본 연구는 최근 한국의 정치적 상황에서 종교가 해야 할 역할과 지향점을 탐색하기 위해 수행되었다. 종교와 정치는 일치하는 것으로, 또는 분리해야 한다는 상반된 주장이 보이지만 후자의 경우라도 정교분리 와 종교의 정치참여는 모순이 아니라 양립가능한 것으로 간주된다. 본고는 종교의 정치참여 활동 중 특히 종교기반 시민단체의 공명선거운동에 초점을 둔다. 한국 정치에서의 종교의 관여는 시민운동이 중심이어서 종교가 정치발전에 무시할 수 없는 요인이 되기 때문이다. 본 연구는 공명선거운동에 참여한 종교시민단체 중 ‘기독교윤리실천운동’을 예시하였다. 이 단체가 종교 측의 솔선수범과 자기반성을 중시하면서 특정 정파 에 편향되지 않은 ‘공감’에 초점을 두고, 종교적 시각이 포함된 깊이 있는 연구 성과를 정책 제안서에 반영 하고 있다는 평가하기 때문이다. ‘기독교윤리실천운동’이 보여주는 이러한 반성과 지향은 모든 종교시민단 체가 참고해야 할 특성으로, 이 점은 대립과 갈등으로 얽힌 한국의 정치적 상황을 해결하는 데에도 기여할 것으로 본다. 이것이 바로 종교가 추구하는 자리이고 종교의 역할이라고 할 수 있다.

마사 C. 누스바움(Martha C. Nusbaum)은『정치적 감정』(Political Emotions) 에서 공적 자산으로서 정치적 감정의 중요성을 다루고 있다. 누스바움은 연민과 공감이라는 인간 이해의 감정이 배제된 신자유주의 사회의 문제점을 제기하며, 바람직한 사회로의 변혁을 위해 문학을 포함한 예술적 상상력을 통한 사랑의 감정 소환을 주장한다. 그녀의 정치·철학의 바탕이 되는 주제어인 정의, 사랑, 정치적 감정은 ‘e pluribus unum’으로 표상된다. ‘e pluribus unum’은 ‘여럿이 모여 하나’라는 뜻으로, ‘품위 있는 사회’로의 발전을 위한 정치적 대안으로 나타난다. 누스바움은 보편적 인간의 사랑이라는 공적 감정을 강조하면서도 종교의 역할을 의식적으로 배제한다. 그녀가 제안하는 온전한 정의로운 사회는 인간 중심의 세속적 사회에 한정된다. 그러나 존재에 대한 궁극적 관심과 우주의 시원적 세계에 관심을 가지는 인간을 배제한 품위 있는 사회는 온전하다고 보기 어렵다. 문학과 예술적 상상력의 사랑에 편중하고 종교적 상상력의 사랑을 배제한 누스바움의 정치철학은 인간 감정과 삶의 조건을 단순화시켰다는 한계를 보인다.

One major goal of Slavoj Žižek’s thought throughout his life works is to establish politico-ethical subject. Žižek’s paradoxical subject, just like Lacan’s subject that is a posteriori result of a subjectivation event, situates itself in this world but does not belong to this world. Since this kind of subject does not resolve itself into the Symbolic of this world but remain as a foreign element, it keeps a revolutionary potential against this worldly order. For Žižek, a revolutionary moment happens when ‘the Thing’ of the Real is identified with a subject and intrudes into the Symbolic. Antigone, Abraham, and the Christ are the main characters who represent Žižek’s politico-ethical subject. Žižek’s criticism against Buddhism and Derridean deconstruction does not look accurate and fair. Also Žižek’s ethic fails to distinguish between the good and the evil. Despite the weaknesses in his thought, Žižek’s psychoanalytical insight can provide positive contributions for understanding the hidden structure of subconsciousness connected to human subject and this worldly structures.

