2020/06/23

In Tune with the Infinite by Ralph Waldo Trine | Goodreads

In Tune with the Infinite by Ralph Waldo Trine | Goodreads


In Tune with the Infinite

by
Ralph Waldo Trine,
Paul Tice (Introduction)
4.27 · Rating details · 284 ratings · 33 reviews
This book is one of the great spiritual classics of all time. It has sold millions and continues to send a message of peace and hope to people around the world. The author, Ralph Waldo Trine, has gone to the very root of our spiritual nature and reveals how we can best tap into it for the greater good of ourselves and others.

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Paperback, 232 pages
Published January 2nd 2003 by Book Tree (first published November 1st 1910)
Original Title
In Tune with the Infinite
ISBN
1585092223 (ISBN13: 9781585092222)
Edition Language
English

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Feb 16, 2014Karl rated it it was amazing · review of another edition
“Ok, to put this in perspective, this book has been on the market for about 115 years!!, and it is still widely published to this day. Ralph was/is regarded as one of the original founding voices of the New Thought movement, and with books like, In Tune with the Infinite, it is easy to see why.
Unlike some of the other books from this era & in this genre, such as Prentice Mulford’s book, Thoughts are Things, this book is linguistically easy to read.

That being said, the main premise of this book is very similar to others in the genre with the belief that our internal dialogue and beliefs are manifest in the external: essentially our thoughts create our reality, “…so far as the physical life is concerned, all life is from within outwards.” Thoughts are forces and when we realize the power within us and truly believe in that ability, then we can create a reality that we want rather than live in the reality that appears beyond our control, “Thoughts are forces, subtle, vital, creative, continually building and shaping our lives according to their nature. It is in this way that the life always and inevitably follows the thought.”

This of course means that we need to take responsibility for our thoughts and for the outcomes that come as a result of them, an idea that many people do not wish to entertain because it is far easier to place blame on external forces.Compounding the problem is that fear thoughts will bring with them consequences that are in opposition to what we desire. We manifest what we think about not what we want.

“The mind is everything, what you think you become.” Buddha

For those reading my other reviews this may be redundant; however, I add it here for those that have not read my reviews from similar authors: if you are deathly allergic to some of the labels/terms associated with religion, terms such as God, Jesus or spirit, then you might not enjoy this book, nor the other New Thought Books with similar messages.

In order to have a conversation about the unseen world, the world of cause, we need to get over the dogma associated with formal religions and see these labels simply as terms of reference for meaningful discussion. We can substitute any label we like, the essence remains the same.

Personally, I did not find this book to be ‘preachy’ or in any way advocating organized religion. The concepts on these pages, as with the other books in this area, if applied, have the power to transform our lives by allowing us to reclaim our power from the external. Of course this requires that we are honest with ourselves and that we take responsibility for both the ‘good’ and ‘bad’ alike. (less)
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Jun 17, 2019Kimber rated it really liked it
Shelves: new-thought
Beautiful, yet taut and dense inspirational tome about keeping yourself "in tune" with "the infinite" (God). At core, it's how we need to continuously keep and practice this attunement. Written in 1908, well ahead of its time. Still speaks to the Positive movement.
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Aug 08, 2014Sudhakar Majety rated it it was amazing
I got my hands on this book at an old book store. It was hard cover well used beaten book, I had to buy it once I read a few sentences. It is one of the books that I read very often. I gifted copies of it to many of my friends.


Books like this are like manuals for life.


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Jun 08, 2013Mary Poteet rated it it was amazing
This is one of favorite books. I keep it beside my bed and read from it often.
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Dec 12, 2017Nex Juice rated it did not like it
This is one of the books in The Prosperity Bible, which I'm quickly learning is basically a compilation of books about the Law of Attraction - which I completely reject as a "law." Our thoughts do not effect the external world, they only affect our behaviors and decisions, which will always have consequences, positive or negative. This book was also heavily focused on God/Spirit/The Infinite. In the chapter about physical health, they talked nothing about the importance of what you consume. They talked only about the importance of thinking that you are healthy. They stated that it is a scientific fact that you can think yourself well. Think yourself healthy. That thinking happy thoughts is the cure to all illness. Um no. Focusing on positivity is good, but it's not going to cure disease without proper nutrition, immune system function and potentially even treatment. (less)
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Jul 17, 2017Anita rated it it was amazing
It's a very clear message that we are a piece of God/the universe having an experience. We are all that is, powerful spirit who has forgotten what we are. It's a very inspirational reminder of who we are and that we create our reality. Powerful thoughts and beliefs for example can make illness disappear. After all, God doesn't get sick and we are of God origin.
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Mar 06, 2013Ronda Boccio rated it it was amazing · review of another edition
Shelves: a-must-read
I absolutely ador this book. The style appeals very much to me, and if you are someone who enjoys the classics and/or enjoys a more "old fashioned" writing style, it will appeal to you. Otherwise it may go over your head.

Follow your bliss,
Ronda del Boccio, the Story Lady
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Sep 23, 2018Michael de Percy rated it really liked it · review of another edition
Shelves: reviewed
This book reads like a series of sermons and draws on the "law of attraction". Apparently, it inspired the book Think and Grow Rich. In its modern form, it might be compared to The Secret, but Trine was an academic and his practical influence inspired the likes of Henry Ford to greatness. This work is of the New Thought Movement which apparently developed from Christian Science. Members of the Christian Science church believe that illness can be cured by prayer alone and works best when not combined with medicine. Yet members of the congregation have often been in trouble with the law for refusing to give their children medicine. None of this is covered by Trine, but he too suggests that the ailments of the body are a result of poor living and can be cured through right living. When taken to the extreme, it seems that Trine's work is less helpful in a practical sense. However, Trine's work draws on the teachings of Jesus and his scholarly background is obvious. Trine states (p. 108):
It has been my aim to base nothing on the teachings of others, though they may be the teachings of those inspired.Yet it is obvious that he was familiar with Stoicism and the work of Ralph Waldo Emerson. Trine's work is inspiring and I took copious notes. He suggests that all religions are based on a single truth and that it does not matter what religion one follows. He covers a lot of ground, including pedagogy (p. 67):
The true teacher is one whose endeavour is to bring the one they teach to a true knowledge of himself and hence of his or her own interior powers, that they may become their own interpreter.He discusses the creation of art, literature, and music and suggests that great works emanate from one who knows both God and oneself, echoing the ideas of the ancient Greek philosophers. Further, his work echoes Nietzsche's concept of amor fati (p. 52):
You must recognise, you must realise yourself as one with Infinite Spirit. God's will is then your will, your will is God's will, and with God all things are possible.While I will not be taking Trine's medical advice any time soon, there is much to be gained from a reading of this work. Originally published in 1897, it is one of the earliest self-help books I have read. Although he was at one time a salesman, Trine was no charlatan - he was a philosopher and a teacher and lived to the age of 92, realising in many ways what he argues in this book. This work amounts to a series of sermons based on some of the greatest philosophical ideas about the inner life. Although it is not referenced (although he occasionally refers to authors and prominent individuals), this is as good an overview of the inner life as I have read. The big lesson I take away from this book is to have faith and to be cautious of the thought-word-action cycle so as to avoid self-fulfilling prophecies. But make sure you go to the doctor if you get sick. (less)
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Jan 16, 2018Laura rated it it was amazing
This book!! I can’t tell you how it’s begun changing my life!!
There isn’t any preaching but there is reference to religion. Be open minded, don’t pass this one by because you think you’ll read about God too much. I’m not a religious person in regards to church etc however the author does use the term God as reference to something bigger than human life. It’s all how you perceive it. Be open minded, read this book (it’s a quick read) and feel HAPPY, enjoy!
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Sep 11, 2014Simon rated it it was amazing · review of another edition
My favourite book of all time. Inspirational and spiritually devout yet unreligious. Written with a simple and innocent enthusiasm in the late 1890's and yet it had all the truths that so-called modern spiritual classics fail to understand let alone share.
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수행은 겸손과 만족, 자비를 배우는 거에요 : 벗님글방 : 휴심정 : 뉴스 : 한겨레

수행은 겸손과 만족, 자비를 배우는 거에요 : 벗님글방 : 휴심정 : 뉴스 : 한겨레



수행은 겸손과 만족, 자비를 배우는 거에요

등록 :2020-06-22



수행은 겸손을 배우는 것입니다. 아집과 고집을 버리고 있는 대로 받아들이는 겁니다. 현재 상황에 머리 숙이는 겁니다. 옳다 그르다 따지는 것이 아니라 지금 이순간의 상황에서 겸손을 배우는 것입니다. 만족을 배우는 것입니다. 자비를 배우는 것입니다. 감사를 배우는 것입니다.

항상 원하는 대로 하게 되고 갖게 되면 에고가 까다로워지고 불만이 커져요. 원하는 것을 가지면 좋고 못 가져도 괜찮아 하는 것이 겸손입니다.



 기대가 고통을 만듭니다. 따지는 것이 에고의 방식이며 받아들이는 것이 수행입니다. 에고가 큰 만큼 고통이 있고 에고가 없는 만큼 고통이 없어요. 에고는 여러 다른 사람들의 입장을 전혀 생각하지 않고 자기입장만 고집합니다. 아무것도 아닌 것을 큰 일로 만들고 오만하고 이기적입니다. 모든 고통을 만드는 제일 원수인 에고를 똑똑히 알아보고 넘어가지 마십시오. 한 순간만 에고를 내려놓을 수 있다면 하루 종일 호흡을 바라보는 명상보다 더 많은 마음의 변화가 있어요.



