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1980년대 한국 개신교 민주화운동의 특성과 한계 -6월 항쟁에서의 교회 공론장을 중심으로
전명수 ( Myung Soo Chun ) 한국사회역사학회 2011 담론 201 Vol.14 No.3
The purpose of this article is to study the Korean Protestant church`s Movement for Democratization in the 1980s from a perspective seeing church space as the public sphere of the June Mass Struggles in 1987. The critical problem with the Protestant Church`s Movement was a lack of connections with the public from various classes and occupations, whether or not they were religious. Its role is in contrast with that of Myeongdong Cathedral done as the public sphere which made it possible for many people with quite different backgrounds to get together and to form the protest group against repressive regimes. The Cathedral has an open garden and a long hill in front of the main building. It was the vacant space to enable the evictees from Sanggye-dong to set up tents and the sit-down demonstration to continue. The space was good for raising emotional union among those people through their communication between inside and outside the Cathedral. It was the hill of ``hope`` that gave everyone there a bright prospect for the future. Thus the vacant space contributed to the emergence of public sphere by allowing the students, merchants, people of religion, office workers with Sanggyedong evictees together to mediate between their own issues and aspiration for democracy. They created true public opinion, sharing vernacular political discourse and street rhetoric through mutual responses. Unlike Myeongdong Cathedral, Protestant churches and United Christian Center were used as the places where the Protestant leaders often made declarations against the military regime besides offering prayer and worship service for democratization. They may be also considered as public sphere, but only for the Protestant leaders as well as a group of the dissidents. From the perspective of the construction structure, the Protestant church building is wholly for the explicit purpose for Christian worship completely separated from the outside world. And thus there is no vacant space in which sacredness and secularity meet. In this regard the vacant place has not only the meaning of physical space, but also symbolic implication necessary for understanding the problems that the Protestantism faces now.
종교기반 시민사회단체의 복지활동과 시민사회의 발전: 종교 사회적 자본을 중심으로
전명수 ( Myung-soo Chun ) 서울대학교 종교문제연구소 2016 종교와 문화 Vol.0 No.30
This paper aims at examining the characteristics of religion-based welfare civic associations(RWCA) and the development of civil society with a primary focus on social capital, and thereby reconsidering the significance of religious social welfare(RSW). It seems that there is general agreement on views that RSW requires an almost symbiotic relationship with civil society. RWCA, as its representative example, shows the characteristics prior to social service, different from general civil associations. The major difference, however, lies in religious social capital. Religion is generally regarded to serve as the key producer of social capital; it has a distinctive capacity to nourish social capital based upon trust among members sharing religious faith and close network of religious organizations. A meaningful measurement of social capital is civic association forging it through helping socialization of individuals, and so RWCA contributes to social capital formation by leading social service and civic engagement of people or organizations-be they religious or secular-beside its own welfare activities. Furthermore RWCA becomes vehicles for producing social capital by fostering self help force of the disadvantaged who build community themselves. In this respect RSW means welfare activities mainly depending upon social capital achieved by social service and civic engagement of religious communities and other people or organizations, regardless of their religion, trusting and cooperating them. Above all it secures its own proper discipline by conducting holistic ministry beyond charitable giving and physical care. In addition it does not seem to be appropriate to extend the RSW to the grand discourse of ``realization of justice`` in that RWCA join only civic movements related closely with itsown aims. It is true that there appears recently the negative recognition of social capital only existing on the basis of interpersonal relations, but if, nevertheless, religious social capital can be expanded from religious community to outside world, its social achievement might surely be expected.
