한국 근세민중종교사상에서의 생명 이해와 선(仙)

민영현(Min Young-Hyun) 한국정신과학학회 2008 한국정신과학회 학술대회 논문집 Vol.28 No.-

19세기 한국의 민중종교는 생명에 관한 특이한 이해를 보여주고 있다. 이들 생명의식에 있어 주요한 이해는 죽음이란 개인의 경우에 나타나는 생명현상이고, 선ㆍ후천이 교체되는 개벽이란 우주적 차원에서 진행되는 생명현상이라는 점이다. 개벽 이후에 새로운 후천의 세계가 열리는 것처럼, 개인의 경우에도 죽음 이후에 새로운 저승의 삶이 있다고 이해한다. 곧, 천지 음양의 교호로써 그들은 생명의 원리를 이해하고 있다. 이로부터, 창교주들은 우주적 운동에 참여함으로써 생명은 온전하고 영원할 것임을 말하고 또한 상생의 세계를 강조한다. 모든 것은 함께 묶여 있다. 즉 낳고 또 낳아 쉼이 없는 것이며, 낳고 또 낳기에 相生이라 하는 것이다. 어머니 대자연은 만물을 낳고 기른다. 모든 것은 이로써 한 가족이 되는 셈이다. 또한 자연이 나를 낳기만 하는 것이 아니라, 나 또한 자연을 재창조한다 하였다. 그렇게 자연과 나는 서로가 서로를 창조하고 발전시키는 것이다. 그들은 이를 개벽과 상생으로 말한다. 생명은 결국 쉬지 않고 운동하며, 또 다른 운동을 조성한다. 그러나 이 운동은 단순히 입자적으로 떨어진 것이 아니라, 파동과 같이 침투하고 스며들어 함께 작용한다. 이러한 생명의 운동을 통해 만물은 최종적인 전체를 향해 간다. 그리고 생명의 우주적 운동과 함께 함으로써 인간은 스스로의 생명성을 확장시켜 간다. 이것은 인간의 길이요, 이를 이룬 인간을 그들은 선(仙)이라 부르고 있다. The most important life theory of the KNR is Kae-Byuk (開闢). Kae-Byuk is the thoughts of the changing world or universe. It is characterized by the eternal alternation of pre-universe (or pre-heaven) and post-universe (or post heaven). So the alternation of it is eternal. The Universe is not one time of creation and extinction. The Universe is going through the new process over and over again through cycling and exchanging. The outlook on the world of Kae-Byuk considerably reflects the thoughts of the TanKun myth. We can say that death is a individual process and phenomenon, but the Kae-Byuk is a universal process. In this way, after individual death man encounters a new life of the other world. The founders of the KNR thought that the Kae-Byuk was a basic principle of life and Cosmos. Namely, it is the cosmic nature. From this they said that ??the man must unify the Cosmos and participate in the movement. If you do it, your life will be whole and long.?? And they emphasized the practice of Sang-Shaeng because they thought that everything is related with multiple connections.

