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Journal articles on the topic 'Buddhism, Korea'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2024

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1

Buswell, Robert E. "Korean Buddhist Journeys to Lands Worldly and Otherworldly." Journal of Asian Studies 68, no. 4 (2009): 1055–75. http://dx.doi.org/10.1017/s0021911809990702.

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This Presidential Address explores Korean Buddhist travel undertaken for religious training, missionary propagation, and devotional pilgrimage. By traveling to India and throughout East Asia, as well as to the mythic undersea bastion of the faith, Koreans demonstrated their associations with the wider world of Buddhist culture, whether it be terrestrial or cosmological. Simultaneous with continued travel overseas to the Chinese mainland and the Buddhist homeland of India, Koreans also brought those sacred sites home through a wholesale remapping of the domestic landscape. As local geography be

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2

Baker, Don. "Constructing Korea’s Won Buddhism as a New Religion." International Journal for the Study of New Religions 3, no. 1 (2012): 47–70. http://dx.doi.org/10.1558/ijsnr.v3i1.47.

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Won Buddhism is one of the largest and most respected of Korea’s new religions, yet it still encounters difficulties in wining recognition as a new religion because of the use of Buddhism in its name and some Buddhist elements in its doctrines. To strengthen its claim to independent religious status, Won Buddhism makes sure its worship halls, its rituals, and its clerical wear are quite different from what is seen in traditional Korean Buddhism. It also emphasizes elements in its teachings that differ from those of traditional Buddhism. In addition, over the last few decades, it has become one

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3

Cawley, Kevin N. "East Asian Buddhism and Korea’s Transnational Interactions and Influences." Religions 14, no. 10 (2023): 1291. http://dx.doi.org/10.3390/rel14101291.

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No one can dispute the significant influence of Sinitic Buddhism in East Asia, but Korean Buddhists were also unquestionably close to the center of the development of different schools of Buddhism in mainland China, particularly in the Jiangnan region, which had historically drawn monks from the peninsula. This article will briefly cover the historical transnational Buddhist interactions between Korea and China, with an emphasis on doctrinal Buddhism, the significance of Ŭisang and Ǔich’ǒn, and the influence of Hangzhou’s Buddhist intellectual advancements. Even though the article’s main focus

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4

Park, Kwangsoo. "The Funerary Rites of Won Buddhism in Korea." Religions 11, no. 7 (2020): 324. http://dx.doi.org/10.3390/rel11070324.

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Won Buddhism, established in 1916 by Founding Master Sot’aesan (少太山, 1891–1943), is one of the most active new religious movements in South Korea. When Korean society experienced a revolution in terms of values together with a swift transformation at the societal and national levels during the late 19th century, many novel religious movements emerged. Among these movements, Won Buddhism developed as one of Korea’s influential religions with an expanding role in society, both in performing the National funeral rites for deceased presidents and in the military religious affairs alongside Buddhis

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Nathan, Mark A. "The Encounter of Buddhism and Law in Early Twentieth-Century Korea." Journal of Law and Religion 25, no. 1 (2009): 1–32. http://dx.doi.org/10.1017/s0748081400001351.

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Law is central to an understanding of the development of modern Korean Buddhism. New legal and regulatory structures that were introduced during the first two decades of the twentieth century in Korea significantly impacted the course of modern Korean Buddhist history. The relationship between modern secular laws and Buddhist organizations during this period, however, was forged chiefly in the context of increasing Japanese political control over Korea, especially after the start of direct colonial rule following annexation in 1910. Therefore, the critical legal issues involved in the historic

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Yun, Woncheol, and Beom Park. "Responses of Korean Buddhism to the Ethos of Contemporary Korea: Three Discourses in the Wake of Modernization." Religions 10, no. 1 (2018): 6. http://dx.doi.org/10.3390/rel10010006.

