In the past, particular advertisements have offended people for being controversial products or executions, and, globally, religion plays a significant role in influencing attitudes toward controversial advertising. In light of advertising controversy and the impact of social values on government regulations, this study explores how religion (Christianity, Islam, Buddhism/Taoism, Hinduism, and non-believers) influences consumers’ perceptions of government regulations on controversial advertising. Controversial advertising is defined as “advertising that, by the type of product or execution, can elicit reactions of embarrassment, distaste, disgust, offence, or outrage from a segment of the population when presented” (Waller, 2006, p. 7). Typical controversial products include gender/sex related products, addictive products, social/political groups and health and care products (Fam, Waller, & Erdogan, 2004). Controversial executions usually refer to antisocial behaviour, indecency, fear, racism, and sexuality (Wilson & West, 1981). Several examples in recent decades show that marketing communications which involve controversial products or executions can cause a large-scale boycott of a brand. Studies have found that religion becomes a crucial indicator in influencing consumers’ perceptions of marketing activities and shopping behaviours (Al-Hyari et al., 2012). When the advertised content violates the religious beliefs of the audiences, brand damage can follow. While controversial advertising offends consumers, its insufficient regulation hurts too (Christy, 2006); thus leading to calls for more attention from government regulatory bodies (Boddewyn, 1991). According to previous studies, “many general spiritual principles and actual rituals in religion are related to ethical positions” (p. 533). Consumers’ religious beliefs could affect how they expect regulatory bodies to behave as social agents (Cornwell et al., 2005). Therefore, this study extends the literature by examining how consumers affiliated with different religions evaluate the current government regulation of the advertising of controversial products and executions, and whether they perceive that the regulations have effectively restricted the advertising offense based on their religious beliefs. Based on research data collected from 1,402 university students in 11 countries from across North America, Europe, Asia, and Australia (namely, (Canada, Italy, Australia, Germany, England, China, India, Turkey, Mexico, Korea, and Malaysia), the findings confirm the existing literature that different religions are identified as having different levels of tolerance toward the advertising of controversial goods and executions (Fam, Waller, & Erdogan, 2004; Morphitou & Gibbs, 2000). Also, the restrictions required by some religious groups are inadequately addressed by regulatory bodies. See Tables 1 and 2. Islamic followers are more easily offended by controversial advertising. At the same time, they perceive relatively weak government regulations on controversial advertising. This is particularly true for the advertising of addictive products, personal themes, and risky/avoidable executions. Although in some Muslim countries (e.g., Malaysia) where numerous government regulations are already instituted to protect the Islamic values and their cultural identity (Waller & Fam, 2000), the force of the regulations is still perceived as weak, thus demanding more restrictions. Buddhists/Taoists and non-believers who are moderately offended by the controversial advertisements, more frequently indicate that the government restrictions on advertising are stronger than those indicated by Muslims, Hindus, and Christians. Perceptions of Buddhists are likely influenced by their philosophical teachings, which includes teachings of “Wisdom (right view, right intention), Ethical conduct (right speech, right action, right livelihood), and Concentration (right effort, right mindfulness and right concentration)” (“Buddhism,” 2013). Although Non-believers do not officially commit to a religion, the 73.37% of non-believers in this study reside in China and South Korea, both societies that practice Confucian cultures (Gao & Kim, 2009). Confucianism is concerned with “morality, propriety, modesty, social harmony and human relationships” (Ching, 1997; Wilhelm, 1931 in Gao & Kim, 2009). As such, Buddhists/Taoists and non-believers perceive that the regulations strongly protect their cultural values and the harmony of the society from inappropriate commercials, but are less restrictive of freedom of choice, free speech and marketers’ creativity. Hindus are found to be less offended by the advertisements of the majority of controversial product and execution groups; at the same time they believe that the advertisements are less regulated compared to other religions. However, their negative attitudes toward the advertising of addictive products call for special attention of marketers and regulatory bodies. Compared to the other four religious groups, Hindus indicate that the regulations are weakly planned in restricting the advertising of addictive products and the advertising offense still occurs. This finding confirms Hindus’ desire to prohibit such advertising in media in order to protect health and well-being of their young population (Shastri, 2012) and control overall crime in the Hindu society (Schneider, 2013). Christians perceive the regulatory restrictiveness as being significantly lower than Buddhists/Taoists and non-believers, but not different from Muslims and Hindus. Christians indicate an overall lower extent of offensiveness on all eight groups of products and executions than the other four religions, and they also report the regulations to be acceptable. These findings validate Morphitou and Gibbs’s (2008) argument that Christians have more tolerance toward self-interest and acceptance of the diversity in marketing communications. Christians’ opinions on the restrictive effects of the regulations on hindering free speech, freedom of choice, and creativity of marketing communications are salient. This finding would remind the regulatory bodies to be cautious about not being overly restrictive in Christian-dominated countries when planning regulations. The study findings have practical value for advertisers and policy makers. The advertising practitioners need to be aware of elements in their advertising that conflict with consumers’ religious beliefs, especially when operating in international markets, and prevent advertising offense. Direct marketing strategy is strongly recommended when promoting controversial products in a highly sensitive mass media environment, especially for marketing in pluralistic societies which have multiple religions. Advertisers need to exercise special caution when promoting gender/sex-related products and social/political groups in Muslim-dominated markets (Michell & Al-Mossawi, 1999; Fam, Waller, & Erdogan, 2004; De Run et al., 2010). Advertising of those two product groups to non-believers who conform to the ethical codes of Confucianism can also be offensive (Gao & Kim, 2009). Marketers should be aware that the advertising of alcohol and cigarettes is highly offensive to Hindus and Muslims. Their promotion in mass media may evoke negative responses. Additionally, using controversial executions in advertising should be avoided, especially when targeting Muslims and Confucian consumers. These findings may also help advertising regulation planners (self-regulating advertising bodies and policy makers) to gain understanding about how different religions view the current regulations of controversial advertising. When targeting Buddhists/Taoists and non-believers, advertising regulators should consider keeping the current level of restrictions of controversial advertising. We recommend similar approach when targeting Hindus except for imposing more regulations in relation to advertising of addictive products. In Islamic societies, more restrictions or more awareness of what are the current restrictions may be necessary, in order to comply with Muslims’ sensitivities, while an easing of the restrictions on the advertising in Christian-dominated markets would be desired.

