is impossible to deny that these writings were published in order not
so much to recognize others as to justify oneself. Their political intentions were
generally obvious. Nevertheless, in these works, we can find not only confes-
sional statements but also indications of scholarly work that included
a recognition of others. It is clear, then, that there had been in Korean
history scholarly responses toward the ‘discovery and recognition of other
soteriologies (religions)’ and the ‘cultural conflict among them (religions)’. It
is problematic whether such activity can be considered an initial stage of ‘the
study of religions’ in the modern sense of the term. However, it is certain that,
in Korea, scholarly concern with religion and its culture was not simply
motivated by the Western influences of modernity but was also inherited from
traditional scholarship. Thus, it is possible to say that religious studies in Korea
has its own autogenous tradition.
In such a context we confront the problem of the suitability of the word
‘religion’ and the concept to which it points. Sometimes, it is unavoidable to
use subtle expressions such as the ‘religion before religion’ (before the word
jongkyo) and the ‘religion after religion’ (after the word jongkyo). Nevertheless,
it is also impossible to discard the word ‘religion’. It has become a common
word and has become a tool for describing and understanding particular
phenomena and experiences. At the same time, it is also impossible to regard
the concept ‘religion’ as a proper designation for Korean experiences without
any modification or limitation. If it is permissible to use ‘soteriology’ for our
‘religion before religion’, the following questions arise: Is it proper that we
Koreans should study our traditional soteriology in the context of studying
religions? If so, why and how? The opposite question also arises: Is it proper
that we should study religion in the context of studying our traditional
soteriology? Why and how? To these, we may add a final question: Is there
any alternative?
The proliferation of ‘religion’
Toward the end of the Joseon dynasty, the government maintained the policy
of isolation in the midst of conflict and turmoil with foreign countries.
However, from 1832 on, it had to undergo harsh pressure from England,
France, Russia, Germany, America, and Japan to open the country. Finally,
in 1876 the government opened a port and renounced the policy of isolation,
concluding the treaty with Japan (Ganghwado joyak).
During these times, with the acceptance of so-called modern civilization from
foreign countries, Korea had to adopt new words such as ‘religion’, ‘politics’,
‘science’, and ‘arts’. As already noted, we never lacked the experiences to which
the vocabularies pointed, although they might not fully correspond to these
concepts.
1111
2 3 4 5 6 7 8 9
1011
1
2
3111
4 5 6 7 8 9
20111
1 2 3 4 5 6 7 8 9
30111
1
2
3
4
35
6
7
8
9
40111
42222
3
411
CONTINENTAL EAST ASIA
177
