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A Slippery, Changing Concept: How Korean New Religions Define Religion
DON BAKER 서강대학교 종교연구소 2010 Journal of Korean Religions Vol.1 No.1
The term “religion” is relatively new to Korea, having being introduced at the end of the 19thcentury. Since it is an imported term, it still is a rather loose fit for the various organizationsand phenomena in Korea that outsiders often label as religious, since not all suchorganizations or phenomena meet all of the criteria often used to determine what is and whatis not religious. Moreover, governments in Korea have often tried to limit the religion labelto “respectable” religions, those with organizational structures that made them moreamenable to government control. At the same time, many new religions have tried to avoidthe religion label because they see it as implying an exclusive rather than an inclusivecommunity. Religion, therefore, remains a problematic term in Korea, lacking agreementregarding how it should be applied.
Seoul and Salem: Contrasts in How States Treated Female Performers of Licentious Rituals
DON BAKER 서강대학교 종교연구소 2014 Journal of Korean Religions Vol.5 No.2
If one feature of modernity is the degree of tolerance a state or society affords a religiousminority, then for much of the Chosŏn dynasty Korea was more modern than WesternEurope or North America. In contrast with the witch-hunts we see in the West, which tookthe lives of tens of thousands, Korea marginalized but did not usually kill its shamans. TheChosŏn state exercised ritual hegemony over its subjects, but that meant it attempted only tocontrol their religious activities. Unlike in the West until a few centuries ago, Korea did notexecute many religious non-conformists for their nonconformity. This changed in the lateeighteenth century, when the Chosŏn government began killing members of Korea’s emergingCatholic community for being Catholic. Moreover, when Korea began killing Catholics,it tortured and executed women as well as men, though in the past any legal attacks on nonconformistswere usually limited to men. In Korea today, we find the legacy of pre-eighteenthcenturyKorea to be stronger than the legacy of the nineteenth-century persecutions. Nevertheless,Korea continues to differ from the West in its relationship between the state and religious communities.
Don Baker(돈 베이커) 부산대학교 한국민족문화연구소 2016 한국민족문화 Vol.61 No.-
우리는 19세기 초 한국 사유에서 중요한 이행의 시작을 보게 되는데, 바로 불변의 양식인 이(理) 이면에 있는 영원한 원리를 강조하는 신유학에서 벗어나 우주의 변화에 생기를 불어넣는 물체 에너지인 기(氣)로의 이행이다. 이 변화는 한국 최초의 토착 종교인 동학의 출현에서 가장 두드러지게 나타난다. 동학에서 이(理)가 사라진다. 이(理)에서 기(氣)로의 이행 징조는 증산계 종교와 원불교를 포함하여 다른 종교에서도 나타난다. 이런 한국의 사유 변화의 철학적 배경은 무엇인가? 현재의 한국에 대한 이해 및 미래의 한국에 대한 기대에 이것이 함의하는 바가 무엇인가? 19세기와 20세기 초의 철학자와 종교 사상가의 저술에 대한 본 연구는 한국인의 철학적 및 종교적 의식에 불변의 원칙보다는 변화와 진보가 표면화되었다는 것을 보여준다. In the early 19th century we can see the beginning of a significant shift in Korean thought away from the Neo-Confucian emphasis on the eternal principles behind immutable patterns (li) toward ki, matter-energy that animates change in the universe. That change is most apparent in the emergence of Korea’s first indigenous organised religion, Tonghak. In Tonghak thought, li disappears. OneWe sees more signs of this shift away from li toward ki in other new religions as well, including the Chŭngsan family of religions as well as Won Buddhism. What is the philosophical background for this change in Korean thinking? What are its implications for Korean understanding of the present and expectations of the future? This examination of the writings of both philosophers and religious thinkers in the nineteenth century and early twentieth century reveals that change and progress, rather than immutable principles, have come to the fore in the philosophical and religious consciousness of Koreans.
Introducing Daesoon Philosophy to the West
BAKER, Don DAOS(The Daesoon Academy of Sciences) 2022 Journal of Daesoon Thought and the Religions of Ea Vol.2 No.1
Daesoon philosophy has been described as a quintessential Korean philosophy. Given the great difference between traditional Western and East Asian ways of thinking, how can such a quintessential Korean philosophy be explained to people who have no background in traditional East Asian thought? After all, the Daeson Jinrihoe way of approaching such core problems as how to make this world a better place is not only very different from the way the West has traditionally approached such problems, Daesoon Jinrihoe uses terminology which most Westerners are not very familiar with. Translation into Western languages such as English helps, but a conceptual gap remains because of the differences in the way key Daesoon Jinrihoe terms are understood in the West. As a first step toward overcoming that gap, I discuss three key teachings of Daesoon philosophy and how their translations into English need to be amplified so that people in the West who are not well versed in East Asian philosophy can gain a more accurate understanding of what those terms and phrases mean in their original language. The three items discussed here are the tenet "virtuous concordance of yin and yang," the Essential Attitude of sincerity, and the precept "do not deceive yourself."