신앙과 이성의 문제는 오랜 시간 동안의 논란과 해결의 시도에도 불구하고 난제로 남은 후기 하이네의 종교관을 심층적으로 이해하는 데 중요한 역할을한다. 신앙과 이성의 조화 속에서 하이네는 맹신과 광신에 빠진 기존의 종교제도를 비판할 수 있었으며, 현실에 대한 부정과 체념을 넘어 역사의 올바른 전개를 위한 미래의 비전을 견지할 수 있었다. 우리는 하이네의 이러한 이성을 신앙적 이성이라 규정하였다. 하이네에게 있어서 신앙과 이성은 서로 배타적이지 않았고, 보완적인 관계 속에 양립할 수 있었다. 그는 신앙과 이성이 빚어내는 긴장과 갈등의 관계 속에서 신을 인식하고 증명하는 것뿐만 아니라, 역사현실의 부정성을 인식하고, 정의를 실현시키기 위한 방안을 모색할 수 있었던 것이다.

정은궐의 『해를 품은 달』은 소설의 플롯 전개와 주요 주제에 있어서 종교와 밀접한 관련이 있음에도 불구하고, 그 ‘종교성’의 사안은 정당하게 평가받지 못한 측면이 있다. 이 소설은 해를 상징하는 이훤(왕)과 달을 상징하는 그의 정인 허연우와의 사랑이야기를 다루고 있다. 윤대형을 필두로 한 훈구파는 주권 권력을 독점하고, 지배계급으로서의 위치를 강화시키기 위해 무속이라는 종교를 이용한다. 주권 권력의 위협 하에 장씨 도무녀는 무고술을 통하여 인위적으로 해와 달을 분리시킨다. 장례식을 통해 일시적 죽음의 상태를 경험한 연우는 과거에 대한 기억을 잃어버리고, 무녀로서 호모 사케르의 삶을 살아간다. 그러나 두연인의 간절한 소망은 일종의 강력한 주술과도 같은 작용을 하게 되고, 팔년간의 시간을 보낸 후에 다시 만나게 된다. 액받이 무녀 월은 잃어버린 과거에 대한 기억을 되찾게 되고, 연우로서의 잃어버린 과거에 대한 새로운 구술의 역사를 이어나간다. 해와 달은 ‘성현’을 나타내는 상징물로서 국가와 우주의 질서를 회복시키는 만물의 이치를 나타낸다. 작품에 나타난 ‘성현’과 ‘무속’을 통해서 이십 일 세기의 첨단과학의 시대에서도 종교는 인간에게 무궁무진한 상상력의 원천으로 자리하고 있음을 알 수 있다.

