한국과 일본의 근대초기 신종교운동과 전형적 현실세계 인식의 유형비교

朴承吉(박승길) 한국사회학회 1990 한국사회학회 사회학대회 논문집 Vol.- No.-

전자ㆍ정보ㆍ커뮤니케이션기술과 생활세계, 사이버공간

朴承吉(박승길) 한국사회학회 1999 한국사회학회 심포지움 논문집 Vol.- No.-

포스트모더니티와 신종교 운동

朴承吉 원광대학교 종교문제연구소 1998 한국종교 Vol.23 No.-

다문화사회와 다문화가정에서의 종교적 갈등

박승길 사단법인 한국민족연구원 2010 민족연구 Vol.0 No.42

This study aims at reconsidering the significance of Korean's multicultural society declared by late president No Moohyun since 2006 and the anticipating religious conflicts in multicultural families in our society. A multicultural society means a society getting ready to receive the multiculturalism as the realities of our main culture. The Multiculturalism originated in the policy adopted for the management of cultural diversities in the multiethnic and multiracial society. And also multiculturalism, contrasting the policy of cultural assimilation between immigrants and large majorities, is the acceptance or promotion of multiple ethnic cultures, applied to the demographic make-up of a specific place, usually at the organizational level, e.g. schools, businesses, neighborhoods, cities or nations. But these programs have caused disagreement both within immigrant communities and in the wider public. As ever public opinion in the advanced multicultural society seems divided on the issue of multiculturalism. Our country has 854,007 registered foreigners residing here for more than 90 days, or 17.2 per 1,000 people. In 1998, only 147,914 foreigners were registered as residents, or 3.1 per 1,000 people. Since the change has been rapid, our society urgently needs social preparation to ensure harmony and co-existence with foreigners. The country, however, lacks preparation in this regard. Deep-rooted beliefs in blood ties and nationalism of a homogeneous nation often result in prejudice and discrimination against foreigners Fortunately our society also began to receive the multiculturalism and government ready to set up diverse drafts to cope with the prevailing state of multicultural society. Above all progressive NGOs in our country have given their support to the government's multicutural policies. But as exposed in the conservative NGOs' counter movement to the introdused bill, °ПMulticulturallntegrated primary legislation°п, public opinion seems divided on the issue of multiculturalism. Actually different experiences lead to different interpretations and attitudes of multiculturalism. In spite of all, government must take preventive measures against anticipatable social conflicts in the multicutural society, especially religious conflicts in multicultural families. Religious belief and practice is the most firmly rooted in one's everyday life style and also conservative in his or her social action. And we can easily presuppose the religious conflicts among multicultural families. But our society deliberately assume an indifferent attitude to the religions of immigrant's. We have to fear that if our society fails to brace for multiracial families' diverse religious practices, it will suffer a huge social cost in the future. This study aims at reconsidering the significance of Korean's multicultural society declared by late president No Moohyun since 2006 and the anticipating religious conflicts in multicultural families in our society. A multicultural society means a society getting ready to receive the multiculturalism as the realities of our main culture. The Multiculturalism originated in the policy adopted for the management of cultural diversities in the multiethnic and multiracial society. And also multiculturalism, contrasting the policy of cultural assimilation between immigrants and large majorities, is the acceptance or promotion of multiple ethnic cultures, applied to the demographic make-up of a specific place, usually at the organizational level, e.g. schools, businesses, neighborhoods, cities or nations. But these programs have caused disagreement both within immigrant communities and in the wider public. As ever public opinion in the advanced multicultural society seems divided on the issue of multiculturalism. Our country has 854,007 registered foreigners residing here for more than 90 days, or 17.2 per 1,000 people. In 1998, only 147,914 foreigners were registered as residents, or 3.1 per 1,000 people. Since the change has been rapid, our society urgently needs social preparation to ensure harmony and co-existence with foreigners. The country, however, lacks preparation in this regard. Deep-rooted beliefs in blood ties and nationalism of a homogeneous nation often result in prejudice and discrimination against foreigners Fortunately our society also began to receive the multiculturalism and government ready to set up diverse drafts to cope with the prevailing state of multicultural society. Above all progressive NGOs in our country have given their support to the government's multicutural policies. But as exposed in the conservative NGOs' counter movement to the introdused bill, °ПMulticulturallntegrated primary legislation°п, public opinion seems divided on the issue of multiculturalism. Actually different experiences lead to different interpretations and attitudes of multiculturalism. In spite of all, government must take preventive measures against anticipatable social conflicts in the multicutural society, especially religious conflicts in multicultural families. Religious belief and practice is the most firmly rooted in one's everyday life style and also conservative in his or her social action. And we can easily presuppose the religious conflicts among multicultural families. But our society deliberately assume an indifferent attitude to the religions of immigrant's. We have to fear that if our society fails to brace for multiracial families' diverse religious practices, it will suffer a huge social cost in the future.

현실세계의 이율 배반성과 가치 공황적 현실에의 도전 : M. Weber 사회 이론에 함축된 현실관을 중심으로

박승길 대구효성가톨릭대학교 1998 연구논문집 Vol.58 No.1

All of sudden, our Koreans have suffered a great deal of hardship, resulted from IMF financial crisis since last year. In those social situation, the suicide rate are soaring and almost all of the established social value systems are falling down. The myth of a newly developing country is also collapsing. What can we do in this situation? As long as the myth of a newly developing country was maintained, the process of modernization or social development could seemingly guarantee our moral society. But the social reality is proved to be false. The myth of eternal social development provoked a kind of belief in the societal rationalization. As we know, it has been appreciated that M. Weber analyzed all the major institutions of society in terms of their implications for the process of rationalization. However, he knew well the destiny of the modern rationalization. He analyzed that every religion of the world had traveled along a unique path of rationalization. For Weber, the antinomy in this world is dynamical, as it is about the casual conditions required for any change in the world. But, every change in appearances is subject to a rule which makes that change necessary given the existence of the prior state of the world. Thus, it rules out, among objects of experience, any change which occurs spontaneously, or not in accordance with a rule. The real world has being constructed in the way of ruling out the another choice. For the people who challenge to the antinomy in this world, the act of choice and determining between the evil and good inspired by the 'Gesinngsethik' is inevitable destiny. M. Weber was the almost only man who knew the fact.

종교시장적 지형 속의 신종교운동과 종교지형 변화

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.

三國遺事에 나타나는 카리스마의 理解와 一然의 歷史認識

朴承吉 효성여자대학교 한국전통문화연구소 1985 韓國傳統文化硏究 Vol.1 No.-

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.

자연채광시스템 적용을 위한 주광률 기준에 관한 연구

박승길(Seung-kil Park),유인혜(In-Hye Yu),손원득(Won-tug Son),신지웅(Jee-Woong Shin),정요한(Yo-Han Jeong),김영민(Young-Min Kim) 대한설비공학회 2011 대한설비공학회 학술발표대회논문집 Vol.2011 No.7

Daylighting systems have been developed and applied on modern building. A daylighting system would be beneficial for units with limited daylighting access in apartments. However, lack of research and data on the guideline and the effects of daylighting system contribute to insufficiency of a daylighting system. The purpose of this study is on categorization of daylighting systems, appropriate application by space type, and suggestion of daylighting system guideline for improvement of daylighting and light conditions. Categorization of daylighting systems derives from analyzing existing studies and literatures, and standard of daylighting systems are examined with daylighting and lighting computer-simulations.

현대사회에서의 분석적 지식의 쇠퇴와 해석행위의 부활

박승길(Seung Gil Park) 대구가톨릭대학교 사회과학연구소 1993 사회과학연구 Vol.2 No.-