社會學的 國家觀에 관한 考察

嚴妙燮 대구효성가톨릭대학교 1988 연구논문집 Vol.37 No.1

靑少年非行에 대한 社會學的 接近

嚴妙燮 효성여자대학교 학생생활지도연구소 1989 生活硏究 Vol.7 No.-

Ⅰ. 序言 Ⅱ. 靑少年非行의 槪念 및 한국에서의 靑少年犯罪의 樣相 A. 靑少年非行의 槪念 B. 한국 청소년범죄의 樣相 Ⅲ. 靑少年非行에 대한 社會學的 諸理論 1) 文化傳達理論 2) 差別交際理論(differential association theory) 3) Anomie이론 4) 機會構造 差異理論 5) 非行下位化理論(theory of delinquent subculture) 6) 烙印理論(labeling theory) Ⅳ. 資本主義社會의 構造的 特性 Ⅴ. 結 言

과학구조의 변화 : toward the new Social Ethic & Order 새로운 사회윤리와 질서를 향하여

嚴妙燮 대구효성가톨릭대학교 1998 연구논문집 Vol.58 No.1

Since Mannheims efforts(Ideology and Utopia) to find a correlation between ideas and their social locations, the sociology of knowledge has developed its new various of the standpoint theories. I think the sociology of science or the sociology of scientific knowledge is lie among these new versions. Especially the post-Kuhnian sociology of science and the study of scientific knowledge begin to link substantive feature of scientific knowledge to scientific work organization or its 'life world.' And in addition to it, the advance of science into the life-world and economic production made the current society to be described as 'knowledge society'(Nico Stehr) or 'science society'(Rolf Kreibich). This paper has been written with an aim to examine the followings. ① Can particular religious ethic or moral support the development of science? ② How does culture or power affect the structure of scientific knowledge? ③ How can the science overcome its the 'crisis of legitimacy' in the way of postmodernism-the traditional categories that separated truth from fiction, high from popular culture and the sacred from the propane no longer hold-? Merton has asserted in his sociology of science that Protestantism provided on early cultural support for scientific advance, but modern science no longer requires any religious legitimation since it provides its own rationalism. However I suggest it was rather Western Philosophy(especially pragmatism) and religion(Christanity-including Catholic) than just Protestantism that the Western Culture drove the development in economic and scientific behavior. Because the fundamental idea of Pragmatism try to link dynamically thought and existence or idea and reality by the activity. And science is not only the field of power and struggle so that it reveals acute competition but also its value and norm be deeply affected by culture and institution of a special society. So it needs emphasize that science is not a methodical evidentiary process but a process of interpretive construction. In order to overcome the crisis of legitimacy in science which is no longer taken for granted as a social resource, we also have to establish more flexible and less regid norm that can be applied in the local and situationaly produced character of social institutions specially under the stream of postmodernism. Besides the comprehensive scientization and technification of our everyday ordinary life have shrived the difference between lay people and experts. And they have transformed itself into competition between different experts. Therefore to reconnect scientific work at the level of its methodological reflection and self-criticism to reality, the concept of empiricism must be rethought and redetermined from a theoretical and historical understanding. As well the social member out of the professional scientific institutions-lay people-have to keep watch on the social role of scientists and scientific institutions what they do. And moreover in the context of a 'Humanistic Technology'(of Fromm) and 'Grobal Culture'(postmodernism is a symptom) we need to develop the 'ethic industry'

思想의 社會的 基盤과 性格

嚴妙燮 대구효성가톨릭대학교 1986 연구논문집 Vol.33 No.1

산업사회의 현실구성과 새로운 의미구조의 생성

嚴妙燮 대구효성카돌릭대학교사회과학연구소 1993 사회과학연구 Vol.2 No.-

社會的 合理化와 現世 內 禁慾 : 'innerweltlich Askese'

