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- 저자 : 황필호 (검색결과 105 건)
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황필호 세계평화교수협의회 1981 아카데미論叢 Vol.9 No.1
더 나아가서 종교가 이데올로기의 일부인지 혹은 이데올로기가 종교의 일부인지도 그리 확실치 않다. 종교적 인간(homo religiosus)을 주장하는 종교인들은 이데올로기란 어디까지나 인간의 원초적인 종교성(religiosity), 종교경험(religious experiences), 종교표현(religious expressions)의 한 분야에 불과하다고 주장하지만, 이데올로기의 부정적인 평가에 절대적인 역할을 담당했던 「마르크스」(K. Marx)의 영향을 받은 현대의 정치가들은 종교가 이데올로기의 한 분야라고 주장하고, 이데올로기의 심리학적인 면을 강조했던 「프로이트」(S. Freud)는 종교가 바로 이데올로기라고 주장한다. 그리하여 필자는 이제 이상과 같은 문제의 해결을 시도하는 의미에서 먼저 종교와 이데올로기의 역사를 간단히 고찰하겠다.
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황필호 대진대학교 대순사상학술원 2004 대순사상논총 Vol.17 No.-
Socrates did not found a religion, and in this sense he is different from Confucius, Buddha and Jesus. So there can be no ‘Socrates’ religion'. But if we can assume that there are evidently religious aspects in his thought, and if it can become a religion by expanding these aspects, then we may conclude that ‘Socratic religion’ is possible. In general, there are three arguments to regard Socrates as a religious person. The first is to see him as a precursor of Christianity or a Christian martyr, the second is to regard Socrates' daimonion as identical with Christian revelation, and the third is to argue that Socrates was a religious person because of his firm belief in the immortality of soul. But in this paper, I argue that these three arguments offer some justifications but insufficient to conclude that he was a religious person. Shall we conclude then that not only Socratic religion is impossible but also he was not a religious person? I do not think so. For there are two counter arguments. Religious truths have at least two essential characteristics. First, those who have religious truths are absolutely happy, no matter what. This is why Socrates as a religious person could advise his disciples to improve their souls even at the time of his death bed. Second, those who have religious truths do love others, no matter what. How could it be possible for someone to love invisible ultimate reality if he did not love visible brothers? This is why Socrates as a religious person took his mission to philosophize as a divine command. Socrates did not initiate any official religion, but he was truly a devout religious person, who transcended the boundary of institutionalized religion. It follows that Socratic religion is evidently possible
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黃弼昊 韓國宗敎敎育學會 2003 宗敎敎育學硏究 Vol.17 No.-
이 글은 세 부분으로 구성되어 있다. 첫째, 현대판 영웅인 대중 스타는 문자 그대로 '인기 있는 사람'이지만 그가 반드시 '유명한 사람'이거나 '사랑 받는 사람'은 아니다. 그렇다고 우리는 대중 스타를 단순히 마이크 체질을 가진 사람, 탤런트 기질이 있는 사람, 딴따라 소질이 있는 사람 등으로 비하시킬 수도 없다. 대증 스타의 기반은 뭐니뭐니 해도 대중의 지지와 박수일 수밖에 없기 때문이다. 여기서 나는 대중 스타의 성격, 대중 스타의 탄생 과정, 그리고 대중스타에 대한 우리들의 잘못된 시각을 간단히 설명한다. 둘째, 한편 우리는 대중의 순수한 지지 혹은 대중 매체의 일방적인 조작이 대중 스타를 만든다고 믿고 있다. 그러나 모든 대증 스타는 대중의 지지와 대중 매체의 협조라는 쌍두마차에 의하여 탄생한다. 그림에도 대중 스타와 대중 매체의 정확한 관계를 설명한다는 것은 거의 불가능할 정도로 복잡하다. 여기서 나는 대중 매체의 엄청난 위력과 독특한 두 가지 속성을 비교적 상세히 설명한다. 셋째, 그러면 대중 문화와 종교 교육의 관계는 무엇인가? 여기서 나는 종교 교육을 교양 교육의 일부로 소개하고, 대중 문화는-수많은 문제점에도 불구하고-여전히 우리들의 교양의 일부라는 입장에서 그들의 만남과 그 만남에서 나타나는 위험성을 간단히 설명한다. Religion is one of the most important factors determining the identity of a society as the ultimate value and belief system. The identity of Korean had been formed by the religios such as Shamanism, Taoism, Buddhism, and Confucianism. We investigated interaction between the Catholic doctrines and the Confucianistic tradition which caused extreme conflict in the late ChoSun dynasty when the Catholic and Western culture were first introduced. The historical introductory process of the Catholic is briefly reviewed, and the identity conflicts were considered in theology, ethics, human relations in society. In the conflict-period dichotomic thoughts prevailed to choose only one of two conflicting belief-systems. However, in the late 20th century more mutually admissive mind has arised, and mutual understanding and benefit between the traditional culture and the Catholic teachings has been slowly appreciated to develop matured religious education and inculturation of Catholicism. Now in the 21st century Koreans have experienced identity crisis which is caused by the fast development of material civilization and industrialigation one hand, and the whirlwind of various cultures and religions on the other hand. Based upon the long experience of religious education in the Catholic one should contribute with renewed identity formation and maturation for Korean society. Everybody wants to be a star, and everybody in fact tries to be a star consciously or unconsciously. This is way Marshall McLuhan said that "the stars are so big, the earth is so small." But we have to notice that a star is not necessarily a respected or loved person from the mass. He may be so famous that he can make lots of money to the extent that many ordinary people are very envious of him, but he can still remain as a stranger. For example, the man who discovers a new law to replace Einstein's relativity principle will be surely famous enough to receive a Nobel prize, but it is still possible that most people don't care about him very much. This paper consist of three parts. In the first part, I explain briefly some main characteristics of a star, how he is born to be a star, and some of our misunderstandings we usually have toward a star. In the second part, I explain complicated relationships between a star and mass media. Here I specially emphasize a tremendous power of mass media. There are not many modern men who can live without paying any attention to the mass media. Mass media are within us. Here I also emphasize two peculiar characteristics of mass media, i. e., that medium itself is the message, and that there is always a possibity of manipulation by the mass media. In the third part, I explain a seemingly remote but in fact close relationships between mass media and general education. Here I conclude that religious education is a part general education, and that there can be no general education which rejects all functions of mass media. This is why religious education must work together with mass media, although there are many obstacles we have to overcome.
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