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The revival of Buddhism in Korea began in the 20th century as the nation suffered a downfall from the colonization of the Japanese Imperialists. In this chaotic time of social turmoil, transformation into a modern nation resulted not from a natural flow of events but rather from an articulation through a series of discourses on Korean identity. The modernization process in Korea was precipitated by the Japanese colonialism, thereby adding to the complexity during the time of social transformation. In this paper, we have reviewed the three major discourses of Korean Buddhism in the wake of mode

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Won, Yong Sang. "East Asian Modern and Contemporary Lay Buddhist Movement: Focused on Prof. Rhi Ki-Young’s Thought." Korean Institute for Buddhist Studies 58 (February 28, 2023): 89–122. http://dx.doi.org/10.34275/kibs.2023.58.089.

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Rhi Ki-Young's Buddhist thought is to gain an insight into the world through the fundamental spirit of Mahāyāna Buddhism and constantly reproduce it in reality. He sees the starting point of Lay Buddhism in Korea as Wonhyo who realized Minjung Buddhism. He also thinks that the origin of Lay Buddhism lies in Jinsokbuli(眞俗不二) based on prajñā(般若), the ideological backbone of Mahāyāna Buddhism. It aims to transcend the limits of the system and realize Buddha Dharma in reality. In addition, it is in the spirit of Mahāyāna Bodhisattva who brought about a great transformation beyond early Buddhism. T

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8

Levi, Nicolas, and Roman Husarski. "Buddha under Control. Buddhism’s Legacy in North Korea." Acta Asiatica Varsoviensia 34 (2021): 79–96. http://dx.doi.org/10.60018/acasva.ijjd6513.

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This paper explores the significance of the legacy of Buddhism in North Korea. Our primary concerns in the North Korean context are twofold: the presence of Buddhism in North Korean culture and the role of Buddhism in North Korea cultural and propaganda policy. We argue that the religious revival in North Korea seen from the 1970s onwards was part of a project created by the Workers’ Party of Korea and had certain political goals. Fieldwork and analysis of sources revealed that the North Korean state has used Buddhism to repair the country’s international image by creating a facade of religiou

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Kim, Jongmyung. "The Chikchi and Its Positions in Fourteenth-Century Korea." Religions 11, no. 3 (2020): 126. http://dx.doi.org/10.3390/rel11030126.

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The purpose of this paper is to examine the historical and ideological positions of the Chikchi, a Korean Zen text. Originally composed of two fascicles, the book was published with metal type in 1377 and in woodblock print in 1378. The metal type print only remains. in its second fascicle, which is currently preserved in the La Bibliotheque nationale de France, registered in the Memory of the World by the United Nations, Educational, Scientific and Cultural Organization (UNESCO) Memory of the World list. However, the woodblock print remains in two fascicles, including the teachings of Buddhas

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10

Kim, Hwansoo. "Buddhism during the Chosŏn Dynasty (1392–1910): A Collective Trauma?" Journal of Korean Studies 22, no. 1 (2017): 101–42. http://dx.doi.org/10.1215/21581665-4153349.

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Abstract An increasing number of recent scholars have challenged the narrative of Korean Buddhism as persecuted, isolated, and debased under the Neo-Confucian orthodoxy of the Chosŏn dynasty (1392–1910). These scholars have revealed the continued support from both the state and Confucian aristocrats afforded to Buddhism; the friendship between yangbans and monastics; and the recognition of monastics’ role in Chosŏn society. While these insights provide a welcome nuance to a consideration of the period, it should be also recognized that the anti-Buddhist paradigm was a pervasive norm at the sta

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Stiller, Maya. "Precious Items Piling up Like Mountains: Buddhist Art Production via Fundraising Campaigns in Late Koryŏ Korea (918–1392)." Religions 12, no. 10 (2021): 885. http://dx.doi.org/10.3390/rel12100885.

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Considering visual culture alongside written source material, this article uncovers the socioeconomic aspect of Korean Buddhist monastic life, which has been a marginalized field of research. Arguing against the idea of an “other-worldly” Buddhism, the article specifically discusses the ways in which Buddhist monasteries conducted fundraising activities in late Koryŏ period (918–1392 CE) Korea. Via fundraising strategies, which targeted wealthy aristocrats as well as the commoner population, Buddhist monks managed the production and maintenance of Buddhist material culture, such as the constru

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Kaplan, Uri. "Assembling the Laity: Standardizing Lay Buddhist Affiliation via Education in Contemporary Korea." Journal of Korean Studies 22, no. 1 (2017): 143–76. http://dx.doi.org/10.1215/21581665-4153358.