한국 「仙」과 甑山사상의 특징 및 그 도교성에 대해

민영현(Min Young-hyun) 한국도교문화학회 2007 道敎文化硏究 Vol.26 No.-

生命이란 인간이 철학하게 되는 여러 가지 난문 중에서도 가장 핵심에 있는 의문이다. 한국학의 사유세계 속에서도 이 문제에 대한 끊임없는 해명이 시도되어졌다. 그 가운데 한국철학의 세계 속에서 우리는 ?仙?이라 부를 그 무엇을 통해, 생명에 대한 하나의 해결점을 찾아볼 수 있다. ?仙?이란 한국문화의 중추적인 세계 속에 담겨진 한국자생의 사상이자 철학의 세계를 의미한다. 이는 神話의 시대로부터 나타나, 한민족에 의해 전승 보존 유지되어 내려와 오늘에 이르고 있는 한국인의 자기의식에 해당하는 것이다. 이의 연원은 모든 것을 하나에로 귀일시키는 ?한사상?적인 특질을 갖고, 인간의 내적 정체성을 仙으로 파악하는 것이며, 그 신앙적 특질로서 巫神敎적인 자기성격을 지니는 것이다. 이는 그래서 古仙道 또는 古神敎라고도 불리는 것이며, 이후의 변천을 통해 한국도교와의 만남ㆍ불교와 무속과의 결합 그리고 조선단학과 민족종교사상으로 이어진 國仙과 화랑의 역사를 간직하고 있다. 다만 이는 그 역사적 전개과정을 통해 언제나 잊혀지고 핍박받은 한국인의 기층적 사유세계로 존재함으로써 오늘 현재 그 남겨진 맥락을 이어가는데, 상당한 어려움을 가지고 있다. 그러나 그 존재성과 사상성은 여전히 뚜렷한 자취를 남기고 있으니, 이를 통해 우리는 ?仙? 그리고 한국인의 자체적인 생명사상에로의 탐색을 시도해 볼 수 있는 것이다. 그리고 이러한 ?仙?의 맥락 속에서 가장 특기할 것은 甑山의 사상세계이다. 그는 ‘참 동학’의 세계를 주창하는데, 실로 이는 무속의 자체적인 세계를 긍정한 것이며, ?仙?의 빛나는 흐름을 밝힌 것이기도 하다. 그리고 이속에서 한국적 생명사상의 세계는 보다 명확해지고 있다. 그것은 존재와 생사 그리고 관계성과 영원성의 원리라고 할 그 무엇이다. 동시에 이는 생사의 等價的 이해와 神明의 존재를 통한 精誠과 至誠의 정신세계를 밝혀주고 있다. 그리고 증산은 일심으로 ‘하나됨의 원리’를 보여줌으로써 전통적인 한국적 하나 됨의 철학세계를 담보하고 있다. 곧 인간의 生老病死나 천지의 生長斂藏이나, 일년 4계절의 春夏秋冬은 다 그대로 자연으로 존재하고 있다. 아니 이들은 그대로 자연일 따름이다.생사 또한 그와 같다. 그렇기에 이러한 자연을 그대로 따르고 긍정함을 통해서, 인간은 천지와 합일하고 그로써 영원한 세계의 흐름과 운동에 함께할 수 있는 것이다. 그리고 이는 그대로 ?仙? 사유 즉 不死와 長生의 자기세계가 되며, 또한 한국문화 속의 無往不復之理, 그리고 도가의 返者道之動과 같은 궤적을 그리는 생명에의 이해가 되고 있다. The problem of life is an essential question in philosophy. So many answers on the life problem have been given to the human-beings from ancient times. Also, Korean have had a kind of solutions in its own way. One of them can be traced into the theory of the Sun(仙). The Sun(仙) is a supernatural being and immortal being. It seems like to the sun and the light. So, I call it as <the Sun(仙)>. The principle of the Sun (仙) is based on the Korean myths. And Korean myths have become an origin in Korean-ism. So, we can say that the Sun(仙) is the origin and the nature of the Korean philosophy. The Sun's nicknames are Ko-Shinkyo(古神敎) or Ko-Sundo(古仙道) or PungRyu-do(風流道) etc. The Sun(仙) means the light, free and immortal man. It is the dualistic oneness, that is the Sun(仙) has the divine nature and human nature, homogeneously. In principle, the core of Sun's life theory is the eternity, forth and liberty. So, we can say that the mans who have acquired its faculties are the Sun(仙). The life of the Sun(仙) is a powerful movement and everlasting existence. The Sun's inheritance is not broken in the history of Korean-ism. This connections have had the Korean-Shaman and the National-Sun(國仙). And they made the groups, that is the monastic life(?家), Korean Taoism, Tanhak (丹學) and modernistic National Religions of Korean-ism. Finally, we can find the real Sun's world in JeungSan, which is one of Korean based religion. In Jeungsan, we can find the principle of the ‘living, growth, riping, conclude(生長斂藏)’ and the theory of complete. This principles are the nature of natures. In order to understand its principle, we must know the holy ghosts and the theory of mutual life saving. So, the living is the moving and power of the nature. And, in its principle, also the life and death are the phenomena of the nature. Thus, it can be said that JeungSan have succeeded successfully the true nature of the Sun(仙). The principles of JeungSan and the Sun(仙) will be an unique alternative in the new milllenium.

