Daoism. Although there were conflicts and persecutions in Chinese history but harmony and integration were the mainstream as both Buddhism and Chinese thought uphold the open and tolerate attitude of mind. Thus, Ma Xisa, a specialist in Chinese popular religions said that Buddhism heavily influenced Chinese popular religions in their formations and developments.

Reputation Rating Mode and Aggregating Method of Online Reputation Management System

Guang-xing Song 한국산업정보학회 2007 한국산업정보학회 학술대회논문집 Vol.2007 No.3

A Study of the Apocryphal Sūtra: Fumu Enzhong Jing

Guang Xing 동국대학교 불교학술원 2008 International Journal of Buddhist Thought & Cultur Vol.11 No.-

There are two texts with the theme on the profundity of parents’ filial love to their children found in the Taisho Tripitaka: the Fumuen Nanbao Jing attributed to An Shigao’s translation and the Fumuenzhong Jing collected from Dunhuang caves. The latter version is considered nearly by all scholars as apocryphal while the former is virtuously left without scholarly studies. After a study, I consider the Fumuen Nanbao Jing as translated by An Shigao the authentic text from India but it is forgotten by people in the long history. But on the other hand, the apocryphal text Fumuenzhong Jing became quite popular amongst the ordinary Chinese people. Then many questions arise: How can there be an apocryphal text even though there is an authentic one? Why the authentic version is forgotten while the apocryphal version became popular? What is the relationship between the two versions? How the apocryphal text came into being? In my opinion, the appearance of the apocryphal version is due to the fact that in the authentic version, there is a paragraph on how to repay parents’ debts in five ways, particularly the way to establish immoral parents in morality, which is not in conformity with the Confucian concept of filial piety. According to Confucianism, in filial piety children’s respect and reverence to parents are essential; otherwise it is not different from dogs and horses if parents are only provided with material and service. So as a result, the authentic version could not be preached and taught in Chinese society in order to show the Confucian critics that Buddhism also teaches filial piety. Therefore, the Chinese Buddhists created another version by collecting ideas and paragraphs from other Mahāyāna sūtras translated earlier such as the Mahāparinirvānasūtra, and the Ullambana on how to repay parents’ kindness. Thus, the filial ideas in the apocryphal text are in consistency with the Chinese culture that is centered on Confucian ideology. This explains all the questions mentioned above.

PERMIAN PHYTOPROVINCIALISM IN THE FAR EAST

( Xing Xue Li,Guang Long Shen ) 한국고생물학회 1992 N/A Vol.1 No.-