포스트 코로나 시대의 새 종교 지평

포스트 코로나 시대, 우리는 어디로 가야하나? 인간에게 궁극적 가르침을 주어야 하는 종교도 길을 잃고 헤매고 있다. 인간이 건설한 최대의 문명을 자랑하는 21세기의 4차 혁명시대에 천만 명이 넘는 지구촌 인간이 바이러스의 역병에 시달리고 있다. 코로나 19는 인간이 건설한 ‘바벨탑 문명’에 대한 제동을 걸기 시작했고, 자본주의와 성장 소비산업에 익숙한 인간은 어쩔 수 없이 삶의 방향 전환을 시도하기에 이르렀다. 정치, 경제, 사회, 문화 전반에 걸친 패러다임 전환의 시기에 삶과 죽음이라는 인간의 근원적 물음에 답해야 하는 종교는 향후 어떠한 방향으로 새로운 지평을 열어가야 할 것인가? 여기에 그 작은 고민을 풀어가는 ‘코리안아쉬람’ 소장 학자들의 담론을 들어보자.

포스트코로나 시대의 한국 종교 협력 (이명권)
I. 서론 ·································································································· 14
Ⅱ. 종교 화합과 협력의 이론적 가능성 ············································ 18
1. 포스트 코로나 시대, 위기에 처한 종교 ·························· 18
2. 위기 극복의 길, ‘허시교(虛, 施, 交)’: 비움(虛)과
나눔(施)을 통한 사귐(交)의 종교적 연대 ···················· 20
III. 종교 화합과 협력의 실천적 가능성:‘평화통일, 생명/생태, 풍류도’ ·· 20
1. 평화통일을 위한 종교적 연대 ······································· 25
1) 평화 통일을 위한 종교 사상적 기초로서의 ‘하나(一)’ 25
2) 조화와 평화의 통일, ‘화해의 기술’ ······························ 25
2. 생명과 생태 운동의 연대 ··················································· 25
1) 소외의 극복: 빈부격차, 인권사각지대, 여성 보호 ··· 28
2) 생태 회복 운동의 연대 ··················································· 31
3. 풍류도의 실천적 연대 ························································ 31
1) 풍류도(風流道)와 종교적 연대 ···································· 34
2) 공자와 노자의 풍류정신 ················································ 36
IV. 결론 ····························································································· 36
[참고문헌] ······················································································· 41

합리적 종교란?
화이트헤드(A. N. Whitehead)의 불교관을 중심으로 (박수영)
I. 서론 ·································································································· 50
II. 화이트헤드의 철학과 종교론 ························································· 53
1. 유기체 철학의 탄생 ·································································· 53
2. 화이트헤드의 종교론 ································································ 58
III. 화이트헤드가 바라본 불교 ···························································· 65
1. 합리적 종교 ················································································ 65
2. 형이상학이 만든 종교 ······························································ 69
3. 도피주의적 종교 ········································································ 74
IV. 합리적 종교는 가능한가? ···························································· 78
[참고문헌] ························································································ 84

새 하늘과 새 땅, 정토가 가능한가? (박종식 만종공일)
I. 서론 : 정토 논의와 종교철학 ························································· 88
II. 본론 : 정토를 논하다. ·································································· 90
1. 그리움의 공간인 정토의 모습 ················································ 90
2. 불교가 제시하는 언어, 거룩한 땅 정토는? ························· 94
3. 거룩함의 나툼-정결한 땅의 히에로파니(Hierophany) ·· 95
4. 시선과 응시의 교차점, 낙원은 언제나 먼 거리에! ············ 97
5. 정토의 신체성! 낙원에서도 몸을 지녀야 한다. ············· 100
III. 정토는 신비에 감싸여 있도다. ··············································· 104
1. 거울 앞에 선 존재, 스스로를 들여다본다는 것! ·············· 106
2. 정토와 삼계교, 종교혁명에 대한 역사적 실험 ················· 107
3. 천국을 소유한 자! 고난을 견뎌야 한다? ··························· 110
4. 현실의 문제, 정토의 정치성과 윤리 ··································· 112
5. 새 하늘과 새 땅을 벗어나서 ··············································· 115
IV. 결론 : 정토 넘어서 현실은? 타자에 대한 관용을! ················ 119
[참고문헌] ······················································································ 127

