제1세미나: 코로나 팬데믹의 궁극 원인과 대책

강원돈,김경재,김영한,박찬호,김균진 혜암신학연구소 2020 신학과교회 Vol.14 No.-

한반도 비핵화와 평화체제 구축을 향한 담대한 구상 : 손규태의 『한반도의 그리스도교 평화윤리』

강원돈 대한기독교서회 2019 基督敎 思想 Vol.727 No.-

성서의 노동 이해가 갖는 생태학적 함의 - 창세기 1장 1절 - 2장 4절 a를 중심으로 -

강원돈 본질과 현상사 2007 본질과 현상 Vol.7 No.-

[제2세미나] 마르크스의 물질주의와 기독교 영성 : 혜암신학연구소 2021년 상반기 학술세미나: ‘현대 사회의 물질주의와 기독교 영성’

강원돈,강근환,박명수,홍인식,김균진 혜암신학연구소 2021 신학과교회 Vol.15 No.-

한국 개신교 정치세력화의 현실과 과제

강원돈 한신인문학연구소 2008 종교문화연구 Vol.- No.10

In this article, I have analyzed some problems, which come from the hegemonic coalition of the political and the protestant ecclesiastical powers in Korea, from a sociological viewpoint as well as from a historical perspective. For such a work, I have articulated a method of hegemonic analysis, which has been developed in the framework of a structuralist Marxism. And I have also formulated some political-ethical viewpoints, from which one could see into and evaluate some aspects of a politicized religion in the society. In the first step, I have surveyed some typical examples of the politicization of religion: the Salomonic temple system, the Jerusalem temple system at the times of Jesus and the Constantine Christianity. From the analysis of these examples, one can find out that the politicized religion has carved in the mind of subjects the legitimacy of the political domination, while the political powers have given the religious leadership an amount of privilege. I have pointed out that such a hegemonic coalition stands contrary to the prophetic and the Jesuanic tradition of liberation, which is rooted in the memory of God's great event of Exodus. And I have paid attention to the significance of the two governments' theory of Martin Luther and the principle of division of church and state in overcoming the hegemonic coalition of alter and crown. In the second step, I have analyzed the process of the politicization of the Korean protestantism from the beginning to the present days. I have accentuated that the fundamentalist fraction of the protestantism has shaped the church authority and promoted a specific form of anti-communism, pro-americanism and religious imperialism. With these religious ideologies in hand the fundamentalist fraction has supported the authoritarian governments not only in the colonial times but also in modern Korea. In the third step, I have attempted to give some suggestions to overcome the problems from the hegemonic coalition of church and state. The most important thing is a democratization of the church structure. It would be only possible, if the church could be changed from a power-controlled entity to the charismatic community, which has been articulated in I Kor Chapter 12. Furthermore, if the church could recognize that it is only an integral part of the discourse community, it could be liberated from the attachment to the authority.

