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류황태(Lyoo, Hwang Tae) 한국동서비교문학학회 2009 동서 비교문학저널 Vol.0 No.20
Korean Buddhism has been unknown to the world due to, maybe ironically, its strong points: the indigenous Seon (Zen) characteristics. Being influenced by Taoism, Dharma’s ineffability has put invincible barriers in front of modern religious wayfarers. For Koreans, the Buddhism of Siddhartha Gautama has long been cut off in time and space from its birthland, India, now Sri Lanka, by the big barrier called China. Consequently, Korean Buddhism, quantitatively being shadowed by Chinese Buddhism and qualitatively by western oriented and thus well known Japanese Buddhism, suffers difficulty in claiming any particular trait of her originality. The lesson by Daisetz Suzuki whose successful introduction of Zen, a Mahayana sect, to the West seems to suggest Korean Buddhism a way for its globalization. However, no noticeable alternative seems available except following Suzuki’s trail trodden a century ago. It is the development of more Upayas for the taste of Westerners. However, Koreans seem to be not yet ready for this job. A mentality beyond the Chinese cultural boundary, language skills such as Sanskrit and Pali not to mention of many western tongues, and a mastery of Western philosophy and Christianity seem to be definite necessities for the job, which again only seems to be possible by abundant manpower of religious studies of which Korean is very much deficient.
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류황태 ( Hwang Tae Lyoo ) 한국아메리카학회 2010 美國學論集 Vol.42 No.3
The relationship between Korea and Japan has not been in good terms in their long history. For William E. Griffis, Korea was both an Issachar in Eastern Asia and the rich grist between the millstones of China and Japan. The eastern millstone, Japan, has incessantly invaded Korea on the dogmatic ground that Korea was once a Japanese territory and had been a tributary to Japan for 1700 years. This perspective was popularized by Japan through The Mikado`s Empire, then the best-selling introductory book for Japan. Griffis is also the author of Corea, the Hermit Nation, the most popular book to introduce Korea to the world. However, the Japanese dogma based on the distortion of Japanese history could not survive Griffis, a yankee armed with impartial, scientific, democratic, peace-loving spirit and who later could use materials from China and from his colleagues in Korea. In the two books, especially, in Corea, the Hermit Nation the Japanese distortion is more evident. In reverse, many evidences and events in the book prove that Korea had surpassed Japan at least before the Meiji Restoration, and even has conquered Japan. Griffis argues that higher Korean civilization had flown into Japan and Japanese ancestors are Koreans. Consequently, the sudden and incongruous insertions of distortive remarks in the books even seems to make the Japanese a naivete. For the long time of 1300 years, however, the dogma has imbedded so deep in the Japanese mentality that it has now become a second nature for them. Therefore, their recent claim of Dokdo island(Takesima in Japanese) has to be seen in this context. There are a few ways such as archeological and linguistic approaches to disprove the dogma. For Japan with such mentality, there seems to be almost no hope for her to be become a democratic and rational people in a western sense and to have a peaceful relation with Korea. For Koreans, as what Griffis points out which are still true in this century, overcoming the problem of irresponsibility of her upper classes and the nationwide low morality seems to be a way to make their country strong and to build a better relation with Japan.
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류황태(Lyoo, Hwang Tae) 한국동서비교문학학회 2009 동서 비교문학저널 Vol.0 No.21
The essence of The Bhagavad Gita is the Upanishadic mysticism of the union between Brahman and Atman. Most scholars agree to the fact that the Upanishads provide the fundamental frame and mode of Hindu thoughts. There are apparent conflicts, among the ways to salvation such as sacrifice, knowledge and devotion, which are difficult to the Western mind. However, when seen from the state of awakening (moksha), the Upanishadic ideal, the literal and conceptual conflict in the Gita disappears. The way of knowledge is primary and other ways can be convenient means (upaya). So thus, whether the historicity of the Gita is true or not, it doesn’t bother the Hindu mind much. However, for the matter of actual life for denominational survival, such a contradictory scripture is useless. This is proved by the fact that the Gita has not been popular. It has been almost unknown to the majority of the Hindu people. When the Gita was introduced to the West, it appealed to a particular group of people called Romanticists who were craving for an alternative for the Christian God. The mode of their mind is almost the same as that of the Upanishadic seers. The Gita had been unknown until the 1880s when India’s national movement called Neo-Krishna consciousness arose in which the Gita played the most important role for the best image of India. The Gita can’t be imaginable without the interplay between the West and India during last two centuries. Korea could be benefited by studying the Gita, which provides broad and deep religious experiences, for her own theological matters and samsaric practical life as well. The Gita can provide some ideas about the possibility of globalizing Korean culture by exploring the Western mind manifested in India’s Gita. It is the Upanishadic mentality which Korea can find in her Seon (Zen) tradition, and its effectiveness had been already proved by Daisetz Suzuki long ago. For the job to be well-done, there seems to be a long way for Korea to know her identity and to have necessary language skills and, most of all, intellectual manpower by proper religious education.
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류황태(Lyoo, Hwang Tae) 한국동서비교문학학회 2008 동서 비교문학저널 Vol.0 No.18
The articles on the Gita are grouped into four. The first is those which have superficial remarks on it with one or two sentences. The second is those of professionals not in Gitalogy(Study of the Gita) but in their own field such as philosophy, religious studies, mathematics, medicine and education. They select particular features for their own purpose. Usually the cosmology of Brahman and its tributaries are the main use. The third group is those of western thinkers who see the Gita from the perspective of Advaita Vedanta (impersonal non-dualism). The last is the writings of Hindu thinkers, whose mentality seems different from that of their western counterparts, see the Gita in personal (theistic) dualism. There have been many occasions which deny the framework of the impersonal non-dualism to which westerners are accustomed to. Gandhi is a good example. His peculiar interpretation of the Gita is near neither to the traditional Hindu viewpoint nor to the western one. This makes westerners confused and to explore further. Consequently, the contemporary western scholar’s viewpoint seems to be nearer to theistic dualism. All the articles together could give a picture of Gita’s identity. However, no one alone can’t satisfy in explaining it. There is an allusion that the only way to understand the Gita is in each and everyone’s own personal religious (awakening) experience as happened in Arjuna. Until then many Gita lovers will pursue to identify its nature. One thing we should pay attention to is the usage of the Gita as a means to convey writers’ (or commentators’) viewpoint, field of profession and national culture. To grasp its nature is one thing and how it can be used seems to be another. This aspect of Gitalogy seems to be more substantial in the present world of globalization.
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류황태 동의대학교 인문사회연구소 2007 인간과 문화 연구 Vol.- No.13
Computer skill is not easy to acquire. Its speedily changing and endlessly spanning environment makes the user frustrated and becoming an expert seems inconceivable forever. Letting the computer run wild outside his control seems to make the matter worse. However, the user can become a ‘power user’ and put himself into self-confidence gradually by building a system to protect his computer against viruses, spywares, and adwares. A program called ‘Ghost’ of Symantec company can be the backbone of this system. And being accustomed to some major applications and utilities can help make his life more efficient and computer-oriented. Finally, he can develop a certain understanding about the computer logic and can solve almost all problems by himself. The beneficiary aspect of being a power user is substantial for his national matter as well. Making him aware of the pros and cons of computer technology and realizing its importance will give him a sense of orientation and consensus for his national well-being and security.
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