Earticle

21세기 현대사회의 국가 경쟁력은 문화와 예술 및 교육, 첨단기술 등의 무형자산의 수준에 달려 있다. 우리나라는 국민 전체의 교육수준이 높고, 종교 기반의 정신문화적 토대가 탄탄하기 때문에 오늘날 전 세계로 확산하고 있는 한류와 같은 무형의 경쟁력 제고에 매우 유리하다. 한국의 미(美)는 고대 제천의식과 무속의 바탕 위에 한반도에 전래된 유교, 불교, 도교 및 근대 이후 유입된 기독교가 교류와 융합을 통해 변혁적으 로 구성해 온 결과물이다. 이처럼 문화와 종교는 서로 상호작용하며 상생하는 밀접한 관계를 갖고 있는데, 멋, 풍류, 흥, 신명 등의 미적 범주로 요약할 수 있는 한국의 미 (美)가 통합적으로 작용하며 한류의 발전을 추동하고 있다. 한류의 지속적인 발전을 위해서는 단순히 한류가 인기를 얻고 있는 현상에 대한 설명이 아니라 한국미의 기반 을 조명하며 한류를 다층적으로 분석하는 접근방식이 필요하므로 다종교 사회에서 교 류와 융합을 통해 상호작용하며 한국적 미를 이루는 종교 기반의 정신문화적 배경에 대한 점검이 요청된다. 글로벌 시대에 한류는 대한민국의 독창적 예술과 문화를 다양 한 형태로 구현하고 있고, 전 세계 현대인들이 공감할 수 있는 보편적 내용을 담지하 고 있는데, 로컬 문화와 교류하며 해당 지역의 문화코드 이해 및 문화적 다양성을 존 중하며 융합을 이루는 한류의 글로컬화는 그같은 글로벌화를 보완하며 한류의 균형있는 발전의 가능성을 제고할 것이다. 다종교 환경 아래 기독교 신앙에 기반한 보편 적 인간의 정서와 윤리를 강조한 글로벌화와 한국의 미를 구성하는 우리나라 특유의 정신문화적 종교 전통과 지역사회의 특성과의 융합을 활용한 글로컬화는 각 종교들의 이질적 교리와 사상들이 만나 대화와 소통, 교류와 융합을 통해 문화적 개방성을 유 지하는 기반으로 작용하고 있기 때문에 그같은 이중적 변화를 지향함으로써 한국 고 유의 아름다움을 전 세계로 확장할 수 있을 것이다. 글로벌화와 글로컬화를 통해 종 교적 통섭을 이루는 중심에 인간을 구속하는 기독교 복음의 가치가 투영되어야 하며, 동시에 겉으로 드러나는 문화 또는 예술 작품이 아니라 작품 속에 반영된 인간의 관 점과 이를 향유하는 인간의 마음이 죄성으로 얼룩질 수 있다는 점을 경계해야 한다. 한류가 세계인들과 함께 소통하며 발전하는 보편적 문화로 거듭나도록 각 나라의 공 적 가치와 윤리의 교류와 통합을 추구해야 하는 한편, 그러한 가치와 윤리의 기반이 되는 종교 및 사회문화적 배경에 대한 이해와 소통을 제고하는 노력이 경주되어야 할 것이다.

