The main purpose of this article is a closer inspection of the background of the formation and development of an approach to the study of religion which has been labeled New Style Phenomenology of Religion, and of its special characteristics, especially in view of its thematic and methodological divergence from what has come to be called the Classical Phenomenology of Religion.
Particularly influential approaches within this New Style Phenomenology of Religion may be grouped into two distinct yet related branches. One of these centers around J. Waardenburg's critical reflections on the shortcomings of the methodology of the Classical Phenomenology of Religion and his use of the concept of 'intentionality.' On the basis of this concept I attempt to show the possible relevant contributions of the New Style Phenomenology of Religion to the discussions around the insider-outsider problem in the study of religion. The second branch, called here the 'Problem-focused' Phenomenology of Religion (problemorientierte Religionsphänomenologie) drawing from H. J. Klimkeit's terminology, is being examined for its own particular significance as well.
Eventually, a discussion of three examples for the application of these approaches follows, which cover the topics of religious space, time, and symbols as three eminent objects of research in the New Style Phenomenology of Religion. I propose to label this New Style Phenomenology of Religion an 'Empirical Phenomenology of Religion' because of its stronger methodological connection to the social scientific approach to the study of religion, and also a 'Critical Phenomenology of Religion' because the researcher holds up a more critical distance to his or her object of inquiry.

Martin Buber, succeeding the Jewish mystical tradition of Hasidism, developed a new concept of relational personhood, “I-Thou.” This ground word was coined as a result of serious attempts to refute the modern Western view of human beings, which can be characterized by the objectification of humans. “I-Thou” is also aimed at opening a horizon of relationship for the person-to-person encounter. Dietrich Bonhoeffer, a Lutheran minister and theologian, readily accepted this terminology so as to develop a concept of relational personhood on the basis of Christian faith. The two thinkers share in common a critical attitude toward objectifying cognition. The core questions of the present study are as follows: "What factors in Buberian 'I-Thou' theory have been highly valued and deemed appropriate for human existence by Bonhoeffer? How does he inherit Buber's religious and philosophical legacy?" This study focuses on the elucidation of Bonhoeffer's method of reconstructing Buber's “I-Thou” theory. In doing so, this study demonstrates that both Buber's Hasidic spirituality and Bonhoeffer's Lutheran faith contribute significantly to the development of today's religious and social concept of relational personhood.

This study examines the relationship between 'money' and 'religion' in Korean society, focusing on the following: 1) comparing the attitudes toward money among religions, 2) what kinds of money discourses they produce, and furthermore 3) how to overcome social situations in which money dominates from the religious point of view. According to the survey results, Protestantism showed a tendency to be more sensitive to money than other religions. In this regard, Protestantism has continued various discourses of money including 'clean rich' and 'holy rich.' However, there have also been warnings of the danger of 'money controlling religion' within the religion itself, and these suggest alternative ways to escape from the domination of money. It seems that humanity requires the role of such a tension―neither being able to escape money nor being plunged into money―of religion in the present money-dominated society.

本稿は、「迷信」と「文化」の分岐点として「社會性」の有無に注目し、部落祭と巫俗の歷史を言說の次元から明らかにすることを目的とする。迷信という槪念は非常に曖昧であり、これを學術的に用いることはできない。しかし、韓國の近現代史において迷信槪念が行使してきた影響力を踏まえる際、迷信としてどのような對象が問題視され、そしてこの槪念が如何なる論理によって用いられてきたのかを考察することには意味があると考えられる。
本稿で特に注目するのは、1945年の解放以降、韓國で傳統文化、民俗文化への關心が高まることによって、それまで迷信として批判されてきた對象が文化として認められるようになったという点である。新聞などの言說に目を向けると、迷信と文化を分かつ一次的な違いは社會性の有無にあった。すなわち、科學的な根據はなくとも、地域に秩序をもたらし、社會に寄與する要素があるものに限ってこれを文化と見なす視点が台頭したのである。反對に、社會性に欠けると判斷されたものは、依然として迷信槪念の範疇に留まったと見ることができる。
部落祭は、解放後の社會的狀況の中で文化の範疇に含められるようになった代表的な事例である。むろん、セマウル運動などの例外的な動きはあったが、民俗學者などの强烈な反對によって公式的な部落祭批判を控えるようになった國家の態度などから、解放後の韓國において部落祭を批判することは相當に難しくなったことが窺える。
他方、巫俗も解放後、舞踊や芸術的な要素が社會性の結實として肯定的に評價されることはあったが、巫俗には占いなどをはじめとして、個別的で閉鎖的な要素が見出される。そのため巫俗に關しては解放後も持續的にこれを迷信とみる視点が作用し、この点が部落祭と巫俗、ひいては迷信と巫俗の分岐点になったと言えるだろう。
本稿は迷信槪念の問題点を指摘し、言說を中心に迷信槪念の標的の變化を示したという点で意義を持つだろう。また、言說に留まるものではあるが、部落祭と巫俗への視点の變化も提示できたと考える。他方、迷信と文化の分岐点として社會性の有無を中心に考察を行ったが、「宗敎」槪念との關連など、本稿では扱えなかった課題も多い。また、對象時期を植民地時代から1980年代までに限った点、迷信槪念との關連で部落祭と巫俗のみを扱った点など、限定された範圍で考察を行ったため、硏究の時期と對象を廣げていくことも課題として殘っている。

Jeungsan, Kang Il-Sun is regarded as a divine being, the mighty one, the savior by his devotees. And he is also regarded as a religious genius who initiated new religious movements, as a Korean national religious activist who tried to overcome the hardships and pains of Korean people and as a popular religious activist who tried to liberate the oppressed people by many scholars studying Jeungsan. Furthermore, historians start to increase their interests in the religious organizations following Jeungsan and the philosophical community is also evaluating Jeungsan as one of the main modern thinkers in recent days,
Jeongeup, where he was born and spent his youth, is a place where the breath of his life and traces remain. During his adolescence, he witnessed the development, decline, and devastation of the Donghak Peasant Movements in his hometown village. He made a big intention to save the world and people and practiced at Sirubong, a small mountain behind his house. Jeungeup area, centering on the birthplace of Jeungsan, has abundant religious and cultural elements that can be developed into cultural contents.
In this respect, it is necessary to check his accurate home location and to maintain and restore it. As stated in this article, 504 address where the sign of 'The Birthplace of Kang Jeungsan Sangje' is hanging and known as his birthplace is not his birthplace. There are a few candidates, but 436 address is the most likely place to be Jeungsan's birthplace searched by the testimonies of the main characters and several records.
At present, there is no sign of his birthplace in this lot, and no proper management or maintenance was done at all. I think that significant meaning and effect can be expected when we fix or restore and transform it into cultural contents. The first, this place can be a major pilgrimage site for faithful believers. Although there have been visits and pilgrimages to this place from past to now, when systematic maintenance and management are accomplished, it will be possible to develop it as a major religious sanctuary in Korea beyond Jeongup area. The second, synergy effect can be expected by linking religious and cultural contents centered on Donghak contents in Jeongeup area. It is not limited to the sanctuary of specific religious groups, but it has the potential to grow into a cultural heritage or a cultural asset in addition to the local cultural heritage of Jeongeup. In other words, it will be possible to develop cultural contents with popularity and universality beyond the specificity of religion and locality of Jeongeup.