2021/09/30

Eric Chaisson - Wikipedia Cosmic Evolution (book)

Eric Chaisson - Wikipedia

Eric Chaisson

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Eric Chaisson at his home near Walden Pond in Concord, Massachusetts

Eric J. Chaisson (pronounced chase-on, born on October 26, 1946 in Lowell, Massachusetts) is an American astrophysicist known for his research, teaching, and writing on the interdisciplinary science of cosmic evolution. He is also noted for his telescopic observations of interstellar clouds and emission nebulae of the Milky Way Galaxy, his empirical attempt to unify complexity science utilizing the technical concept of energy rate density, and his global leadership in improving science education nationally and internationally. He conducts research at the Harvard-Smithsonian Center for Astrophysics and teaches natural science at Harvard University.

He is an elected Fellow of the American Association for the Advancement of Science and of other scientific societies.

Biography[edit]

Chaisson graduated in physics from University of Massachusetts Lowell in 1968 and earned his PhD at Harvard in 1972. He has held professorial appointments at the Harvard-Smithsonian Center for AstrophysicsJohns Hopkins UniversitySpace Telescope Science Institute, and Tufts University, where he was for 20 years director of the Wright Center for Science Education while holding research professorships in the department of physics and in the school of education. He is now back at the Harvard College Observatory and also serves with the Faculty of Arts and Sciences at Harvard, where he teaches an annual undergraduate course on the subject of cosmic evolution that synthesizes the essence of astrophysics and biochemistry.

Chaisson has published nearly 200 papers in professional journals and written a dozen books, several of which have won awards, such as the B.J. Bok Prize[1] (Harvard) for astronomical discoveries, the Smith-Weld Prize (Harvard) for literary merit, and the Kistler Award for increasing understanding of subjects shaping the future of humanity. He has also won scholarly prizes from Phi Beta Kappa and the American Institute of Physics, a Certificate of Merit from NASA for work on the Hubble Space Telescope, as well as fellowships from the Sloan Foundation and the National Academy of Sciences.[citation needed]

Chaisson's major research interests are twofold: His scientific research addresses an interdisciplinary, thermodynamic study of physical, biological, and cultural phenomena, seeking to understand the origin and evolution of galaxiesstarsplanetslife, and society, thus devising a unifying cosmic-evolutionary worldview of the Universe and our sense of place within it writ large.[2][3][4][5][6] His educational work engages master teachers and computer animators to create better methods, technological aids, and novel curricula to enthuse teachers, instruct students, and enhance scientific literacy from grade school to grad school.[7][8][9][10]

See also[edit]

References[edit]

  1. ^ "Bok Prize"Department of AstronomyHarvard University. Retrieved 2016-03-06.
  2. ^ "A Unifying Concept for Astrobiology," International Journal of Astrobiology, v 2, p 91, 2003.
  3. ^ "Complexity: An Energetics Agenda," Complexity, v 9, p 14, 2004; DOI: 10.1002/cplx.20009.
  4. ^ "Long-Term Global Heating from Energy Usage," Eos Transactions, American Geophysical Union, v 89, p 253, 2008; DOI: 10.1029/2008EO280001.
  5. ^ "Exobiology and Complexity," published in 11-volume, Encyclopedia of Complexity and Systems Science, R, Myers (ed.), p 3268, Springer, Berlin, 2009.
  6. ^ "Energy Rate Density. II. Probing Further a New Complexity Metric," Complexity, v 17, p 44, 2011.
  7. ^ "Rhythm of the Cosmos: Finding Unity among the Natural Sciences"Tufts Magazine, p 16, Spring, 2001.
  8. ^ Cosmic Evolution: Rise of Complexity in Nature, Harvard Univ. Press, 2001. ISBN 0-674-00987-8
  9. ^ Epic of Evolution: Seven Ages of the Cosmos, Columbia Univ. Press, 2006. ISBN 0-231-13561-0
  10. ^ Astronomy Today (co-authored with S. McMillan), Pearson, 9 editions, 1993-2018.

External links[edit]

===

Cosmic Evolution (book)

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Astrophysicist Eric Chaisson argues in Cosmic Evolution that optimal energy flows are the key to understanding the origin and evolution of complexity, whether in stars and galaxies (photo courtesy STScI/NASA) or in carbon-based structures such as life-forms and the human brain.

