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      宗敎社會學의 新進化論的 分析  :  Robert N. Bellah의 입장을 中心으로 Centering on Robert N. Bellah's standpoint = NEO-EVOLUTIONARY ANALYSIS IN SOCIOLOGY OF RELIGION

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      다국어 초록 (Multilingual Abstract)

      This is to explore the real nature of neo-evolutionism and it's place in socioloty of religion mostly through the ideas of Robert N. Bellah.
      Bellah's conceptions of religious evolution can be summarized as follows.
      Religious evolution is
      1) neither ethical or truthful progress nor beautiful or better one
      2) the progress of adaptation capability to outer or inner environment or of autonomy and freedom as well as that of function and technology. Accordingly in general the evolution is the progress of efficiencies.
      3) not metaphysical theory but empirical one.
      4) the progress of differentiation from simple to complex, and from one to different.
      4) that there are some differences in properties and possibilities between simple and complex, one and different.
      6) inevitable and irreversible and that it does not follow any particular course.
      Therefore evolution is not necessarily uniform but can be diverse.
      And we should admit that there are possibilities of stagnation, recess, and mingling in religious phenomena.
      Accordingly multilineal evolution theory should be emphasized.
      7) not applicable to every sociocultural phenomnon.
      8) functional evolution theory accepting functional and diffusionist viewpoints.
      And the positive characteristics of Bellah's classification of religious evolution can be indicated as follows.
      1) Religiousity is general phenomenon through the ages.
      2) The transformation processes of all the history of religions are generalized and classified distinctively.
      3) The general wvolution theory of religion independent of the bias of classical evolutionalism is persuasively attempted with the examination of all the stages of religious history.
      But the negative aspect is the tendency of applying the patterns of contemporary western culture to the total societies somewhat forcibly.
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      This is to explore the real nature of neo-evolutionism and it's place in socioloty of religion mostly through the ideas of Robert N. Bellah. Bellah's conceptions of religious evolution can be summarized as follows. Religious evolution is 1) nei...

      This is to explore the real nature of neo-evolutionism and it's place in socioloty of religion mostly through the ideas of Robert N. Bellah.
      Bellah's conceptions of religious evolution can be summarized as follows.
      Religious evolution is
      1) neither ethical or truthful progress nor beautiful or better one
      2) the progress of adaptation capability to outer or inner environment or of autonomy and freedom as well as that of function and technology. Accordingly in general the evolution is the progress of efficiencies.
      3) not metaphysical theory but empirical one.
      4) the progress of differentiation from simple to complex, and from one to different.
      4) that there are some differences in properties and possibilities between simple and complex, one and different.
      6) inevitable and irreversible and that it does not follow any particular course.
      Therefore evolution is not necessarily uniform but can be diverse.
      And we should admit that there are possibilities of stagnation, recess, and mingling in religious phenomena.
      Accordingly multilineal evolution theory should be emphasized.
      7) not applicable to every sociocultural phenomnon.
      8) functional evolution theory accepting functional and diffusionist viewpoints.
      And the positive characteristics of Bellah's classification of religious evolution can be indicated as follows.
      1) Religiousity is general phenomenon through the ages.
      2) The transformation processes of all the history of religions are generalized and classified distinctively.
      3) The general wvolution theory of religion independent of the bias of classical evolutionalism is persuasively attempted with the examination of all the stages of religious history.
      But the negative aspect is the tendency of applying the patterns of contemporary western culture to the total societies somewhat forcibly.

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      목차 (Table of Contents)

      • Ⅰ. 新進化論의 宗敎社會學的 位置
      • Ⅱ. Bellah의 宗敎進化 理念과 新進化論
      • Ⅲ. Bellah의 宗敎進化 分類體系
      • Ⅳ. 結 論
      • 1) The place of neo-evolutionalism in sociology of religion
      • Ⅰ. 新進化論의 宗敎社會學的 位置
      • Ⅱ. Bellah의 宗敎進化 理念과 新進化論
      • Ⅲ. Bellah의 宗敎進化 分類體系
      • Ⅳ. 結 論
      • 1) The place of neo-evolutionalism in sociology of religion
      • 2) Bellah's conception of religious evolution and neo-evolutionism
      • 3) Bellah's classification system of religous evelution
      • 4) conclusion
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