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.-

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.

일제하 민족운동과 종교

박승길 원광대학교 원불교사상연구원 2012 원불교사상연구원 학술대회 Vol.2012 No.2

해방이후 한국인의 종교생활과 종교사회학

박승길 한국사회학회 1995 한국사회학회 심포지움 논문집 Vol.- No.-

『막스 베버 사회학의 쟁점들』(배동인 외 지음)/『막스 베버의 문화사회학과 인간학』(박성환 지음)

박승길(서평자) 한국사회학회 1995 韓國社會學 Vol.29 No.SM

미군정의 종교 정책과 기독교의 헤게머니 형성 : 1945-1948

박승길 대구효성카돌릭대학교사회과학연구소 1998 사회과학연구 Vol.5 No.-

The principal policy on the religion of the Chosun Government-General under the rule of Japanese imperialism was the socialisation of the religion, which aimed at calling out the religious organizations to assimilate the Korean peoples to the Japanese religious religious culture and the values of the Japanese imperialism. But in spite of the liberation from Japanese imperialism and the proclamation of the religious liberty by the USA-operation army, the Government Administration tried to transplant the Christian culture into the liberated-Korean society. This article is intended to analyse the historical process of the overwhelming of the Christianity under the military administration in the period of 1945. 8-1948. 8. Analysis shows that the religious policies of the Military Administration was performed in accordance with the religious policies of the GHQ in Japan, and our indigenous religious tradition was too weak to stand against the Protestant and Catholic church which had been supported by the Government Administration. The overwhelming of the Christian church in the religious market resulted in the trends of the time to undervalue the indigenous religion and the traditional life style.

현대 한국가족위기의 급진화와 가족관계망

박승길 ( Seung Gil Park ) 대구가톨릭대학교 사회과학연구소 2003 사회과학논총 Vol.2 No.-

다문화사회와 다문화가정에서의 종교적 갈등

박승길 ( Seung Gil Park ) 한국민족연구원 2010 민족연구 Vol.0 No.42

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.