The national competitiveness of modern 21st-century society depends on the level of intangible assets such as culture, art, education, and advanced technology. Our country has a high level of education among the general population and a solid spiritual and cultural foundation based on religion, which makes it highly advantageous in enhancing intangible competitiveness, such as the Hallyu (Korean Wave) that is spreading globally today. The beauty of Korea is the result of a transformative process in which Confucianism, Buddhism, Taoism, and, later, Christianity, which were introduced to the Korean Peninsula, have interacted and merged, all based on ancient shamanistic rituals and shamanism. Culture and religion have a closely interrelated and mutually supportive relationship, and the aesthetic categories of Korean beauty, such as elegance, style, excitement, and joy, collectively drive the development of the Hallyu. For the continued development of Hallyu, it is necessary to approach it not merely by explaining the phenomenon of its popularity, but by illuminating the foundations of Korean aesthetics and analyzing Hallyu from a multi-layered perspective. This requires examining the religious and spiritual-cultural background that has shaped Korean aesthetics through interaction and fusion in a multi-religious society. In the global era, Hallyu embodies Korea's unique art and culture in various forms, carrying universal content that resonates with people worldwide. The glocalization of Hallyu, which respects cultural diversity and understands the cultural codes of local areas through interaction with local cultures, will complement its globalization and enhance the potential for balanced development. The dual approach of globalizing with an emphasis on the universal human emotions and ethics based on Christian faith, while glocalizing by merging Korea's unique spiritual and religious traditions with the characteristics of local communities, maintains the cultural openness that allows for dialogue, communication, exchange, and integration of different religious doctrines and ideas. By pursuing this dual change, Korea’s inherent beauty can be expanded worldwide. The value of the Christian gospel, which liberates humanity, should be reflected at the heart of the religious synthesis achieved through globalization and glocalization. At the same time, there should be caution against the potential for human perspectives and hearts, reflected in cultural or artistic works, to be tainted by sinfulness. For Hallyu to continue to evolve into a universal culture that communicates with and develops alongside people worldwide, efforts should be made to promote understanding and communication regarding the religious and socio-cultural backgrounds that underpin the public values and ethics of each country.

본 논문은 이스라엘 사회 통합을 위한 다윗의 정치-종교적 조처들이 보여준 한계점과 문제점을 파악하고자 한다. 다윗의 정치-종교적 통합 정책은 장기적인 입장에서 볼 때 완전한 성공을 거두지 못했다. 다윗의 정책이 이스라엘의 전통적인 보수 세력에게는 일종의 정치-종교적 혼합(混合)이며, 야웨 하나님에 대한 신앙적 배교(背敎)로 인식되었기 때문이다

David chose the new city Jerusalem, which stood outside of Israel’ s tradition, in order to minimize any religious interference from the Yahwistic group. He unified and integrated the Canaanite religious tradition into the Israelite religious tradition in that he brought the Ark of the Covenant to Jerusalem to value the Israelite religious tradition and that he appointed Zadok the Jebusite and Abiathar to be high priests. David’s efforts for political and religious integration were not successful because the followers of the traditional Yahwism of Israel understood his attempt to mix their traditional religious practices with idolatry against YHWH. Fundamentally, unifying two different religions, which have different characters and natures, was not an easy process and thus David’s effort was viewed by traditional Yahwists as assimilation to Canaanite religious practices. The potential tension in the united kingdom of David was an ominous sign for the kingdom’ s future, and finally it became a decisive reason that the kingdom was separated in many ways after Solomon’s death. The problems and limitations of David’s political and religious actions to unify Israel’s society may be viewed as a strong warning to South Korea, which is becoming a more multi-cultural society. If David had advocated multi-culturalism, which valued diversity and coexistence instead of the forceful integration of neighboring countries based on his strong military force, which brought assimilation of Canaanite religious practices, would Israel’s history go on a peaceful way?

9년 전쟁(Nine Year's War, 1594-1603)에서 패한 얼스터 백작들이 유럽으로 망명하자 제임스 1세 (James I, 재위 1603-1625)는 그들의 땅에 신교도들을 대거 이주시키는 얼스터 플랜테이션(Ulster Plantation)을 시행했다. 당시 얼스터는 현재 북아일랜드라고 불리는 앤트림(Antrim), 아마 (Armagh), 데리(Derry), 다운(Down), 퍼매너(Fermanagh), 티론(Tyrone)의 6개 주에 카반(Cavan), 도네갈(Donegal), 모나한(Monaghan)이 포함된 방대한 지역이었다. 얼스터의 완전한 잉글랜드화를 기대했던 제임스는 이를 위해 다양한 정책을 시도했는데 그 중 가장 대표적인 것이 종교통합이었다. 여전히 강한 가톨릭 전통이 유지되고 있는 얼스터에 국왕을 정점으로 하는 잉글랜드 국교(Church of England)를 확립하려 했던 것이다. 그리고 이 정책은 주로 얼스터의 오랜 가톨릭 중심지 아마(Armagh)와 아마대주교 (Archbishop of Armagh)를 중심으로 진행되었다. 본 연구는 제임스 1세 시기 아마와 아마대주교를 중심으로 전개된 얼스터의 종교통합 시도와 더불어 그에 대한 가톨릭 성직자들의 반응을 함께 살펴보려는 시도이다. 그리고 이를 통해 현재까지 계속되고 있는 북아일랜드 종교 갈등의 원인을 다각도로 살펴보는 데 도움이 되고자 한다.

