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The issue of Tan-Kun needs the new interpretations and approaches. The study on the Tan-Kun in Korean culture is closely linked to the search for a series of cultural universality among the cultural exchanges and mixtures with other cultures.
In the late nineteenth century, the Korean National Religions (for short, KNR) insist on unifying and tolerating different philosophies and cultures. And then there is a conception that the KNR repeatedly give a self-definition. This conception is Sun (仙: the immortal beings or god-man). Most of them especially affirm the divinity of light spirits. Also they affinn Hanin and Tankun (檀仁&檀君 the royal ancestors of Korean, the first King of the 8aedal nations), the roots of Korean culture as natural originality. And they have an idea which inherits Kook-Sun (國仙: the party of Korean national inunortal beings). They said that the inheritance of Tankun (檀君) thought is the need of the times. They insisted that Korea is not a province, but the center of the world. Koreans have to cultivate the inner bio-energy and the foundation of self-support. Really the thoughts of Sun started in ancient Korea. It had spread through the cultural exchange from Tong-ie (束夷: the name of ancient Korean race) to Hwa-ha (華夏: the name of ancient Chinese race). Later it was re-imported into Korea with Taoism and Taoistic books. The short history of Sun is as follows. Long ago, there was a man in Korea. His IlUme was Tankun Wangkeom (檀君 王儉 the Royal ancestor of Korea mentioned above). He defined himself as a Sun. So Sun was a concept of self-definition. From this the thoughts of Sun were started. As a result, it created a philosophical system of Koreans' outlook on man and the world. We call it the Kook-Sun (國仙) or Sundo (國道) In the Korean academic world, it is called Ko-Shinkyo (古神敎: the ancient Korean religion of believing in the divine spirits) or Ko-Sundo (古仙道 the ancient Korean training Tao of Sun). It became the spirits that bind all Koreans together in the ancient period. The thoughts of Sam-Shin are connected with the theory of the Korean trinity especially. In Korea, the One is Han-im and the three are the three
founding fathers of Korean. In this case, Han-im is the three founding fathers at the same time. So the One is same as the Three. From this, the three founding fathers exactly become a god of birth and breeding. Thus I say that it is the theory of the Korean trinity. In other words, the One God acts the three realities. The One and the three are the same exactly. In the meaning of ontology, we can say that the theology of Korean Sam-Shin shows the understanding of the relation of One and three as the oriental numeric studies. Most Korean metaphysics on God is based on this theology. Only now we can say that it is the three aspects
of One God. And the three can be understood as various concepts. Metaphysically we can say that the three are the being, moving and cognition.
But all of it originated from the One (the Han as Korean) in the end. Especially the Tankun myth speaks of Jaeshe-Ihwa (在世理化: the going well beings by reasoning in the world). Kowoon represented Hongik-Inkan (弘益人間: the extension of human welfare and hanoony) as Jeophwa-Kunshaeng (接化群生: to breed and expand life when the man encounters the beings) and he spoke of the Tao of Hyunmyo (玄妙之道 the Tao of miracle, it is same to the Too of Fungryu which had existed in Korea). From mediation, life makes the separate two matters meaningful themselves. We call it 'Woori(우리, in Korean).' You and I make 'the We.'So 'the We'can be separated by elements, but 'Woori' cannot be severed because 'Woori' is the concept of the whole operating. It is not separate from anything else. And most Koreans hope to become 'Woori.' When one man can tolerate the other, they become all of us, namely Woori. In Korean myth, it is called Hongik-Inkan (弘益人間). This means the seeking of human welfare and the expanding of life. And it connects the expanding of life value in all beings. In 2002, we saw the Red Supporters in Seoul and everywhere in Korea. Also we saw the meeting of small candlelights. The candlelights have become the light and brightness of the world and our mind. The echoes of the Red voice want to speak of the future of human-beings on the one earth. Now it is time that we must overcome the violence of power. And we have to speak of evolution and the life of all beings.
