농촌개발의 새로운 전망

박서호 한국지역개발학회 1990 韓國地域開發學會誌 Vol.2 No.1

The object of this paper is to define the substance of rurality and rural development to analyze rural problems and to suggest perspectives on rural development. "What is rurality?" and "What is rural development?" are two big questions. These can be replaced by "What are the components of it?" and "Who makes it what it is?" In other words, "Where is it?" and "What has been done there in the name of rural development?" In this paper, rurality is no place but also place. So that rurality refers to be composed of land, peasents, their activities (especially agriculture) and settlements. The paper suggests to change a view of point on rurality itself, rural problems and rural development planning. First, rural problems should he analyzed in terms of Neo-Colonial and State-Monopoly Capitalism under world capitalism system. Second, rural area has become marginal on national land. Also agriculture has been a marginal industry in these marginal area. However, under the Law of Least, there marginal area and industry might restrict the growth of the whole society. Third, the socio-spatial function of rurality would be diversified. It should bring back to original function, such as the glorified and sacred place. Fourth, rural planning should be designed and decided by peasants, spontaneous groups, churches and schools in rural areas with government's support. Fifth, the purpose and techniques of agricultural production should be changed from marketoriented to self-sufficient within each regional boundary. The mode of production side would be connected with the culture of eating, drinking and healing, so to speak, the way of rural life.

기독교와 사회

박서호 한남대학교 기독교문화연구원 2007 기독교문화연구 Vol.12 No.-

시간·공간에서 사이를 둔 종교·문화의 접붙임 - 바울의 “알지 못하는 신”과 우리나라 개신교의 “하나님“이란 낱말을 씀에 대한 평가 -

박서호 한남대학교 기독교문화연구소 2015 기독교문화연구 Vol.20 No.-

이 글은 종교 · 문화의 접붙임(Grafting, 토착화, 상황화)인 격의론(格義 論)이란 틀에 비추어 사도행전 17장 16-34절에 나타난 바울의 아덴 아레오 바고에서 연설과 우리나라 개신교에서 “하나님”을 쓰는 것을 따져보는 것 이다. 종교 · 문화의 접붙임으로서 격의론에는 단계가 있다. 첫 단계는 말을 옮 기는 단계이다. 이때 이녁의 옮겨질 말과 저쪽의 옮겨진 말이 각각의 종교 · 문화에서 차지하는 자리와 구실에 걸맞은 것을 찾는다. 다음 단계는 새 김(해석)의 단계이다. 이녁의 말이 저쪽의 말로 옮겨진 것을 잣대로 저쪽의 종교 · 문화를 새기는 것이다. 이럼으로써 이녁의 종교 · 문화가 저쪽의 종 교 · 문화에 접붙임 되는 것이다. 이 틀에 가장 걸맞은 보기는 창세기 14장 17-24에 나오는 아브람이 멜기 세댁과의 만남에서 나타난다. 이와 달리 어설픈 것은 사도행전 17장 16-34절에 나타난 바울이 아덴 아 레오바고에서 연설과 우리나라 개신교에서 한겨레의 하느님을 가름하여 새로운 만든 낱말으로서 “하나님”을 쓰는 것이다. 이 두 보기는 격의론적 과정을 제대로 거치지 않아 접붙임을 이루지 못한 것이다. 바울이 아덴 아레오바고의 연설의 경우 “알지 못하는 신”을 접촉점으로 하여 하느님을 알리는 것인데, 아덴의 “알지 못하는 신”과 바울의 하느님 이 종교 · 문화에서 차지하는 자리와 구실에서 걸맞지 않았다. 바울은 이런 실패를 깨닫고 그 이후부터 널리 알려진 “하느님”이란 낱말을 접촉점으로 하여 하느님을 알린다. 우리나라의 경우 개신교는 한겨레의 “하느님”(애국가의 하느님)을 놔두 고 이와 새로운 낱말으로서 “하나님”을 쓴다. 이는 아예 한겨레의 하느님 과 어떤 접촉점을 갖지 않겠다고 함으로써 격의 과정을 격지 않고 그럼으 로써 접붙임을 이루지 못하고 한겨레의 종교 · 문화 속에서 “외딴 또는 따 돌린 섬”(isolated or exclusive island)이 되어버렸다. 이 연구는 격의론적 틀에 비추어 제언하면 개신교는 스스로 만든 새로 운 이름으로서 ‘하나님’을 쓰는 것에서 벗어나 애국가의 하느님이 우리의 하느님이라고 할 수 있어야 한다고 본다. The purpose of this article is to criticise Paul's The Unknown God and Korean Protestant's Hananim(God) and to suggest Hannim(하느님) instead of Hananim(하나님), as a God’s name in Korean Version Bible. This paper propose the Analogical Interpretation framework(격의론, 格義論) for Cross Cultural Grafting. The Analogical Interpretation framework has two stage. First stage is translation of word and sentence which is appropriate to each cultural context. Second stage is interpretation of other culture in terms of the translated text. It will complete the cross cultural grafting between different cultures. In the Bible, the best example of the Analogical Interpretation is the dialogue between Melchizedek(king of Salem and priest of the most high God) and Abram in Genesis 14:17-24. Abram accepted Melchizedek's The Most High God as his Lord, YHWH. It means Abram translated his Lord, YHWH to The Most High God of Melchizedek which is Canaanites word. In terms of the Analogical Interpretation, it is inappropriate that Paul translated his Most High God to 'The Unknown God' who is one of gods among Athene Temples in Acts 17:16-34. After Athene speech’s failure, Paul changed his Analogical Interpretation and used the general term, god(deus) as a his Most High God. Korean Protestant Christian translate Jesus’s Most High God into Hananim (하나님) instead of Hannim(하느님) which is a general term in Koran culture and used in the National Anthem. The term of Hananim(하나님) is a new term made by Korean Protestant Christian in order to differ Jesus’s Most High God from Korean Most High God. It is failure of Cross Cultural Grafting for Jesus’s Most High God between Korean Most High God. As a result, Jesus’s Most High God becomes a stranger in Korean Culture, Korean Protestant Christian is isolated from Korean society and they fall into religious syncretism. This article suggests that Korean Protestant Christian uses the term of Hannim(하느님) in the National Anthem(애국가) instead of the term of Hananim(하나님) which was coined. If they say that Hannim(하느님) in the National Anthem(애국가) is Jesus’ Most High God, Korean will eager to learn Jesus’ Most High God as his Hannim(하느님) in the National Anthem(애국 가). Finely it will complete the Cross Cultural Grafting between Protestant Christianity and Korean culture, and Missio Dei in Korean society.

