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박승길(Park Seung Gil),남춘모(Nam Chun Mo) 원광대학교 종교문제연구소 2014 한국종교 Vol.37 No.-
종교 신자들의 가치관, 신앙태도 및 정도 그리고 그들의 사회적 고립과 집합의식, 세계관에 관한 수량적 조사는 신자들의 가치관, 그리고 신앙에 바탕을 둔 내면적 동기가 그들의 태도 및 행위와 어떤 관계를 가지고 있는가를 규명하는 것은 매우 중요한 의미를 가지고 있다. 첫째, 종교교단 및 신자들에 대해서 양적 자료를 수집한 데이터와, 그리고 그것들을 처리 및 분석한 결과는 문헌연구나, 질적 연구의 결과를 뒷받침 혹은 보충하는 데 있어서 역할을 한다. 둘째, 양적 분석결과 그 자체가 질적 연구로는 설명 및 해석할 수 없는 부분까지 규명할 수 있다는 점에서 매우 중요하다. 셋째, 통계적 처리 결과를 다른 종교집단 및 사회집단과 객관적으로 비교할 수 있다는 점에서, 사회집단으로서 해당종교가 가지고 있는 사회문화적 위치도 확인할 수 있는 측정 수단이라는 점에서 중요한 의미를 가진다. 그럼에도 불구하고, 종교집단에 대한 양적 분석을 위한 조사는 여러 가지 현실적인 문제들로 인해서 상당한 제약을 가질 수밖에 없다. 첫째는 ‘접근성의 확보’가 매우 어렵다는 점이다. 이를 위해서는 대상 종교집단과의 친밀한 관계 형성이 필요하다. 둘째, ‘조사상황에 대한 통제’를 하기 힘들다는 점이다. 셋째, 설문이나 인터뷰의 ‘변수 구성’을 하기 어렵다. 그리고 마지막으로는 ‘분석결과에 대한 신뢰성과 타당성’을 확보하기가 힘들다는 점이다. 이에 대한 대안을 만들어 종교집단에 대한 양적조사가 신뢰성과 타당성을 확보하는 연구성과가 이루어지도록 할 것이다. The quantitative approaches on religious believer’s value, faith attitudes, faith degree, their social isolations, collective consciousness, and the world view have significant implications to explain how the religious believer’s values and inner motivations are related with their attitudes and behaviors. First, quantitative data about the religious communities could compensate with research results with literature review or qualitative approaches. Second, the results of the quantitative analysis itself could explain to the point which qualitative studies could not figure it out. Third, the quantitative data on individual religious communities could be used to as a method to compare the communities it self and to measure the status of their social-cultural status. The quantitative approaches on religious communities have several challenges. The limitation of accessibility to a research target is prime issue to conduct a research. The efforts to form a close relationship with the target religious group are required to ensure accessibility. The issues of controlling research situation, variable configuration and ensuring the reliability-validity on data results could become raised. The alternative quantitative research methods which could ensure the reliability and validity are required.
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세계화 시대의 신종교 종교시장의 세계화와 신종교운동의 대응
박승길 ( Seung Gil Park ) 한국신종교학회 2011 신종교연구 Vol.25 No.-
The wave of globalization pulls down the border of the nation or the native cultural and religious area, which had to be necessary in maintaining the influences of the modernity. And also neoliberalism leading the wave of the globalization stress the social benefits of unregulated free market and rapidly circulated the power of ``market rhetoric`` in everyday life world. Under the aggressive market rhetoric, the religious markets also has rapidly developed from a exclusive sale market of the established religion into a various and instant sale market valuing highly the religious marketability. Such a shifting religious market is suitable for cultivation of new religious movement. New religions have taken various positive attitudes to suit for such market. The most general forms of transfiguration of the new religions seem to be subjectivization and persuit of spirituality in response to the individual needs of goods of salvation. Because like that, the strategy the for dealing with the problems of the globalizational pressure in the new religious movement is constantly to develop and provide the technology or skill of spiritual ability extention in order to communicate to eternal world or another life world. And also the maintaining system of after service to the members is the most necessary system of the new religion. Especially ``Dahn World``, as the strategy of ``Dahn World`s globalization, endeavors to export of their goods of salvation as a highly valued products in brain engineering fields into the world religious market. This shows a commodifation of new religious goods of salvation. Like these strategies of new religious movements to adapt to the glabalization, have often been confronted with the inner fundamentalists`` opposition. In this respect, the endeavors of the new religions to confront the pressure of the globalzation cannot move to conduct until before following to equip fully the organizational capacity in the life cycle of the new religions. But under globalization`` pressures, the tendency of a great fluctuation in the life cycle of the new religion is also noticeable. Perhaps because like such a great fluctuation, the influence of the globalization over the new religious movements could be the new chance of the growth of new religion or the new obstacle.