겸손이란 내려놓는 것을 의미합니다. 원치 않는 상황에서 자기 업장이 일어납니다. 업에 속지 않고 알아차릴 수 있다면 아집을 잠시 내려놓을 수 있다면 상황을 지혜롭게 볼 수 있어요.

물론 어떤 상황에서는 떠나는 것이 지혜입니다. 아집으로 떠나는 것이 아니라 자비와 지혜로 떠나야 할 때도 있어요.

과거와 현재의 성인들은 자신을 중요시 여기지 않고 자신이 벌레라고 하면서 항상 겸손한 자세를 가졌어요. 자신보다 다른 사람을 더 중요하게 생각하고 따지는 것이 없고 상황을 잘 맞춰주고 에고가 세지 않았어요. 마음의 깊고 광대한 평화를 항상 누리고 다른 사람의 행복을 자신의 행복으로 삼고 다른 사람의 고통을 자신의 고통으로 받아들였어요. 정말 본받을 만한 분들이죠.



용수 스님(세첸코리아 대표)







원문보기:

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2020/06/22

Jung and Eastern Thought: A Dialogue with the Orient by John James Clarke | Goodreads

Jung and Eastern Thought: A Dialogue with the Orient by John James Clarke | Goodreads

Jung and Eastern Thought: A Dialogue with the Orient
by John James Clarke

 4.43  ·   Rating details ·  7 ratings  ·  1 review

In Jung and Eastern Thought, J.J. Clarke seeks to uncover the seriousness and relevance of Jung's dialogue with the philosophical ideas of the east, which arise from the various forms of Buddhism, Chinese Taoism and Indian Yoga. Through his commentaries on the I Ching and The Tibetan Book of the Dead, and various essays on Zen, eastern meditation and the symbolism of the mandala, Jung attempted to build a bridge of understanding between western psychology and the practices and beliefs of Asian religions, and thereby to relate traditional eastern thought to contemporary western concerns.
This book offers a critical examination of this remarkable piece of intellectual bridge building: first by assessing its role in the development of Jung's own thinking on the human psyche; second by discussing its relationship to the wider dialogue between east and west; and third by examining it in the light of urgent contemporary concerns and debates about intercultural understanding.

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Paperback, 1st edition, 217 pages
Published January 6th 1994 by Routledge

URL   http://www.routledge.com/books/details/9780415104197/
Other Editions (2)
Jung and Eastern Thought: A Dialogue with the Orient 
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 Average rating4.43  ·  Rating details ·  7 ratings  ·  1 review
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Editorial Reviews
Review
'... the book can be recommended as a wide-ranging overview of Jung's dialogue with the East.' - Network

'I am sure that this book is not only important to those who are interested inJung's psychology , and its link to Eastern traditions who want an entry into modern Western psychology, It also acts as a good introduction to Eastern thought and some of Jung's ideas, and is accessible .. ' - Journal of Analytical Psychology

'Deserves high praise.' - Boyd Tonkin, The Independent

'This is clearly an important series. I look forward to reading future volumes.' - Frank Kermode, author of Shakespeare's Language

'Both rigorous and accessible' - Humanist News

'The series looks superb' - Quentin Skinner

'Three of the first batch deserve high praise: On Immigration and Refugees, by the great logician (and campaigner for racial equality) Michael Dummett; On Belief, by that master of postmodern paradox, Slavoj Zizek; and On the Internet by Hubert L Dreyfus.' - Boyd Tonkin, The Independent (UK)

'This is clearly an important series. I look forward to reading future volumes.' - Frank Kermode, author of Shakespeare's Language

'Both rigorous and accessible.' - Humanist News

'The series looks superb.' - Quentin Skinner

'An excellent and beautiful series.' - Ben Rogers, author of A.J.Ayer: A Life

'Routledge's Thinking in Action series is the theory junkie's answer to the eminently pocketable Penguin 60s series.' - Mute Magazine (UK)

'Routledge's new series, Thinking in Action, brings philosophers to our aid...' - The Evening Standard (UK)

'a welcome new series by Routledge' - Bulletin of Science, Technology and Society(Can)
About the Author
John J. Clarke teaches at Kingston University, Surrey. He is the author of In Search of Jung.
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Shashank Singh
Sep 15, 2017Shashank Singh rated it it was amazing
Shelves: buddhism, hinduism-tantra, jungian, non-fiction, psychology, religion, religious-studies, philosophy, taoism, world-philosophy
Jung was not a proponent of practicing eastern religions for western folks. He believed western and eastern civilizations were culturally distinct entities which could benefit form dialogue but were too different to transplant traditions meaningfully. Historically he has been borne out to be practically wrong. Still he felt eastern religions emphasized and pointed to the psychic reality of life which had been marginalized by modern western culture. To explore eastern religions and have a hermeneutical dialogue was worthwhile for him and other westerns. It also aligned with his own thought that held the psychic aspect of life to be foundational.

JJ Clarke traces the influence of eastern thought on Jung(for example his idea of the interdependence of opposites), Jung’s ambivalent and changing views on it, and finally some of his misunderstanding of it(for example his tendency to reduce spiritual/religious states to psychic/psychological states). This is probably the best scholarly work on this specific subject I’ve read, and it’s also written in a very clear and readable style. (less)
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Amazon.com: The Tao of the West: Western Tranformations of Taoist Thought: Clarke, J.J

Amazon.com: The Tao of the West: Western Tranformations of Taoist Thought eBook: Clarke, J.J.: Kindle Store

The Tao of the West: Western Tranformations of Taoist Thought 1st Edition, Kindle Edition
by J.J. Clarke  (Author)  Format: Kindle Edition
4.4 out of 5 stars    4 ratings

Kindle
from $35.76
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$72.87 - $105.40
Paperback
$19.89
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Editorial Reviews
Review
'John brings a wealth of knowledge and historical understanding to bear, which enriches the reader's perspective.' - David Lorimer 
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About the Author
J.J Clarke has taught philosophy at McGill University, Montreal, and at the University of Singapore, and is currently Reader in History of Ideas at Kingston University, UK. 
He is the author of 
In Search of Jung, Jung and Eastern Thought, and 
Oriental Enlightenment: The Encounter Between Asian and Western Thought, 
all published by Routledge. --This text refers to the paperback edition.

Product details
File Size: 613 KB
Print Length: 288 pages

Publisher: Routledge; 1 edition (January 4, 2002)
Publication Date: January 4, 2002
Language: English

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Enhanced Typesetting: Enabled

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5.0 out of 5 stars Reorienting with the dao
Reviewed in the United States on September 25, 2011
Verified Purchase
Daoism has been presented in the West in so many ways: from the mythologic/folkloric (see esp. EJ Girardot) to the philosophic (esp. Chad Hansen) to practices such as Tai Chi and Chinese medicine (see your Yellow Pages). This book is a wide ranging exploration of how Daoism may stimulate meanings and perspectives in science, ethics, spirituality, politics, the arts, philosophy and health.

Clarke's book allows the Western reader to better contact Daoism by an awareness of the contexts in which we read and experience Daoist texts and practices. He shows how we may misinterpret, misapply, sometimes just miss what the Daoist tradition offers because of assumptions and perceptions from Western history and theory, as well as differences in language. His aim is not so much to correct distortions as to appreciate cultural and philosophic differences as essential to scholarly and personal experience and meaning. He hopes that we encounter Daoism (or any Other we may want to understand) through a continuing dialogue "in which meaning is a function of the interaction between the two." He doesn't advocate a better Eastern Way for the West. What I believe he'd anticipate from the interaction is the kind of spontaneous and unpredictable re-constituting effects upon each of the traditions as has been observed from the vantage of chaos theory and the Daoist hun dun.

Clarke questions the "ism" of Daoism. He persuasively argues it developed differently from the Western tradition of wars or antagonisms among religious sects or doctrines, that it fluidly interacted with Confucianism and Buddhism in China.

Among facets of Daoism explored by Clarke, I note:

-Science and the natural world: "In process philosophy, a way of thinking chiefly associated with A.N. Whitehead, emphasis is placed on universal flux and on the idea of an open, creative universe in which order is seen as `emergent', arising out of the mutual adjustment of natural processes within a synergistic whole, an `aesthetic' rather than a `logical' or `transcendent' order, as some have termed it. ... Nature, in this Daoist/Whiteheadian view is therefore `an inexhaustible field of creative potential.' ... As with Chinese thought in general, it is concerned primarily with placing human life firmly within the wider domain of nature and cosmos, and `seeks to recapture a sense of the cosmic context of human life--that man's well-being is primarily related to and defined by nature even while he lives within the cultural order'." (p. 66)

-Politics: What I find really cool is not just Daoism's "robust individualism, its anarchist radicalism, and its decentralist, anti-statist tendencies," but especially how "the privileging of non-violent activities and attitudes in Daoist traditions is not based on a high estimation of the virtues of meekness and humility, but rather on a belief that violence is a form of weakness, not of strength ..." (p. 110)

-Spirituality: This realm has been divided in the West from materialism, which contrasts with Daoism in fascinating ways: "... we tend to overlook the fact that in Daoism there is a general indeterminacy in the ordering of events; and we fail to appreciate that the interdependence of things requires no externally initiated cosmic source, no Leibnizian pre-established harmony but a harmony which arises spontaneously. ...[F]or the Daoist, the spiritual quest is one which seeks not to go beyond the particularity of things to their ultimate source, but rather to discover unity with the dao within that very particularity, within the flux and flow of existence itself." (pp. 161-2)

-Acceptance of the body: Contrasting the body's renunciation in much of the Buddhist and Christian traditions, Daoism places the body at the center of it all.