As the earls of Ulster who had been defeated in Nine Year's War (1594-1603) fled to Europe, James I (reigned 1603-1625) began to implement the Ulster Plantation which forced the Protestants to migrate to where the earls had ruled. At that time, Ulster was a vast area consisting of Cavan, Donegal and Monaghan in addition to 6 counties, currently called the Northern Ireland, including Antrim, Armagh, Derry, Down, Fermanagh and Tyrone. James, who wanted to integrate Ulster fully into English, attempted to impose various policies among which the most representative one was the religious integration. He believed that the way to thoroughly control the Ulster was to integrate the religion of Ulster, where the tradition of Catholic was still strong, into Protestantism. This policy was implemented centering the city of Armagh, the religious point of Ulster, and the Archbishop of Armagh. The purpose of this study is to look into the attempt for religious integration of Ulster proceeded mainly in the Armagh during the era of James I, and the response of Catholics against it.

노발리스의 「기독교 또는 유럽」은 당대의 유럽 사회가 프랑스혁명과 혁명전쟁으로 위기에 직면하자 가톨릭 신앙으로 유럽이 통합되었던 중세의 찬란했던 황금시대를 꿈꾸며 유럽이 다시 종교로 부활하길 희망하면서 작성된 일종의 역사철학적 에세이이자 종교적 유토피아의 예언서다. 그러나 불행히도 이 도발적 텍스트는 그 탄생 시점부터 논쟁을 불러일으켰고, 출판까지 험난한 과정을 거쳤으며, 이후 수많은 오독과 왜곡된 해석 및 수용의 역사를 겪었다. 본 논문은 연설문 형식으로 작성된 노발리스의 이 논쟁적 텍스트를, 기본적으로 과거의 ‘역사’에서 출발해, 당대의 현실 ‘정치’를 비판하면서, 미래에 하나의 ‘종교’로 통합될 유럽의 유토피아적 평화 공동체를 꿈꾸는 구조를 갖는 작품으로 해석하고자 한다. 그래서 나는 궁극적으로 이 텍스트가 적절한 독해와 해석을 통해 오늘날 지극히 불투명한 유럽연합의 현재와 미래에 비록 제한적이나마 몇 가지 시사점, 교훈점, 반성점 등을 제시해줄 수 있기를 희망한다.

Novalis’s Christenheit oder Europa is an essay on the philosophy of history and a prophecy of religious utopia written in hopes of rebuilding the continent through religion in the face of crisis of the European society caused by the French Revolution and revolutionary wars. He dreamed of a glorious golden age of medieval Europe, which was integrated by Catholicism. But unfortunately this provocative text has spawned controversy since birth, has undergone a rough process of publication, and has since suffered from numerous misinterpretations and distortions. This paper attempts to interpret this controversial text of Novalis, written in the form of speech, as follows: The essay is basically a work that starts from the past ‘history’ and criticizes the actual ‘politics’ of that day and has a structure that dreams of a utopian peaceful community in Europe that will be integrated into one ‘religion.’ So I hope that this provocative text, through proper reading and interpretation, would be able to give, though limited, some suggestions, lessons, and reflections on the present and future of the most opaque European Union today.

본 논문은 이스라엘 사회 통합을 위한 다윗의 정치-종교적 조처들이 보여준 한계점과 문제점을 파악하고자 한다. 다윗의 정치-종교적 통합 정책은 장기적인 입장에서 볼 때 완전한 성공을 거두지 못했다. 다윗의 정책이 이스라엘의 전통적인 보수 세력에게는 일종의 정치-종교적 혼합(混合)이며, 야웨 하나님에 대한 신앙적 배교(背敎)로 인식되었기 때문이다