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Abstract This paper discusses the new system of lay Buddhist education revolutionizing the Chogye Order of Korean Buddhism in the twenty-first century. Already involving over a half a million Buddhist laypeople and five hundred monasteries throughout the country, this system is now the hallmark of the Chogye Order’s propagation agenda, and it has transformed lay Buddhist activities in contemporary Korea. It is grounded upon a novel lay registration network which requires attending a basic Buddhism course at a designated temple in order to receive an official Lay ID. It now involves a lay ranki

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Kim, Sung-Eun Thomas. "Yuan Buddhist Centers as the Hub of Monastic Certification: Travels by Korean Monks to China and Some Underlying Reasons." Religions 14, no. 12 (2023): 1471. http://dx.doi.org/10.3390/rel14121471.

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Notably during the Yuan period of Chinese history, Korean Buddhists had a curious custom of making arduous trips to Buddhist centers in mainland China, by sea or overland. To the extent that monks made this trip despite the possible dangers of this long journey, Yuan Buddhism in the practice of Korean Buddhism was conceived as an important hub of monastic certification and the source of new Buddhist developments. In addition, the Chinese masters were seen as essential figures in the monastic careers of the Korean monks. Although there would have been qualified masters in Korea to lead the prac

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Putro, Zainal Abidin Eko, and Cahyo Pamungkas. "AGAMA KHONGHUCU DAN BUDDHA DALAM LINTASAN SEJARAH KOREA." Jurnal Kajian Wilayah 8, no. 2 (2017): 137. http://dx.doi.org/10.14203/jkw.v8i2.779.

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South Korean society has a plural society with its different religious background. Khonghucu (Confucianism) and Buddhism have grown in the country for the last several centuries. Khonghucu teaches philosophy and thingking about politics and culture which form identity and ethic of Korean society. Likewise, Buddhism has a role in establishing basic identity and culture of Korean society. Other religions such as Catholic, Islam, Protestant, and shamanism are also followed by Korean. This article tries to respond the question about religious environment among Korean society, especially the questi

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Park, Kwangsoo. "Irwon Philosophy and Social Engagement." Alternative Spirituality and Religion Review 9, no. 1 (2018): 83–90. http://dx.doi.org/10.5840/asrr201871246.

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Won Buddhism, founded by Master Sot’aesan in 1916, is regarded as one of the four major religions in Korea. The active participation of its followers in social and educational movements has led to the spread of this religion both in Korea and in other countries. One of the most significant aspects of new religions in Korea is that they champion the universal value of “publicness,” seeking to overcome the historical suffering associated with colonialism and imperialism by constructing a peaceful and egalitarian modern society. The founding motive behind Won Buddhism was Master Sot’aesan’s searc

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Cho, Eun-su. "Chŏng Suok’s Tour of Imperial Japan and its Impact on the Development of the Nuns’ Order in Korea." Religions 10, no. 6 (2019): 385. http://dx.doi.org/10.3390/rel10060385.

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The eminent scholar-nun Chŏng Suok (1902–1966) traveled from colonial Korea to Imperial Japan from 1937 to 1939 and wrote a travelogue that provides an important first-hand account from a woman’s perspective on the state of Japanese and Korean Buddhism during the early 20th century. Bemoaning the destitute state of Korean Buddhist nuns who had no schools, lecture halls, or even meditation rooms, she notes the stark contrast with the Japanese nuns who had access to proper education and enjoyed respect from society. After returning from Japan, she became not only a dharma instructor and abbess b

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Ahn, Seungchul, and Hyungong Moon. "The Significance and Musical Features of Modern Korean Buddhist Hymns through Baek Yong-sung’s Buddhist Hymns." Religions 15, no. 4 (2024): 470. http://dx.doi.org/10.3390/rel15040470.