The book is accessible to the non-academic, but familiarity with 20th century currents in Western philosophy is almost necessary for parts of it. Though a scholar may find some historical or philosophical flaw, or someone may disagree over some of Clarke's explorations (e.g., of parallels in postmodernism), the benefits of his work shouldn't be missed. After more than a decade, the book still points to the potential of Daoism to catalyze creativity, meaning and ethics. Lest you think it's about archaic texts and art, see the art of Haegue Yang, whose current exhibition in Aspen (Haegue Yang) draws from Daoism. Her work is just the kind of unpredictable and inspired interaction Clarke would hope for.
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Ernest Yanarella
5.0 out of 5 stars Taoism a la America and the West
Reviewed in the United States on January 11, 2020
Verified Purchase
An outstanding and nuanced book by a interdisciplinary scholar grounded in a subtle understanding of Daoism and the problems and possibilities of the Westernization and Americajzaion of this theophilosophy.
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Kevin Blachford
3.0 out of 5 stars An unfinished journey
Reviewed in the United States on July 28, 2009
Verified Purchase
I have been reading Tao since 1958 and have read Chinese history. A history and critique of Tao as presented in Western contexts is well overdue and Clarke's contribution is a welcome start. As a start, he deserves the credit and sympathies accorded trailblazers but progress toward better work depends on the feedback from others. The 25- page bibliography is useful, even though there are many others that are longer, better, and focused only on philosophical Taoism.

Clarke points out that French scholars were the first to take a serious scholarly interest in Taoism but it was not until 1870 that the first translation of the CT appeared (in German). An English translation did not appear until 1881. Western history has a pattern of such alternating valuations and denigrations of Taoism. All such positions tend not to be attempts to understand Taoism in its own terms; all tend to be attempts to interpret Taoism or to read Taoism selectively in order to relate it to Western philosophy and/or religion and/or science. There is no basis in Tao for such dichotomies, and Clarke, despite his intentions, does not avoid dualisms.

Many Western writers try to show that the Taoist classics contain theories about topics considered important in Western philosophy and psychology. Some writers have been guilty of the most outrageous translations and interpretations of philosophical Taoist works, attempting to reduce Tao, for example, to the fundamentalist Christian God and philosophical Taoism to the other absurdities of conventional Christianity or of theism generally. The ambition of the Jesuit Matteo Ricci, the first to bring Taoism (but only the TTC) to Europe, was, of course, the advancement of Roman Catholicism in China through Confucianism. James Legge (1861), the pioneer translator, was a Protestant missionary. J.C.H. Wu (1963) translates and describes Tao in Christian terms, completely misunderstanding and distorting the Chuang Tzu. Blakney (1955) and Osho (2002) use the word `God' liberally in their distorted works on Tao. Lin Yutang (1948) distorts Tao badly in order to relate to Christianity. Some writers falsely translate Tao as `Heaven'. It is a persistent Western misunderstanding to talk about Taoism as a religious belief system with followers as in Christianity. The fact is that there are no churches to Tao, and many who accept philosophical Taoism are also atheists, agnostics, Buddhists or members of one or more other non-theistic religions. Until the modern era, the Chinese language did not even have a word for `religion.' There are some who reject or denigrate Taoism and for a variety of reasons that generally reflect Western or Christian assumptions, thus `Taoism is bad because it is not Christianity'. There are some who accept Taoism for the same reasons, thus `Taoism is so similar to Christianity that it is good.' There are others who argue from the perception of Western deficiencies or the projection of Western needs on to Taoism, e.g. `The West is sick and Tao is the corrective'. Some have misinterpreted the Taoist classics in other most ridiculous ways, e. g. Creel (1953), Hansen (1983), Knaul (1985), and, to some extent, Wing-sit Chan (1967) portray Chuang Tzu as a relativist and some, e.g. A. Cua, the later works of A. Graham (1983, 1969-1970), and D. Wong (1984) portray the master as a `soft relativist'. In my view, such critics do not understand the total text (Allinson 1989:112-115). The list of the distorters and their distortions would fill a very large book.

Despite Clarke, there is no a priori justification for his rejection of Tao as potentially of universal applicability or relevance rather than just another philosophy (as is the obsessively relativist position of postmodernism). Apart from the bias of Western scholars, the ancient language of the text, textual ambiguity, and the complexity of the ideas make an understanding of the Taoist classics difficult. Paul Carus (1898) saw Taoism as a model of religious universalism and toleration. Joseph Needham (1952-1974), despite his Anglican religion, emphasized the basic incompatibility of Taoism and theism and argued that the basic anti-transcendental empirical, holistic, organicist mysticism of Taoism fostered the development of science and technology, a development that failed to mature in China for socio-economic, rather than philosophical reasons. At the same time, Taoism did not offer a mechanist view of the world and, in Newtonian days, would have been regarded as false, misleading, romantic or fanciful. With the advent of quantum mechanics and studies of ecology, Taoism gained favour (e.g. Capra, 1974) in the West but it is, of course, silly to claim that the ancient Taoists knew implicitly what quantum scientists have discovered and proven.

The major weakness of Clarke's work is that he assumes and defends the dichotomies of organicism- mechanism, Enlightenment-Romanticism, and the like (e.g. see p. 193). He attacks Postmodernism for tending to lead to a view of the world as inherently banal and aimless that leads to despair rather than to wisdom. Chad Hansen, for example, approaches Taoism via differential approaches to discourse. His Taoism is `useful' in the critique of Western philosophy and is resonant with modern linguistic philosophy, but what does linguistic philosophy have to do with personal or spiritual development... especially when the Taoist classics specifically make the point that the Tao is not to be found or communicated exactly in words? And yet Clarke remains committed to Postmodernism and seeks to use Taoism in his language games about the alleged crisis in Western philosophy. Fundamentally, he is ignorant of the absolute non-duality of Taoism. For all his expressed concern about the evils of projecting Western concepts on to the Other (e.g. Taoism), he is blind to any other possible perspectives. He simply fails to take a position when it comes to evaluating Taoism or the Taoism in relation to language, science, cosmology, morality, politics, and personal transformation. Lacking a coherent understanding of Taoism, he retreats and returns to postmodernism.

Clarke argues that the differentiation of philosophical Taoism from religious Taoism is difficult historically and culturally and that the distinction does not correspond exactly to the philosophy/religion distinction in the West. For my part, the argument is irrelevant; in a history and a culture of China, I would expect the philosophy and the religion to be interrelated in many different ways but to understand the Taoist classics, even in an elementary fashion, is to reject the so-called Taoist religion. Moreover, religion did not exist as a concept in China and the definition of religion is itself disputed in the West - my view is that the essence of religion is supernaturalism or theism. Thus, for example, Christianity, Islam and Judaism are religions while the teachings of the Buddha are not. A particular virtue of Taoism is skepticism towards conventional morality though Westerners have accused Taoism variously of quietism, individualism, relativism, and amoralism, all notions that I believe to be unsustainable by a thorough reading of the classics. Indeed, Clarke's conclusions (e.g. 196-197) are so bizarre as to have me conclude that he has his own biased reading of the Taoist classics. He is determined to `play games' with Taoism, determined to see it as a counter to Western narcissism, determined to see Taoism simply as an evaluation of Eurocentrism, Enlightenment thinking, technology, and Western orthodoxy generally. His categories of consideration remain `East' and `West', `multiculturalism' or `respect for diversity', even relativism. He eschews a universal global perspective and favours divergence and the anachronistic idea of the harmonious co-existence of different beliefs and different ways of life (Let the poor remain poor for that is their way of life!) Clarke is not rational in shunning a critical, universalistic perspective; his final statement is nothing short of postmodern stupidity:

"In the first half of the twentieth century, where the influence of positivism meant that traditional religious systems from remote parts of the globe could conveniently be ignored, Daoism had little place. But in recent years the pendulum has swung in the opposite direction, and our times are marked by a retreat from the certainties sought by positivists, and a compensating emphasis in science, philosophy and literature on unpredictability, disorder, incommensurability and a suspicion of the truth-telling power of language. In the previous chapters, we have noted in various ways not only the importance of Chinese ideas in the emerging ecumenism of philosophical hermeneutics, but the relevance of this intercultural discourse to contemporary philosophical interest in issues concerning self, truth and gender identity, and of course in general to postmodern critiques of the Western Enlightenment project. The impact of Asian thought has long been felt, if only marginally, in the West's struggle with the nihilistic mood that arose both out of and in reaction to modernism. Earlier, it was Hinduism and Buddhism that entered into this dialectic. Now it is the turn fo Daoism, with its robust sense of finitude and its romantic healing of oue relationship with the natural and the ordinary, to help find a way beyond nihilism without having recourse to narratives of transcendence." (Clarke 2000:208).

