Kungmin yulli t'ŭkkang -- Ch'oe Che-u non -- Silla munhwa wa p'ungnyu chŏngsin.

Old societies had the following superstition: Certain persons had demons attached to them, and things that they had used were considered "unclean." These things then became forbidden objects; if one came into contact with them, then one's body, too, would be polluted by the demonic influence.

1. An Tŏng-mun ŭi hangmun chŏngsin kwa ch'ŏse pangsik -- 2. An Tŏng-mun ŭi Samsan Sŏwŏn wisang chŏngnip kwa kŭ ŭimi -- 3. Ha Ik-pŏm ŭi sam kwa munhak -- 4. Pak Ch'i-bok ŭi Nammyŏnghak kyesŭng yangsang -- 5. Kang Pyŏng-ju ŭi hangmun kwa munhak -- 6. Chŏng Chae-gyu ŭi hangmun chŏngsin kwa 'Taehak' haesŏk -- 7. Kim Chin-ho ŭi haksŏl e taehayŏ -- 8. Kwak Chong-sŏk ŭi Myŏngdŏksŏl nonjaeng -- 9. Kim Hwang ŭi Kyŏnghak Sipto e taehayŏ.

Revelation is a central category in many religions. Judaism, Christianity, Islam, Mormonism or Unificationists are difficult if not impossible to imagine without it. For some, revelation signifies a decisive event in the past, for others it is a present reality. It plays a central role in shaping religious identities, and it is the reason for much criticism. Some follow a religion only because of its claim to divine revelation, whereas others criticize it as "hearsay upon hearsay" (Paine) on which they (...) would never rest their belief. Some religions have built elaborate institutions of priests and privileged interpreters to safeguard their revelation, control access to it and to protect the right way of interpreting and communicating it. But claims to revelation have also been criticized as strategies of self-immunization, which allow religions to avoid critical public debate of their views and teachings, or legitimize the position of those in power. The 33rd Conference of Philosophy of Religion at Claremont Graduate University in 2012 addressed these complex issues by concentrating on three areas of debate: I. Revelation and Reason, II. Hermeneutics of Revelation, III. Phenomenology of Revelation. (shrink)