The Two Environmentalisms

Bellomy,Donald C 호남대학교 인문사회과학연구소 2016 인문사회과학연구 Vol.50 No.-

A momentous shift in American intellectuals’ understanding of humanity, culture, and nature began in the 1960s and 1970s. Symbolic of the transition was a gradual substitution of primary definitions of the term environmentalism, from the malleability of human values, knowledge, and goals due to the overwhelming importance of culture, to the care and respect for the complex web of relationships across the diversity of species. The significance of environmentalism in its earlier definition was eroded as the post-World War II intellectual consensus pairing cultural environmentalism and human distinctiveness unraveled for a number of reasons, including the appeal of biological arguments to segments of the left coalition as well as questions raised by the debates about behaviorism and linguistics. In retrospect, it also seems that the shift in definition to the ecological sense of environmentalism was itself a stimulus rather than simply a symptom of the transition. As humanity assumed a new position as part of rather than separate from and dominating the natural world, a new characterization of environmentalism underscored the new message encoded in the changes in biological and psychological research.

Masculinity and Mission : The Transformation of A merican Attitudes towards Jews during the “Long 1950s”

Bellomy,Donald C. 호남대학교 인문사회과학연구소 2015 인문사회과학연구 Vol.47 No.-

T h e “lo n g 1 9 5 0 s ” ? ro u g h ly 1 9 4 8 th ro u g h 1 9 6 3 ? w itn e s s e d a s ig n ific a n t tra n s fo rm a tio n o f C h ris tia n a ttitu d e s to w a rd s J e w s in th e U n ite d S ta te s . A m o n g th e re a s o n s fo r th e c h a n g e , p e rh a p s th e m o s t s u rp ris in g w a s a n u n p re c e d e n te d a s s o c ia tio n o f J e w s w ith v ig o ro u s m a s c u lin ity a t a tim e o f n a tio n a l c o n fu s io n a n d a n x ie ty a b o u t th e m e a n in g a n d d u ra b ility o f m a le g e n d e r ro le s . A ll A m e ric a n s fe lt th e p u ll o f th e s e te n s io n s , n o t le a s t a m o n g th e m P ro te s ta n t C h ris tia n s w h o , d e s p ite th e e m e rg e n c e o f n e w m a le ro le m o d e ls in th e ir o w n m id s t, a c c e p te d tu te la g e fro m o th e r tra d itio n s a s w e ll. P a rtic u la rly p o w e rfu l s y m b o ls o f th e n e w J e w is h m a s c u lin ity w e re a tria d w h o c a n b e th o u g h t o f a s th e “th re e B e n s ”: o n th e m o v ie s c re e n s , J u d a h B e n -H u r in th e 1 9 5 9 b lo c k b u s te r film B e n -H u r ; fro m lib ra ry s h e lv e s A ri B e n C a n a a n , th e h e ro o f L e o n U ris ’s b e s ts e llin g 1 9 5 8 n o v e l E x o d u s a s w e ll a s th e 1 9 6 0 film m a d e fro m it; a n d o n th e e v e n in g n e w s , D a v id B e n -G u rio n , w h o s e c a re e r a s th e m o s t im p o rta n t fig u re in Is ra e li s o c ie ty a n d p o litic s c o in c id e d e x a c tly w ith th e s p a n o f th e “lo n g 1 9 5 0 s .” T h e “th re e B e n s ” d iffe re d fro m o th e r m a le ro le m o d e ls in th e e ra b y th e ir e ffe c tiv e lin k a g e o f h y p e r-m a s c u lin ity w ith a s e n s e o f fo c u s e d p u rp o s e . T h e u n io n o f m a s c u lin ity a n d m is s io n w o u ld h e lp s h a p e A m e ric a n id e a ls a n d id e o lo g ie s in th e 1 9 6 0 s a n d b e y o n d .