전명수(Chun, Myung-Soo) 한신대학교 종교와문화연구소(구 한신인문학연구소) 2010 종교문화연구 Vol.- No.15
This article aims at exploring a point of intersection or interface in which religion and sport, ultimately religion and popular culture, share some characteristics, focusing on the reactions of sports fans. Netizens, sports fans on internet, reveal their state of mind and emotion like anger, censure and compliment in the discussing room when their team win or lose including strong desire for victory and antagonism against the opposite team. Such reactions reveal some interesting similarities to religious property. In addition it is generally agreed that wild enthusiasms of sports fans when their team win are somewhat parallel with religious joy generated from the experience of spiritual victory. It means that even though fan’s desire for victory of the game may be based upon human nature, it is by no means different from the religious aim for spiritual victory against vice. In this regard sports fans and religious believers seem to meet somewhere around their desire and excitement. However there still remain some problems to be solved concerning the special character of the interface between religion and sport, or more broadly between religion and popular culture. It could be briefly defined that most religions seek after the transcendent, the sacred and the ultimate meaning, whereas popular culture relates to frivolous play, as it were, the secular, popular things, but it also deserves notice that human being, human consciousness and way of daily life lie at their heart alike. Furthermore, as religion and popular culture have mutually influenced each other, there might naturally appear the various types and dimensions of ‘religion and popular culture’ produced by diverse combinations of the transcendence and the popularity(or secularity). Both religion and popular culture possess great power, alone or together, moving and changing society, it should be very important task to study the relationship between them as well as its characteristics and significance.
정보화시대 소셜미디어의 활용과 종교의 역할 - 사이버불링을 중심으로 -
전명수(Myung-Soo Chun) 한국종교학회 2021 宗敎硏究 Vol.81 No.2
본고는 최근 정보화시대로 진입한 후 소셜미디어의 광범위한 활용에서 나타난 사회문제들 중 사이버불링[cyberbulling]의 해결을 위한 종교의 역할을 고찰하는 것을 목적으로 한다. 그간 종교는 정보화 사회가 가져온 소통기능의 활용에 초점을 두었으나 이제는 정보화로 인한 ‘탈인간화’의 위기에 관심을 두어야 할 것으로, 그 대표적인 것이 사이버불링이다. 사이버불링은 약자에 대한 폭력이고, 피해자와 가해자 모두를 정신적으로 황폐시키는 심각한 사회문제이면서 수적으로 증가 추세에 있어 이에 대한 종교의 적극적인 역할이 요구된다. 사이버불링의 대책으로 학교 교육, 부모의 돌봄, 법적 조치 등이 제시되었으나 이제는 좀 더 본질적이고 근본적인 해결이 요구되는 바, 본고는 종교가 그 역할을 담당해야 할 것으로 보았다. 이 글에서 종교적 가치로 제시된 용서는 개인적이면서 사회적인 것이어서 단순히 피해자에 대한 치유를 넘어 궁극적으로 가해자의 변화를 통한 관계 회복을 목표로 하는 것이다. 그러나 사이버불링에 대한 종교의 역할은 좀 더 매일의 삶에 밀착된 생활종교로의 변화를 도모할 때 가능한 것으로, 종교가 진정으로 인간의 삶에 초점을 두면서 사소해 보이는 일상을 중시하는 것은 바로 정보화가 야기한 탈인간화의 위기를 극복하는 길이 될 것이다. The purpose of this paper is to examine the role of religion in solving cyber bulling, one of many social problems that have emerged from the widespread use of social media since the advent of the information age. Religion has focused on the use of communication functions introduced in the information society. However, it is time to pay attention to the crisis of ‘dehumanization’ caused by informatization. Cyber bulling is a representative example of this dehumanization. Cyber bullying, increasing in number, is a violence against the weak, and it mentally destroys both the victim and the offender. As countermeasures for cyber bullying, school education, parental care, and legal actions have been suggested so far. Beyond these measures, religion should play an active role in suggesting more essential and fundamental solutions. This paper argues that forgiveness as a religious value, both personal and social, goes beyond simply healing the victim and ultimately brings about the restoration of the relationship through the change of the offender. Furthermore, religion can play a more useful role in solving cyber bullying when it pursues to transform itself into “lived religion” that is closely related to daily life. Religion’s emphasis on seemingly trivial everyday life, truly focusing on human life beyond the expansion of the denomination, will be a meaningful way to overcome the crisis of dehumanization caused by informatization.