메타버스 시대의 기독교 윤리의 몇 가지 과제: 인공지능의 도전을 중심으로

강원돈 서강대학교 서강대학교 신학연구소 2023 신학과 철학 Vol.- No.45

이 논문에서 필자는 메타버스 시대의 기독교 윤리를 본격적으로 논하기 전에 메타버스의 기술적 기반과 작동방식, 실제의 현실과 가상의 현실을 매끄럽게 통합하는 결정적 기제로서의 메타버스 경제를 예비적으로 분석하였다. 그러한 예비적 고찰을 한 뒤에, 필자는 메타버스의 기술적 기반 가운데 하나인 인공지능이 약인공지능 단계에서 ‘사람 사는 세상’에 던지는 도전을 분석하고, 그 도전에 대응하는 윤리적 지침을 제시하고자 했다. 약인공지능은 인간 기본권의 침해, 건강과 안전의 위협, 민주주의와 법치의 교란, 환경 위기의 악화 등 삶의 여러 차원에서 전례 없는 위험을 불러일으키고, 디지털 자본주의를 강화하고, 빅데이터를 통해 편견과 편향을 고착한다. 그러한 문제와 위험에 대응하기 위해 투명성, 포용성, 책임, 공정성, 신뢰성, 안전과 개인정보 보호 등 인공지능의 위험을 관리하는 윤리적 지침을 제시하고, 디지털 자본주의를 제어하고, 디지털 지식 권력을 규제하는 방안을 제시하는 것이 우리 시대의 윤리적 과제가 되었다. 인공지능이 강인공지능 단계로 발전하게 된다면, 메타버스를 규율하는 방안은 달라질 수밖에 없다. 강인공지능은 자율적 판단 능력과 자율적 행위 능력을 갖추리라고 전망된다. 그러한 강인공지능은 아직 기술적으로 구현되지 않았지만, 그러한 강인공지능의 출현에 대비해서 규범공동체와 법률공동체를 어떻게 구성할 것인가를 준비할 필요가 있다. 자율적인 판단과 자주적인 행위 능력을 갖춘 인공지능은 행위 주체로 인정되고 ‘전자인’의 지위가 부여되어야 할 것이다. 그와 같이 인공지능의 행위 주체성이 인정된다면, 메타버스는 인간이 몸과 마음의 통일체로 현존하는 동시에 몸으로부터 분리된 디지털 휴먼(아바타)으로 현존하는 세상이 될 것이고, 인간, 아바타, 인공지능 주체가 공존하는 세상이 될 것이다. 따라서 메타버스에서 세 가지 주체들의 자격을 규정하고 그 주체들의 상호관계를 설정하는 것은, 메타버스에서 혼란과 혼돈을 피하고 메타버스를 제도적으로 규율해서 더 많은 선과 더 많은 정의를 실현하려는 윤리적 기획에 필요하다. 메타버스 시대에 교회와 신학은 인간의 확장된 현실인 메타버스가 하느님의 통치 아래 놓인다는 점을 분명히 해야 한다. 교회와 신학은 하느님의 디지털 이미지와 참 하느님을 구별하고, 메타버스 경제의 도전에 기독교 윤리적으로 대응하고, 행위 주체에 관한 신학 이론을 확장하고 재구성할 필요가 있다. In this paper, I examined the metaverse at two aspects before moving on to discuss Christian ethics in the age of the metaverse. First, I investigated what the technical bases of the metaverse are, and how the metaverse works. Second, I paid attention to how the metaverse economy seamlessly integrates actual and virtual reality. After these preliminary considerations, I analyzed the challenges that artificial intelligence (AI), one of the technological foundations of the metaverse, poses to the human world at the level of weak intelligence, and proposed ethical guidelines for responding to these challenges. Weak AI poses unprecedented risks in many dimensions of life, including violations of basic human rights, threats to health and safety, disruption of democracy and the rule of law, and exacerbation of ecological crises, while strengthening digital capitalism and perpetuating bias and prejudice through big data. In response to these problems and risks, Christian ethics must fulfill the following three tasks: One is to provide ethical guidelines for managing the risks of AI, including transparency, inclusion, accountability, fairness, trustworthiness, safety, and privacy. Another is to control digital capitalism, and the last is to develop measures to regulate digital knowledge power. If AI develops to the stage of strong AI, the way to regulate the metaverse must be changed. Strong AI is considered to have the ability to make autonomous judgments and act autonomously. Although such AI is not yet technically possible, it is necessary to prepare for the emergence of such AI and how to organize the normative and legal communities. In the framework of ethics and law since Kant, in which autonomy is regarded as the essence of person as actor with rights and duties, AI with the ability to judge and act automously can be constructed as person named ‘electronic person’. The metaverse in which such an AI operates is a world in which humans exist as a unity of body and mind and at the same time as digital humans (avatars) separated from the body, and human, avatar, and AI subjects coexist. Therefore, defining the qualifications of the three subjects in the metaverse and establishing their interrelationships is necessary for ethical project to avoid chaos and confusion in the metaverse and to institutionally regulate the metaverse to realize more good and more justice. In the age of the metaverse, church and theology must make clear that the metaverse, the extended reality of humanity, is subject to the rule of God. Church and theology need to distinguish between digital images of God and the true God, respond to the challenges of the metaverse economy with Christian ethics, and expand and reconfigure theological theories of person.

시장경제의 민주주의적 규율과 복지의 증진 : IMF 경제관리 시대에 부치는 사회윤리적 단상

강원돈 제3시대그리스도교연구소 1998 시대와 민중신학 Vol.5 No.-

기독교 사회윤리의 관점에서 본 요한 힌리히 비헤른의 복지 사상

강원돈 한국기독교사회윤리학회 2007 기독교사회윤리 Vol.14 No.-

In this article I have analyzed and evaluated from a social-ethical perspective the welfare thought of Johann Hinrich Wichern (1808-1881), who has exercised a huge influence on the German Inner Mission in shaping its theological and practical foundation. Through such activities he could save his nation and people from the social problems of the 19th century, which came from the heart of the so-called Manchester capitalism. In the first and the second chapter I have looked into how he has accepted traditional heritages of the Reformation and the pietism, which helped him to articulate his specific diaconate theology and to contribute to organizing many diaconate associations for neighbor`s love. In the third chapter I have analyzed the purpose and tasks of the German Inner Mission, which were elaborated thoroughly in the program paper of Wichern in 1849. I have paid attention to the following: In struggle against the social problems and aggressive communism he has endeavored to keep the family as God`s basic order from destruction and deterioration. He has thought that church and state should play their own role in protecting the poor and the marginalized. He has acknowledged the necessity of the ambulant help, but put more emphasis on self-reliance and self-help of those who were at the edge of the society. For me it is interesting that Wichern has made efforts to articulate social policies from the Christian responsibility in the 1870`s, when Germany marched the way to the social state. In this respect, he has suggested a good model of social diaconate. In the last step I would say that Wichern`s model of associate diaconate, church and social diaconate are very suggestive for Korean churches, which would contribute in their own ways to shaping the welfare state. I appreciate the thought of Wichern that the underprivileged should stand on their own feet and show their ability for self-reliance and self-help.

오늘의 한국 상황에서 민중신학을 어떻게 할 것인가?

강원돈 제3시대그리스도교연구소 2000 시대와 민중신학 Vol.6 No.-

책임윤리의 틀에서 윤리적 판단의 규준을 정할 때 고려할 점

강원돈 한신대학교 한신신학연구소 2000 신학연구 Vol.41 No.-