지역격차의 사회공간관계

박서호 한국지역개발학회 1998 韓國地域開發學會誌 Vol.10 No.3

There are similar terms such as areal differences, regional disparity, regional uneven development, and localities, which come from respectively different methodologies, ie. chorology, new classic economics, political economics and new regional geography. The two former describe areal differences or uniqueness and regional equilibrium or disequilibrium with pre-given region, but the two latter explain uneven development and localities with regard to 'process of territory' or 'becoming region'. Chorology tries to describe regional uniqueness and regional wholeness in terms of idiographic approach, but it is resulted in gathering regional events within the study region. Regional equilibrium and disequilibrium approaches take time series and cross-sectional analysis, describe the trend and degree of regional disparity, and analyze several causal factors to regional disparity, but these causal factors are only selected among the pre-chosen socio-economics variables for research with regard to statistical significance. Marxist approaches assert that regional uneven development is related to capital accumulation, so as to geographical transfer of value, spatial division of labour, and spatial fix of capital accumulation, etc. But these focus on mainly of social formation in this spatial context, and disregard the function of 'space per se' to social formation. New regional geography tries to explain specific region in terms of agents-structure, abstract-concrete, whole-part analysis-synthesis and idiographic-nomothetic. But It focuses on 'locality' compare to Marxist approach on social structure, but it also neglects the effect of 'space per se' on locality. This essay suggests a methodology to explain regional disparity with socio-spatial dialect. First, it introduce the concept of 'space it self' as a component of socio-spatial dialect, which was omitted among existing researches. Second, there are three mechanisms for social formation, such as capital-labour relation, authority relation and grouping in civil society. These are resulted in respectively economic political and social regionalization. Third, in social formation, the social accessibility of social agents to resources (property, authority and human network) in and out of a region is critical, however the spatial relation among resources and social agents in and out of a region have effects the social accessibility. Fourth, social relations control spatial regulation for captial accumulation, legitimacy of hegemony and group identity. As a result, regionalization from socio-spatial dialect is a process and result of regional disparity itself.

충남 백제권 개발전략

박서호 충남연구원 1996 열린충남 Vol.6 No.-

大豆油의 말레酸化生成物의 分別에 關한 硏究

박서호,Suh Ho Park 대한화학회 1977 대한화학회지 Vol.21 No.1

말레酸化大豆油의 附加生成物의 分別과 그 特性을 究明하기 위하여 大豆油 助成 成分인 올레酸과 리놀酸을 말레酸無水物과 反應시켜, 이를 TLC에 依하여 分別하였다. 展開溶劑로서는 石油에테르 : 디에틸에테르 = 7 : 3∼5 : 5(vol/vol)에서 가장 分別이 잘 되었으며, 4區分으로 各各 分別되었으며, 이中에서 主生成物인 第 2區分을 IR 및 UV에 依하여 儉素한 結果는 올레酸附加物과 리놀酸附加物은 succinic acid 型 附加를 하고 있으며, 짝지은 디엔 $C_{18}$ 脂肪酸은 cyclohexene型의 附加를 이루고 있음을 確認 하였다. Author studied on the isolation technique and properties of the products obtained by the reaction of soybean oil with maleic anhydride. Before studying above purpose, oleic acid and linoleic acid contained in soybean oil were reacted with maleic anhydride. Thin-layer chromatography using silica coated plate and solvent system consisting of petroleum ether-diethyl ether = 7:3∼5:5 (v/v) resulted in good effects on the isolation of maleic anhydride adducts. Four fractions were separated and fraction No. 2 were analyzed by IR & UV spectrophotometer, obtaining the following conclusions. In the case of oleic acid adduct and linoleic acid adduct, it were conjectured that the succinic acid type adduct was formed. In the case of conjugated $C_{18}$ fatty acid adduct, cyclohexene type adduct was formed which differed from oleic acid and linoleic acid adduct.

『지구화, 되돌아보기와 넘어서기 : 공간환경의 모슴과 극복』

박서호 한국지역개발학회 2009 韓國地域開發學會誌 Vol.21 No.3

터삶, 한삶 그리고 말걸 - 모두 삶의 한을 그리며

박서호 한남대학교 기독교문화연구소 2002 기독교문화연구 Vol.7 No.-

대전권내 자연마을의 변화와 적응에 관한 연구 : 대덕구 장동 산듸마을을 대상으로

박서호 한국국제지역사회개발학회 1994 地域社會開發學術誌 Vol.4 No.-

풍수지리에 나타난 자연관에 대한 기독교적 이해

박서호 한남대학교 기독교문화연구소 2000 기독교문화연구 Vol.5 No.-