Acceptance of Jowang Folk Beliefs in Korean Buddhism

2014 ◽  
Vol 23 (0) ◽  
pp. 117-138
Author(s):  
Jang JeongTae
Keyword(s):  
Folk Beliefs ◽  
Korean Buddhism

Syncretism of Korean Buddhism and Folk Beliefs

2019 ◽  
Vol 96 ◽  
pp. 87-121
Author(s):  
Jeong-tae Jang
Keyword(s):  
Folk Beliefs ◽  
Korean Buddhism

Syncretism of Korean Buddhism and Folk Beliefs

2020 ◽  
Vol 101 ◽  
pp. 69-101
Author(s):  
Jung-Tae Jang
Keyword(s):  
Folk Beliefs ◽  
Korean Buddhism

Wisdom and culture

2017 ◽  
Author(s):  
Igor Grossmann ◽  
Franki Y. H. Kung
Keyword(s):  
Human Development ◽  
Cross Cultural ◽  
Folk Beliefs ◽  
Psychological Phenomena ◽  
Culturally Grounded ◽  
Pragmatic Reasoning ◽  
And Function ◽  
Social Components

Wisdom is often considered to be the pinnacle of human development. Though it is universally cherished, it is unclear whether the concept of wisdom can be applied similarly across cultures. We review the emerging research on this topic, exploring extant scholarly definitions, portrayals of wisdom in the world’s philosophies, folk beliefs concerning wisdom and its development, and empirical insights evaluating expression of wisdom-related characteristics. There appears to be a large amount of convergence in scholarly and cross-cultural folk concepts, suggesting that wisdom involves certain aspects of pragmatic reasoning, with less clarity concerning emotion regulatory and prosocial aspects of wisdom. Folk beliefs about wisdom vary across cultures in the degree to which they emphasize social components and characterize development of wisdom as an incremental ability (vs. an immutable entity). Cultures also vary in the likelihood of expressing wisdom. We conclude by calling for a culturally-grounded understanding of the distribution and function of wisdom-related psychological phenomena.

Doctrine and Practice in Medieval Korean Buddhism

2016 ◽  
Author(s):  
Richard D. McBride
Keyword(s):  
East Asia ◽  
Intellectual Heritage ◽  
Korean Buddhism

Ŭich’ŏn (1055–1101) is one of the most important figures in Koryŏ Buddhism. He was a staunch proponent of doctrinal Buddhism and the intellectual heritage of East Asia. Although Ŭich’ŏn had been educated as an adherent of the Hwaŏm (Huayan) school, he reportedly left it to found a new Ch’ŏnt’ae (Tiantai) school in Korea after a pilgrimage to China in 1085–1086. After his death, his disciples compiled his collected works. This monograph is a translation of selections from his collected works, which demonstrate that Ŭich’ŏn did not abandon the Hwaŏm school. Instead, the lectures, letters, essays, and poetry compiled his Ŭich’ŏn’s The Collected Works of State Preceptor Taegak portray a monk committed to the interfusion of doctrinal learning and meditative visualization. Ŭich’ŏn maintained a closer relationship with his Chinese mentor Jinshui Jingyuan (1011–1088) and other colleagues in the Chinese Huayan school than with monastic associates in the Tiantai school. Ŭich’ŏn’s personal writings do not support the view that Ŭich’ŏn abandoned the Hwaŏm tradition to found a new Ch’ŏnt’ae tradition, but rather that he strongly encouraged monks to blend the best learning from all doctrinal traditions with meditative contemplation.

scholarly journals Covid-19 and Korean Buddhism: Assessing the Impact of South Korea’s Coronavirus Epidemic on the Future of Its Buddhist Community

Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 147
Author(s):  
Cheonghwan Park ◽  
Kyungrae Kim
Keyword(s):  
Social Isolation ◽  
Positive Emotions ◽  
Public Image ◽  
Financial Difficulties ◽  
Korean Buddhism ◽  
Protestant Christianity ◽  
Social Media Platforms ◽  
The Many ◽  
The Impact ◽  
Religious Landscape

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 critically examines the Jogye Order’s response to the epidemic and its impact on the order thus far, along with discussions regarding the order’s future. In particular it will examine the results of three conferences held by the order in response to the epidemic and the resulting recommendations on how Korean Buddhism should adapt to effectively address the many challenges brought by the pandemic. These recommendations include establishing an online Buddhist education system, further engaging the order’s lay supporters through various social media platforms, upgrading the current lay education program with virtual learning options that directly address problems faced by the general public during the pandemic, and distributing virtual meditation classes world-wide for those who remain in quarantine or social isolation. By adopting these changes, the Jogye Order will be able to play a crucial role in promoting mental stability and the cultivation of positive emotions among the many suffering from anxiety, social isolation and financial difficulties during the pandemic.

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