Envisioning St. Bernadette: Faith, Healing, Virgins, and a Village in France

Donald C. Bellomy(Donald C. Bellomy) 호남대학교 인문사회과학연구소 2019 인문사회과학연구 Vol.62 No.3

1858년 2월 14세의 Bernadette Soubirous 가 프랑스 피레네 산맥의 루르드 (Lourdes) 작은 마을 외곽 동굴에서 이후에 동정녀 마리아로 판명된 환영을 본 이래로 160년 이상 그녀와 마을은 세계적인 현상이 되었다. 그러나 소녀와 마을은 대중의 상상력과 불가분의 관계가 있지만, 그들의 매력의 뿌리는 미묘하게 다르다. 매년 약 600 만 명의 방문객이 루르드로 몰려가고 있으며, 그중 많은 사람들이 세인트 버나데트(St. Bernadette, 그녀는 1933 년이래로 알려져 있다)가 지적한 그 샘과 관련된 기적적인 치료법 중 하나를 바라고 있다. 순례 여행은 모든 종교의 의사 소통자들을 끌어모을 뿐만 아니라 단순한 호기심을 불러일으킨다. 그러나 사람들이 어떤 이유로든 전통적으로 이해되는 것처럼 로마 카톨릭 교회는 종교적 신앙의 기능으로 루르드 현상을 조심스럽게 틀어 놓았다. 그러나 버나데트의 매력은 에밀 졸라와 소설가 프란츠 베르펠, 시인 레너드 코헨을 포함한 유대인 예술 유형과 같은 반 종교적 과학 사도들에게도 영향을 미쳤다. 그 매력은 매우 개인적인 것으로 사춘기의 헌신과 상식에 대한 그녀의 구체화에서 비롯되었다. 쟌다르크와 많은 것이 비교되며 열정적인 처녀이다. 그외에도 Bernadette는 때때로 루르드에서 치료받은 육체적 병을 넘어서 치유의 상징으로 발전하여 슬픔과 낙담한 영과 연결되었다. 그녀는 치료보다는 평온의 근원이 되었다. Over the more than sixteen decades since fourteen-year-old Bernadette Soubirous first saw, in February 1858, an apparition later identified as the Virgin Mary in a grotto outside her small village of Lourdes in the Pyrenees mountains of France, she and Lourdes have become global phenomena. However, while the girl and the village have become inextricably intertwined in the popular imagination, the roots of their appeal are subtly different. Each year some six million visitors flock to Lourdes, many of them hoping for one of the miraculous cures associated with a grotto spring pointed out by St. Bernadette (as she has been known since 1933). The pilgrimages attract communicants of all religions as well as the simply curious, but for whatever reasons people choose to come, the Roman Catholic Church has carefully framed the Lourdes phenomenon as a function of religious faith as traditionally understood. The appeal of Bernadette, though, has been broader, touching even anti-religious apostles of science like É mile Zola as well as Jewish artistic types including the novelist Franz Werfel and the poet Leonard Cohen. The attraction has been highly personal, deriving from her embodiment of adolescent commitment and common sense – a passionate virgin compared by many to Joan of Arc. Beyond that Bernadette has evolved as a symbol of healing reaching beyond the bodily ills sometimes healed at Lourdes to connect with grieving and despondent spirits. She has become a source of comfort rather than of cure.

What Doesn’t Love a Wall : Human Systems, Emotions, the Russian Doll Fallacy, and Contemporary Cosmopolitanism