포스트모던 시대의 신관(神觀) (김종만)
I. 들어가는 말 ···················································································· 132
Ⅱ. 지역 신관(local theism)이란 무엇인가? ··································· 135
1. 지역 신관의 형성 배경 ··························································· 135
2. 신관과 실체론 철학 ································································ 137
3. 실체론 철학에 근거한 신관의 유형들 ································ 141
Ⅲ. 지역 신관의 정의와 의의 ·························································· 145
1. 모더니즘 신관에서 포스트모더니즘 신관으로 ················· 145
2. 포스트모더니즘의 두 유형 ·················································· 149
3. 지역 신관의 철학적 토대 ····················································· 154
4. 지역 신관의 성서적 근거 ······················································ 157
5. 지역 신관의 의의 ···································································· 161
Ⅳ. 나가는 말 ···················································································· 163
[참고문헌] ······················································································ 167

동학혁명사상의 광맥(鑛脈)에서 본
수운 최제우의 시천주(侍天主) 개념과 변천 및 전개 (최자웅)
I. 서론 ······························································································ 172
Ⅱ. 동학혁명을 위한 씨알 사상-수운 최제우의 시천주(侍天主) ···········176
Ⅲ. 해월 최시형의 양천주(養天主)와 사인여천(事人如天) ·········· 188
Ⅳ. 의암 손병희의 천도교와 인내천(人乃天) ································ 193
Ⅴ. 결론 ······························································································ 199
[참고문헌] ······················································································ 203

함석헌의 민주평화론:
민중 중심의 유기체적 공공성(公共性) (전철후)
I. 들어가는 말 ·················································································· 206
Ⅱ. 민주평화 사상 ············································································· 209
1. 민중의 정치 ·············································································· 209
2. 비폭력저항 ··············································································· 212
3. 참여 민주주의 ·········································································· 216
Ⅲ. 유기체적 평화공동체 ································································· 220
1. 민중의 공공(公共)의식 ························································· 220
2. 다원주의적 평화 ······································································ 223
Ⅳ. 나오는 말 ···················································································· 227
[참고문헌] ······················································································ 230

대담 : 코리안아쉬람 17주년 기념 대담 ··································· 233

이명권,박수영,박종식,김종만,최자웅,전철후

연세대학교신학과를 졸업하였고, 감리교 신학대학원을 졸업하고, 동국대학교 대학원 인도철학과에서 석사학위를 마쳤다. 서강대학교 대학원 종교학과에서 박사학위를 취득했고, 미국 [크리스천헤럴드] 편집장으로 활동했다. 관동대학교에서 ‘종교간의 대화’를 강의하였고, 그 후 중국 길림사범대학교에서 중국문학 석사학위를 취득한 후, 길림대학 중국철학과에서 노자 연구로 박사학위를 받았다. 중국 길림사범대학교에서 교환교수로 재직하였고, 동 대학 동아시아연구소 소장을 역임하였다. 현재 코리안아쉬람 대표이며, 서울신학대학교에서 동양사상 강의를 하고 있다.

저서로는 한길사에서 나온 『우파니샤드』와 『베다』를 비롯하여 『비움과 나눔의 영성』, 『예수 노자를 만나다』, 『예수 석가를 만나다』, 『공자와 예수에게 길을 묻다』, 『무함마드, 예수, 그리고 이슬람』, 『암베드카르와 현대인도 불교』, 『오늘날 우리에게 해탈은 무엇인가?』(공저), 『사람의 종교, 종교의 사람』(공저), 『종말론』(공저), 『통일시대로 가는 평화의 길』(공저), 『평화와 통일』(공저) 등이 있다.

역서로는 웨슬리 아리아라자의 『종교간의 대화와 협력을 위한 영성』, 마하트마 간디의 『간디 명상록』, 마틴 루터 킹의 『마틴 루터 킹』, 디완찬드 아히르의 『암베드카르』, 세샤기리 라오의 『간디와 비교종교』, 한스 큉의 『위대한 그리스도 사상가들』(공역), 『우리 인간의 종교들』(공역)이 있다.

논문으로는 <기독교의 자유론과 인도철학의 해탈론 비교연구>(석사논문), <마가 이적설화의 정치적 해석>(석사논문), <‘풍류’ 개념의 한중비교연구>(석사논문), <암베드카르와 현대 인도불교>(종교학박사학위 논문), <노자와 세계 성현들과의 대화 - 노자의 도 개념을 중심으로>(중국철학박사논문) 등 다수의 논문이 있다.

Publication Date	2020/07/30
Pages/Weight/Size	15022515mm
ISBN	9791189186050
Categories	종교 > 종교 일반