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Chan-bul-ga (찬불가, 讚佛歌), which in English means ‘songs in praise of the Buddha’, refers to a style of Korean Buddhist hymn that emerged during the modernization of Korean Buddhism. Buddhist hymns—which can be considered to be based on Christian hymns—are characterized by the fact that they can be easily learned by the general public so that they can easily participate in Buddhist rituals together, unlike the existing Korean Buddhist musical styles of ‘Beom-pae (범패, 梵唄)’ and ‘Hwa-cheong (화청, 和請)’. The monk Baek Yong-sung (1864–1940), who embraced the function and effectiveness of these new relig

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Woosung, Huh. "Confronting Empires: Manhae’s Understanding of Buddhism." Diogenes 62, no. 2 (2015): 81–91. http://dx.doi.org/10.1177/0392192117703042.

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This paper outlines some key ideas of the twentieth-century Buddhist monk Han Yong-un, or Manhae. It focuses in particular on Manhae’s social engagement under the Japanese occupation. It underlines the role played by Manhae’s doctrine in reviving a national sentiment and culture in Korea. It elaborates on his doctrine of the Loved one, or nim, sketches the mutual influences of Buddhism and Confucianism in his thought, and builds on his critique of imperialism, militarism, and Korean “self-ruination.”

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Kim, David W. "Hoedang and Jingakjong: Esoteric Buddhism in Contemporary Korea." Religions 13, no. 10 (2022): 908. http://dx.doi.org/10.3390/rel13100908.

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This article discusses the emergence, transformation, and transmission of an esoteric Buddhist movement that Hoedang (孫珪祥, Kyu-shang Sohn [or Sohn, Gyu-sang], 1902–1963) began in the 1940s and 1950s. Starting in the middle of the eighth century, the history of Korean Esoteric Buddhism indicates that the tradition continued to exist (albeit marginally) until the Joseon dynasty (1392–1897). However, this case study, which focuses on the new religious sect of Jingak, explorers Jingak’s reformist characteristics and its efforts toward the renewal of Korean Buddhism in contemporary society. The art

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20

Hwang, Taisung. "A study on intergenerational communication using medication: focused on intuition and deductive reasoning." Journal of Meditation based Psychological Counseling 30 (December 31, 2023): 47–56. http://dx.doi.org/10.12972/mpca.20230009.

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In contemporary Korean society, which contains diverse thoughts, ideologies, and philosophies, the intuition-first principle needs to be reconsidered. Korean society has already shifted from a collective agricultural society to an individualistic commercial society. People over their 60s tend to suppress personal independence while encouraging dependency inside the group. However, those under their 50s emphasize one’s independence and self-control, and encourage individuals to make their own choices. Particularly, younger generation under 30s, who shows strong individualistic tendencies, are f

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Park, Cheonghwan, and Kyungrae Kim. "Covid-19 and Korean Buddhism: Assessing the Impact of South Korea’s Coronavirus Epidemic on the Future of Its Buddhist Community." Religions 12, no. 3 (2021): 147. http://dx.doi.org/10.3390/rel12030147.

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While the Covid-19 pandemic has altered many aspects of life in South Korea over 2020, its impact on South Korea’s religious landscape has been enormous as the country’s three major religions (Catholicism, Buddhism, and Protestant Christianity) have suffered considerable loses in both their income and membership. Despite these challenges, however, Buddhism’s public image has actually improved since the start of the epidemic due to the rapid and proactive responses of the nation’s largest Buddhist organization, the Jogye Order of Korean Buddhism (K. Daehan bulgyo jogyejong). This article critic

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Yoon, Young-Hae, and Sherwin Jones. "Ecology, Dharma and Direct Action: A Brief Survey of Contemporary Eco-Buddhist Activism in Korea." Buddhist Studies Review 31, no. 2 (2015): 293–311. http://dx.doi.org/10.1558/bsrv.v31i2.293.

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Over the last few decades there has emerged a small, yet influential eco-Buddhism movement in South Korea which, since the turn of the millennium, has seen several S?n (J. Zen) Buddhist clerics engage in high-profile protests and activism campaigns opposing massive development projects which threatened widespread ecological destruction. This article will survey the issues and events surrounding three such protests; the 2003 samboilbae, or ‘threesteps- one-bow’, march led by Venerable Suky?ng against the Saemangeum Reclamation Project, Venerable Jiyul’s Anti-Mt. Ch?ns?ng tunnel hunger-strike ca

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Eliseeva, Mariia. "An alternative to the Confucianism: Buddhist doctrine of «chakravartin» in political structures of the Three Korean Kingdoms." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 2 (2024): 59. http://dx.doi.org/10.31857/s086919080030006-3.