종교NGO와 정부의 관계 -기독교환경운동연대를 중심으로-
전명수(Myung-Soo Chun) 한국종교학회 2020 宗敎硏究 Vol.80 No.1
본 연구는 종교NGO와 정부와의 관계를 기독교환경운동연대[기환연]를 중심으로 고찰한 것이다. NGO의 활동 대상은 대부분 정부와 직⋅간접적으로 긴밀한 관계를 맺고 있고, 특히 환경문제는 정부나 NGO만의 노력으로는 해결하기가 매우 광범위하고 어려운 사회문제이다. 본고는 현대사회의 주요 구성영역인 정부와 종교, 그리고 환경이라는 세 파트 간의 관계에 초점을 두고 이를 4대강과 탈핵 문제를 중심으로 고찰했다. 기환연은 하나님의 몸으로서의 자연이라는 기독교적 교리에 기반을 두고 4대강 정비사업과 원전정책을 강행한 보수 정권을 ‘악의 축’, ‘현대판 선악과’로 규정하면서 대립적 관계를, 4대강의 보 해체와 탈원전정책을 추진한 새로이 들어선 진보 정권과는 협력적⋅보충적 관계를 형성했다. 이러한 정부와 NGO 간 상이한 관계는 정책의 차이에 기인하는 것이기는 하나 여기에는 양자 간 이념적 지향의 차이도 작용하고 있음이 인정된다. 단지 일부 농민이나 시민들의 반대와 여론에 의해 환경단체가 요구하던 완전한 보 해체와 탈원전정책이 추진되지 못한 것은 NGO와 정부의 관계에서 소홀히 할 수 없는 것이 ‘국민’의 존재임을 의미한다. 이러한 점에서 기환연과 정부는 ‘보충적 또는 공조적 관계’를 형성하는 것이 가장 바람직하지만 종교NGO 역시 자연 생태에서 경제적 컨텍스트를 고려해야 한다는 주장을 받아들인다면 기환연은 좀 더 열린 시각으로 다양한 여론에 귀를 기울이는 노력이 필요해 보인다. 이 점은 종교NGO의 고유 특성이 될 수도 있거니와, 종교의 사회적 역할에서 중요한 것 중 하나가 사회통합이기 때문이다. This article examines the relationship between religious NGOs and the government by focusing on gidoggyo-hwangyeong-undong-yeondae(Korea Christian Environmental Movement Solidarity, abbr. KCEMS). NGO activities have a direct or indirect relationship with the government since most environmental problems are so broad and difficult for either NGO or the government alone to solve. This article deals with the Four Major Rivers project and denuclearization policy around the relationship among the government, religious NGOs, and the environment, which are the major components of modern society. KCEMS, following the Christian doctrine of ‘nature as God’s body’, formed a confrontational relationship with the conservative government that had enforced the Four Major Rivers project and nuclear power plant policy. However, it established a cooperative complementary relationship with the newly-elected liberal administration that had promised dismantling of the river barrages and denuclearization policy. In the end, what KCEMS asked the liberal government to do was partially fulfilled primarily due to the opposition of local farmers and public opinion. It shows that what we cannot neglect in the relationship between NGOs and the government is people’s needs and concerns. Overall, supplemental or cooperative relationships between NGOs and the government should be considered to be the most desirable. Based upon that relationship, religious NGOs should also take into account the economic contexts in natural ecological issues. In order to do that, KCEMS needs to listen to various opinions with a more open perspective. This can be unique characteristics of religious NGOs because one of the most important social roles of religion is social integration.
현대 사회문제 해결을 위한 생활종교의 역할 : 가정폭력을 중심으로
전명수 ( Chun Myung-soo ) 서울대학교 종교문제연구소 2018 종교와 문화 Vol.0 No.34
This article was attempted to examine the characteristics and the role of religion, especially the lived religion for problem solving focusing on domestic violence as one of social problems. Although domestic violence takes place within families, it is sure to be ‘social’ problem because of its social origin, negative influence to society and social effort for solving it. The first characteristic of domestic violence including child, elder and spousal abuses is that violence occurs in contexts of intimate relations, albeit usually unequal intimacy, which causes violence everywhere in society on the pretext of intimate relation. The second characteristic of domestic violence is poly-victimization connecting child, partner, elder and sibling abuses as well as physical, sexual and emotional abuses. These characteristics imply that the ultimate solving of domestic violence should be approached from the standpoint of family community; and it must be religion to do its best for taking care of the whole families together. In this regard the necessity of the lived religion is raised, since religion focusing on high level of doctrine and future world through soul salvation is not enough to conduct the role. The key of the lived religion is ‘now’ and ‘here’, meaning religion in daily life or in lived experience. Religion concerns not only individual matters, but it enables the collective approach toward whole families, especially exerting the positive influence on the life of the elders. If whole families including abuser and victim can pay attention to the lived religion which is easy to put in practice through participating religious service, praying, mediating, taking a walk, laughing, conversing and doing volunteer work ‘altogether’, it may help decrease domestic violence.
