2023/05/27

이즈쓰 토시히코의 (뻔뻔스러운) 철학 프로젝트> --- - <동양철학>을 동서양의... | Facebook

 [독서생활] <이즈쓰 토시히코의 (뻔뻔스러운) 철학 프로젝트> --- - <동양철학>을 동서양의... | Facebook
[독서생활] <이즈쓰 토시히코의 (뻔뻔스러운) 철학 프로젝트>
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- <동양철학>을 동서양의 철학을 포괄할 수 있는 <영원의 철학>(!)의 메타프레임으로 만들겠다는 욕심.
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Ch 25 Comparative Philosophy in Japan: Nakamura Hajime and Izutsu Toshihiko - John W. M. Krummel,
<The Oxford Handbook of JAPANESE PHILOSOPHY>에서 인용
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Izutsu의 비교 작업을 알리는 궤적은 궁극적으로 "근동, 중동 및 극동의 다양한 철학적 전통의 핵심 용어에 대한 엄밀한 철학적 비교 연구 시리즈에 기초한 새로운 유형의 "동양 철학"(tōyō tetsugaku 東洋哲学)의 공식화이다.
헬레니즘과 히브라이즘의 두 기둥에 기초한 서양철학은 역사적 발전과정에서 상당히 두드러진 유기적 획일성을 보여주지만 동양에는 그러한 역사적 획일성이나 유기적 구조가 없다.
대신, 동양 철학은 전체적으로 서양 철학과 병치될 수 있는 응집력이 없는 공존하는 여러 전통으로 구성된다. 따라서 Izutsu는 포괄적인 구조적 틀 (동양 사상의 메타 철학)에 도달하기 위해 동양 철학에 대한 체계적인 연구에 참여할 것을 제안한다. 완전한 철학적 지평.
그러나 오늘날 독자를 처음 놀라게 하는 것은 철학에서 "동양" 또는 "동양"을 범주화할 때 그가 남아시아 및 동아시아 전통과 함께 이슬람 사상을 포함한다는 것이다. 일단 동양의 모든 학파를 포괄한 Izutsu는 궁극적으로 그러한 메타 철학이 서양 철학도 포함하도록 확장될 수 있기를 희망한다.

Izutsu는 오늘날의 세계가 Henry Corbin이 동양과 서양 사이의 "메타 역사에서의 대화"(un dialogue dans la métahistoire)라고 부른 것이 그 어느 때보다 필요하다고 주장한다. 그리고 철학은 그러한 문화 간 메타-역사적 대화를 열기 위한 적절한 공통 기반을 제공한다. 따라서 일반적으로 비교 철학은 문화 간의 깊은 이해를 촉진하는 의미를 갖는다.
그러나 우리는 먼저 동양 전통의 범위 내에서 더 나은 철학적 이해가 필요하다. 이것이 완료되면 서구도 메타-역사적 대화에 포함될 수 있다. 그는 서양의 세계적인 지배에도 불구하고 동양의 텍스트는 현대 사상을 자극하고 풍부하게 할 수 있으며 궁극적으로 동양과 서양의 정신적, 지적 유산의 융합에 기반한 새로운 세계 철학의 발전에 기여할 수 있다고 덧붙인다. 즉, '동양철학'의 구축을 위해 최초로 진행된 메타역사적 대화는 결국 '영원의 철학(philosophia perennis)'으로 구체화될 수 있다. 궁극적으로 그리고 근본적으로 하나이다.” 여기서 이즈츠는 '동양철학'을 중시하면서 '영원의 철학'이라는 최종 목표를 뻔뻔스럽게 내세운다.
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영어 원문
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Izutsu Toshihiko's (Philosophical) Project
The trajectory informing Izutsu’s comparative work is ultimately the formulation of a new type of “Oriental philosophy” (tōyō tetsugaku 東洋哲学) “based on a series of rigorously philological, comparative studies of the key terms of various philosophical traditions in the Near, Middle, and Far East.”
Whereas Western philosophy, founded upon the two pillars of Hellenism and Hebraism, presents a fairly conspicuous organic uniformity in its historical development, there is no such historical uniformity or organic structure in the East. Instead, Eastern philosophy consists of multiple coexisting traditions with no cohesion that can be juxtaposed to Western philosophy as a whole. Izutsu thus proposes to engage in the systematic study of the philosophies of the East in order to arrive at a comprehensive structural framework—a meta- philosophy of Eastern thought— that could gather those philosophies into a certain level of structural uniformity, a single organic and integral philosophical horizon. What initially strikes today’s reader, however, is that in his categorization of what is “Eastern” or “Oriental” in philosophy, he includes Islamic thought in conjunction with the South and East Asian traditions. Once having encompassed all the Eastern schools of thought, Izutsu ultimately hopes that such a meta-p hilosophy can then be broadened to encompass Western philosophy as well.
Izutsu claims that today’s world more than ever before is in need of what Henry Corbin has called a “dialogue in meta- history” (un dialogue dans la métahistoire) between East and West. And philosophy provides the suitable common ground for opening such intercultural meta-historical dialogue. Comparative philosophy in general thus has the significance of promoting deep understanding between cultures.
But we first need better philosophical understanding within the confines of the Eastern traditions. Once this is done, the West can be included in the meta-h istorical dialogue. He adds that, despite the global dominance of the West, texts of the Orient can stimulate and enrich modern thought and can contribute, ultimately, to the development of a new world philosophy based on the convergence of the spiritual and intellectual heritages of East and West. In other words, meta- historical dialogue, conducted first for the construction of “Oriental philosophy,” can eventually be expanded to crystallize into a philosophia perennis— “for the philosophical drive of the human mind is, regardless of ages, places and nations, ultimately and fundamentally one.” Here, Izutsu, while focusing on “Oriental philosophy,” unabashedly assumes the final goal of “perennial philosophy.”
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崔明淑, Park Yuha and 10 others
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  • 崔明淑
    뻔뻔스러운? 겁도 없이..사양도 하지 않고…한국어의 뻔뻔스럽게하고 하면 좀 다른 의미로 다가오네요.
    서양적 접근법의 동양의 ”본질론” 을 시도했다?
    책의 의도가 조금씩 드러나는 것 같네요
    • Sejin Pak
      崔明淑 이 표현은 이즈쓰의 것이 아니라 이즈쓰의 프로젝트를 설명하려는 위의 글의 저자의 것인데, “너무나도 대담한”이라는 의미인 것 같아요.

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