Bellomy. Donald C. 호남대학교 인문사회과학연구소 2017 인문사회과학연구 Vol.54 No.-

본질적으로 인간사회는 점차적으로 크고 복잡한, 독특하지만 비교할만한 정체성으로 특징지어지는 일련의 러시아인형이 아니다. 왜냐하면 종의 역사는 더 한 층 안정적으로 통합된 정체성을 둘러싼 새로운 벽을 세우는 것을 추구함으로써 경험의 벽을 파괴하는 감정적 충동성에 이끌어진 역사이기 때문이다. 현대의 위기는 주, 국가, 종교, 시장, 인종, 민족, 그리고 다른 공동체는 동시에 팽창하고 방어적인 감정적 정체성을 위한 충동으로 함께 휩쓸려가기 때문이다. 본고는 코스모폴리탄(세계시민)이라는 사고방식에 대한 어려움을 밝히는 다양한 시대와 장소의 예와 더불어 앞에서 언급한 것 중 처음 세 가지, 즉 주, 국가, 종교에 중심을 두고자한다. 그럼에도 불구하고 인간 감정은 문제를 생성하는데 있어서 중요한 역할을 할 뿐 아니라 문제의 해결을 위한 핵심 역할을 한다. 본고는 코스모폴리탄(세계시민)의 가치를 추구하는데 있어서 러시아인형의 오류를 다루는 것을 시작하는 실제적인 해결책으로 마무리한다. In its essence human society is not a series of Russian dolls with progressively larger and more complex systems distinguished by distinct but comparable identities, for the history of the species has been driven by an emotional impulse to break down walls of experience in the interest of erecting new walls around a more securely integrated identity. In the contemporary crisis, states, nations, religions, markets, races, ethnicities, and other communities are swept together in this compulsion for a simultaneously expansive and defensive emotional identity. This paper centers on the first three - states, nations, and religions - with examples from different periods and places that illuminate the difficulties posed by this tendency for the cosmopolitan mindset. It nevertheless will argue that human emotions not only play the central role in creating the problem - they are also the key to its resolution. The paper concludes with practical solutions to begin dealing with the Russian doll fallacy in the interest of cosmopolitan values.

What Doesn’t Love a Wall: Human Systems, Emotions, the Russian Doll Fallacy, and Contemporary Cosmopolitanism

Donald C Bellomy 호남대학교 인문사회과학연구소 2017 인문사회과학연구 Vol.54 No.-

In its essence human society is not a series of Russian dolls with progressively larger and more complex systems distinguished by distinct but comparable identities, for the history of the species has been driven by an emotional impulse to break down walls of experience in the interest of erecting new walls around a more securely integrated identity. In the contemporary crisis, states, nations, religions, markets, races, ethnicities, and other communities are swept together in this compulsion for a simultaneously expansive and defensive emotional identity. This paper centers on the first three – states, nations, and religions – with examples from different periods and places that illuminate the difficulties posed by this tendency for the cosmopolitan mindset. It nevertheless will argue that human emotions not only play the central role in creating the problem – they are also the key to its resolution. The paper concludes with practical solutions to begin dealing with the Russian doll fallacy in the interest of cosmopolitan values.

Identities, Self-determination, and the Deferral of Demian’s Dream: A Centennial Perspective on the World in 1919

Donald C Bellomy 호남대학교 인문사회과학연구소 2019 인문사회과학연구 Vol.62 No.1

In 2019 we commemorate the centennial of a year of dashed hopes and clashing identities. The conflicts were so disheartening in part because they arose from the failure of expectations ignited around the world that the end of the Great War would facilitate the creation of a new, more just and liberal world order allowing control over the future through self-determination. The focus on self-determination meant that the year’s conflicts would involve a range of incarnations of identity, some assertive, including national-ethnic, anti-imperialist, and racial movements, some predominantly defensive, notably through bonds with a presumed national past to erect barriers against change. Often the most effective identities were the most narrow, as indicated by the limitations of class identity revealed in the pushback against strikes and other worker initiatives and by the repudiation by the U.S. Senate of President Woodrow Wilson’s League of Nations. Many of the same identity conflicts still plague the world today, but the main lesson of 1919 for the present may simply be that whatever crises may confront humanity over the next century, it is likely that at their crux we will find questions of identity.