A sound history and evaluation of Taoism with respect to the West has yet to be written; the West, not to mention many Chinese scholars, have yet to understand Taoism, but I am buoyed by the progress that is being made in the journals.
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R. Griffiths
5.0 out of 5 stars An antidote to the Tao of Pets
Reviewed in the United States on July 27, 2000
An intriguing feature of modern western culture has been its readiness to play fast and loose with the elements of Chinese religion without really understanding or caring how they fit together. From yin-yang coffee tables to 'the Tao of Pets', this cultural appropriation is ubiquitous. J.J. Clarke has given us a timely and excellent discussion of the interface between Taoist and Western religion and philosophy, which should not to be confused with 'A Gathering of Cranes : Bringing the Tao to the West', to which it is vastly superior. What is particularly interesting about Clarke's work is its willingness to set the philosophy of Taoism firmly alongside western philosophical thought, and to consider the implications of their meeting. He begins by quoting Nietszche: 'what is needed is... new philosophers', and goes on to suggest that some of this newness might in fact be provided by age-old Taoism. While this is an academic and scholarly work, its clarity and readibility is such that I would have no hesitation in recommending it to undergraduate students of religion, or indeed to the interested general reader. However, here is probably not the best place to begin an understanding of Taoism as such. For this I would recommend Martin Palmer's 'The Elements of Taoism' or Isabelle Robinet's 'Taoism, Growth of a Religion'.
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Kang-nam Oh 등잔 밑이 어둡다 -우리 전통의 재발견

Kang-nam Oh  등잔 밑이 어둡다 -우리 전통의 재발견 


며칠 전에 <남의 밥의 콩이 굵다 = 나의 종교 남의 종교>라는 제목의 글에서 종교적 배타성을 경계해야 한다는 이야기를 했습니다.  오늘은 그 연장선에서 서양종교를 절대시하는 우리의 일반적 경향성에 대해 이야기해 보고 싶습니다.
================
 독일 시성 괴테(Goethe)는 외국어를 모르는 사람은 자기 말도 모른다고 했다. 현대 종교학의 창시자라 여겨지는 맥스 뮐러(Max Müller, 1823-1900)는 이 말이 언어에 해당되는 것보다 종교 문제에 더 적절한 표현이라 보고 “하나의 종교만 아는 사람은 아무 종교도 모른다”고 선언했다.
 우리 중에는 종교나 철학의 문제라면 서양 사람들만 생각해 본 일이 있는 것으로 믿고 있는 이들이 더러 있다. 지금은 많이 바뀌었겠지만, 내가 한국에서 대학 다닐 때만 해도 철학개론 시간에 달레스가 어떻고, 소크라테스가 무슨 말을 했고, 칸트, 데카르트, 누구 누구 하다가 끝났다.
 그 후 철학을 논한다는 것은 의례 서양 철학을 들추는 것, 종교 철학을 이야기한다는 것도 그리스도교를 중심으로 하는 서양 종교사를 살피는 것쯤으로 생각했다. 지금 생각하면 얼굴이 붉어지는 이야기다.

 영국의 사상가 올더스 헉슬리(Aldous Huxley)라는 사람은 1940년대 초반에 출판된 그의 책 󰡔영원의 철학(Perennial Philosophy)󰡕에서 그 당시 동양 종교에 대한 자료가 충분히 번역되고 소개된 형편인데, 서양 사람들 중 ‘아직도 종교나 형이상학의 문제에 관한 한 유대인이나 그리스인이나 그리스도인들 이외에는 생각해 본 일이 없는 것처럼’ 착각하는 이들이 많은데, ‘오늘 같은 시대에 이런 무식은 전적으로 자의적이고 고의적이며, 불합리하고 창피스러운 일일 뿐 아니라, 사회적으로 위험한 일이기도 하다’고 했다. ‘모든 형태의 제국주의와 같이 신학적 제국주의도 영원한 세계 평화에 위협이 되기 때문’이라고 덧붙였다.

 1960년대 70년대를 거치면서 서양 사람들 중에는 동양의 종교 사상에 심취하는 사람들이 많이 생겼다. 그렇게 함으로써 그리스도교 정신의 진정한 의미를 재발견하는 기쁨을 맛보게 되었다. 그 대표적 예로 20세기 미국 종교사상가로 가장 영향력이 많았던 사람 중 하나인 토마스 머튼(Thomas Merton)을 들 수 있다. 그는 “서양이 동양의 정신적 유산을 낮게 평가하거나 등한시하기를 계속한다면 인류와 인류의 문명을 위해하는 비극을 자초하게 될지 모른다.”고 선언하고, 기독교 시작에 동방에서 선물을 받은 것처럼 지금 기독교에 필요한 것은 동방에서 오는 동양의 정신적 유산이라고 했다.

 동양인 자신들은 어떤가? 아니 우리 한국인들은 어떤가? 이제 우리는 우리의 정신적 유산을 올바르게 평가하고 있는가? 슬프지만 선뜻 긍정적인 대답이 나오지 않는다. 그래도 다행스러운 것은 요즘은 한류 붐에 따라 한국 정신이나 사상에 대해 새롭게 보는 시각이 움트는 것도 사실이지만 아직도 한국인들 중 많은 사람들은 마치 ‘빛은 서방에서’라는 것이 현대판 진리쯤 되는 것으로 생각하고 뭣이나 서양 것이라면 좋고 옳다는 태도를 보이고 있기 때문이다. 

 이런 태도가 두드러지게 나타나는 데가 특히 한국 그리스도교의 경우다. 상당수 그리스도인들은 아직도 그리스도인이 된다고 하는 것이 전통적 동양의 종교 사상이나 철학을 배격하고 서양 역사에서 형성된 그리스도교 사상에만 충성하는 것쯤으로 믿고 있다.

 이런 이들 대부분은 그리스도교 신앙과 동양의 정신적 유산과는 양립할 수 없다고 생각한다. 빛과 어둠이 어찌 합하며, 그리스도와 벨리알이 어떻게 손을 잡으며, 진리와 거짓이 어이 어울릴 수 있느냐고 한다. 따라서 동양의 전통적 종교 사상에 대해 무지하면 할수록 더욱 충성된 그리스도의 종이 되는 것으로 믿는 경향이 있다. 혹시 동양 사상에 대해 듣거나 읽거나 인용하려면 오로지 그것을 반박하고 비웃기 위해서일 뿐이다.

 영국 역사가 아놀드 토인비(Arnold Toynbee)에 의하면 유대교, 그리스도교, 이슬람교는 어차피 배타적인 종교들로서 자기들의 절대성을 주장하지 않고서는 속이 시원하지 못한 것으로 생각한다는 것이다. 그러나 그리스도교도 요즘 서양 신학자들 사이에서는 그런 절대적 배타주의에서 탈피해야만 된다고 주장하는 사람들이 많다. 그리스도교에만 계시가 있고 다른 모든 종교들은 ‘거짓 종교’라고 주장하여 그리스도교 배타주의의 선봉장이던 칼 바르트(Karl Barth)가 죽고 그의 후계자로 들어선 하인리히 오트(Heinrich Ott) 교수마저도 오래전 캐나다를 방문했을 때, 에드먼튼 저널 기자와의 인터뷰에서 “인류가 당면한 문제들을 해결하기 위해서는 새로운 가치에 대해 열린 마음, 그리고 인간이 된다는 것이 무엇인가에 대한 탐구가 있어야 하는데, 이 일은 모든 종교 전통들의 공헌을 감안하지 않고서는 이룰 수가 없다”고 공언했다.

 20세기 최고의 신학자로 꼽히는 폴 틸리히(Paul Tillich) 교수도 죽기 전, 시카고 대학교 세계 종교사학의 거장 머치아 일리아데(Mircea Eliade)와 세계 종교를 섭렵하고, 자기에게 시간적 여유가 있으면 세계 종교의 빛 아래서 새로운 조직신학 책을 써보고 싶다고 했다.

 서양 사람들이 동양의 정신적 유산에 대해 관심을 갖고 알아보겠다고 하는 판국에 우리는 어느 때까지 강 건너 불 바라보듯 보고 있어야 하는 것일까? 우리들에게 와서 우리의 전통적 종교 사상에 대해 물어오는 그들에게 본래 ‘등잔 밑이 어두운 법’이라는 진리만을 일깨워 주는 것이 우리가 해야 할 유일한 의무일까?
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이 문제에 대한 훌륭한 책으로 J. J. Clarke지음, 장세룡 옮김, <동양이 어떻게 서양을 계몽했는가>(Oriental Enlightenment) (우물이 있는 집, 2004)을 참조할 수 있다.  동양 사상이 서양에 미친 영향을 세심한 고증을 거쳐 상술한 책이다.
특히 한국 사상가로 최제우와  , 류영모와 함석헌을 주목할 필요가 있다.

마음이 어떻게 작용하는지 알아야 괴로움에서 자유롭다[특집 화엄사 화엄법회 법륜스님의 즉문즉설]

Why I Stopped Talking About Racial Reconciliation and Started Talking About White Supremacy | Inheritance

Why I Stopped Talking About Racial Reconciliation and Started Talking About White Supremacy | Inheritance
By Erna Kim Hackett

Mar 25, 2020 | 8 min read
Part of 66: Can You Forgive Me?

361 Snaps

Recently, people have asked me, “Why isn’t talking about white privilege enough, why white supremacy?” There is an obvious discomfort with the term by white people. The one exception to that is when things like Charlottesville happen. When people march around with Nazi flags, most folks I know feel comfortable saying, “I’m not down with that.” Which is a pretty low bar, but OK. However, when the term white supremacy is used for anything less obvious than tiki torch-wielding, Nazi flag-waving people, lots of folks get uncomfortable. Most of my crowd was taught to use the terms “white privilege” and “racial reconciliation”. Here is why I no longer focus on them and instead teach on white supremacy.

When I first learned the term racial reconciliation in the early ‘90s, I found it very helpful and exciting. I was passionate about issues of race and justice, but I had never heard those things discussed in Christian circles. Suddenly, there was a biblical basis and communal energy toward this value. When I came on staff with a Christian campus ministry, I was taught that racial reconciliation consisted of a three-strand rope — ethnic identity, interpersonal relationships, and systemic injustice. Though the focus was almost always on the first two.

