The purpose of this study is to explore how Suun Choi Jewoo’s Donghak ideas were inherited and developed by his successors. As a research method for this, we looked at how it was expanded, deepened, or transformed by subsequent successors, focusing ...
The purpose of this study is to explore how Suun Choi Jewoo’s Donghak ideas were inherited and developed by his successors. As a research method for this, we looked at how it was expanded, deepened, or transformed by subsequent successors, focusing on the concept of Sicheonju(侍天主).
Su-un’s concept of Si-Cheon-ju, which emphasizes the experience of internal spirit and external energy, was later expanded externally to the idea of ‘parents of heaven and earth’(天地父母) in Haewol, while internally internalized to the idea of ‘Mind is God’(心卽天). Uiam Son Byeong-hee’s ‘Innaecheon (人乃天)’ can be seen as a developmental deepening of the concept of Sicheonju(侍天主), although there are aspects of it that responded to the needs of the time. Meanwhile, Lee Don-hwa, who reinterpreted Donghak by accepting Western philosophy and evolution theory, defined Donghak’s cosmology as the theory of ‘Jigi-monism(至氣一元論)’. He denied the personality of God and understood it as the idea of eternity in the human mind and as the creative mind of God. On the other hand, Kim Ki-jeon again developed a theory of practice emphasizing the ‘experience of Sicheonju.’ In conclusion, the history of Donghak ideology after Suun Choi Je-woo can be said to be a history of expansion and deepening of the concept of Sicheonju and constant efforts to put it into practice in real life. In the process, it can be said that Donghak thought has deepened as the two elements of ‘Experience of Sicheonju’ and ‘Awareness of Innaecheon’ complement each other. The dynamism of the two concepts of Sicheonju and Inaecheon is a very important ideological asset of Donghak and Cheondogyo. The dynamism of the two concepts of Sicheonju and Inaecheon is a very important ideological asset of Donghak and Cheondogyo. When these two concepts work in a complementary manner, the hermeneutical possibilities of Donghak and Cheondogyo ideas will become even richer.