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Religion has been the basis of the statehood of various nations since ancient times. This article analyzes the role of the Buddhist concept of “chakravartin” (ideal universal ruler) in the political structures of the Korean statehood of the Three States period. The author believes that in the context of the decline of Confucianism against the backdrop of an ideological crisis and political fragmentation in China in the period from the beginning of the 3th century to the end of the 6th century. Buddhism, having an active political potential, has become a full-fledged ideological alternative to

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Kang, Eun Ae. "A critical review of mindfulness-based healing culture : Focusing on MBSR." Korean Institute for Buddhist Studies 60 (February 28, 2024): 309–44. http://dx.doi.org/10.34275/kibs.2024.60.309.

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Currently, the phenomenon that is attracting the most attention in the field of Korean Buddhism can be said to be a healing culture based on mindfulness. Inspired by the active application and use of mindfulness in Western psychology and psychiatry, the Buddhist community is almost uncritically accepting and popularizing various Western mind-body healing programs based on mindfulness. Furthermore, the Buddhist community shows great interest in research and program development that combines traditional Buddhist practice and healing. Jon Kabat-Zinn (1944~) created and successfully po

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Finch, Andrew J. "‘In their madness they chase the wind’: The Catholic Church and the Afterlife in Late Chosŏn Korea." Studies in Church History 45 (2009): 336–48. http://dx.doi.org/10.1017/s0424208400002618.

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Following its introduction to Korea in 1784, the Catholic Church grew and developed within a rich and varied religious milieu. An indigenous tradition of popular religion, characterized in part by shamanistic practices, existed alongside two imported traditions: Confucianism and Mahāyāna Buddhism. The latter had enjoyed state patronage in the Koryŏ period (918/935-1392) but, with the establishment of the Chosŏn dynasty (1392–1911), it was supplanted by Chu-Hsi Neo-Confucianism (Chuja-hak). This became central to a policy of social reformation and was elevated to the position of state orthodoxy

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Levi, Nicolas. "Chondoist Religion in North Korea: Selected Aspects." Athenaeum Polskie Studia Politologiczne 80, no. 4 (2023): 227–38. http://dx.doi.org/10.15804/athena.2023.80.13.

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Chondoism is a 20th-century Korean pantheistic religion, based on the 19th-century Tonghak movement. Originally, Chondoism was recognized as the national religion of Korea, unlike Buddhism and Christianity. Being a patriotic movement, Chondoism was able to develop itself in North Korea when North Korea was liberated from the Japanese occupation (1910–1945). Despite the nature of the North Korean regime, Chondoism is still present in the North Korean society. Like other religious groups in North Korea, the Chondoist religion today serves political aims in this country as the Chondoist Chongu Pa

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Lee, Yeon-Seo, and Yeon-A. Kim. "Application of Pictorial Elements in Body Art: Focusing on the Buddha expressed in Buddhist art in the Unified Silla Period." Korean Society of Beauty and Art 21, no. 3 (2020): 311–24. http://dx.doi.org/10.18693/jksba.2020.21.3.311.

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In modern society, with its coexistence of diverse culture, it is a process of genuine cultural development to remember the beauty of the traditions in our cultural heritage and allow it to continue to evolve through art and cultural exchange and creative work. The truth and concept of religion are invisible in our daily lives. To expose it, help from art is needed. Buddhism, in which people realize truth on their own, samsara, and the redemption of all people are recognized as the highest values, has long been entwined with the history of the Republic of Korea. During the era of the Unified S

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Lim, Young-ae. "Facilitating Buddhism through Portable Absolution." Numen 70, no. 2-3 (2023): 286–321. http://dx.doi.org/10.1163/15685276-20231694.