Beginning with the not guilty verdict of George Zimmerman and gaining momentum with the murder of Michael Brown Jr. in the fall of 2014, Black Lives Matter revealed the limits of the racial reconciliation model espoused by many evangelical organizations in the ‘90s. I watched as white Christians, and people of color (POC)(1) submitted to whiteness, responded again and again with:
denial of systemic injustice
disregard for the lived experience of Black people
silence in the pulpit
deeply ingrained superiority regarding issues of race
fixation on intentions over outcomes

I had to ask why those discipled by the racial reconciliation framework were so ill-equipped to engage, learn from, and respond to a movement focused on systemic and institutionalized racial injustice. I’ll discuss three reasons that I’ve observed: individualistic theology, a sanitized version of history, and good old white centering.


Bad Theology


The term racial reconciliation serves the dominant culture; it serves white people and those who align with whiteness. The term reconciliation is relational in nature. And though relationships are important, the focus on relationships is anchored in white theology’s pathological individualism.

Jesus died for my sins.

Jesus went to the cross for me.

I know the plans He has for me.

Though there is a place for the individual in theology, white theology, in profound syncretism with American culture, has distorted the Bible to be solely about individual redemption. So it is blind to the reality that when Scripture says, “I know the plans I have for you”, the “you” is plural and addressed to an entire community of people that has been displaced and are in exile. All Scripture has been reduced to individual interactions between God and a person, even when they are actually between God and a community, or Jesus and a group of people. As a result, white theology defines racism as hateful thoughts and deeds by an individual, but cannot comprehend communal, systemic, or institutionalized sin, because it has erased all examples of that framework from Scripture.

Secondly, white Christianity suffers from a bad case of Disney Princess theology. As each individual reads Scripture, they see themselves as the princess in every story. They are Esther, never Xerxes or Haman. They are Peter, but never Judas. They are the woman anointing Jesus, never the Pharisees. They are the Jews escaping slavery, never Egypt. For citizens of the most powerful country in the world, who enslaved both Native and Black people, to see itself as Israel and not Egypt when studying Scripture is a perfect example of Disney princess theology. And it means that as people in power, they have no lens for locating themselves rightly in Scripture or society — and it has made them blind and utterly ill-equipped to engage issues of power and injustice. It is some very weak Bible work.


Together, these create a profoundly broken theological framework. It explains why people love a photo of a cop hugging a Black person, but dismiss claims of systemic racism in policing. It pretends that injustice is resolved when individuals hug. This was actually something that people were encouraged to do at Promise Keeper events in the ‘90s: go find a Black person and hug them. It confuses white emotional catharsis with racial justice. The two are far from each other. The movement for Black Lives Matter and other marginalized communities insist on addressing systemic issues, and white Christianity is pathologically individualistic. Learning must come from POC, who would clearly be the experts on issues of racism in the church.

Bad History


Racial reconciliation assumes an innocent reading of history. This is a term I learned from theologian Justo Gonzalez. An innocent telling of history is foundational to maintaining unjust and racist systems. When have white people ever been in just relationship with Black people? During slavery? During Jim Crow? During the War on Drugs? What are we RE-conciling? It pretends that there was a time when everything was fine, we just need to get back there. However, that idyllic time has never existed.

Even when the Civil Rights Movement is taught, it is framed as a discussion of the courage of Black people. Which is true, their courage was amazing. But why did they have to be so courageous? What were they facing? The rage, racism, and violence of white people. Rarely is the profound hatred and resistance of white people taught. The evil of white people is downplayed, or minimized, to a few racist exceptions in the South. But white people, all across the United States, resisted any move toward racial justice with fury, rage, and violence. Our history never tells the true story of whiteness.

In her brilliant book on the Great Migration, Isabel Wilkerson describes a riot that broke out in Chicago, in 1951, when a Black family attempted to move into a white apartment building. After being driven from the apartment, white people destroyed everything the family owned, and over the course of the next day, the crowd grew to over 4,000, eventually burning down the entire building. White people would rather burn a building than see Black people live there. Or looking to the West Coast, “When Oregon was granted statehood in 1859, it was the only state in the Union admitted with a constitution that forbade Black people from living, working, or owning property there. It was illegal for Black people even to move to the state until 1926 ... Waddles Coffee Shop in Portland, Oregon was a popular restaurant in the 1950s for both locals and travelers alike. The drive-in catered to America’s postwar obsession with car culture, allowing people to get coffee and a slice of pie without even leaving their vehicle. But if you happened to be Black, the owners of Waddles implored you to keep on driving. The restaurant had a sign outside with a very clear message: “White Trade Only — Please”.(2)

And hence, white people don’t believe it when white racism is pointed out in the present. They’ve been told a fairy tale about themselves. Even when the history of POC is told, white violence is erased, and the consequences of historical injustices are minimized. White people do not connect themselves to history, once again because of pathological individualism. They simply want a friend in the present, with no acknowledgement of the past or present injustice.
White Comfort


Racial reconciliation centers language with which white people and their allies are comfortable. Racial reconciliation moves at the pace that whiteness dictates. It focuses on making sure white people don’t feel guilty, but not on the systemic disenfranchisement of POC. It will talk about redeemed white identity without teaching about white supremacy. It will lament but not repent with action. It is comfortable with POC being displaced and paying significant mental and emotional tolls for the work, but asks little to nothing of its white people. It is profoundly anxious about white discomfort and is always trying to control the narrative.

In the racial reconciliation model, POC are commodities. POC exist to teach and educate whiteness. When white people are ready to learn, POC must share their story, and our pain is for consumption. Whiteness listens, feels superior to other white people who aren’t as “woke”, but does not change. Recently, I talked with a 24-year-old African American woman who works for a Christian ministry. As she described her current job, it became clear that she was expected to do her job, educate her peers, educate her supervisors, and educate up the line to leadership with 20 years more experience than her. While those leaders congratulate themselves for listening to a Black woman, they never wonder why there are no people at their own level of management with whom they can engage. And the 24-year-old white guy, her peer, is left to simply learn his job, carries none of the responsibility of educating up, and exerts none of that emotional labor. This is the racial reconciliation model: massive labor by people of color, but no accountability for systems and institutions that exploit this labor. If POC become angry, frustrated, and tired of this dynamic, they are labeled as uncommitted to the cause, immature, or not a right fit.


The racial reconciliation model perpetuates white privilege because the pacing is centered on the dominant culture, the language is white-centered, and the implicit audience of teachings and content is always the dominant culture. In the racial reconciliation model, POC are expected to show up whenever the topic of race is addressed, even though the implicit audience is always white people. The time is not really for people of color, but they must be there to validate that “real” work is happening. Again, POC are a commodity.

The role of POC in racial reconciliation is to feel grateful, be loyal, educate (but nicely, and without anger) and conform to white culture. POC are to bring just a sprinkle of color — without ever pressing for deeper cultural, organizational, or systemic change. POC must always “trust their leaders” and be satisfied with intentions over outcomes. Whiteness controls the narrative at all times. And let me state for the record, one does not need to be white to be working for whiteness. As someone who grew up in the Korean immigrant church and has been a part of the Korean American Christian community for much of my life, I am troubled to see how often there is alignment with white theology and white tellings of history. Communities of color must rigorously disentangle ourselves from white supremacy, anti-Blackness, and settler colonialism.
White Privilege


The term white privilege can be helpful, but it is still located in pathological individualism. It assumes that issues are resolved by how an individual white person handles their privilege. Hence, it cannot be considered a term that is sufficient to address or resolve organizational or systemic white supremacy. It cannot dismantle white supremacy culture in a denomination, organization, or church. It is useful, and it is real. It is often a first step for people of privilege. It is important that they realize they participate in unequal systems, even unintentionally. However, it is not enough for anyone in a position of leadership or influence.

Shifting to the term white supremacy and understanding that it means more that flag-waving Nazis is a move away from pathological individualism. It puts responsibility on white people to stop supporting white supremacy versus putting the responsibility on POC to educate and provide diversity. Racial reconciliation often views POC as the problem that needs to be solved. White supremacy locates the problem in the right place.

Let me close by referencing the imagery of the canary in the mine. In the olden days, miners would take a canary into coal mines because their delicate lungs would more readily be impacted by deadly gases and alert the miners that they should leave before they died of poisonous gases.

In the racial reconciliation model, the death (or departure) of POC is sad and sort of confusing, but is seen as an indicator that the bird was just not a good fit for the mine. They bring down another canary, try to put a tiny mask on it, and get confused when it dies as well. At no point is there a discussion that the mine is toxic.

The white supremacy framework says, HEY! That bird died because your well-intentioned mine is toxic. It is on you, it is on the mine, to stop being toxic. It is not on the canary to become immune to deadly fumes.

The term white supremacy labels the problem more accurately. It locates the problem on whiteness and its systems. It focuses on outcomes, not intentions. It is collective, not individual. It makes whiteness uncomfortable and responsible. And that is important.
Tags:
Anti-Blackness
White Supremacy

361 Snaps




This was edited and adapted from Erna’s blog. You can read the original here.


(1) Though I am using the term people of color, I believe that it is important to name that white supremacy enacts itself onto different communities in different ways. The erasure of Indigenous people for the sake of settler colonialism is different than the violent anti-Blackness that pervades our society at every level, which is different than the way white supremacy is enacted on Latinx, Asian American, and Pacific Islander communities. Since my focus is on white theology and white responses, I am using the collective term people of color. But it is important that the term not be used to erase the specific experiences of different communities.