In the late nineteenth century, the Korean National Religions (for short, KNR) insist on unifying and tolerating different philosophies and cultures. And then there is a conception that the KNR repeatedly give a self-definition. This conception is Sun (仙: the immortal beings or god-man). Most of them especially affirm the divinity of light spirits. Also they affinn Hanin and Tankun (檀仁&檀君 the royal ancestors of Korean, the first King of the 8aedal nations), the roots of Korean culture as natural originality. And they have an idea which inherits Kook-Sun (國仙: the party of Korean national inunortal beings). They said that the inheritance of Tankun (檀君) thought is the need of the times. They insisted that Korea is not a province, but the center of the world. Koreans have to cultivate the inner bio-energy and the foundation of self-support. Really the thoughts of Sun started in ancient Korea. It had spread through the cultural exchange from Tong-ie (束夷: the name of ancient Korean race) to Hwa-ha (華夏: the name of ancient Chinese race). Later it was re-imported into Korea with Taoism and Taoistic books. The short history of Sun is as follows. Long ago, there was a man in Korea. His IlUme was Tankun Wangkeom (檀君 王儉 the Royal ancestor of Korea mentioned above). He defined himself as a Sun. So Sun was a concept of self-definition. From this the thoughts of Sun were started. As a result, it created a philosophical system of Koreans' outlook on man and the world. We call it the Kook-Sun (國仙) or Sundo (國道) In the Korean academic world, it is called Ko-Shinkyo (古神敎: the ancient Korean religion of believing in the divine spirits) or Ko-Sundo (古仙道 the ancient Korean training Tao of Sun). It became the spirits that bind all Koreans together in the ancient period. The thoughts of Sam-Shin are connected with the theory of the Korean trinity especially. In Korea, the One is Han-im and the three are the three
founding fathers of Korean. In this case, Han-im is the three founding fathers at the same time. So the One is same as the Three. From this, the three founding fathers exactly become a god of birth and breeding. Thus I say that it is the theory of the Korean trinity. In other words, the One God acts the three realities. The One and the three are the same exactly. In the meaning of ontology, we can say that the theology of Korean Sam-Shin shows the understanding of the relation of One and three as the oriental numeric studies. Most Korean metaphysics on God is based on this theology. Only now we can say that it is the three aspects
of One God. And the three can be understood as various concepts. Metaphysically we can say that the three are the being, moving and cognition.
But all of it originated from the One (the Han as Korean) in the end. Especially the Tankun myth speaks of Jaeshe-Ihwa (在世理化: the going well beings by reasoning in the world). Kowoon represented Hongik-Inkan (弘益人間: the extension of human welfare and hanoony) as Jeophwa-Kunshaeng (接化群生: to breed and expand life when the man encounters the beings) and he spoke of the Tao of Hyunmyo (玄妙之道 the Tao of miracle, it is same to the Too of Fungryu which had existed in Korea). From mediation, life makes the separate two matters meaningful themselves. We call it 'Woori(우리, in Korean).' You and I make 'the We.'So 'the We'can be separated by elements, but 'Woori' cannot be severed because 'Woori' is the concept of the whole operating. It is not separate from anything else. And most Koreans hope to become 'Woori.' When one man can tolerate the other, they become all of us, namely Woori. In Korean myth, it is called Hongik-Inkan (弘益人間). This means the seeking of human welfare and the expanding of life. And it connects the expanding of life value in all beings. In 2002, we saw the Red Supporters in Seoul and everywhere in Korea. Also we saw the meeting of small candlelights. The candlelights have become the light and brightness of the world and our mind. The echoes of the Red voice want to speak of the future of human-beings on the one earth. Now it is time that we must overcome the violence of power. And we have to speak of evolution and the life of all beings.
목차
Ⅰ.평양에서의 단군
Ⅱ.단군과 단군학
Ⅲ.강동 대박산「단군릉」개건(改建)의 의미
Ⅳ.중국의 고구려에 대한 시각과 단군
Ⅴ.단군과 한민족, 그리고 미래
Ⅵ.단군학, 위기의 개념
Abstract
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