The Social Role of Religion for Enhancing Publicness: From the Perspective of Public Sociology of Religion

This study aims at examining the social role and tasks for enhancing the publicness from the perspective of public sociology of religion. Public sociology is a discipline focusing on dialogue between sociologist and diverse publics concerning matters of public interests. This article outlines the claims of M. Burawoy who considers the standpoint of sociology as civil society and the defense of the social, and so emphasizes the conversation about sociological engagement and D. Hartmann who asserts that multidementional vision in relation to sociology and various publics provides a foundation for better public engagement and helps to renew and revitalize the sociology. However, some sociologists criticized the public sociology for Burawoy`s claims of the primacy of civil society and his unbalanced indictment of the state as well as Hartmann`s problems raised by multiplicity of publics, each with different perspectives and agendas. What needs attention is that religion can resolve problems created by the primacy of civil society and multiplicity of publics in the public sociology. Public sociology of religion is characterized by a commitment to incorporating knowledge into normative deliberations on matters of public importance involving religion with a specific focus on the place and practice of religion in civil society. This article confirms the significance of public sociology of religion as the subfield of sociology of religion with respect to both public sociology publicizing the social issue and religion highlighting the communication and co-existence between individuals as well as individual and society through an analytical approach to `Hoejung Therapeutic Community`, a religion-based civil organization.이 논문은 2015년도 정부재원(교육과학기술부 사회과학연구지원사업비)으로 한국연구재단의 지원을 받아 연구되었음(NRF-2015S1A3A2046920)

A Study on the Performance Improvement of RF Power Amplifier for Handset Application

Maste

Social Welfare Activities of Religion-Based Civic Associations and Development of Civil Society: A Religious Social Capital Approach

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.이 논문은 2015년도 정부재원(교육과학기술부 사회과학연구지원사업비)으로 한국연구재단의 지원을 받아 연구되었음(NRF-2015S1A3A2046920)

Mutual Relationship and Characteristics of Culture, Welfare and Religion: A Reflective Perspective on Culture·Art·Tourism·Sport Service in Social Enterprise