(2) https://gizmodo.com/oregon-was-founded-as-a-racist-utopia-1539567040



Erna Kim Hackett currently serves as Executive Pastor at the Way Berkeley. She has recently launched a new project for women of color called Liberated Together. She received her masters in intercultural studies from the Institute for Indigenous Theological Studies. She is passionate about empowering WOC leaders, and helping Jesus followers get free from white supremacy, patriarchy, and other nonsense.

알라딘: 서양, 도교를 만나다 J.J. Clarke

알라딘: 서양, 도교를 만나다





서양, 도교를 만나다  | 노장총서 9

J.J. Clarke (지은이),조현숙 (옮긴이)예문서원2014-01-15원제 : The Tao Of The West (2000년)







서양, 도교를 만나다



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 The Tao of the West : Western Tranformations of Taoist Thought (Paperback) Paperback

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책소개



동양에 대한 서양의 이해를 유럽식의 문맥으로 읽어 내는 분위기 속에서, 저자는 서양인의 눈으로 본 도교가 아닌, 도교의 영향 아래 형성된 서양의 사상과 문화에 대해 주목하고 있다. 이 책에서는 포스트모더니즘, 포스트오리엔탈리즘, 해체주의 등 서구사회의 한계에 대한 자각으로부터 촉발된 다양한 형태의 논의들이 받았던 도교로부터의 충격과, 서구인의 생활세계 속에 여성운동이나 명상, 요가활동 같은 방식으로 녹아 있는 도교의 흔적을 추적하고 있다.



물론 도교 속에서 반이성주의·상대주의의 시각을 찾아내어 근대성을 해체하고 한계에 직면한 서구사회의 진로를 모색하려는 시도는 어떤 의미에서 서양에 의한 새로운 형태의 착취일 수도 있다. 이 점은 저자가 이 책의 곳곳에서 재삼 경고하고 강조하는 바이다. 그래서 도교에 대한 저자의 시선은 시종일관 조심스럽고 타자화되어 있다.

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목차

서문

옮긴이의 말



제1장 말할 수 있는 도

1. 오리엔테이션 그리고 반오리엔테이션

2. 방법과 수단

3. 서양으로 가는 길



제2장 그 의미는 그 의미가 아니다

1. 도교란 무엇인가?

2. 삼교(유교, 불교, 도교)

3. 역사적 기원



제3장 답답한 학자들

1. 도교에 대한 서양의 시선

2. 도교 읽기



제4장 위대한 대지

1. 혼돈 속의 질서

2. 우주론

3. 과학: 새로운 패러다임인가?

4. 환경주의: 새로운 방법인가?



제5장 소요유

1. 도교의 도덕적 전망

2. 자기수양(self-cultivation)의 윤리학

3. 무정부주의 정치학

4. 여성과 성



제6장 물화

1. 불사의 도

2. 내적 수양의 도

3. 섹스의 도

4. 건강의 도



제7장 도는 말할 수 없다

1. 신비주의

2. 눈에 보이는 신비주의: 산수화

3. 초월



제8장 새들의 지저귐

1. 차이 생각하기

2. 회의주의, 상대주의, 그리고 비이성주의

3. 포스트모더니즘



제9장 서유기

1. 오리엔탈리즘을 넘어서

2. 도교를 넘어서

접기

저자 및 역자소개

J.J. Clarke (J.J. Clarke) (지은이)



맥길 대학교, 몬트리올 대학교, 싱가포르 대학교에서 철학을 가르쳤고, 영국 킹스턴 대학교 사상사학과 학과장을 역임했으며, 현재는 같은 대학교 명예교수로 있다. 저서로는 In Search of Jung, Jung and Eastern Thought(1995), Oriental Enlightenment: The Encounter Between Asian and Western Thought(1997), The Tao of the West: Western Transformations of Taoists Thought(2000)가 있다.

최근작 : <서양, 도교를 만나다>,<동양은 어떻게 서양을 계몽했는가> … 총 15종 (모두보기)





조현숙 (옮긴이)

저자파일



최고의 작품 투표



신간알림 신청

성균관대학교에서 동양철학을 공부하고 같은 학교 대학원에서 박사 학위를 받았다. 성균관대학교 강사를 지냈으며 〈장자 죽음의식에 관한 연구〉, 〈혜시의 사유체계에 관한 연구〉, 〈순자의 제자비판에 관한 연구〉 등의 논문을 발표했다. 우리말로 옮긴 책으로는 《마음으로 읽는 장자》(초역抄譯 본), 《중국철학사방법론》(공역), 《중국철학강의》(공역), 《노자 도덕경》, 《법구경》, 《서양, 도교를 만나다》가 있다.

최근작 : <마음으로 읽는 장자> … 총 3종 (모두보기)

출판사 제공 책소개

서양 속을 유영하는 도교…

도교는 서양사회 속에서 어떻게 해석되고 어떻게 받아들여졌는가?



한때 서양인들은 동양의 불교와 힌두교에 몰입한 적이 있었다. 그것은 서양의 지적 전통에서는 찾아볼 수 없는, 철학성과 종교성이 하나가 된 차원 높은 정신세계에 대한 희구였다. 그리고 이제, 과거 불교와 힌두교에 대해 그랬듯이 서양인들은 도교 속으로 탐닉해 들고 있다. 최근까지 중국 바깥의 세계에서는 거의 알려지지 않았던 도교의 텍스트와 전통에 대한 치밀한 연구에서부터 도교적 명상, 건강과 성생활에 대한 흥미의 증폭까지, 서양 사회는 학문적으로나 대중적으로나 동양의 이 생소한 사상에 대한 열정으로 넘쳐나고 있다.

도교는 서양의 기성관념의 틀로는 이해하기 어렵다. 종교의 시각에서 볼 때 도교에는 서양의 신과 같은 초월적인 존재가 없고, 철학의 관념으로 볼 때 도교에는 서양철학에서 추구해 온 절대불변의 보편진리가 없다. 때문에 도교를 처음 접했을 때 서양인들은 그 속에서 주로 비합리적인 신비주의와 회의주의의 요소들을 읽어 낼 뿐이었다. 그들은 이러한 서양식 관념과 개념을 동원하여 도교를 비판적이고 부정적인 시선으로 바라보고 평가해 왔다. 그러나 이런 식의 평가에서 벗어나 이제는 도교의 진면목을 파악하려는 다양한 시도들이 일어나고 있다. 여성주의와 자연긍정, 상대주의, 근대적 이성의 부정 등, 세계와 자연을 수용하고 절대주의의 함정에 빠지지 않는 도교의 생기발랄함이 이제 서양인들에게는 낯선 매력으로 다가서고 있는 것이다.

동양에 대한 서양의 이해를 유럽식의 문맥으로 읽어 내는 분위기 속에서, 저자는 서양인의 눈으로 본 도교가 아닌, 도교의 영향 아래 형성된 서양의 사상과 문화에 대해 주목하고 있다. 이 책에서는 포스트모더니즘, 포스트오리엔탈리즘, 해체주의 등 서구사회의 한계에 대한 자각으로부터 촉발된 다양한 형태의 논의들이 받았던 도교로부터의 충격과, 서구인의 생활세계 속에 여성운동이나 명상, 요가활동 같은 방식으로 녹아 있는 도교의 흔적을 추적하고 있다.

물론 도교 속에서 반이성주의·상대주의의 시각을 찾아내어 근대성을 해체하고 한계에 직면한 서구사회의 진로를 모색하려는 시도는 어떤 의미에서 서양에 의한 새로운 형태의 착취일 수도 있다. 이 점은 저자가 이 책의 곳곳에서 재삼 경고하고 강조하는 바이다. 그래서 도교에 대한 저자의 시선은 시종일관 조심스럽고 타자화되어 있다.

접기


2020/06/21

Oriental Enlightenment: The Encounter Between Asian and Western Thought

Amazon.com: Oriental Enlightenment: The Encounter Between Asian and Western Thought (9780415133760): Clarke, J.J.: Books

Books›New, Used & Rental Textbooks›Humanities
Oriental Enlightenment: The Encounter Between Asian and Western Thought
by J.J. Clarke  (Author)
4.5 out of 5 stars    3 ratings
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Editorial Reviews
From Library Journal
Clarke (history of ideas, Kingston Univ., UK) notes that for hundreds of years the West has sought out the tradition of the East's philosophies. The search has been one-sided, however; the East generally has not reached out to the West for philosophical ideas. Further, despite a so-called shrinking globe, the West is still reluctant to acknowledge that it may have borrowed anything of significance from the East. So why does the West remain fascinated with the East? One insightful observation by Clarke: "It is Europe's collective day-dream, symptomatic of a certain weariness that from time to time bests European culture." Clarke here offers a solid academic survey of how ideas from India, China, and Japan have been drawn into the West's thinking since at least the 17th century. Thoughtful but scholarly; recommended for academic libraries.?Dennis L. Noble, Sequim, Wash.
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Paperback: 288 pages
Publisher: Routledge (May 22, 1997)
Language: English
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Ralph Blumenau
5.0 out of 5 stars 
So much more nuanced than Edward Said
Reviewed in the United States on September 4, 2006

This book is principally an examination and explanation of how the West has seen the philosophies, religions and cultures of the Far East - chiefly of China and India. To this interest in the East Clarke gives the name Orientalism. That word since 1985 has carried the connotation that Edward Said gave to it in his book of that name. Though that work concerned itself chiefly with the Arab Middle East, other scholars have applied Said's characterization to the western study of cultures further East. That school of thought saw Orientalism as permeated with condescending, exploitative and colonialist attitudes, and scarcely allowed any other factors to play a role. Clarke admits that colonial attitudes were one aspect of Orientalism, but his study demonstrates that there were many others. True, students of Orientalism, like students of all other subjects, cannot help having agendas, and agendas are liable to lead to distortions. So the West's interpretations of the Orient (the word `hermeneutic' turns up with rather tiresome frequency in this text) generally fulfill some need felt by the West; but this is often not at all a need to exploit the East, but rather to gain through Oriental studies a new and enriching perspective on Western culture and frequently to provide a remedy for what are perceived to be its flaws or discontents.