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Abstract This article is a study on the miniature clay Buddha tablets and stupas collected by the Ōtani Expedition presently at the National Museum of Korea. Similar examples were found in the Dunhuang cave temples, Buddhist stupas of Xi Xia, and through English and American expeditions of the early twentieth century. A comparative study establishes the functions and characteristics unique to the Ōtani clay tablets and stupas. Such artifacts were once believed to absolve the transgressions of the dead or commissioner, while also allowing one to accumulate merits for an improved afterlife. Well

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Pye, Michael. "WON BUDDHISM AS A KOREAN NEW RELIGION." Numen 49, no. 2 (2002): 113–41. http://dx.doi.org/10.1163/156852702760186745.

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AbstractWon Buddhism was founded in the early 20th century, but although it is one of the more important new religions in modern Korea little research has been undertaken on it to date by non-members. In this introductory study based on field observations and text studies, essential information is presented which will provide a starting point for further investigations. This includes an outline of the historical development, set in motion by the founder Pak Chung-Bin (1891–1943), and of the general features of Won Buddhism as a religion. Particular attention is given to Won Buddhism's role in

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Gu, Jahyun, and Juhwan Kim. "Navigating the Intersections of Religion and Education Reflected in the Institutional Mission: Examining the Case of Dongguk University as a Buddhist-Affiliated Institution in South Korea." Religions 15, no. 6 (2024): 644. http://dx.doi.org/10.3390/rel15060644.

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This study examines the ongoing impact of religiously affiliated private institutions on the dynamics of higher education in South Korea. To do so, this study pays attention to the case of Dongguk University as a renowned Buddhist-affiliated institution. By exploring the university’s institutional mission, educational goals, governance, symbolic representations, and curricula, this study illustrates the ways in which Dongguk University integrates its Buddhist identity into various facets of its educational framework. This study especially highlights the university’s ongoing efforts to reconcil

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Mun-kyu Bae, Mun-kyu Bae. "Korean Traditional Thoughts and Moral Education." Korea Association for Public Value 6 (June 30, 2024): 61–68. http://dx.doi.org/10.53581/jopv.2023.6.1.61.

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Purpose: This study aims to explore the characteristics the Korean traditional thoughts and show some implications to improve the modern moral education in South Korea. Method: This study looked at books from the past that contained much of Korean traditional thoughts. Also, I referred to how Korean traditional thoughts were described in moral ethics textbooks. Results: Through this study, the following research results can be discovered. First, contents necessary for moral education can be found in Korean traditional thoughts. Second, the idea of piety for heaven [敬天思想], the spirit of harmony

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Welter, Albert. "The problem with orthodoxy in Zen Buddhism: Yongming Yanshou's notion of zong in the Zongjin lu (Records of the Source Mirror)." Studies in Religion/Sciences Religieuses 31, no. 1 (2002): 3–18. http://dx.doi.org/10.1177/000842980203100101.

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The practice of Zen Buddhism in Japan, Chan Buddhism in China, and its counterparts in Korea and Vietnam bear little resemblance to the way this form of Buddhism is often characterized ideologically. The present study explores some of the premises of "moderate" Chan, which forms the basis for Chan/Zen as an institutional religion operating within the larger Buddhist world of East Asian societies. In particular, the study addresses the notion of zong in the Zongjing lu (Record of the Source Mirror), compiled by Yongming Yanshou (904-975), one of the leading representatives of "scholastic" (wenz

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최엽. "Buddhist Paintings of Early Modern Period in Korea and Buddhism Propaganda." KOREAN JOURNAL OF ART HISTORY 281, no. 281 (2014): 203–28. http://dx.doi.org/10.31065/ahak.281.281.201403.007.

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Grayson, James Huntley. "They First Saw a Mirror: A Korean Folktale as a Form of Social Criticism." Journal of the Royal Asiatic Society 16, no. 3 (2006): 261–77. http://dx.doi.org/10.1017/s1356186306006468.

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One of the most popular modern Korean folktales is Choi Tale Type 500, ‘The People Who Saw a Mirror for the First Time’. This tale however is neither a uniquely Korean nor East Asian tale, but an example of a general class of folktales found throughout the world. In the Aarne-Thompson Index it is classified as tale type 1336A, ‘Man does not Recognize his own Reflection in the Water (Mirror)’. The origins of the modern Korean tale may be traced back to the early years of the transmission and establishment of Buddhism in East Asia. The initial use of this tale in a Buddhist context, as a means t

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Kang, Wi Jo, and James Huntley Grayson. "Early Buddhism and Christianity in Korea." Buddhist-Christian Studies 7 (1987): 244. http://dx.doi.org/10.2307/1390247.