예이츠의 『파넬의 장례식과 기타 시들』(Parnell’s Funeral and Other Poems)은 다른 예이츠의 시집과 마찬가지로 이 시집에 수록된 시 전체의 배열과 개별 시의 의미를 함께 고려해 볼 때 그 시집이 지향하는 주제에 좀 더 가까이 접근할 수 있다. 앞부분에 배치된 시들은 주로 그 당시 아일랜드의 정치적인 분열과 혼란을 다루고 뒤에 예이츠의 종교적인 신념을 다룬 초자연의 노래 (“Supernatural Songs”)를 배치했다. 이 연작시에는 영과 성, 남과 여, 너와 나, 나와 신, 신과 신, 어제와 내일, 밤과 낮, 순간과 영원이 하나 되고 일체되는 모습이 반복적으로 묘사되고 있는데 이는 그가 평생 추구해온 그의 정치적 종교적인 비전인 존재의 합일(unity of being)의 또 다른 표현이며 결국 시집 전반에 제시된 갈라진 아일랜드를 통합을 염원하는 시인의 처방전 역할을 하는 것이다.

As the realm of missiology got extended and the subjects of missiological research differs varies, the understanding of culture in mission field is crucial before doing mission there. In terms of definition of mission as crossing over the cultural boundary, I investigate the system of the Chinese government and power structure in relation to religious laws and regulations. I argue that if the Korean Christianity do mission for China and cooperate with Chinese church in official ways, this step is necessary. According to the Chinese Constitution, the People’s Republic of China (PRC) is organized of political party, government, and military authority. The people’s democratic dictatorship and socialism are the basic Chinese system, which cannot be inflicted by any individual person and group. The Chinese government widely accomplishes religious freedom, but this is on the base of socialistic perspectives. The United Front Work Department of the Chinese Communist Party(CCP) Central Committee, which is a substructure organization of CCP, forms the basic direction of the religious policy. Then the State Administration for Religious Affairs of PRC overall controls the policy of religion. In this kind of structure, China not only allows religious freedom, but also seeks to gradually dissolve religion through anti-religious propaganda. Religion is just one of tools, which formulates firm foundation of socialism in China. With this type of limitation, the Chinese Christianity has been existed until now under the control of National Committee of Three-Self Patriotic Movement of the Protestant churches in China, National TSPM. In fact, this agrees with United Front Strategy(UFS) and then becomes a ‘Socialization of Christianity.’ The Chinese government always emphasizes that only legal interchanges of Chinese Christianity can be allowed, which means the government wants to get absolute control. In this situation, I seek the appropriate models of religious interchanges between Chinese and Korean church. Most of all, I claim that the Korean Christianity should understand a system of Government and Power Structure in China before doing mission there. The friendly foreign interchanges, which are stressed by the Chinese government, can be promoted through China Religious Culture Communication Association (CRCCA). Secondly, based on ecumenical principles, Korean churches should develop official relationship with Chinese churches. Regarding to the organization of National TSPM and China Christian Council (CCC), Korean churches should find the subject of religious interchanges. In final, both positive and negative part of Chinese UFS should be acknowledged and then establish strategies. UFS interchanges with foreign religions based on dissolving them, but we should take advantage of their policy and use it for spread the gospel.

The constitution of the Republic of Korea clearly states the separation of church and state. While pure religious action should be separated from politics, Koreans with religion have some duties and rights based on the fact that religious people also are members of the Korean nation and society. This article aims to describe an aspect of the relationship between politics and religions with a special attention to Christianity. First of all, Christianity of Catholic and Protestant played a great role in the building of the Republic of Korea. After the World War Ⅱ, other religions in Korea did not support liberal democracy. Also they had a very ambiguous attitude toward democracy. Some of them accepted even communism. In the ideological chaos, Christianity clearly counted as one of the important anticommunistic groups. At this point, Christianity should be considered as one of great contributors to the nation buildings of the South Korea. This close relationship of Christianity and anticommunism has been maintained from the World War Ⅱ to the present day. However, several presidents of Korea became dictators in the name of anticommunism so that many liberal Christians have protested against authoritarian government as well as anticommunism which became a hated word in Korean liberal society. Many struggles between governments and liberal Christians had been appeared in other areas such as industrial problems, rural society, as well as environment. Recently, many Buddhists has been strongly involved in such agendas of liberal Christianity. During transition from industrialization to democratization in South Korea, this nation has tried to find out a national identity and the Korean government have supported traditional religions such as Buddhism under the title of support of traditional and national culture. This support from government has been appeared in the area of culture, tourism and education. At this point, traditional and national religions of the South Korea have received a lot of financial aid from government.