1930년대와 40년대에 조지 오웰은 전체주의에 대한 주요 비평가였다. 오늘날 신무신론자로 알려진 사회의 지식인들은 이른바 “종교 근본주의”가 부상하고 있는 상황에 대한 비판을 주도하고 있다. 이 논문에서는 오웰과 신무신론에 대한 간략한 비교연구를 제시하고 있다. 1940년대 오웰의 작품은 저자의 의도와 상관없이 모든 글쓰기가 어떻게 동기부여 되고 그것의 역사적·정치적 맥락과 구분될 수 없는지를 설명하고 있다. 오웰의 맥락은 전시의 사회주의였던 반면에 신무신론자들은 동시대의 자유민주주의에 의해 자극을 받았다. 이 논문은 신무신론자들이 그들의 책을 통하여 강력하게 주장하고 있는 자본주의에 대한 자유이념이 간단히 말하면 이슬람 종교 근본주의자들과 관련한 신무신론자들의 전략인, “합리적”이고 “진보적”인 담론을 가진 인종 편견으로 매우 쉽게 그리고 종종 위장할 수 있다는 것을 논하고 있다.

본 논문의 연구주제인 수사학과 커뮤니케이션 관련 연구는 의사소통적 비평에서 몇몇 서구 비평가들에 의해 다루어지고 있기는 하지만, 하나의 연구주제로서 수사학적 커뮤니케이션 연구에 시를 적용하는 예가 많지 않다. 그래서 말이든 글이든 그 문화 콘텐츠를 가지지 않고는 화자의 올바른 의도나 글의 메시지를 포착하기는 쉽지가 않는 것이 사실이다. 이런 점에서 17세기 영국시인인 존 던의 경우 커뮤니케이션 스타일리스트로서 그가 수사학적 장치를 사용하는 목적과 의도에 주목하는 일은 새로운 연구방식의 하나이다. 던의 시는 ｢갇힌 사랑｣이라는 주제를 통해 여성의 문제와 시대의 편견과 사랑의 문제를 오늘날 매우 중요한 글쓰기 매체로 접근하고 있다. 그의 시는 성과 사랑의 본질을 시대적으로 조명하고 있으면서도 동시에 여성과 관련된 도덕의 중요성을, 즉 성스러움에 가까운 자기희생을 처음부터 강조하고 있어 사랑의 종교적 의미가 크다고 하겠다.

이 논문은 예이츠의 “초자연적 노래”를 잘 이해하기 위해 연구한다. 기 독교교리에 대한 예이츠의 견해, 언어의 사용, 시의 진행 순서 등을 논의한다. 이 시 의 초자연적인 것에 대한 특이한 접근은 학자들에게 여러 가지 문제를 야기하며, 또 이 시가 초자연적인 것만을 다루지는 않는 것 같지도 않다. 벤들러도 지적한 것처럼 이 시 “초자연적 노래”는 기괴한 것과 원시적인 것에 대한 하나의 모더니스적 시학을 구체화하고 있다.

The right to freedom of religion is one of the fundamental rights guaranteed in many international and regional human rights instruments. Several international documents safeguard freedom of religion including the right to convert from one faith to another. In Malaysia, the safeguard of this fundamental right is provided under Article 11(1) of the Federal Constitution with some limitations. The right to convert out of one’ s faith is not mentioned explicitly. However, for the non- Muslims, this right to opt out of one’ s faith and choose another has been regarded as an implicit part of religious liberty guaranteed by Article 11. In relation to the Muslims, the issue of apostasy is regarded as a taboo as well as a politically explosive proposition. This paper aims to examine the concept of freedom of religion under international law focusing mainly on the issue of apostasy in the context of the Malaysian Federal Constitution. The paper concludes that the position of Muslims especially in the context of embracing a new religion remains unsettled.

