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[특집-일본의 신도(神道)와 정치사상] 신불분리(神佛分離)의 종교사적 일고찰: 신불의 타자론
박규태(Park Kyutae) 고려대학교 아세아문제연구소 2003 亞細亞硏究 Vol.46 No.4
Japanese people used to say the word "Shinbutzu" in their daily life, That is not a mere compound word which is composed of "Kami" derived from Shintoism and "Hotoke" derived from Buddhism. Rather, we might consider it a new deistic concept which has been made popular by the Japanese unique imagination. With regard to this concept of "Shinbutzu", this article examines various patterns and historical development of the so-called "Shinbutzu Shugo", as well as the numerous causes and backgrounds which made possible the development of such peculiar religious phenomena as millenial "Shinbutzu Shugo", a sudden "Shinbutzu Bunri" and "Haibutzu Kaishyaku" in the early phase of Meiji Restoration. I interpret the epistemological meanings of the separation of Shinto and Buddhism from the perspective of history of religions. Buddhism did not become superior to Shinto( =the traditional) before long Japanese people was very receptive to Buddhism as the Other( = the new or the different). But since the reception of Buddhism( =the Other) was basically a process without an enough confrontation with Shinto( the Japanese came easily to forget Shinto, And that's why the Japanese return to Shinto was so sudden and took the form of a psychological denial of Buddhism, I call the symptom a "recollection in a smelting furnace." Prospectively speaking, Japan might not be a true smelting furnace until such "Imagination of Shinbutzu" can be displayed not by self-adherence through denying the Other but by self-transformation through experiencing the Other as it is, indeed until it moulds a more creative product.
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박규태 ( Park Kyutae ) 서울대학교 종교문제연구소 2021 종교와 문화 Vol.- No.41
1970年代以後現代日本社會においては新宗敎を中心とした宗敎ブームが廣く生じたが, そのなかで特に注目すべき新しい現象としていわゆる「水子供養」を擧げることができよう。今日水子といえば一般に死産兒や落胎兒あるいは幼いときに死んだ子供たちをさす。從來水子供養に関する硏究の觀點は大きく三つの流れ, すなわち佛敎·神道·新宗敎などと結び付けて解釋する宗敎的な觀點, 落胎をめぐった女性の選擇權を强調するフェミニズム的な觀點, そして水子供養の商業的側面または豊かな社會における不安などの社會心理に焦点を当てる社會學的な觀點に區分できる。本考ではこれらのなか水子供養の宗敎的文脈やその意味に対する考察とあわせて文化論的な解釋を試みることにする. その際ことに傳統的な日本的地藏觀念および「賽の河原」に関わる民俗信仰との接點に注目する。先行硏究では「水子地藏」のことを当たり前の前提とするがゆえに「水子供養において地藏が重要な媒介として登場する脈絡は何か」あるいは「水子地藏が子供のイメージとして表象される理由は何か」ひいては「水子供養から伺えるような日本的感性は何か」というような問いに対しては殆んど問題にしていなかった。このような問題提起に基づく本考の目的は, まずは宗敎的文脈を中心に水子供養をめぐる様々な觀點をまとめてから, 日本的な地藏信仰と水子供養との關係を求め, しかも窮極的に水子供養においてあらわれてくるような獨特の日本的な感受性を「物の哀れ」という日本人の代表的な美意識と関連させて解明することにある.
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박규태(Kyutae, Park) 한국종교학회 2016 宗敎硏究 Vol.76 No.1
It has been often said that Japanese religions have nothing to do with Taoism. This might owe to the overwhelming power of Buddhism in the history of the ‘syncretism between Buddhism and Shinto’(神仏習合), as well as the decisive domination of State Shinto in modern Japan. In addition, the fact that the public introduction of Taoist temple(道観) and priest in Taoism(道士) cannot be identified in Japan is also a main reason why the influence of Taoism has been so disregarded or neglected in Japan. However, various remains related to Taoism such as the magical wooden tablets historically used to write on(呪符木簡) have been discovered in recent years, which is bringing about a new tendency to acknowledge the relationship between Taoism and the Japanese religions including Shinto(神道). Then, when and how did Shinto be formed? As regards this question, almost all the Japanese people and even many scholars believe that Shinto is an indigenous native Japanese religion(民族宗敎) generated and developed from ancient times until now in a spontaneous manner. But such an understanding must be a mistaking. For Shinto is actually a historical production which has been greatly transformed under the influence of East-Asian religious thoughts and rituals such as Shamanism, belief in sacred mountains, Buddhism and Taoism as well. The purpose of this paper is to examine the relationship between Taoism and Japanese Shinto, especially focusing on Emperor and Ise Shrine(伊勢神宮) which are central to Japanese Shinto system.
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초고령 다사사회 일본에 있어 종교의 새로운 지평 - ‘임상종교사’를 중심으로 -
박규태(Kyutae PARK) 한국종교학회 2020 宗敎硏究 Vol.80 No.3
Japan has become a super-aging society as the rate of older adults amounted to 21% in 2007, and now is 28.4% in 2020. In addition, the total population of Japan began to decrease from the year of 2011, and it is estimated that the number of older adults will occupy about 40% among the total population in 2060. In this situation, many scholars in religious studies are giving serious attention to the issue of how religion can survive at the time of such a super-aging death-ridden society. The so-called “interfaith chaplain”(臨床宗敎師, linshō-shyūkyōshi) who is a type of clinical religionist has appeared as a kindofexit . The word “linshō-shyūkyōshi” has been so often mentioned through various media, especially just after the Great East Japan Earthquake in 2011. The main purpose of this essay is to investigate the significance of “interfaith chaplain” from the perspective of the relationship between religion and medical care and (or) between religion and welfare in contemporary Japan which is called “a super-aging death-ridden society”. In so doing, I will explore the formation and present conditions of “interfaith chaplain” as a new religious trend, and try to evaluate the possibility of “interfaith chaplain” in my conclusion.
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다국적기업 직원이 지각한 배타적 글로벌 인재관리제도가 근속의도에 미치는 영향: 대인관계의 조절효과를 중심으로
이효원(Xiaoyuan Li),박용석(Yong Suhk Pak),박규태(Kyutae Park) 한국경영학회 2021 經營學硏究 Vol.50 No.6
Exclusive global talent management (GTM) has been one of the most crucial strategic practices for multinational enterprises (MNEs) in this competitive global economy. Although prior literature has focused on the positive role of exclusive GTM, recent studies started to recognize that exclusive GTM, which excessively emphasize talent, may lead to competitive culture within the MNE, resulting in a negative effect. Within this vein, this study aims at exploring the potential negative impact of perceived exclusive GTM on employees and the moderating factors that would weaken the negative influence of exclusive GTM. Survey results from 610 Korean employees working for 25 MNEs show that employees’ perceptions of exclusive GTM would have a negative effect on their intention to stay. Moreover, the negative effect of perceived exclusive GTM on employee intention to stay would be weakened when employees have satisfied relationships with their supervisors and co-workers.
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