嚴妙燮 대구효성가톨릭대학교 1996 연구논문집 Vol.52 No.1

In our time science and technology dominate as ideology and it is characterized by the break from history, the continious quest for materials & pleasure on the basis of positivism. What is more, the postmodern phenomena that take examples by the break of history, diversity of meaning and down fall of metaphysics stir up the value-system of our society which is lagged in modernization compared with the West and reputed the one of Newly Industrizing Countries. This paper has been written with an aim to examine the applicability of 'Asceticism in the world' in this atmosphere. According to Weberian Analysis, 'the Asceticism in the world' has been considered as the factor of social change that provides the motivation and driving forces for the formation of capitalism as well as the key concept of Protestantism. But Weberian Analysis could be applied in post-industrial society where the psychology of affluence and secularism is so prevalent that no one considers 'Asceticism in the world' seriously. However, in America, a representative country of Protestantism, 'Asceticism' has revived with new social movements(such as the environmental issue), emphasising the forced austerity by the deindustrialization and ultrainformationalization in the sphere of economy. This paper concluded that to establish the new value system in our society, 'Asceticism in the world' should be revived. It could be applied on the spirit of 'Propriety'(體). Only then, the new social movement could be developed as the practice of faith. The paper has searched another possibility whether or not the western Christian Asceticism in the World can find out harmony with any factor in the traditional Confucianism and have great potentialities for it's further development.

科學的 知識體系의 발전과 '人類敎'의 출현

嚴妙燮 대구효성카돌릭대학교사회과학연구소 1994 사회과학연구 Vol.3 No.-

과학적 지식체계의 발전과 ' 인류교 ' 의 출현

엄묘섭 대구가톨릭대학교 사회과학연구소 1994 사회과학연구 Vol.3 No.-

中間階級의 成長과 utopia意識의 喪失

嚴妙燮 대구효성가톨릭대학교 1991 연구논문집 Vol.43 No.1

The development of industrial society produced especially the increase in middle class and the institytionalization of class conflict. This thesis aims for an investigation of the relation between class consciousness and class activity with special focus on middle clase. Construction the concept of class as a process and the concrete conjunctures of social relationships, social conflicts and social change, I examine the class boundary of middle class, its fraction, and the character of its unionization. The middle class is not a strata of working class or boundary of middle class, its fraction, and the charater of its unionization The middle class is not a strata of working class of bourgeoisie, but an identifiable class of which boundary is conceived as a line of seperation between other classes. But this middle class is typically split into some internal class cleavages in the process of historic development- a chain of capitalism, democratization, professionalization and bureaucratization-. Therefore, its class consciousness is perceived as less class-conscious. However, so far as it is unionization of middle class and working class are different in their characer. In other word, the labor movement of white collar performs a part of the strivings for democratization. In conclusion, I suggest the old middle class and new middle class must be united together into one single class and construct their own characteristic culture on teh basis of liberalism and equalitarianism for democracy. From Just the same point of view that the present time is referred to as the End of Ideology, the importance of revolutional utopianism(Marxism) carries very little weight. For that reason, the middle class has to come out of the idelogy of class and take the lead in the recovery of social and ethical morality. And furthermore the middle class has to spend a great effort to make the new utopianism that could be a driving force for social change.

세계화, 디아스포라(diaspora), 민족적 정체성

엄묘섭 ( Myo Sup Eom ) 대구가톨릭대학교 사회과학연구소 2007 사회과학논총 Vol.6 No.-

This paper aims to investigate the followings. First, How are the worldwide quantitative increase of diaspora and the ethnic identity are related? Second, what is the meaning of changed disapora communities as well as their national identities and how do they affect globalization? The ethnic identities of Korean diaspora show heterogeneous or sometimes even contrary appearances according to the social status, generation, gender and social experiences of the country in which they live. However, Korean diaspora living in Japan are venturing challenges trying to construct new multi-cultural global society, overcoming nationalism of a divided country with racially homogeneous culture. Therefore, for Koreans living abroad, Korean government must work on positive lines to solve various legal and political discrimination as well as widespread inequality (the most serious problem among Korean diaspora living in Japan), which harm their rights and values of lives. Also planning effective and consistent political policies for foreigners living in this country is needed to fit for the current of the times aiming at multiculturalism because nationness is formed according to accidental happenings or events and the nation can be regarded as a category of practices as Brubaker insisted.