전명수(Chun Myung-soo) 고려대학교 한국학연구소 2009 한국학연구 Vol.30 No.-
본고는 현대가 일상문화, 생활문화의 시대라는 점에서 종교 역시 일상이나 생활에 기반한 생활종교로의 방향전환이 요구되고, 이 생활종교는 타자 중심의 종교윤리를 그 이론적 기반으로 삼아야 한다는 점을 규명하기 위해 시도되었다. 이 연구는 생활종교의 이론화작업의 일환으로 특히 현재 한국인의 생활문화에까지 광범위하게 침투되어 있는 부정부패에 초점을 맞추었다. 무엇보다 일상에서 발생하는 여러 가지 부정부패는 착취자와 희생자, 욕망과 순진함의 이중구조로 이루어진다는 점에서 나의 책임과 타자를 위한 윤리는 생활종교에서 긴급하게 그리고 절실하게 요구되는 덕목이다. 이러한 점에서 레비나스(Emmanuel Levinas)의 타자 중심의 윤리학, 주체 책임의 윤리가 현대사회의 여러 문제들을 해결하는 가장 중요한 이론이 될 수 있을 것으로 간주된다. 나와 타자 사아에서 나에 대한 과도한 욕망을 타자에 대한 책임으로 바꾸어 나와 타자의 관계를 재정립해야 한다는 것으로, 본고는 이러한 종교 윤리가 단순히 종교 신자들의 삶뿐만 아니라 부정부패와 같은 현대사회의 여러 문제들을 해결하는 데에도 크게 기여할 수 있다는 점을 보여준다. This paper was attempted to examine that religion today is necessary for changing the direction toward 'life religion' based upon our everyday life since now it is time of daily life culture, and that life religion requires the other-centered religious ethics as its theoretical foundation. Especially this study focused, as a part of theorization of life religion, upon injustice and corruption penetrated and spreaded into recent life culture extensively and deeply. The other-centered ethics proposed by Emmanuel Levinas is virtue needed urgently to life religion in that various injustice and corruptions show the dual structure of greedy exploiters on the one side and innocent victims on the other. Levinas equates the neighbor with the responsibility, and makes it certain that the excessive desires of self should be replaced with responsibility for others. Accordingly the ethics demands reestablishment of the relationship between self and the other. The believers have been receiving various help and consideration from religion, and it is now their turn to make effort to challenge injustice and corruption with ethics of responsibility for others. It's author's standpoint that the other-centered ethics can be one of the most important ways to solve many other social issues besides corruption.
