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Confucianism is a very broad concept covering everything from ancient Chinese philosophy to Neo-Confucianism. I think the authors of these two essays oversimplify Confucianism.
KOREA RELIGION HOW TO
On the other hand, Un-suun Lee maintains that 21st-century women can learn how to develop healthy subjectivity from the Confucian tradition. Namsoon Kang asserts that Confucianism in Asia “has perpetuated and reinforced women’s oppression and inequality” (219), and that Korean Christianity also shares that Confucian value of the father-son relationship. In particular, Namsoon Kang and Un-suun Lee’s two essays deal with opposite views of Confucian values in terms of familism and women’s subjectivity. The fourth theme is modern Korean society’s re-interpretation of Confucianism. Specific examples of such “Catholic Confucians” and Catholic martyrs were Chŏng Yagyong and his brother Chŏng Yakchong. His essay also explores the reasons that some Confucian scholars who were attracted to Catholicism denied conversion while others died martyrs. Don Baker’s essay in particular depicts how the Korean encounter with Catholicism is significant not only because Catholicism contributed to the shaping of Koreans’ notion of religion as “congregational and confessional” (91), but also because it challenged the Neo-Confucian approach to morality. The second theme involves the conflict and assimilation between Confucianism and Catholicism. The relation between Buddhism and Confucianism is the most exciting topic in the collection as it reveals the ways in which elite religion and popular religion competed and compromised with one another. The first is the interaction between Buddhism and Confucianism during the Koryŏ and the Chosŏn periods.
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The volume’s ten essays offer different approaches to Korean religions, bringing us one step closer to a contemporary re-thinking of the Korean religious tradition. These religions were at times hostile and at other times coexistent, and the interaction of religions produced the modern religious landscape of Korea. This volume, edited by Anselm K. Min, is then a welcome contribution to the body of knowledge regarding multi-layered Korean religions. When Catholicism was introduced in Korea in the 18th century it was regarded as a threat to the Chosŏn government because early Korean Catholics denied ancestor worship, a core aspect of Korean Confucianism. Buddhism and Confucianism are the most influential religions in Korea in that ancient and medieval Korean monarchs used them as tools to maintain their political hegemony. As the title Korean Religions in Relation: Buddhism, Confucianism, and Christianity indicates, this volume explores interrelations between Buddhism, Confucianism, and Christianity from pre-modern Korea to 21st-century South Korean society. This feature can be attributed to the country’s long tradition of allowing Koreans to take part in different religious practices, from shamanistic ceremonies ( kuk) to the ancestral memorial services ( chesa), regardless of their religious affiliations.
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The book offers significant insight that conservative nationalistic NRMs can still survive in a digital era, rather than disappear after the death of their founders.It is well known that South Korean society has the most diverse religious communities in Asia. Among Donghak (later called Cheondogyo), Daejonggyo, and Wonbulgyo, the history of Daesoon Jinrihoe derived from the Jeungsan movement is explored here in the context of functionalism, even though the perspectives of religious philosophy and personal experiences are also regarded for the receptive and syncretic relationship with other groups.
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This book presents the unique case of a native Korean NRM which successfully survived, transformed, and was transmitted even into contemporary society. This change of the political landscape also challenged religious communities, as many new religious movements (NRMs) emerged to satisfy the spiritual needs of local people in overcoming the hardship of transition. None had been colonised under Western imperialism, but all of them commonly became subjected to new authorities, whether directly or indirectly. East Asian nations shared a similar environment of modernisation in the nineteenth and early twentieth centuries.