과학과 윤리 특별기고 - 과학기술자의 사회적 책임

송봉호,Song, Bong-Ho 한국과학기술단체총연합회 1997 과학과 기술 Vol.30 No.5

과학기술 개발에 참여하는 사람은 자신이 하는 활동의 결과가 초래할 수 있는 윤리적 함의를 생각하지 않으면 안된다. 어떤 기술이 인류에게 큰 해악을 끼치는데 사용되었다면 그 기술이 개발한 사람이 그럴 가능성을 전혀 몰랐다고 변명하는 것은 무책임하고 비도덕적인 처사이다.

21세기 뉴테러리즘과 종교

송봉호(Song Bong-Ho) 한신대학교 종교와문화연구소(구 한신인문학연구소) 2008 종교문화연구 Vol.- No.11

Contemporary global society is marked by fear, insecurity and discrimination produced by the new terrorism. The “war on terror” in retaliation of the 9/11 attacks in the United States has only increased terrorism worldwide. Insisting to its allies that to support the war on terror, for example the dispatching of troops, is to support the international mission for world peace, the United States encroached upon many Muslims’ human rights on grounds of eradicating the “new terrorism.” A series of political, religious, and racial condemnations by the West on Islam has increased global terrorism, isolated a great many Muslims from the international society and produced thousands of civilian victims every year. Foreigners from non-governmental organizations and native Afghan cooperators, both of whom aided the Afghan people and worked for the reconstruction of Afghanistan, became the principal victims of the new terrorism. This paper discusses the new terrorism occurring around Afghanistan, with the intention of understanding the present realities of the war on terror. In particular, through public opinion expressed on the Internet, the author examines how the abduction of twenty three Korean missionaries by the Afghan Taliban affected South Korean society. It induced criticisms to the Korean Christian religion in international society. In domestic, it also led to criticisms and spread out through the Internet media. Finally opinions domestic as well as international made the Korean Christian religion critical and it had never happened over 120 years. Especially theses movements were mainly formed by Netizen(means Koreans using Internet) and finally their opinions made anti-religion groups in the Internet society. In results, the Korean Christian religion changed themselves by self-examination. Recently, Netizen build the opinion group out of individuals for social and economical issues. Furthermore, they are actively leading the trend of public opinions about religious problems as well as government policies.