Clarke argues, along with other scholars whom he cites, that in the West the Renaissance and the Reformation ushered in a philosophical restlessness and uncertainty which made Europeans be more inquisitive and open to other ways of thinking. This uncertainty was generated from within European culture, whereas in Asia it was only when Western technology and power irrupted into the area that the interest of Asians in European culture began, in response to a challenge from outside rather than from within their own culture. Clarke acknowledges this interest, but devotes only a small part of the book to the impact of Western thought on Asia.

He documents how in the 18th century the philosophes set up their rosy view of Confucian China in opposition to the religious and social criticisms they made of their own society; how, when this interest faded, it was replaced in the 19th century by the interest of the Romantics in Indian thought. We learn of Anquetil Duperron (1723 to 1805) who first translated the Upanishads (into French) and of William Jones (1746 to 1794), who showed that most European languages have an affinity with Sanskrit, which suggested that many of the peoples of Europe came originally from Asia. German nationalists, resenting French cultural hegemony, preferred the idea that their culture was rooted in the Aryan languages (and later, by a perversion of the word, in the Aryan race). Philosophically also, the most profound impact of Indian thought was on a line of German philosophers: Hegel, Schelling, Schlegel and Schopenhauer saw an affinity between the monism of the Absolute and that of Brahman, between their own metaphysical ideas that the world as we know it through our senses is not the real world and the Indian notion that we see the world only through the veil of maya. Both Confucianism and Buddhism were seen by many Europeans as a system of ethics which was independent of a belief in God, and was therefore espoused by many western thinkers in reaction to the claims that religion was the essential basis of ethics.

Towards the end of the 19th century and into the twentieth, at the very time when the West's cultural imperialism emphasized by Edward Said was at its height, there was also the countervailing current that the West's cultural hegemony was increasingly questioned in the West itself; and the interest in Eastern ideas became a broad stream with wide diffusion. Ralph Waldo Emerson (1803 to 1882) and Henry David Thoreau (1817 to 1862) popularized Eastern thought in America on a scale that earlier thinkers had not been able to achieve. Edwin Arnold's poem The Light of Asia (1879), disseminated the Buddhist message and sold nearly a million copies. The Theosophical Society, founded by Madame Blavatsky and Colonel Alcott in 1875, had over 45,000 members in 1920. It was strongly infused with oriental ideas, and even played a part in the revival of Hindu and Buddhist self-awareness and self-respect in Asia itself. Some Western actually thought that western civilization, with its frenetic materialism and its spiritual life eroded by rationalism, was worn out and needed to draw on Eastern thought to renew itself. Eastern influences have moved out of the academic and literary world to permeate the very life-style of many westerners.

So Zen and Tibetan Buddhism have found many followers in the West; there are now many practitioners of t'ai chi, yoga and transcendental meditation; the young have gone on the hippy trail to visited ashrams in India. From this point onwards, about half way through the book, Clarke produces so many examples of the interaction between East and West - on literature, on the arts, on religion, on psychotherapy, on holistic medicine, on ecological thinking, on non-violence, even on the philosophy of modern physics (though, curiously, only marginally on the mainstreams of western academic philosophy) - that a short review like this cannot do justice to them. There was even a strand in fascism which claimed an Oriental heritage. Clarke's range is truly encyclopaedic, and in this second half of the book that there will be found much detailed material and many names that are likely to be unfamiliar to the educated non-specialist.

The mainly narrative chapters are followed by two final superb reflective ones. In the first of these Clarke reflects on the philosophical traps into which Orientalism can fall and sometimes has fallen, but his defence of the value of Orientalism is eloquent and persuasive. In the second (more difficult) one he shows how deconstructive Post-Modernism challenges Orientalism but can also find an ally in it.
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Amazon Customer
5.0 out of 5 stars brilliant, scholarly & beyond Said's orientalism
Reviewed in the United States on July 7, 2000

Clarke uses the following Framework for intercultural contact: - Gadamer: hermeneutics of the dialogue: it comes bit by bit, and entails a continuous exchange of meaning between interpreter and interpreted, the goal is 'fusion of conceptual horizons' which requires 'self-awareness of difference' and 'recognition of otherness of the other'. Problem: doesn't take into account underlying discursive power relations (Foucault) - Said: the influence (power) that the west exerted via colonisation, to secure world hegemony, is present in the image that has been created of the East in the West. Everybody involved in orientalism is consciously or not guilty of western imperialism. Clarke says that this image of Said is not complete and shows that interest for the East has often been connected to pragmatic interests, deeply rooted in Europe's own intellectual, cultural and political history. Orientalism often had a countercultural, counterhegemonic rol in the past three centuries and has often been source of energy for radical protest. This way orientalism has often not enforced Europe's established role and identity, but undermined it. Periods of cultural revolution and global expansion in Europe made it possible to create a painful void in the spiritual and intellectual heart of Europe, but also favoured the establishment of certain geopolitical conditions that allowed the transmission of alternative worldviews of the East to the West more easily.

The making of "the Orient"

Both the French Sinophile Enlightenment thinkers and the German Indophile Romantici used orientalism as instrument for the subversion and reconstruction of European civilization, to fight the deeply rooted evils of that time. This way they idealized and romanticized heavily eastern thought and culture. Confucianism gave the French a model for rationalistic, deistic philosophy, but also the Hinduism of the Upanishads gave the Germans an elevated metaphysical system that resonated with their idealist suppositions, as a counterweight to the materialistic and mechanistic philosophy that came to dominate the Enlightenment period.Buddhism: Schopenhauer formulates a radical critique on the Jewish-Christian tradition that searches salvation throught a divine Savior, while buddhism searches it by denial of the will. Wagner and Nietzsche give similar critiques because buddhism, so they claim, offers a psychologically more honest explanation of suffering. Because of the Victorian crisis of faith and belief in progress, and the apparent compatibility of buddhism and science (positivism, Darwinism, evolutionism, materialism, monism), buddhism gains importance. Also the American transcendentalists (Emerson, Thoreau) used buddhism against Lockean materialism and Calvinism, in their belief in the essential unity and spiritual nature of the cosmos, combined with a belief in the goodness of humans, and the domination of intuition over rational thinking.Besides romanticizing voices, also racist and denigrating voices are found in orientalist discourses.

Twentieth century

Because of the quick progress and economic and social transformation of traditional to modern, Europe experienced an atmosphere of malcontentment with the promises of Western civilization, which made it search for more meaningful and satisfying alternatives. There are two types of associations of the turbulent twentieth century with orientalism: on the one hand the creative involvement in philosophy, theology, psychology, science and ecology, and on the other hand associations with occultism, and mystical undercurrents of fascism. In a period of growing imperialist expansion (which enhanced communication with the East), there was a possibility to begin to see the East really as other (with a different culture), but there was also a sense of being afraid, mixed with feelings of guilt toward the East. This had a different intellectual response: on the one hand there were big speculations about a universal philosophy or global religion, on the other hand there were more modest propositions for the encouragement of a hermeneutical dialogue. There was a tremendous spread of orientalism in the twentieth century, buddhist monasteries arised in the West, poets, writers, hippies and Beat movement, and also New Agers made use of Eastern thought, though not all of them seriously. Academic institutions were built, and eastern scholars came to Europe. Important European thinkers were influenced by the East. This accelerated the understanding of Eastern thought.

Philosophy

- Universalism (Leibniz, Moore) - Comparative philosophy (Nagarjuna compared with Nietzsche, Heidegger and Derrida, Madhyamaka with Wittgenstein) - Hermeneutics (Rorty: "the conversation of mankind", Larson: "from talking to one another, to talking with one another") - Diversity, otherness, difference, but a sharp awareness of the danger of cultural imperialism

Religion

- Exclusivism - Inclusivism - Pluralism

Psychology

- Psychotherapy and mental health: holistic contextual approach of the individual, more emphasis on experiential knowledge than on intellectual knowledge - Fromm, Jung, Maslow, Naranjo, Ornstein - Transpersonal, humanistic, cognitive psychology - Meditation

Science and ecology

- Sovjet Marxism and buddhism - Capra, Jung, Bohr, Heisenberg, Schroedinger, Prigogine, Bohm - Schumacher, Naess, Macy - Wholeness (holistic medicine, ecology)

Reflections

Besides the problem of interpretation of different cultures, there 's also a problem of projection: Eastern ideas are appropriated by simply projecting them to categories and presuppositions of the West, and the West has become a sort of all-eating monster, usurping all cultures. Clarke claims the aim is not to avoid use of a vocabulary that is derived from the own culture, but that the crucial point is that one does so with critical self-awareness. He emphasizes the importance of mutuality in the hermeneutical process: interpretation begins with pre-conceptions that are replaced by more appropriate conceptions. Example: the wrong understanding the West had (and still has) throughout buddhist history doesn't have to be considered as a failure, but as a necessary and wholesome "turning of the hermeneutical wheel". Orientalism contributed, so says Clarke, to a growth in mutuality, dialogue, knowledge and sympathy, and this while the East has now on the one hand enhanced grip to its own tradition (partly as a result of the encounter with the West) and on the other hand can formulate a solid critique to fundamental aspects of western culture. Also Said believed in a postcolonial era, where an increasingly sophisticated study and criticical self-awareness would make possible a post-orientalist epoch where westerners could approach the East without disturbing presuppositions.
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15 people found this helpful
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Bernard G. Lawrence
4.0 out of 5 stars first impression excellent - except for the painfully small font!
Reviewed in the United States on August 18, 2006

I've only read the first chapter so far, my first impressions of the content are excellent, but I have a complaint for the publisher: the font is painfully small and makes it actually a bit of struggle to read.

