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KOREAN TRANSFORMATION OF BUDDHISM IN...

KIM, SANG YIL.

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KOREAN TRANSFORMATION OF BUDDHISM IN THE SEVENTH CENTURY: A PROCESS VIEW.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	KOREAN TRANSFORMATION OF BUDDHISM IN THE SEVENTH CENTURY: A PROCESS VIEW./
作者:	KIM, SANG YIL.
面頁冊數:	272 p.
附註:	Source: Dissertation Abstracts International, Volume: 43-04, Section: A, page: 1194.
Contained By:	Dissertation Abstracts International43-04A.
標題:	Religion, History of. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=8220607

KOREAN TRANSFORMATION OF BUDDHISM IN THE SEVENTH CENTURY: A PROCESS VIEW.
KIM, SANG YIL.

KOREAN TRANSFORMATION OF BUDDHISM IN THE SEVENTH CENTURY: A PROCESS VIEW. - 272 p.

Source: Dissertation Abstracts International, Volume: 43-04, Section: A, page: 1194.

Thesis (Ph.D.)--The Claremont Graduate University, 1982.

Modern Korean scholarship identifies the distinctiveness of Korean culture as the Han mentality. I define this Korean Mind as nonorientable. Western process philosophy sheds light upon the nonorientable Korean mind because process philosophy itself deals with nonorientability in its rejection of substance and dualism. Although it is true that oriental philosophy, in general, is nonsubstantial and nearer to process understanding, nevertheless, Chinese thought, compared to Korean thought, has much deeper roots in the substantialist philosophy.Subjects--Topical Terms:

1017471
Religion, History of.

KOREAN TRANSFORMATION OF BUDDHISM IN THE SEVENTH CENTURY: A PROCESS VIEW.
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245 1 0 $a KOREAN TRANSFORMATION OF BUDDHISM IN THE SEVENTH CENTURY: A PROCESS VIEW.
300 $a 272 p.
500 $a Source: Dissertation Abstracts International, Volume: 43-04, Section: A, page: 1194.
502 $a Thesis (Ph.D.)--The Claremont Graduate University, 1982.
520 $a Modern Korean scholarship identifies the distinctiveness of Korean culture as the Han mentality. I define this Korean Mind as nonorientable. Western process philosophy sheds light upon the nonorientable Korean mind because process philosophy itself deals with nonorientability in its rejection of substance and dualism. Although it is true that oriental philosophy, in general, is nonsubstantial and nearer to process understanding, nevertheless, Chinese thought, compared to Korean thought, has much deeper roots in the substantialist philosophy.
520 $a This relationship is illustrated in the comparison between Chinese Neo-Confucianism and Korean Neo-Confucianism in the seventeenth century. The Chinese, Chu-hsi, firmly held to an orientable model which I call the I-ching Model, whereas the Korean, Yulgok, criticized Chu-hsi for holding to this false foundation and instead built his form of Neo-Confucianism on the basis of nonorientability. Similarly in the seventh century Korean Buddhists transformed Chinese Buddhist traditions through the Han influence. This dissertation will show how orientable forms of Chinese Buddhism were transformed by the nonorientability of the Korean Mind. After this transformation took place, Korean thinkers, in turn, contributed to the transformation of Chinese Buddhism. In particular, I will describe Seng-lang's transformation of San-lun, Wonchuk's of Yogacara, and I-hsiang's of Hua-uen Buddhism. I describe how Wonhyo became the synthesizer of the above three thinkers, his thought forming the culmination of Korean Buddhism in his doctrine. In each case I will draw comparison with the transformation of Western philosophy by process philosophy.
520 $a This common factor that unifies these several Buddhist schools is found in the concept of Han. I define the basic concept of Han as "nonorientable" thinking, or a form of thinking which is analogous to the nonsubstantialist thinking of process philosophy. In the seventh century, when Chinese Buddhist schools were introduced into Korea, Korean thinkers transformed these Chinese modes of thought in accordance with the Han spirit.
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