전통신앙과 불교의 대립에 관한 연구

송봉호(Song Bong-Ho) 한국무속학회 2003 한국무속학 Vol.0 No.7

신라인들의 전통적인 용신앙은 하늘숭배사상과 더불어 산신숭배사상, 그리고 지모신 숭배사상에서 중요한 위치를 점유하고 있다. 이는 신라의 건국시조인‘혁거세’(赫居世)신화만 보더라도 전통적인 용신앙의 중요성을 알 수 있다. 그런데 불교가 수용되고 나서 신라는 전통적인 용신앙이 많은 변화를 겪게 되었다. 이는 『삼국유사』 소재의 사찰 창건설화 중 용 관련 설화를 통해 알 수 있다. 특히 독룡으로 치부되어 죽임을 당하는 구룡관련 창사설화는 전통신앙과 불교의 갈등양상을 서사구조로 담고 있다. 또한 구룡관련 창사설화의 서사구조를 통해 신라의 왕실과 지방 족장들간의 세력다툼도 함께 볼 수 있다. 그래서 본 논문은 위의 사실들을 구룡관련 창사설화를 가지고 있는 통도사ㆍ구룡사ㆍ옥룡사의 창사설화의 서사구조를 중심으로 분석해 보았다. This thesis will focus on the nine Dragon. In Korean religious culture, the dragon is a spiritual being whom individuals regard as a good omen. Dragon, however, is not always good in the assumed sense but is sometimes ill. In fact, there is not only a dichotomy of good and ill or poison dragons, but the characteristics of the dragon can be different depending on time, place, and faith. Emphasis of this thesis will be added to the nine dragons fable associated with the foundation of the Buddhist temple in a conflict situation between local patriarch and royal household. This occurred at the time when Buddhism was officially recognized by early Shilla dynasty (B. C. E 57~668 C. E.) in Korea. Among the nine dragons as poison dragon causes injury to individuals, such that it should be subjugated. However, some nine dragons in the Buddhist temple foundation fable do not injure, rather, they occur as guardian dragons protecting their sites and native beliefs from Buddhism, a newly foreign religion. Among the Buddhist temple foundation fables, the fable related with Guryong (Nine Dragons) in the Shilla dynasty is a concrete example of that. Tongdosa, Guryongsa, and Okryongsa share this Guryong fable. A narrative structure of the three Buddhist temples foundation fables is: a Buddhist monk comes to Guryongso, a place the nine dragons dwell, and subjugates them due to the fact that they are harmful to individuals, and then founded the Buddhist temples at the sites they are repulsed. However, the sites, in which the three temples are located, used to be a sacred mountain where sacrificial rites to the mountain God or rites to promote rain during drought were performed. Particularly Guryongso, where the three temples stood, used to be a very sacred place of the traditional dragons. However, the Buddhist monk found the temples at the sacred sites, regarding the traditional dragons as the poison and then repulsed them. The content of this fable is directly related to a historical fact that the Shilla dynasty officially recognized Buddhism. At that time, the local patriarch had a strong power on the basis of the native belief. Thus, the royal household of the Shilla dynasty accepted Buddhism, a new ideology in order to not only strengthen its royalty and centralization of power, but to oppress the local patriarch. After the official recognition to the Buddhism, the foundation of Buddhist temples was nationally encouraged in the Shilla dynasty. As in the Buddhist temple foundation fables, the sacred places with the dragon belief for the large part became sites for the Buddhist temples. This event intended to wither the native belief at the same time when influence of Buddhism was solidly established on a stepping stone of the native belief. After all, Buddhism was widely spread for a national integration in the Shilla dynasty.

신라시대 전통신앙과 불교의 갈등 양상

송봉호(Song, Bong-Ho) 한신대학교 종교와문화연구소(구 한신인문학연구소) 2003 종교문화연구 Vol.- No.5

부산지역의 근대문화유산과 역사인식문제

제점숙 ( Je Jum-suk ),송봉호 ( Song Bong-ho ) 부산광역시사편찬위원회 2017 항도부산 Vol.33 No.-

This paper was to consider the current status of modern heritage in Busan and the issues of historical awareness by focusing on the characteristics of `region` of Busan. In addition, through the preliminary studies on the modern heritage in Busan, this paper posed a problem that the concept, definition and study status of the `Modern Cultural Heritage` have been only focused on the superficial discussion of the absence of the history of `modern times`, and pointed out that there is composition `Pro Japanese Anti Japanese` strongly inherent in the viewpoint that the modern heritage in Busan is regarded as a negative heritage. In order to overcome the limitations of these preliminary studies, the issues of historical awareness on `modern times` in the modern heritage was considered based on cases of the `Busan Temporary Capital Government Building` and `The Old Namseonjeongi Company Building in Busan` which were built in the colonial period, but have been rarely mentioned related to Japan, among Registered Cultural Properties in Busan. As for the `Busan Temporary Capital Government Building`, if there were no joint opposition movement and resistance performed by Koreans and Japanese during a transfer process from Jinju to Busan on the transfer of the Gyeongnam Provincial Government, as a symbol of `Refuge Capital Busan Records`, the Provisional Government Building would not have existed. In addition, in the `The Old Namseonjeongi Company Building in Busan`, there is a historical fact inherent that there was a friction between the Japanese who were interested only in the monopoly management and the high profit-earning on Joseon Electric Business and the Governor-General that conducted the Electric Power Control Policy to control them. Like these, although the modern heritage in Busan is called `Modern (times)` Cultural Heritage, only preservation and utilization are focused without remembering the historical facts of `modern time.` Therefore, it will be necessary to keep in mind the significance of the heritage of `modern time` with consideration of Japan(The Empire of Japan), the `Other Party`.