한민족의 문화 원형(原型)과 단군

민영현(Min Young-Hyun) 고조선단군학회 2007 고조선단군학 Vol.17 No.-

The Rhanlang-biseo described the Fungryu-do. It is the ancient Korean thought and the traditional system of culture with originality. It was represented to include the essential contents of the oriental three thoughts together. It is a principle which made the various heterogeneity into the One of homogeneity. Sun means the original Korean philosophy and at the same time an outlook on human beings. Shin, Chaeho said the Sun-bi and Sun-In. The short history of Sun is as follows. Long ago, there was a man in Korea. His name was Tankun Wangkeom. He defined himself as a Sun. So Sun was a concept of self-definition. From this the thoughts of Sun were started. As a result, it created a philosophical system of Koreans’ outlook on man and the world. We call it the Kooksun or Sundo. In the Korean academic world, it is called Ko-Shinkyo or Ko-Sundo. The Korean Sun is not merely immortal, but to live with immortality. He is the living man, same as me. But he is free. He has no taboo, but he can control self-limits. And then he becomes One with the Cosmos. Sun can be understood as a series of the holon or hologram in Korea. The Tangun myth has been telling the culture of Sun. It tells the world of Korean Shaman also. From this, it has been become a foundation of Korean culture. The special character of Korean culture is based on the thoughts of great one and ‘woori’. So I think that the cultural philosophy of Korea is the thoughts for the community. And I think that this thoughts are succeed as a archetype of Korean culture.

『참전경(參佺經)』 해제(解題)와 그 문화사상적 의의

민영현 ( Young Hyun Min ) 국제뇌교육종합대학원 국학연구원 2009 선도문화 Vol.6 No.-

The Chamjeon-Kyung(참佺經: The practical bible of the entering immortality) is the life theory and the bible of Sodo(蘇塗) in ancient Korea. It is organized by eight chapters. So it is called by the Palli-hun(八理訓: The Ethics or Teachings of eight fields in life) as the other name. The compiler of this book is known as Eul-Paso(乙巴素). He was the Prime Minister of Ko-Kuryo. Ko-Kuryo was the super-power of the East-Asia during three hundred years in ancient. He is recognized as the founder of this periods. In this case, the first policy was education. The Chamjeon-Kyung had accepted as the main theory of practical ethos. It represents the theory of Three-One and the One-Three. In this case, the Three becomes the God of life and changes the ultimate three elements. It is the heaven, the earth and the man. From this, the theory of `One is Three, Three is One` represents the original thought of Korean. We say it as the culture of Sam-shin. The Sam-shin(三神, the Three God, and the God of life) is a Korean archetypical God. Most of Koreans have heard the Sam-shin. The book, 『Taebaik-ilsa(太白逸史)』 includes various stories on the Sam-shin and the Chamjeon(참佺). The Chamjeon means the entering of the way of Jeon(佺: the ancient immortality). So the Chamjeon-Kyung shows the various methods to the immortality. The immortality is the good-man or true-man by the explanations of the Chamjeon-Kyung. Also the three ancestors of the Korea, Han-in, Han-woong, Han-Kum, have been understood as the symbol of Sam-shin and Jeon(佺). It has become the thought of Korean trinity. When a man has faith with the One, he will arrive at the condition of full activity and vitality. The Jeon(佺) is in this condition always. Like this, the Chamjeon-Kyung explains the theory of universe and man. So it is regarded as the book of original philosophy of Korean culture.