The Two Environmentalisms: Reflections on Nature and Culture since the 1960s

Donald C Bellomy 호남대학교 인문사회과학연구소 2016 인문사회과학연구 Vol.50 No.-

A momentous shift in American intellectuals’ understanding of humanity, culture, and nature began in the 1960s and 1970s. Symbolic of the transition was a gradual substitution of primary definitions of the term environmentalism, from the malleability of human values, knowledge, and goals due to the overwhelming importance of culture, to the care and respect for the complex web of relationships across the diversity of species. The significance of environmentalism in its earlier definition was eroded as the post-World War II intellectual consensus pairing cultural environmentalism and human distinctiveness unraveled for a number of reasons, including the appeal of biological arguments to segments of the left coalition as well as questions raised by the debates about behaviorism and linguistics. In retrospect, it also seems that the shift in definition to the ecological sense of environmentalism was itself a stimulus rather than simply a symptom of the transition. As humanity assumed a new position as part of rather than separate from and dominating the natural world, a new characterization of environmentalism underscored the new message encoded in the changes in biological and psychological research.

Defining the Choices – William James, William Graham Sumner, and the Science-Religion Duality -

Donald C. Bellomy 한국종교학회 2004 宗敎硏究 Vol.35 No.-

윌리엄 그레이엄 섬너와 보수적 반제국주의 문제

( Donald C. Bellomy ) 한국미국사학회 2005 미국사연구 Vol.21 No.-

“As God Gives Us to See the Right”: War, Reconstruction, Reunion, and Religious Citizenship in the United States, 1861-1877

Donald C. Bellomy 호남대학교 인문사회과학연구소 2018 인문사회과학연구 Vol.59 No.1

다음의 분석은 신이 우리에게 권리를 주신대로 단호하게 권리를 주장하기에에 앞서, 수년 동안 미국인들에게 행동할 것을 요구한 링컨의 명령을 따른 12년간의 재건(1865-1877)기간에 종교시민권이 미국에서 어떻게 발전했는지를 검토한다. 본고는 북과 남에서 갈등의 시기에 연마된 태도에 대한 전쟁이후의 종교적 가정들 사이에서 생기는 불일치를 추적하며 시작한다. 1862년에 Chancellorsville 전투에서의 서로 반대되는 견해를 핀 두 장군, 즉 남쪽에서의 “잃어버린 원인의 종교”의 초기 구현인 Thomas “Stonewall” Jackson, 그리고 Freedmen’s Bureau의 미래 책임자 Oliver Otis Howard, 이 둘을 다루는데 이들은 대조되는 견해의 상징이다. 다음으로 미국인들이 Horace Bushnell의 “대리 희생”의 신학, 부활하는 영성주의, 그리고 메리 베이커 에디의 과학과 건강 (1875)에서 통증과 고통을 없애는 것을 포함하는 방식으로 적어도 62만 명, 즉 전국 인구의 2%의 죽은 사람들과 어떻게 평화롭게 공존하는지를 다룬다. 그것은 국가 가족의 재결합을 통해서 살아있는 사람과 평화롭게 공존하려는 종교적 충동으로 결론지어진다. 그러나 남부의 방탕한 백인 아들 들과의 화해를 위해 전형적으로 새롭게 인정된 흑인계 미국인 가족 구성원을 포기해야 했던 이 자비로운 종교 시민권은 너무 자주 가족의 정의를 흐리게 만들었다. The analysis that follows examines how religious citizenship evolved during the twelve years of Reconstruction (1865-1877) in the United States that followed Lincoln’s injunction to his fellow Americans to act in the years ahead “with firmness in the right as God gives us to see the right.” The essay begins by tracing some of the divergences between postwar religious assumptions in the North and South to attitudes honed during the conflict. It takes as symbols of the contrasting views two of the opposing generals at the Battle of Chancellorsville in 1862, Thomas “Stonewall” Jackson, the early avatar of the religion of the lost cause in the South, and Oliver Otis Howard, the future head of the Freedmen’s Bureau. It then deals with how Americans made peace with the dead -- at least 620,000 of them, or two percent of the nation’s population -- in ways that included Horace Bushnell’s theology of vicarious sacrifice, resurgent spiritualism, and the annihilation of pain and suffering in Mary Baker Eddy’s Science and Health (1875). It concludes with the religious impulse to make peace with the living through reuniting the national family. However, this compassionate religious citizenship too often offered only a blinkered definition of family, for reconciliation with the white prodigal sons of the South typically entailed abandoning the newly admitted African American members of the national family.