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Kim, Jongmyung. "Kings and Buddhism in Medieval Korea." Korean Studies 41, no. 1 (2017): 128–51. http://dx.doi.org/10.1353/ks.2017.0021.

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Moon, Hyungong, and Brian D. Somers. "The Contents and Functions of the 49-Day Funeral Rites in Modern Korean Buddhism." Religions 14, no. 12 (2023): 1482. http://dx.doi.org/10.3390/rel14121482.

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This article explores the history and procedures of the 49-day Buddhist funeral ceremony, which functions as a ritual for the dead and a healing tool for the bereaved. The significance of this ceremony has its origins in The Treatise of the Great Commentary of the Abhidharma (아비달마대비바사론, 阿毘達磨大毘婆沙論) and The Sūtra of the Fundamental Vows of the Bodhisattva Kṣitigarbha (지장보살본원경, 地藏菩薩本願經). While this 49-day ceremony has been practiced in Korea for centuries, it was overshadowed by Confucian-style funerals, which were predominant during the Joseon dynasty. Since the end of the Joseon dynasty, Buddhi

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Vermeersch, Sem. "Syncretism, Harmonization, and Mutual Appropriation between Buddhism and Confucianism in Pre-Joseon Korea." Religions 11, no. 5 (2020): 231. http://dx.doi.org/10.3390/rel11050231.

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Following the introduction of Buddhism to China, various strategies of accommodation with Chinese culture were developed, all amounting to some form of syncretism with Chinese religions, mainly Confucianism. Buddhism in pre-modern Korea displayed similar forms of interaction with Confucianism. This article aims to critique the notion that such interactions were merely forms of “harmonization”, finding common ground between the traditions. If one religion borrows from another or adopts the message of another religion, it will be affected to some degree, which is why the concept of syncretism is

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Han, Sang-Gil. "A Study on a Buddhist ritual and Bompae in Korea Modern Buddhism." Journal of Korean Seon Studies 29 (August 31, 2011): 259. http://dx.doi.org/10.22253/jkss.2011.08.29.259.

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Kim, Hwansoo Ilmee. "Who Gets to Represent Korean Buddhism? The Contest to Control Buddhism in Colonial Korea, 1920–1945." Journal of Japanese Studies 45, no. 2 (2019): 339–68. http://dx.doi.org/10.1353/jjs.2019.0037.

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Adams, Eamon F. "Buddhism and Cultural Consumption in Contemporary Korea: From ‘Nation Protecting Buddhism’ to ‘Nation Globalising Buddhism’." Society of Theology and Thought 79 (June 30, 2017): 126–65. http://dx.doi.org/10.21731/ctat.2017.79.126.

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Introvigne, Massimo. "The Flourishing of New Religions in Korea." Nova Religio 25, no. 1 (2021): 5–13. http://dx.doi.org/10.1525/nr.2021.25.1.5.

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This issue of Nova Religio explores the success, in several cases spectacular, of different new religions in South Korea, and the controversies they generated. In this introduction I suggest that, notwithstanding their different Christian and non-Christian backgrounds, most Korean new religions share some common features, including messianism, millenarianism, and proposals for social reform. I introduce a typology of four major groupings: Christian new religions, “traditionalist” groups that call for a restoration of Korea’s ancient spirituality, Won Buddhism, and Jeungsanism. Finally, I sugge

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김종인. "Buddhism as the Cultural Tradition of Korea: The Identity of Buddhism in the Early 20th Century Korea." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 60 (2010): 61–87. http://dx.doi.org/10.21457/kars..60.201009.61.

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Song, Grace J. "From Courtesan to Wŏn Buddhist Teacher: The Life of Yi Ch’ŏngch’un." Religions 14, no. 3 (2023): 369. http://dx.doi.org/10.3390/rel14030369.