도교적 사유체계와 그 상동(相同),상이(相異)에 관한 연구 -도가(道家), 도교(道敎), 선(仙) 그리고 한국 민족종교사상의 비교론적 관점에서-

민영현 ( Young Hyun Min ) 국제뇌교육종합대학원 국학연구원 2009 선도문화 Vol.7 No.-

There are two thoughts in the Chinese Taoism. The one is a philosophy of Tao(道), we call it as `the thoughts of Lao and Zhang(老莊)` in general. The other is a religion of Tao, generally we call it as `the Taoism`. In Taoism, they said the three gods that is the Won-Shin(the God of origin), Shik-Shin(the God of wisdom) and Jin-Shin(the God of truth or essence). They have understood it as the principle of life. However in Korea, Sam-Shin is understood on the one almighty God at the same time three gods. So the thoughts of Sam-Shin is connected with the theory of Korean trinity especially. And, there is a thoughts of Sun(仙) in Korea. Really the thoughts of Sun has started in ancient Korea. It had been spread through the cultural exchange from Tong-ie(東夷; the name of ancient Korean race) to Hwaha(華夏; the name of ancient Chinese race). Later it re-imported in Korea with the Taoism and Taoistic books. In brief, the Sun means the good man at the same time the outlook on the human in Korea. The thoughts of Sun or Sun-ism is the Korean philosophy with originality. The short history of Sun is same to the next. Long long time ago, there is a man in Korea. His name was Tankun Wangkeom(檀君 王儉; the Royal ancestor of Korea above mentioned). He defined himself as a Sun. So the Sun was a concept of self-definition. From this the thoughts of Sun was started. As the result of it, it made a philosophical system of Koreans` outlook on the man and world. We call it the Kooksun(國仙) or Sundo(仙道). In the Korean academic world, it is called by the Ko-Shinkyo(古神敎; the ancient Korean religion of believing the divine spirits) or Ko-Sundo(古仙道; the ancient Korean Tao of Sun). It became the spirits that binds all Koreans together in ancient period. Later the Sun have specialized two ways. The one is a series of the training thoughts as the philosophy. We call it the Tan-hak(丹學; the study of Tan, bio-essence which is located in abdomen) or Sunhak(仙學). The other is the folk faith and customs or shamanism as the religion. We call it as the Korean National Religions(KNR). Thus the Sun of KNR is not newly in 19th century. It origins from the ancient Korea.

한국근대민중종교에 나타난 개벽(開闢)사상의 이상사회론(理想社會論)에 관한 연구 -附 선(仙)과 선경(仙境)에 대한 이해를 중심으로-

민영현 ( Young Hyun Min ) 국제뇌교육종합대학원 국학연구원 2013 선도문화 Vol.14 No.-

In the late nineteenth century, a series of religious groups had formed in Korean society. We call them the Korean National Religions (for short, KNR). They displayed the special social religious phenomena of the modern history of Korea. Through the 19th century, the Korean general public were abandoning feudalistic authority and the power of Western capitalism. However, they choose the KNR under these conditions spontaneously because the KNR were the only salvation and vision of the Korean masses. The most important life theory of the KNR is Kae-Byuk(開闢). Kae-Byuk is the thoughts of the changing world or universe. It is characterized by the eternal alternation of pre-universe (or pre-heaven) and post-universe (or post heaven). It is like Eum-Yang(陰陽: yinyang, in Chinese) or thesis-antithesis. Nevertheless it operates through the principle of three. So the alternation of it is eternal. The Universe is not one time of creation and extinction. The Universe is going through the new process over and over again through cycling and exchanging. They advocated that “if man lives with sincerity, he will encounter the wonderful new world”. The message of paradise is the prophecy given by the founders. It is the theory of the new world. It is called the thoughts of Kae-byuk(開闢). It is a series of the Koreans` outlook on the world. The thoughts of Kaebyuk are developed and supported by the theory of Jeong-Yeok which Ilboo made. But, the outlook on the world of Kae-Byuk considerably reflects the thoughts of the Tankun myth. There is the Thoughts of the new Heaven Opening in Korean myth. They called these alternations of birthing life as the Kae-Byuk.