본 연구는 문화·복지·종교의 상호관계를 고찰하고, 사회적기업의 문화·예술·관광·운동 서비스에 종교 유형을 첨가하는 방안에 대한 시론적 접근이다. 사회적기업의 서비스에는 문화예술 항목이 있으나 종교 항목은 없으므로 그동안 종교는 이 서비스에 포함된 것으로 볼 수 있다. 최근 문화상품에 대한 관심이 고조되면서 한편으로 새로운 상품을 개발하고 다른 한편 문화적 취약계층에게 문화향수를 증진시키려는 노력이 다각도로 경주되고 있다. 특히 사회적기업의 문화서비스가 의미 있는 것은 문화가 단지 영리의 대상일 뿐만 아니라 취약계층을 위한 공공성에도 기여할 수 있다는 점을 주목했기 때문이다. 비록 문화적 취약계층과 사회적 취약계층이 반드시 일치하는 것은 아니지만 사회적 취약계층이 비용 때문이든 시간 때문이든 문화향수의 혜택에 취약한 이들이라는 점은 분명해 보인다. 그렇기 때문에 사회적기업의 문화서비스는 문화복지의 측면에서 이해될 수 있을 것이다. 앞에서 고찰한 바와 같이 종교는 문화와 긴밀한 관계를 갖고 있다. 그럼에도 불구하고 종교를 문화에서 분리시켜 특히 서비스의 독립 항목으로 제시하려는 시도는 우리나라 문화에서 차지하는 종교의 중요성 때문이다. 먼저 우리나라의 종교인구가 기성종교만을 대상으로 하더라도 전체인구의 과반 이상을 넘는다. 또한 현대 한국대중문화에는 종교가 문학, 영화, 음악, 스포츠 등에 숨겨진 또는 표명된 것이 매우 많고 다양하다는 것도 이를 소홀히 할 수 없는 이유가 된다. 그러나 무엇보다 전통사회에서, 그리고 근대에 들어오면서 종교가 수행한 문화예술적 역할과 의미가 매우 크다는 점을 간과해서는 안될 것이다. 그렇다면 이제 종교는 더 이상 돌봄의 행위에서 그 가치를 구현하는 데에 머무르지 않고 그 자체로 자원이 되고 있다는 점을 주목해야 할 것이다. 종교문화는 한국사회에서 최대 문화자원이자 사회적 자산이며, 국가발전의 동력으로서 많은 잠재력을 가지고 있는 것으로 평가된다. 그러나 문화예술서비스 속의 종교는 전혀 그 자체가 갖고 있는 자원으로서의 가치를 구현하지 못하고 있다. 일반적으로 종교문화 유산이라 불리는 것들이 그것이니와, 이러한 점에서 종교는 문화의 울타리를 벗어나 독립적으로 추구될 때 우리나라 곳곳에 숨겨진 다양한 종교 문화자원들을 발굴하고 그 가치를 새롭게 인식하게 하는 데에 적지 않은 공헌을 할 것이다. This article is concerned with the mutual relationship, characteristics and tasks of culture, welfare and religion focusing on culture·art·tourism·sport-briefly culture-service in social enterprise. but its ultimate purpose lies in creating religion as an independent service type. Religion has intimate relation with culture, and so it has been regarded as part of culture in social enterprise. The religion-based social enterprises for culture service are very few in comparison with other services. It means that religion deals with poverty in terms of economical status without paying attention to the power of culture to overcome it. Though it is true that religion and culture relate to each other, culture does not necessarily include religion, and in this regard it needs to establish religion as an independent service type. Considering from the perspective of social welfare, however, culture service of social enterprise makes culture itself of resource, satisfies the cultural desire of the disadvantaged group with it. In contrast to such cultural welfare religious welfare tries to realize religious value and principle through caring of disadvantaged people, but religion itself does not become the object of social contribution as resource, It should remember that religion has also responsibility for strengthening publicity through commodification of its huge heritage and caring the disadvantaged group, realizing its own value as an important material, spiritual resource. If religion is classified as separate service type in parallel with culture, the two can complement each other it means that consideration on religious heritage can make social change in Korea as well as its ideological or philosophical basis understand more deeply. Moreover it is expected that continuous effort could more easily be attempted toward finding out various precious religious cultural resources hidden or neglected throughout the country and highlighting both their economical and social value

A Study on the Relations of Religion and Economic Development from the Perspective of Theories Related with Religious Change

본 연구는 종교의 세속화론이 제기된 후 나타난 종교변동 관련 이론들을 기반으로 종교와 경제 발전의 상호관계를 고찰하기 위해 수행된 것이다. 경제 발전은 교육, 건강, 출산율, 법의 규칙과 선거권 등과 같은 변수에 의존하며, 그밖에도 투자경향, 정부의 크기, 국제적 개방상태와 거시경제의 안정성 등이 중요한 요인들로 거론된다. 덧붙여 정치적 민주주의, 합리주의적 시민정신과 함께 윤리적 기반 위에 경제적 이해관계를 이끌어가야 한다는 인식도 나타나고 있다. 이것은 오늘날의 경제 발전과 관련해서는 윤리적 가치문제가 제기되고 있음을 말해주거니와, 최근에는 경제 발전에 작용하는 문화의 힘에 대한 관심도 높아지고 있어, 윤리와 문화의 한 축으로서 종교의 경제적 역할이 더욱 부각된다. 종교와 경제 간의 밀접한 관계는 특히 베버의 이 발표된 이후 많은 관심을 받아왔다. 종교가 경제에 영향을 미치기도 하고, 반대로 경제가 종교에 영향을 미칠 수도 있다.Concerns about the relation of economy and religion started from the time secularization became the issue in the sociology of religion. The theory presupposed the decline of religion as well as the religious believers, but the recent surveys show that religious populations in Korea surpass the half of total population, showing roughly steady increase. Although religious people increased in spite of the economical crisis, and accordingly religion looks irrelevant to economical circumstances, nevertheless, putting all the surveys together minute decline appeared at times of financial hardships

The Role of the Lived Religion for Modern Social Problem Solving : Focusing on Domestic Violence

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.이 논문은 2015년도 정부재원(교육과학기술부 사회과학연구지원사업비)으로 한국연구재단의 지원을 받아 연구되었음(NRF-2015S1A3A2046920)