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박승길(Park Seung Gil) 원광대학교 종교문제연구소 2016 한국종교 Vol.40 No.-
해방 이후 한국사회는 미군정부터 법적으로 종교의 자유를 명문화하면서 개인에게 신앙자유와 종교선택권을 보장하였다. 개인은 국가나 사회의 통제나 간섭을 받지 않고 자유롭게 신앙양심에 따라 종교를 선택하고 신앙생활을 할 수 있도록 법적 보장을 받았다. 그 점에서 어떤 형태로든 현실에서 구원을 바라는 개인들에게 구원에 필요한 구제재의 수요와 공급이 자유롭게 이뤄질 수 있는 이념형적 공간으로서의 종교시장의 존재를 전제할 수 있다. 그러나 정부나 언론은 시대적 상황과 정치사회적 현실요인들에 따라 종교시장에 사실상의 통제를 통해 종교지형을 바꿔왔다. 이글은 이런 종교지형변화에 영향을 끼친 정부정책과 현실문제에 주목하면서 종교시장에서 상대적으로 브랜드 가치가 낮고 진입장벽 자체가 높은 신종교운동이 어떤 상황을 겪었으며 그 상황은 오늘날 어떻게 변했는가를 분석하고자 했다. 이를 통해 헌법에서 보장하는 종교의 자유로부터 전제되는 구제재의 자유로운 공정 거래가 이뤄지는 이상적 공간으로서의 종교시장이 사회의 건강성을 보장하는 것이 될 수 있을 것인가의 문제에 다가서보려 했다. 지금 우리사회는 건강과 같은 지극히 개인적인 일상문제 해결에서부터 종말론적 구원론에 이르기까지 다양한 스펙트럼을 지닌 새로운 ‘종교적’ 운동이 활발하게 이뤄지는 종교시장을 형성하고 있다. 여기서는 다품종의 작은 구제재가 소비자의 기호에 따라 선택과 유기가 이뤄지고 있다. 이것은 다품종 소량생산체제에 맞춰 유지되는 오늘날의 소비자중심시장과도 유사하다. 여기서는 동시에 전통적 경전의 무오류를 믿고 그 문자에 치중하는 뿌리 깊은 우리사회의 근본주의적 신앙태도에 따라 ‘죄로 가득 찬’ 사회현실을 구원하려는 종교적 열망을 종말론적 심판론에 집중하여 해소함으로써 스스로 세상 종말의 구원자이면서 심판자임을 자처하는 오컬트(Occult) 집단들도 쉽게 자생하기도 한다 Since 1945, when Korea was governed by the US Military Government, Korean people have legally been blessed with the freedom of religion. Individuals were given the right to choose their own religious beliefs, according to their own conscience, without any pressure from the government or society. In this respect, it can be said that there exists a market where salvation can be traded as goods to those individuals yearning for it. However, the government and mass media have been surreptitiously affecting the religious topography by utilizing social purification and stressing social discipline. In this paper, the focus will be on governmental policy and the reality that caused shifts in the religious topography. Specifically, we will investigate how a new religion, characterized by low brand recognition and a reduced social reputation, has evolved in the market with a high barrier to entry. Whether the market for a religion, based on the constitutional freedom of religion, can guarantee social wellness was examined in this paper. The current Korean society owns a religious market, where a wide variety of salvational goods, ranging from individual wellness to eschatology, is offered. In this specific topographical system, consumers are freely making choices to accept or refuse offered goods, highly resembling the post-Ford economic market of the current world. This religious climate can bring forth various occult groups that claim to be the judge and savior, which will free the people from a world ‘full of sins’; these groups are based on a confident belief in inerrancy and social tradition, focusing only on the literal meaning of religious scriptures.
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한국 사회에서 타자로서의 일본 종교와 타자 멘털리티의 변화
박승길 ( Seung Gil Park ),조성윤 ( Sung Youn Cho ) 한국사회사학회 2005 사회와 역사 Vol.0 No.67
In this paper, we analyzed the process by which Japanese religion is accepted in Korean society focusing on change in its growing pattern. This was done to examine the existence mode of ``the other`` mentality and its change in Korean society. There are 18 sects of Japanese religion in Korea, with the four sects ie, SGI(創價學會), Nichiren Shoshu(日蓮正宗), Tenri-Kyo(天理敎), Seicho-no-ie(生長の家) securing more than 100,000 followers. According to the data from the Statistics Office, the Japanese religion followers are estimated 2.1 million, which accounts for 4.4 per cent of the country population, and for 8.1 per cent of the religious population in the country. This records fourth in terms of number of followers, which follow Buddhism, Protestant Christianity, and Catholics. In Korean society, Japanese religion has persisted to grow while labeled ``the other.`` This can be explained by the fact that certain circumstances under which Japanese religion can permissible into Korean society have been created and that groups open to accept it has been formed. This also indicates that another mentality towards Japan-this being different from negative ``the other`` mentality towards Japanese religion-has been created. During the 1960s, Koreans considered Japan as the evil to deny its existence and the other to detest. However, at the same time it was the other to envy, and the role model to follow in the social development process. During this period, Korean Japanese undertook an important role as a messenger of Japanese religion. However, since the 1990s when Korea became significant in international community and particularly the Korean government allowed the Japanese popular culture to be imported to Korea, the perception that sees Japanese religion as the exclusive other has remarkably weakened. This also changed the way Japanese religion is introduced to Korean society. While the passive way that involves Korean Japanese as a significant messenger has gradually disappeared, missionary works actively organized by the headquarters of Japanese religion has been remarkably enforced. As a result, the sects of Japanese religion in Korea have been reshaped to be a branch with a strong connection to the headquarters. How this affects the domestic religious culture remains to be answered.
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