한국민족종교사상의 선(仙)개념과 그 철학적 인간학에 관한 연구

민영현(Min, Young-Hyun) 한국도교문화학회 2014 道敎文化硏究 Vol.40 No.-

철학적 인간학은 인간이 자기 자신에 대한 성찰 그리고 삶에 대한 이해 및 신과 세계 사이에 존재하는 인간 자신의 존재규정이라는 과정을 통해, 일정한 형이상학적 측면과 만나게 된다. 이로부터 인간이 스스로에 대해 관심을 기울이고, 자신의 본질에 관한 의문을 던지면서, 이에 대한 답을 구하는 경우, 그 답이 무엇이든 간에 그는 새로운 인간학적 이해를 추구한다고 하겠다. 동양 전통의 사상사적 흐름 속에서, 儒 佛 仙으로 던져진 일련의 개념들 또한 철학적 인간학에 있어 동양적 이해와 그 해답으로 주어진 것으로 간주할 수 있다. 곧 聖人 君子가 되고, 깨달은 사람[覺者]이 되며, 天人合一을 통해 자연과 동화된 사람 등등, 이 모두는 결국 동양의 문화와 철학이 던져준 인간에 대한 하나의 이해가 된다. 여기에 한국사상이 말하는 하나의 이해와 해석이 있다. 이는 19세기 민족사회 위난의 시기를 맞이하여, 민중의 지지를 통해 등장한 민중 내지 민족종교사상에서 말하는 <선(仙)>의 개념과 그 이해이다. 19세기 민족종교사상의 선(仙)은 사실상 그 연원을 항상 저 멀리 고대의 신화적 시대, 곧 단군의 사상과 이념에서 그 뿌리를 찾는 것이 보편적인 현상이다. 이는 어쩌면 일반적으로 알려진 신선사상의 중국적 연원과는 그 궤를 달리하는 한국적 사유와 문화의 특질이 숨어 있는 것으로 보인다. 다시 말해 19세기 민족사상의 창도자들은 서구나 중국과는 다른 한국적 특수성과 그 문화적 차별성을 인지하였다는 점에 주목한다. 바로 이 점에서 과연 그들이 바라본 선(仙)의 세계는 어떠한 것이었는가를 살펴볼 이유가 있다. 곧 민족사상의 창도자들은 더 이상 소중화의 조선으로서가 아닌 새로운 한국적 주체성의 철학과 그 인간학적 이해를 요구하고 있다. 여기에 더하여 근원적으로 이의 사상적 모티브를 제공한다고 여겨지는 것이 있으니, 이는 일반적으로 한국 고대의 神仙도(道)?교(敎)라 이해되는, 고유한 古神敎나 古仙道가 바로 그것이다. 실로 한국의 선(仙)은 고유하고도 독자적인 것으로, 중국과 다르게 출발하였고 또 그 사상적 맥락은 한국적 상황과 역사적 현실 속에서 특수하게 진행되어 왔다. 이러한 仙의 개념은 기본적으로 孤雲 崔致遠이『鸞郞碑序』에 언급한 風流道와 仙史라는 기록에 크게 의지한다. 이에 19세기 한국민족종교사상의 탄생과 그 흐름 또한 크게 벗어날 수 없으며, 이들을 달리 한국 근세의 선맥(仙脈)으로 이해할 수도 있다. 논란이 될 수는 있겠지만 만일 이러한 선맥을 용인할 수 있다면, 민족종교사상의 철학적 인간학은 사실상 한국의 독자적인 인간이해라는 새로운 의미 또한 가질 수 있다. 이에 따라 한국문화 역시 더 이상 중국문화의 영향과 그 전승이라는 측면에서만 논의되지는 않을 것이다. 사실 한국사상사 전체를 통해서도 19세기 민족 내지 민중종교사상은 독자적이면서도 특수한 철학적 스펙트럼을 드러내고 있으며, 선과 관련된 그 개념과 이해는 한국의 철학적 인간학에 대한 새로운 담론을 확장시킬 수 있을 것이라 생각된다. Most of human cultures derive from the understanding on men"s life and death. The Korean culture is not an exception. In the late nineteenth century, a series of religious groups had formed in Korean society. We call them the Korean National Religions(for short, KNR). They had a special character. If we want to know the life thoughts of Koreans, we should understand the KNR because they were the thoughts spontaneously generating and growing naturally in Korean society in the 19th century. Also they maintained the mental power of the Korean character in the spirit world. Especially, if we consider that the KNR relate with the culture of Sam-Shin(三神: Three Gods) in Korea, we can say that they take charge of the essential life thoughts which the Korean general public have had. The most important character of their thought is the trend toward unification and synthesis. The main doctrines of each group are as follows. The text of Tong-hak presents Hanwool(the One God of Korea) and the Kaebyuk of post-heaven (後天開闢). The followers of Jeungsan-kyo believe in the Emperor God and cultivating bio-energy in the immortal beings. The books of Daejong-kyo present the Three-One theory of Tan-kun(檀君; the founding father of the Korean nation) philosophy and insist on the self-sufficiency of Korean society in the early 20th century. And then there is a conception that the KNR repeatedly give a self-definition. This conception is Sun(仙: the immortal beings or god-man). Here, the traditional Sun of Korea is considered as the new human being. Namely, that is the Neo?human?ism. The Sun succeeds the philosophical trends of Korea in which the East is like the roots of a tree. In other words, the two ways have acted as the hidden mental energy to the foundation of Korean culture.