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This study examines the life of Yi Ch’ŏngch’un 李靑春 (1886–1955), one of the first female disciples of Wŏn Buddhism, a 20th-century Korean religious movement. Her story shows modernity’s impact on Korean women’s psyche and social roles, and the progressive initiative of male teachers who advanced gender equality in new Korean religious movements. A range of data, including periodicals, letters, and newspaper articles, enable us to understand the changing face of women during the process of modernization in Korea. This paper gives voice to the significant role of Yi Ch’ŏngch’un, an exceptional fi

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Shmakova, A. S., and Е. E. Voytishek. "The Written Sources of the Goryeo Period about Incense and Buddhist Olfactory Practices on the Korean Peninsula." Vestnik NSU. Series: History and Philology 22, no. 10 (2023): 56–66. http://dx.doi.org/10.25205/1818-7919-2023-22-10-56-66.

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Having originated in ancient China during the Neolithic era, the tradition of using aromatic substances spread to other countries of the Sino-hieroglyphic area. On the Korean Peninsula, under the influence of internal features based on the Chinese version of aromatic culture and the Buddhist religious component, even a special type of maehyang ritual rite was formed, which consisted of burying a piece of wood in the ground in the presence of representatives of the Buddhist community on some important occasion. In this case, it was necessary to record in writing form the fact of burial on a ste

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Galmiche, Florence. "A Retreat in a South Korean Buddhist Monastery. Becoming a Lay Devotee Through Monastic Life." European Journal of East Asian Studies 9, no. 1 (2010): 47–66. http://dx.doi.org/10.1163/156805810x517661.

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AbstractIn South Korea, the distance between Buddhist monastics and lay devotees tends to reduce as monasteries and temples multiply in urban areas. Even the remote mountain monasteries have broadened their access to lay visitors. Nowadays monastic and lay Buddhists have more occasions to meet than before and the current intensification of their relationships brings important redefinitions of their respective identities. This paper explores how far this new spatial proximity signifies a rapprochement between monastic and lay Buddhists. Through an ethnographic approach and a participant observa

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Won, Yong Sang. "Modernization of Buddhism in Korea - Focusing on the Theory of Buddhism Reformation -." Religions of Korea 43 (February 28, 2018): 179–204. http://dx.doi.org/10.37860/krel.2018.02.43.179.

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Wu, Xian. "Religion and National Values: A Cross-Cultural Comparison of Denmark, Iran, South Korea, and Thailand." Lecture Notes in Education Psychology and Public Media 56, no. 1 (2024): 14–19. http://dx.doi.org/10.54254/2753-7048/56/20241575.

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This paper analyses a comparative analysis of the national cultures of Denmark, Iran, South Korea, and Thailand, utilizing Hofstedes, GLOBE, and World Values Survey (WVS) cultural dimensions. It details how each country's predominant religionChristianity in Denmark, Islam in Iran, Confucianism in South Korea, and Buddhism in Thailandinfluences various cultural metrics such as power distance, individualism, and uncertainty avoidance. Denmark is highlighted for its low power distance and high individualism, indicative of a culture that values equality and individual rights. Iran is depicted as h

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SHIM, Jae-ryong. "Buddhism and the Modernization Process in Korea." Social Compass 47, no. 4 (2000): 541–48. http://dx.doi.org/10.1177/003776800047004006.

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Lee, Byongho. "Tracing the Origin of Japan’s First Buddhist Temple: Japan’s Asukadera Viewed through the Lens of the Korean Paekche Kingdom Temple Site of Wanghŭng-sa." Religions 13, no. 9 (2022): 846. http://dx.doi.org/10.3390/rel13090846.

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The beginning of the construction of Japan’s first large-scale Buddhist temple, Asukadera 飛鳥寺, in 588, marks an important turning point in the ancient history of Japan. The construction of a Buddhist temple was a major event through which Japanese people, who had believed in traditional indigenous religion, came to embrace Buddhism, one of the major world religions. Inscribed śarīra reliquaries were discovered from the wooden pagoda site at the Wanghŭng-sa 王興寺 in Puyŏ. According to these inscriptions, Wanghŭng-sa was built in 577, 11 years before the establishment of Asukadera in 588. Based on

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