David chose the new city Jerusalem, which stood outside of Israel’ s tradition, in order to minimize any religious interference from the Yahwistic group. He unified and integrated the Canaanite religious tradition into the Israelite religious tradition in that he brought the Ark of the Covenant to Jerusalem to value the Israelite religious tradition and that he appointed Zadok the Jebusite and Abiathar to be high priests. David’s efforts for political and religious integration were not successful because the followers of the traditional Yahwism of Israel understood his attempt to mix their traditional religious practices with idolatry against YHWH. Fundamentally, unifying two different religions, which have different characters and natures, was not an easy process and thus David’s effort was viewed by traditional Yahwists as assimilation to Canaanite religious practices. The potential tension in the united kingdom of David was an ominous sign for the kingdom’ s future, and finally it became a decisive reason that the kingdom was separated in many ways after Solomon’s death. The problems and limitations of David’s political and religious actions to unify Israel’s society may be viewed as a strong warning to South Korea, which is becoming a more multi-cultural society. If David had advocated multi-culturalism, which valued diversity and coexistence instead of the forceful integration of neighboring countries based on his strong military force, which brought assimilation of Canaanite religious practices, would Israel’s history go on a peaceful way?

The purpose of this research is to see the meanings of religious tolerance in modern society by considering a comparative study on religious tolerance as a Social Integration Policy based on case of Umayyad Dynasty and ‘Umayyad Dynasty of Cordova’. Previous researches related to religious tolerance in medieval times were mainly discussed in terms of religious function. But by studying religious tolerance as a social integration policy this research attempts to understand how religious tolerance integrated the society of Umayyad Dynasty and ‘Umayyad Dynasty of Cordova’ in the medieval times. Specially, by comparing domestic and foreign situations of islamic countries in the medieval times, this research tries to understand the substance more clearly through analysis of territorial expansion, new vanquished, and social conflicts. In other words, this research attempts to analysis how religious tolerance as a social integration policy was possible in the medieval times.

본 연구는 문화(종교)규범이 실정법규범과 충돌하는 경우 그 합리적 해결책을 모색하여 공감대적 가치를 제고해 사회통합에 기여하고자 하는 목적을 가지고 진행되었다. 한국사회에서 사회통합을 저해하는 주요요소로 지역감정, 세대 간 갈등, 이념적 대립 등을 들 수 있는데 향후에는 종교적 갈등이 유럽처럼 국내에서도 표면화 될 수 있다. 최근 유럽법원들의 판례경향을 보면 한 개인이나 집단의 신앙적 표현이 공동체의 질서와 갈등을 야기하는 양상으로 전개되고 있다. 소수자 보호라는 관점에서는 최대한 종교적 표현행위를 강하게 보호하는 것이 타당하지만 기존 질서가 그러한 내용을 수용할 상태로 성숙하기 전에 그러한 보호를 판결로 강제한다면 규범해석을 통한 사회통합적 기능은 상실될 수도 있다. 모두가 공존하는 사회통합을 위해서는 결국 이러한 갈등지점을 법적으로 해결해 사회적 기준을 제시하는 수밖에 없다. 하지만 그러한 법적 판단을 함에는 상대방의 문화에 대한 충분한 이해가 있어야 하고 그러한 고려 하에서 나온 판단은 가치관이나 세계관의 충돌 대신 공감대의 형성을 가능케 해줄 바탕을 마련해 줄 것이다. 종교적 사안에 대한 판단을 법적으로 하는 경우 신학적 고찰이 병행되는 것이 바람직하다. 종교의 사회통합적 수용과 한계에 대해 신학적 고찰을 거친 법적기준을 정립하는 것은, 지구촌국가들의 상호 유동적 교류 속도의 비약적 증가에 기인한 정보공유와 보편적 기준의 전파라는 측면에서 비추어 볼 때 매우 중요한 과제가 된다. 이러한 신학적 고찰을 통과한 법적기준들이 정립되면 사안별로 종교의 자유, 일반적 행동자유권, 표현의 자유 중 어느 기본권 보호영역에 우선 포함되는지가 객관적 기준에 따라 예측가능하게 구별되고 그러한 보호영역을 침해했는지 여부의 심사도 더 정밀하게 진행될 수 있다. 한국의 다문화 가구 증가율을 고려할 때 공법학계가 이러한 분야에 관심을 가지고 미리 연구결과들을 축척해둔다면 최근 유럽이 겪고 있는 사회적 혼란을 우리는 최소화 할 수 있을 것이다