고유사상으로서의 풍류도(風流道)와 한국선도(韓國仙道)의 상호연관 및 그 실체(實體)에 관한 연구

민영현 ( Young Hyun Min ) 국제뇌교육종합대학원 국학연구원 2016 선도문화 Vol.20 No.-

There is the ancient Korean thoughts and the traditional system of culture with the originality. In brief, the Sun means the good man at the same time the outlook on the human in Korea. The thoughts of Sun or Sun-ism is the Korean philosophy with originality. The short history of Sun is same to the next. Long long time ago, there is a man in Korea. His name was Tankun Wangkeom(檀君 王儉; the Royal ancestor of Korea above mentioned). He defined himself as a Sun. So the Sun was a concept of self-definition. From this the thoughts of Sun was started. As the result of it, it made a philosophical system of Koreans’ outlook on the man and world. We call it the Kooksun(國仙) or Sundo(仙道). In the Korean academic world, it is called by the Ko-Shinkyo(古神敎; the ancient Korean religion of believing the divine spirits) or Ko-Sundo(古仙道; the ancient Korean Tao of Sun). It became the spirits that binds all Koreans together in ancient period. Kowoon-the other name of Choi, Chiwon(857-?), said the history of Korean Sun. He said that there is a miraculous Tao in Korea originally. The Rhanlang-biseo(鸞郞碑序; the inscription of Rhanlang which Kowoon recorded) described the Fungryudo(風流道; the Tao of Fungryu-that is Baedal and the ground of light, which means the earth of promise). Also in the Rhanlang-biseo, it records that there is a miraculous thoughts which creates the life at any point of contact with other beings in Korea. This means that the natural philosophy had operated as a life theory in ancient Korean society. It is a principle which makes the various heterogeneity to the One of homogeneity. Later the Sun have specialized two ways. The one is a series of the training thoughts as the philosophy. We call it the Tan-hak(丹學; the study of Tan, bio-essence which is located in abdomen) or Sundo(仙道). The other is the folk faith and customs or shamanism as the religion. In this case, the shamanism means the white shaman of east Asia and it is called by Mu(巫) in Korean.

