포스트 코로나 시대의 새 종교 지평(코리안아쉬람 인문연구 1)

〈포스트 코로나 시대의 새 종교 지평〉은 6명의 소장 종교 학자들의 참신한 종교 이론이다. 특히 포스트 코로나 시대의 뉴 노멀에 걸 맞는 새로운 종교 형태로서 어떤 형태의 모습을 지닌 종교가 현실 사회에 기여 할 수 있을지를 자문하면서 작은 지혜의 답을 제공하고 있다.

이명권의 연구 주제인 '포스트 코로나 시대의 종교 협력'은 '비움과 나눔 그리고 사귐이라는 협동 정신을 강조했고, 종교 화합의 실천적 가능성으로서 평화통일과 생태, 그리고 풍류도의 정신을 꼽았다.

박수영은 합리적 종교와 그 너머의 실천적 차원을 모색하는 방식을 화이트 헤드의 철학과 그것을 넘어서는 연구를 진행했다. 이른바 종교의 사회적 책임이라는 윤리적 의식에 강조를 하고 있는 것이다.

박종식은 "새 하늘과 새 땅 정토가 가능한가?"라는 자문을 통해, 이 땅에서의 현실적 정토로서의 타자에 대한 관심을 강조하고 있다.

김종만은 "포스트모던 시대의 신관"이라는 주제로 다양성과 상대성을 인정하는 지역신관의 의의를 논한다.

최자웅은 "동학혁명사상의 광맥에서 본 수운 최제우의 시천주 개념과 변천 및 전개"라는 제목에서 동학혁명의 씨알사상과 해월 최시형의 양천주와 사인여천, 의암 손병희의 천도교와 인내천사상을 논한다. 특히 이 동학사상은 세계에 자랑할 만한 독창적이고 주체적인 종교사상일 뿐만 아니라, 분단 극복을 위한 통일 사상으로서도 높이 평가하고 있다.

전철후는 "함석헌의 민주 평화론"이라는 논문에서 민중 중심의 유기체적 공공성을 논하면서, 민주 평화사상과 유기체적 평화공동체 개념을 다루고 있다. 그 가운데서도 다원주의적 평화관을 전개한다. 마지막 부문에서 이 책은 종교 간의 대화를 강조한 영성 공동체 〈코리안아쉬람〉이 17년간 이어 온 정신사적 측면에 대한 대담과 토의가 실려 있다. 포스트 코로나 시대에 걸 맞는 새로운 종교를 예견하는 적절한 담론이 진행되고 있다.

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 연세대학교에서 신학을 전공하고, 감리교 신학대학원 및 동국대학원에서 인도철학과에서 각각 석사과정을 마친 후 서강대학교에서 종교학박사 학위를 받았다. 중국 길림사범대학교에서 중문학 석사와 길림대학에서 중국철학으로 박사학위를 받았고, 길림사범대학 교수와 동 대학의 동아시아연구소 소장을 역임했다. 서울신학대학에 초빙교수로 부임 후 현재는 〈동양사상의 이해〉 등을 강의하고 있으며, 〈코리안아쉬람 대표〉로서, 〈코리안아쉬람TV〉(유투브)를 통해 '동양철학'을 강의하고 있다.