This study has the purpose of promotion to social integration ??by seeking a rational solution when cultural (religious) norms conflict with actual legal norms. The main factors that impede social integration in Korean society are regionalism, generational conflicts, and ideological confrontations. In the future, religious conflicts can be surfaced in Korea as well. In recent European Court judgments, the belief expression of an individual or a group has been appeared in a way that causes conflict with the social or public order. From the viewpoint of minority protection, it is appropriate to strongly protect the religious expression act as much as possible, but the social integration function through the harmonious interpretation of norms may be undermined if the existing order is forced to judge pro such protection before it matures to accommodate such content. In order for social integration to coexist in all, it is necessary to resolve these conflict points legally and present social standards. However, in order to make such judgments, there should be a sufficient understanding of the other's culture, and judgments based on such considerations will provide a basis for enabling the formation of consensus instead of conflict of cultural values ??or worldview. When judging religious matters in a legal way, it is desirable that theological considerations be combined. For the social acceptance and limitations of religion, the establishment of legal standards through theological examination is a very important task in light of the sharing of information and the spread of universal standards due to the dramatic increase in the speed of mutual exchange between the countries. When the legal standards that have passed these theological considerations are established, it is predictable to distinguish among the freedom of religion, the freedom of general action, the freedom of expression. The examination of basic right can proceed more precisely. Considering the growth rate of multicultural households in Korea, if the public law scholars are interested in these fields and have accumulated their research results in advance, we can minimize the social confusion that Europe is experiencing recently.

회통적이고 융합적이고 열린 구조를 유지하면서 발전해온 함석헌의 사상은 정치사상과 종교사상의 융화와 상호영향의 관점에서 제대로 이해될 수 있다. 그리고 이러한 그의 사상은 산업화와 민주화를 성취하고도 악화되고 있는 한 국사회의 복합적인 갈등구조의 해결에도 도움을 줄 수 있는 사상적 자산으로 보인다.

Ham Sok Hon's ideas, which has developed while maintaining a consilent, fusion, and open structure, can be properly understood from the perspective of the fusion and mutual influence of political and religious ideas. And his ideas are seen as important theoretical assets that can help in resolving the complex conflict structure of Korean society, which is worsening even after industrialization and democratization have been achieved.

In October, 2005 Turkey has started a wide range of negotiation with EU for her full membership in Luxembourg, where Turkey's candidacy was rejected in 1997. We expect however a long way to fulfill Turkey's goals to be integrated to Europe. Because all critical decisions on Turkey have been taken after every kind of difficult process since the Helsinki Summit in 1999, when Turkey's EU candidacy was accepted. In spite of negative approaches initiated certain countries as France and Belgium against Turkey's efforts to be EU member, Turkey has implemented political reforms with incredible speed within five years. Things that were not expected by the Europeans to be achieved in 20 years, were accomplished in only five years. Now many experts agree that Turkey has much more possibility to be a full member of EU after 2012. Accordingly the government of Turkey(AKP) exerts her bet efforts to fulfill 35 standard articles which EU suggested for Turkey as the basic guidelines and conditions for full membership negotiation. Of course, such four sensitive political-historical issues as ①Armenian genocide in 1905, ②rights of minority Kurdish communities in Turkey, ③peace agreement of with Greece for Cyprus status, ④tolerance to Greek Patriarchal renovation in Istanbul, are main subjects for negotiation processes with EU. But the matter of cultural differences between Turkey and EU is also a pivotal factor for the future of Turkey with EU. How a 99%Muslim country can be integrated to Christian EU community? How to harmonize some Islamic religious obligations or rituals which might violate the value of EU or its standards? The 5 times daily prayers,one month long fasting, cruelty to animal and insanitary matters on sacrifice festival during the Eid-al Adha, honor killings, women circumcision, hijab prohibition in the public sectors and many others are some of critical issues to be discussed. As for EU too, the debate about Turkey's EU membership clearly demonstrates that Europe is once again at one of critical deciding moments. At this point the EU should decide: Is it going to stay as "an institution of ols Europe" or is it going to progress to a better,more advanced stage with Turkey?(Laciner 2005:13). In this regard, this articles is designed to study on the conflict and harmony of Islamic Religious-Cultural factors in the process of Turkey's negotiation for his EU Integration mainly based on anthropological intensive interviews. Surprisingly, Turkey has successfully solved the religious and cultural differences in many fields through comprehensive reinterpretation of Islamic tradition and obligations. Furthermore Turkey showed great possibilities to other Muslim countries like Morocco an Tunisia in Mediterranean to be member of EU in the future.