1960-70년대 한국 개신교 민주회운동의 특성과 한계 : 종교사회학적 접근
전명수(Chun Myung-Soo) 고려대학교 한국학연구소 2010 한국학연구 Vol.35 No.-
본 연구는 1960-70년대에 전개되었던 한국 개신교 민주화운동의 성격과 한계를 규명하기 위해 수행된 것이지만, 궁극적으로는 앞으로 종교사회운동이 지향해야 할 방향을 고찰하는 데에 목표를 두었다. 개신교는 동원자원의 측면에서나 민주화 이념의 정립에 있어 이 시기 민주화운동에 중요한 역할과 기여를 했음이 드러난다. 그럼에도 이 시기 개신교 민주화운동은 민주화운동의 일부에 포함되거나 가려져 그 종교적 정체성이 분명하게 드러나지 않는다. 민주화운동에서 보여준 개신교 단체나 인사들의 선언문은 민주화운동의 방향과 내용을 정립하는 데에 있어 보다 역동적인 역할을 했다기보다는 단지 개신교의 교리로 운동을 포장하거나 이를 그 안에 편입시킨 듯한 인상을 준다. 민주화운동에 헌신한 교계 지도자들에 대한 사회적 인식도 그 초점이 대부분 정계 재야인사들과 함께 그 운동을 이끌고 탄압받았던 ‘민주화’에 있지 ‘개신교’에 있는 것 같지는 않다. 기독교회관은 유신시절 민주화운동의 공론장 역할을 충실히 했음에도 명동성당만큼 민주화의 성지로서 사회 일반에 각인되지 못한 편이다. 종교사회운동의 측면에서 볼 때 ‘종교’와 ‘사회’간의 바람직한 관계는 양자 간의 균형으로, 따라서 저항의 의미와 방식 등에서 좀 더 개신교적 특성을 제시함으로서 개신교가 민주화에 종속되기보다는 동등한 역할과 위상이 모색될 필요가 있음을 보여준다. 이 점은 앞으로 각종 개신교 사회운동 내지는 종교사회운동이 유념해야 할 부분이다. This article aims at studying the characteristics and limits of Korean Protestant Democratization Movement in 1960-1970's, but its ultimate purpose lies in exploring the future direction of the religious social movement. It is generally agreed that Korean Protestantism made great contributions to the movement in the process of resource mobilization as well as the enhancement of democratization ideology. Nevertheless, the identity of Protestant democratization movement does not seem to make clear appearance by either being included or hidden in a part of the general democratization movement. The declarations the Protestant organizations or leaders gave out appear to be wrapped with the Christian doctrine without playing active role in proposing the aim and direction of the movement. Likewise, the Protestant leaders devoted to the movement seem to be assessed as a group of the dissidents, because focus is on their ‘'democratization' activities, not on Protestantism they stand for. Although United Christian Center fulfilled faithfully the role of the public sphere for the democratization movement during Yusin period, it has not been carved as deeply as Myungdong Catholic Church as a holy place for democratization to general people in Korea. Considering from the perspective of religious social movement the balance has to be kept, above all, between religion and society. This implies that Protestantism is required to establish the equal role and status with democratization, not subordinate ones. It is just the aspect that various kinds of Protestant social movement or the religious social movement should keep in mind in the future.
전명수(Chun, Myung-Soo) 한국종교학회 2010 宗敎硏究 Vol.59 No.-
This article is attempted to study the characteristics and tasks of Korean Protestant environmental movement placing the focus on activities of ‘Korean Christian Environmental Movement Solidarity’(KCEMS). Christian environmental movement is considered as a new level of Christian social movement, because the early environmentalist blamed environmental abuse on Christianity. What is important is that the blame became an opportunity for reinterpreting the doctrine of creation, viewpoint of biblical nature and ecological recognition based upon dogmatic reflections on the environment. KCEMS is a Protestant citizen organization in Korea aiming at preserving and restoring the ecological circle of nature. ‘Protestant’ here represents Christians leading the movement and putting the environmental ethics into practice besides embodiment of Christian spirit and value. The basic principle of KCEMS is ‘Preservation of Creative World.’ Creative World means nature, according to the definition of leaders of KCEMS, as body of God and ‘Our Neighbors’. Though the two views look contradictory in human-environmental relations, they can be understood to stress the inviolability of human against nature. Preservation refers to ‘sustainability’ accomplished through restraining human exploitation and preserving pristine nature. Nature is said to have fundamental worth and potential to be restored, but never been reinvented. The significances of Protestant environmental movement KCEMS achieved may be summed up that the movement makes dialogue and cooperation possible between other religions, or other dominations of churches, and between church and society. Government or large enterprises against which KCEMS resists and fights are powerholders unrelated with religion, but the resistant movement becomes an important essence placing the movement within a category of ‘social’ movement and forming the basis enabling KCEMS to associate with other general or religious organizations. What matters, however, is that the resistant movement is easy to raise confusion of the Protestant identity. Moreover it appears that the environmental movement of KCEMS has become more fruitful when it has something closely related to daily life. This aspect should be tasks KCEMS must reconsider and overcome in resistant movement. Nevertheless the religious value and some matters emerged from Protestants as the subject and objects, and the conflicts caused by overdevotion to social issues are expected to be a starting point forming the theoretical frame of the religious social movement.