한국민족종교사상(韓國民族宗敎思想)의 글로컬리티(Glocality)에 관한 연구 - 부(附). 강증산(姜甑山)의 신명(神明)과 개벽(開闢) 사상(思想)의 이해를 중심으로

민영현 ( Min Young Hyun ) 국제뇌교육종합대학원 국학연구원 2020 선도문화 Vol.29 No.-

Glocality is a relatively recent concept. It is a coined word that combines the meaning of ‘global’ and ‘local’, that is, center and margin. This is a fusion, with the meaning of convergence, and is being newly viewed in the academic necessity for understanding diversity. This has the spatial meaning of central and local, and is usually established as ‘humanities of space’. In terms of time, it can be understood as a problem of encountering special spirit of the times and universal thought. Considering both sides of space and time, this is a basic view of integration and convergence of polarization of majority and minority. In the end, the special individual and the universal as a whole are in a relationship and meet with a philosophical perspective on how to understand it. The world is one. Therefore our perceptions must be changed in a global world united. This will be a change in the view of world, and at the same time, demand the birth of a new view about human. This should go beyond the alienation of the past to the present together, and again sublimate the logic of domination into harmony. Various boundaries are overlapped and transformed in many places in the world today, and the new evolution is also called ‘G-locality’. Therefore, this is not only a simple mutual reconciliation but also a new fusion and transcendent evolution, and it is understood again as a meeting with the spirit of the 21st century. A special example of philosophical locality is the ‘Korean National Religious Teacher’, which was formed by 19c East Asia. On the other hand, today’s Korean Wave may be understood as the emergence of new globality. At that time, with the local-centered view which is Eastern Spirit and Western Materials(東道西器), National Religious Teacher Award presented the voices of universal humanity to solve the imperialist invasion with nonviolence. Here, Kang-JeungSan(姜甑山) refers to the message on the necessity of new reform through the Shinmyung(神明; a bright god in hiding) and the Kaebyuk(開闢; opening the wonderful new world) as the universal human rights and the world of future. If empire and colonization are the Globality of the past, he respond to this with the future Locality of the Shinmyung and the Kaebyuk. It is never neglected that the universal aspect of human understanding and respect lies deep inside the Korean thought that contrasts with the West. People have to change as the world changes. In the new era, G-locality emphasizes the evolution of the human mind and the body. For utopia not dystopia, in a changed world, mankind needs new thinking for the future. The global and local community must fuse into the spirit of consideration and tolerance, and the human society that is sublimated from this is the true image of the glocality that mankind should pursue today. Shinmyung speaks of the evolved human spirit, and Kaebyuk is asking for a new era. A new ethical humanities society is the world of true G-locality that Kang-JeungSan had hoped.

홍익인간(弘益人間)과 한국문화

민영현 ( Young Hyun Min ) 영산대학교 동양문화연구원 2010 동양문화연구 Vol.6 No.-

Long ago, there was a man in Korea. His name was Tankun Wangkeom. He defined himself as a Sun. Especially the Tan-kun myth speaks of Jaeshe-Ihwa(在世理化: the going well beings by reasoning in the world). Kowoon represented Hongik-Inkan(弘益人間: the extension of human welfare and harmony) as Jeophwa-Kunshaeng(接化群生: to breed and expand life when the man encounters the beings) and he spoke of the Tao of Hyunmyo(玄妙之道; the Tao of miracle, it is same to the Tao of Fungryu which had existed in Korea). The Rhanlang-biseo described the Fungryu-do. It is the ancient Korean thought and the traditional system of culture with originality. It was represented to include the essential contents of the oriental three thoughts together. It is a principle which made the various heterogeneity into the One of homogeneity. From mediation, life makes the separate two matters meaningful themselves. We call it ‘Woori(우리, in Korean).’ You and I make ‘the We.’ So ‘the We’ can be separated by elements, but ‘Woori’ cannot be severed because ‘Woori’ is the concept of the whole operating. It is not separate from anything else. And most Koreans hope to become ‘Woori.’ When one man can tolerate the other, they become all of us, namely Woori. In Korean myth, it is called Hongik-Inkan (弘益人間). This means the seeking of human welfare and the expanding of life. And it connects the expanding of life value in all beings.