The purpose of this study is to examine the applicability of the economic approach to mission studies. In fact, the economic approach to religion was already attempted by some sociologists and economists. Sociologists noticed the phenomenon of marketization in religion and explained it in terms of the theory of secularization. According to this theory, modernity causes a plurality of worldviews, which in turn reduces religion to a private sphere. As religion becomes a matter of choice, religious decline, they argue, will be inevitable. Since the middle of 20th century, however, they have confronted with a somewhat unexpected situation. Namely, religious resurgence in secularized societies. Contrary to their expectation, not only Islam but also evangelical churches have grown remarkably all over the world. Furthermore, scholars have observed that neoliberalism and free trade also in the late 20th century have been influencing the marketization and privatization in public services, such as law, education, health care, and even religion. All these unexpected situations have requested a new paradigm in religious studies. After all, the socalled new paradigm thinkers attempted to explain all these issues in terms of the economic approach. They concluded that the decline of religion, has nothing to do with secularization. To explain the resurgence of religion in the modern period, furthermore, they have shifted their interest from the demand side to the supply side of religion. For them, religious competition and plurality do not decrease religious vitality; rather, they increase it. To deduce this conclusion, they have used two main key concepts: 1) rational choice theory and 2) religious market model. The former theory assumes that people act rationally to maximize their selfinterest. This applies equally to choices about religion. After evaluating costs and rewards, people decide what religion they will choose. Of course, religious organizations also act rationally in order to increase their membership and maximize their interests. After all, religious deals between religious buyers and suppliers establish religious market. Religious market model has been developed from this context. Then, is it possible to adopt above perspective and theories in mission studies? Simply, we may assume two different positions: 1) positive and 2) negative. The former position considers economic theories in a positive light, focusing on the phenomenon of marketization in mission. In many cases, competition with other religions or among Christian denominations often drive a mission field to a market context. In this context, people choose this religion or that denomination rationally just as they do when choosing a car or buying a computer. To meet their needs and attract more believers, missionaries use various strategies just as commercial firms do. Viewed in the light of economics, the natives and missionaries may correspond to the demand and supply side; religion or denomination can be considered as a religious product or brand. In mission studies, this economic approach will be useful in mapping out the mission strategy. Especially, the religious market model of this approach is very helpful in grasping religious terrain, religious market structure, and degree of government regulation of religion in the mission field. Furthermore, the economic approach can contribute to the study of denominationalism or ecumenics as well in a different angle. For instance, while theologians and missiologists see these issues in terms of ideology or theology, economists of religion see them in terms of a kind of religious cartel or spinoff. This perspective can give mission studies different but more effective insights regarding denominational split or unity. On the contrary, others may have a negative position to adopt the economic approach in mission studies. While the former position prefers to take a social scientific or valuefree attitude, this position prefers to take an ethical or normative attitude, assuming that there is no common ground between Christianity and economics. Especially, they may criticize this economic approach for the reductionist way of thinking in religion. The concept of ‘Homo Economicus’ or universal applicability of the theories also are likely to be criticized. In spite of some controversial issues mentioned above, it is obvious that the economic approach to religion has made great contributions to religious studies. Unfortunately, this approach has not been much discussed so far in mission studies. As we saw before, many areas of mission studies can receive help from the academic achievements of the economic approach to religion. In that sense, I suggest taking further discussion on the economic approach to mission.

This paper explores central Asia's area studies and mission strategy focused on culture and islam's identity. This articles attempts significance of the area studies in taking pursuit of mission strategy in Central Asia. By researching Central Asia's historical surroundings, cultural identity, islam’s ideas after break up Soviet Union, it enables us to take out the essence of the mission’s methods in this areas. This article explores examining particularly Central Asia's historical meaning of the Mongolian tradition and the origin of the Central Asia's peoples, study the ideas of the religious essence, above all Islam's fundamentalism and the religiopolitical strategies as a politics of discourse focused on the concept in Central Asia. The history of Central Asia has been about empires and tribes. The concept of nation to denote a triangular relationship among territory, ethnocultural identity, and political authority is very recent in this region. The causeandeffect links between geopolitics and national identification in Central Asia were revealed by religion and national identity. By this conception, we must design mission strategy. The process of religious identity and national identity and Central Asia’s geopolitics have been connected each other, and I emphasized strong significance on the connection of domestic political surroundings and mission strategy. The leap from culture to politics is made by portraying the nation at one moment as a cultural community, and at another, as a political community. Nationalists can build up the nation from different political events and economic surroundings to be fot their country have special culture identity. Chapter II examines cultural mapping as the essence in Central Asia's study. Chapter III reviews islam's identity in Central Asia. Chapter IV analyzes politics factor focused on international relations between the west, USA and the Russia government. The aim of this article is to present a general overview of the mission strategy in examining culture and the ideological concept of the newly governments in Central Asia dealing with the process of the Nation building and State building in this areas.