The ideas are very dense, so I would tend to make the font and line spacing a bit bigger than usual to reduce the strain in that area of comprehension and save the reader's mental energy for understanding the ideas rather than screwing their eyes up at the type. I'm not exaggerating - it's like the size they usually print footnotes in!
3 people found this helpful

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Oriental Enlightenment: The Encounter between Asian and Western Thought

J.J. Clarke


What is the place of Eastern thought - Buddhism, Taoism, Hinduism, Confucianism - in the Western intellectual tradition? Oriental Enlightenment shows how, despite current talk of 'globalization', there is still a reluctance to accept that the West could have borrowed anything of significance from the East, and explores a critique of the 'orientalist' view that we must regard any study of the East through the lens of Western colonialism and domination.Oriental Enlightenment provides a lucid introduction to the fascination Eastern thought has exerted on Western minds since the Renaissance.
$6.36 (USD)
Publisher:
Release date: 1997
Format: PDF
Size: 0.88 MB
Language: English
Pages: 288

동양은 어떻게 서양을 계몽했는가 J.J. Clarke Oriental Enlightenment 1997

알라딘: 동양은 어떻게 서양을 계몽했는가

동양은 어떻게 서양을 계몽했는가  
J.J. Clarke (지은이),장세룡 (옮긴이)우물이있는집2004-02-25원제 : Oriental Enlightenment1997
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400쪽152*223mm (A5신)
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책소개여러가지 예를 통하여 고대부터 현대에 이르기까지 동양이 서양에 미친 영향을 서술한 책이다. 서양의 철학과 예술, 문화는 동양의 영향을 받아 발전해왔다고 주장한다.

지은이는 이 책을 통해 오리엔탈리즘의 정의가 새롭게 바뀌어야 한다고 주장한다. 에드워드 사이드가 서구의 자유주의를 강력히 비판하기 위해 오리엔탈리즘이라는 용어를 사용했다면, 클라크는 서양이 자신들의 지적 관심사 안으로 동양을 통합시키려고 노력했다는 사실이 포함된 개념으로 오리엔탈리즘이 재정의되어야 한다고 말한다. 즉, 클라크는 오히려 서양 안에서 제국주의 권력을 전복하려는 자극제로서 오리엔탈리즘이 작동되었다고 주장하는 것이다.

유교 예찬론자 볼테르, 주역의 영향을 받은 라이프니츠, 인도철학의 영향을 받은 칸트와 낭만주의자들, 우파니샤드의 영향을 받은 괴테 등등 여러 인물들이 그 예로 제시된다.


목차
1부 서론

1장 방향 정하기 : 쟁점
동양 : 유럽의 '타자'
오리엔탈리즘 : 용어와 주제
사상사 : 방법론과 수단

^2장 오리엔탈리즘 : 몇 가지 추정^
동양의 유혹
동양의 황홀한 매력
에드워드 사이드 : 권력에 관한 의문
교정하는 거울로서의 오리엔탈리즘
허무주의와 서양

2부 동양의 형성

3장 중국 숭배 : 계몽주의시대
고대에서 중세로
중국에 대한 새로운 전망과 예수회
계몽사상가들과 중국
영국인 이신론자들과 중국식 정원
중국애호가들의 쇠퇴

4장 인도로 가는 길 : 낭만주의시대
인도와 낭만주의자들
새로운 숭배의 원천
독일 사상가들
힌두교에서 불교로

5장 불교도 정념 : 19세기
낭만주의의 후속편
불교 : 새로운 발견
쇼펜하우어, 바그너, 니체
빅토리아시기 신앙의 위기와 불교
미국 초월주의자들
세기말

3부 20세기 오리엔탈리즘

6장 20세기 동서양의 만남
20세기의 '흥분열'
동양의 새물결
문화적 맥락
학문적, 지적 차원
공통의 이상과 동기

7장 철학적 만남
서양의 철학과 동양의 전통
미국의 오리엔탈리즘
보편주의
비교철학
해석학적 접근

8장 종교적 대화
오리엔탈리즘의 도전
비교연구와 보편주의자의 외양
신비주의와 보편주의
신앙 간의 대화
배타주의, 포괄주의, 다원주의
정신적 수행에서의 대화

9장 심리학적 해석
새로운 심리학적 전망
심리요법과 정신건강
명상과 의식 연구

10장 과학적 성찰과 생태학적 성찰^
동양과 근대과학
생태학과 전체성

4부 결론

11장 성찰과 방향 재정립
경계선을 넘어서 해석하기
경계선을 건너서 투사하기
인종주의
파시즘
비합리주의
정적주의
권력

12장 오리엔탈리즘과 포스트모더니티
오리엔탈리즘과 포스트모더니티
탈식민주의 시기의 오리엔탈리즘
오리엔탈리즘의 변환
오리엔탈리즘을 넘어서?

역자후기
주석
참고문헌
찾아보기
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접기
저자 및 역자소개
J.J. Clarke (J.J. Clarke) (지은이)

맥길 대학교, 몬트리올 대학교, 싱가포르 대학교에서 철학을 가르쳤고, 영국 킹스턴 대학교 사상사학과 학과장을 역임했으며, 현재는 같은 대학교 명예교수로 있다. 저서로는 In Search of Jung, Jung and Eastern Thought(1995), Oriental Enlightenment: The Encounter Between Asian and Western Thought(1997), The Tao of the West: Western Transformations of Taoists Thought(2000)가 있다.
최근작 : <서양, 도교를 만나다>,<동양은 어떻게 서양을 계몽했는가> … 총 15종 (모두보기)
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장세룡 (옮긴이)

현재 부산대학교 한국민족문화연구소 인문한국(HK)교원(정교수 대우)이다. 1953년 경북 구미시 인동에서 태어나 인동초등학교와 인동중학교, 대구상업고등학교(현 대구상원고등학교), 영남대학교 사학과를 졸업하고, 경북대학교 대학원 사학과에서 서양사, 영남대학교 대학원 사학과에서 서양사(프랑스 정치사상)를 전공했다. 국내 최초로 프랑스 현대 지성 미셸 드 세르토와 앙리 르페브르에 관한 논문을 썼으며 일상생활과 도시 및 로컬리티 공간의 재구성 양상에 관심을 기울였다. 부산대학교에서 ‘로컬리티의 인문학’ 과제를 집단연구로 수행하며 전 지구화와 로컬리티, 도시재생, 협동조합, 이주민 커뮤니티 등을 비롯한 도시정책을 연구했다. 지금까지 논문 85편, 저서 4권, 공저서 23권, 번역서 3권을 내놓았다. 저서로 ??몽테스키외의 정치사상??(한울, 1995), ??프랑스 계몽주의 지성사??(2013), ??미셸 드 세르토: 일상생활의 창조??(2016)가 있고, 번역서로는 마르퀴 드 콩도르세의 ??인간정신의 진보에 관한 역사적 개요??(2002), J. J. 클라크의 ??동양은 어떻게 서양을 계몽했는가???(2004), 아리프 딜릭의 ??글로벌 모더니티: 전지구적 자본주의 시대의 근대성??(2016)이 있다. 접기

최근작 : <도시와 로컬리티 공간의 지형도 (반양장)>,<도시와 로컬리티 공간의 지형도 (양장)>,<공동체와 로컬리티> … 총 17종 (모두보기)
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전체 (1)

    
동양의 힘 새창으로 보기

요즘 동양사상을 주목하는 서양인들이 많아지고 있습니다. 미국에서 불교와 요가가 대유행을 일으키고 있다는 것을 이미 잘 알려진 사실입니다. 물질적으로 세계를 지배하고 있는 서양, 서양의 대중문화로 온 세상의 지적 수준을 서양의 그것으로 하향 평준화시킨다는 비판을 받고 있기도 합니다. 그러나 이 책은 오히려 동양의 정신이 서양 속으로 깊이 침투하고 있고 서양을 계몽시키고 있다는 주장을 담고 있는 책입니다. 외견상으로는 서양이 동양을 서구화 시키고 있지만, 정신적인 면에서는 동양이 서양을 압도하고 있고, 앞으로는 그런 경향이 가속도가 붙을 것이라는 주장은 더 이상 낮선 것이 아닙니다. 에드워드 사이드의 오리엔탈리즘과는 정반대의 주장이 되는 셈입니다. 이 책은 한걸음 더 나아가는 책입니다. 과거부터, 즉 서양의 제국주의가 동양으로 몰려오기 시작하던 그 당시부터 서양 내에서는 그런 정신적인 움직임이 일고 있었다는 것을 설명하는 책이니까요. 볼테르, 칸트같은 쟁쟁한 인물들이 바로 그런 사람들의 반열에 들고 있다는 것은 참 놀라운 일입니다.

플로라 2007-05-02 공감(2) 댓글(0)