도시의 발전과 종교: 축의 시대를 기준으로 = The Study on the Relationship of development of cities and religion on the base of the Axial Age

다국어 초록 (Multilingual Abstract)

This article studies on the historical development of city and the relationship between city and religion. Humans in prehistory broke beyond hunting and gathering into settled farming communities, which then developed into new types of social organisation, spawning of cities and civilisations during Bronze and Iron Age. The characteristics of this Urban age has included that they were larger than earlier settlements, they contained full-time craft specialists, the surplus was collected together to a god or king, they witnessed monumental architecture, there was an unequal distribution of social surplus, writing wasinvented, the sciences developed, naturalistic art developed, trade with foreign areas increased, and the state organisation was based on residence rather than kinship. After the Roman Empire, the separation between the church from the state was a prerequisite for peace. Secularism has become so natural to us that we assume it emerged organically, as a necessary condition of any society’s progress into modernity. As a result, it brings the unstability ofreligion itself. Jaspers, in his Vom Ursprung und Ziel der Geschichte(The Origin and Goal of History), identified a number of key Axial Age thinkers as having had a profound influence on future philosophies and religions, and identified characteristics common to each area from which those thinkers emerged. Jaspers saw in these developments in religion and philosophy a striking parallel without any obvious direct transmission of ideas from one region to the other, having found no recorded proof of any extensive intercommunication between Ancient Greece, the Middle East, India, and China. Jaspers described the Axial Age represents an in-between period, a period where old certainties had lost their validity and where new ones were still not ready, it has also been suggested that the Axial Age can be considered a historically liminal period. and become the spiritual home which we always return to whenever we faced the dillema to slove our spitual and cultural problems. Through this article, I argue that against the development our cities aided by advanced science, a new Axial Age will be sought to solve the weakness of religious power which soothe our spiritual disruption.