In its Annual Reporton Religious Freedom, U.S. Department of State labeled North Korea -along with China, Myanmar, Laos, and Vietnamas‘ Countries of Particular Concern’ that do not have freedom of religion. In order to become a part of the globalization world, North Korea should change its religion policy to ensure the freedom of religion for its people. A country that guarantees freedom of religion would never force its people to believe or not to believe in a certain religion. In order for North Korea further strengthen its collaboration with other nations around the world, freedom of conscience and religion should be guaranteed as the basic rights for its citizens. For successful reunification of North Korea and South Korea to be attained, internal unification should happen first before any legal or systemic unification. In order for internal unity to be fulfilled, collaborative integration of North and South should be achieved in every area of society including politics, economics, and culture. Most importantly, unification of religion can play a critical role in restoring true unity of North and South through reconciliation and forgiveness. Until now, North Korea established religious groups and institutions and partially allowed religious activities with the political intention to advertise itself as a nation with religious freedom. Until 1988, North Korea’s religion policy was hostile and persecutory in character. However, since 1988, North Korea gradually moved into a more positive direction that was manifested in changing laws on religion and definition of religious vocabularies in encyclopedias. Furthermore, by attempting to integrate the juche ideology and religion, North Korea intended to take steps necessary to guarantee individual’s religious freedom. Instead of being forced by external pressure, now is time for North Korea to walk side by side with other nations by independently pursuing religious freedom. North Korea should abandon their misconception of Christianity as anticommunism and antigovernment system. From the past exchange between South and North Korea and the humanitarian aids by Christian organizations, North Korea has to recognize that Christianity is the most genuine supporter of North Korea. Instead of labeling religion as a threat of a regime collapse or a leadership change, North Korea has to utilize religion as a tool to connect the people and the government. Furthermore, churches in South Korea have to acknowledge North Korean church as a church existing in a unique culture and environment. Churches in South Korea have to play an important role as a mediator between North and South Korea so that the two nations can be in good terms with one another and that the freedom of religion will be guaranteed in North Korea.

This first purpose of this article is to articulate John Hick’s theology of religion, and the second purpose is to investigate the meaning of mission in Hick’s religious theology. For the first goal, this article examines his theology in the following category; 1) the common ground of religions, 2) relativistic aspect of Christology, 3) salvation/liberation. Because Hick’s theology of religion is developed on the assumption that all religions aim one same Reality, the common ground of all religion is preferentially examined. Secondly, his Christological perspective is examined through his understanding of Incarnation. Lastly, his understanding of salvation, which is the final goal of all religions, is examined. For the missionary meaning of Hick’s religious theology, this article engaged on 1) overcoming of conquering model in the theology of religion, 2) relativizing Christology and mission 3) dialogue and transformation including conversion. Hick’s theology provides the foundation to overcome the dualistic superiority of Christianity which regards other religions as idolatry or non-truth. Through the distinction between Godhead and God, and thing-in-itself and phenomenon, Hick insists that a religion cannot perceive Reality itself. This means that Christianity cannot recognize God [Reality] itself. His theology is overcoming exclusivism of Christianity. However, his theology makes mission meaningless because he relativizes Christology. Therefore, his understanding of Jesus Christ and Incarnation are critically examined. Lastly, I insist that Christian mission should go beyond dialogue and transformation even though Hick’s notion of mission points to dialogue. Mission demands the life as Jesus’disciple, and witness of Gospel beyond sharing. Furthermore, Christian mission should go beyond social transformation or political solidarity because Gospel includes religious aspect as well as social aspect.