佛敎福祉의 正體性 硏究 : 初期佛典의 福祉模型을 中心으로

다국어 초록 (Multilingual Abstract)

Nowadays. The welfare[include social welfare] has been gain a numerous meaning from All of being(sattva)'s happiness and living in comfortable to All of being's cycle of misery and mission. Why this phenomenon happens so extremely? Buddhist Welfare face up to those reality and suggest the answers. So That is the reason Why Buddhist Welfare is called Universal Welfare. Buddha showed to us the teachings for himself that all of people feels happiness and overcomes every sufferings entirely. Here we can find the original identity of buddhist welfare.
Unlikely, there's wide gap between the original identity of buddhist welfare and the present state in korea today. Looking back on the past, buddhist welfare emphasized on altruism of bodhisattva and gratitude thought and the benevolence of sympathized compassion and merit-field(Punya-ksetra) thought and unconditional almsgiving and so on mahayana buddhism's carry-out. There are evidently and undoubtedly well expression of buddhist welfare. But Today, the meaning of this peerless honorable concept of buddhist welfare is laid on perversion by some ignorance. Shortly say, the matter's background like this :
Last century, Korea society's environment is rapidly westernized and people's religious angle is christianized by spreading church. The traditional buddhism and buddhist welfare is c1assified into religion and religious-social-welfare. As is generally known, That religious-social-welfare fulfill the conditions of social welfare's conservative model. Therefore, buddhist welfare is also criticized by a standpoint of social welfare's liberal model and developing perspectives. The criticized issue is that buddhist welfare's relief work based on religious mind and ethics is not enough to solve the social problem, one and the same religious-social-welfare. Can it be so truly? There are depending on fallacy that binding the buddhism on religion -common. More gravely, This fallacy brings to affect and cut out today's buddhism in the name of(Unitary) Religion Pluralism and Engaged Buddhism. Here I wonder if there are no help and a harmony and a cooperation for another without intending the One. Buddhist don't willing to adhere and stay any fixed phases(Laksana, ) that cause to hostility and conflict. All compounded things are impermanent and are not always. There are no exist to call 'the rear and 'me'. accordingly, it is called The empty(sunyata, )' But, this sunyata(same as nirvana, etc.) is regarded as the Real itself of divine(deitas)'s express by Religion Pluralism's views. It is, as it were, a fallacy of the real. So the reason and result, the buddhist monk is classified into Homo Religious in Mahayana. Otherwise, He is to be separated from world in Theravada. and From here, Buddhist welfare's identity problems comes out by degrees.
This treatise try to solve these problems. First, analyzing the present state and marking the proviso to explore ways. Second, consisting the welfare model based on early buddhist scripture to prove the demonstration. and Finally, defining the concept of buddhist welfare.

목차 (Table of Contents)

• 목차 = ⅰ
• I. 서론 = 1
• 1. 연구목적 및 문제의 개관 = 1
• 2. 연구방법 = 3
• II 불교복지의 현상(現狀) = 6
• 1. 복지와 사회복지의 본질 = 6
• 2. 일반사회복지의 이념과 모형 = 9
• 3. 한국의 사회복지와 그 전개과정 = 12
• 1) 현대사회복지의 환경여건 = 12
• 2) 한국 민간사회복지부문의 형성과정 = 14
• 4. 불교복지 현상과 정체성의 문제 = 18
• l) 현행 불교사회복지의 개념 및 정체성 문제의 개관 = 18
• 2) 민간사회복지로서의 불교사회복지 = 22
• 3) 종교사회복지로서 불교사회복지 = 28
• III. 초기불전의 불교복지 모형 = 36
• 1. 복지의 인식 = 36
• 1) 괴로움과 비복지의 인식 = 36
• 2) 괴로움은 현실의 문제 = 39
• 2. 복지의 분석 = 43
• 1) 괴로움과 비복지의 발생원인 = 45
• 2) 인간과 사회 그리고 일체(一切) = 51
• 3) 식(識)의 유전(流傳)과 복지 = 54
• 4) 종교와 그 복지지향성 = 60
• 3. 복지구현의 방법 = 63
• 1) 복지보장과 지계(持戒) = 67
• 2) 복지사회의 기본요건과 십선법(十善法) = 72
• 3) 복지구현의 재원(財源)과 수복(修福) = 78
• 4. 복지이상(福祉理想)의 구현 = 86
• 1) 보시(布施)의 완성과 대승(大乘)의 구현 = 86
• 2) 가섭존자의 두타(頭陀)와 미륵부처님 = 89
• IV 불교복지의 정체성 = 94
• 1. 불교복지의 가치 = 94
• 2. 사부대중의 복지(승단·재가자) = 95
• 3. 불교의 사회복지(국가·사회) = 98
• V. 결론 = 100
• 참고문헌 = 103
• Abstract = 110