Cosmic Evolution: The Rise of Complexity in Nature (2001) is a book by Harvard astrophysicist Eric Chaisson.[1] It examines cosmic evolution which includes the history of natural evolution from the Big Bang to the present from the perspective of the emerging multi-scientific discipline of Big History.[2] It offers an explanation of why simple structures billions of years ago gave way to more complex structures, such as stars, planets, life, and human beings in complex civilizations.[2] It is written for a general audience interested in science.

Overview[edit]

Chaisson argues that cosmic history can be examined from the perspective of energy flows.[1][3] He analyzes the flows of energy through various objects and argues that these flows are relevant to understanding the relative complexity of these objects.[1] He suggests that a key measure for scientific analysis should be energy per second per gram, termed "energy rate density," and that analysis using this yardstick can be used to explain not only human evolution but cosmic evolution.[3] He sees energy as "work per unit time" which he equates with power, and shows how energy rate density in some structures has increased over time.[3] For example, in Chaisson's view, the human brain uses a much greater amount of energy, relative to its size, than a galaxy.[4] He suggests that energy lets us make "order out of disorder"; for example, an air conditioner, which draws current from an electric outlet, can turn a less-complex zone of lukewarm air into two more-complex zones of hot air and cold air, and in so doing, it reverses the disorder in a room.[1] According to his view, organisms do much the same thing with energy but in a more complex way, by taking in food instead of electrons, to keep themselves from disintegrating and becoming less complex; he analyzes energy flows in not just organisms and society but in inanimate structures such as stars, galaxies, planets.[1]

Chaisson notes that increases in complexity are consistent with the second law of thermodynamics; according to one reviewer, the second law might suggest that complexity should decrease with the universe "slouching toward disorder."[1][5] However, Chaisson argues that complexity can increase because complex structures such as a star can "generate and sustain complexity by exporting enough disorder to its surrounding environment to more than makeup for its internal gains."[5] From this perspective, Chaisson offers a definition of life as an "open, coherent, space-time structure maintained far from thermodynamic equilibrium by a flow of energy through it."[1]

Reactions to Chaisson's book are generally positive, although different reviewers took issue with some of his points and writing style. Biologist Daniel W. McShea originally noted that Chaisson is "prone to using inflated language," but a decade later in another review of his work notes that "Chaisson offers data showing a trend in what he calls energy rate density ... over the history of life (and even over the much longer history of the universe), that's really saying something."[5] Critic Stewart Kauffman found the book to be a "wonderful discussion."[3] Critic Hillel Braude wrote "Cosmic Evolution draws from a rich scientific palette to paint a colorful explanatory model of the ascending complexity in nature."[4] Critic Charles Seife wrote highly about Chaisson's book although he criticized Chaisson's definition of life as being "such a broad definition" that it becomes meaningless while acknowledging that Chaisson's analysis "gives the theory some numerical muscle."[1] Many more excerpts from reviews of this book are collected here [6]

Choice of units[edit]

Chaisson chose to use the obsolete cgs (centimeter, gram, second) system of measurement, rather than SI units as is standard current practice, for his calculations and numerical estimates - thus quoting energy in ergs (one ten-millionth of a Joule), also using calories, and sometimes kilocalories as alternative measures of energy.

References[edit]

  1. Jump up to:a b c d e f g h Charles Seife (book reviewer), Spring 2001, Wilson Quarterly, COSMIC EVOLUTION: The Rise of Complexity in Nature, Retrieved Sept. 1, 2014, By Eric Chaisson. Harvard Univ. Press. 274 pp. , "...Harvard University astrophysicist Chaisson ... Energy lets us make order out of disorder. ... defines life ... open, coherent, space-time structure maintained far from thermodynamic equilibrium by a flow of energy through it....problem with such a broad definition of life is that it becomes meaningless...
  2. Jump up to:a b Book Review by George Ellis, Nature 412, 587-588 (9 August 2001), doi:10.1038/35088114, Review title: An energetic view of nature, An energetic view of nature, Retrieved Sept. 1, 2014, "...stepping back to confront the broader scheme of things..."
  3. Jump up to:a b c d Stewart Kauffman, June 30, 2010, NPR, Why Is The Universe Complex? Broken Symmetries, Information, Energy, Work, Retrieved Sept. 1, 2014, "...Eric Chaisson’s Cosmic Evolution is a wonderful discussion ... well supported ... energy density per gram universe per second has increased over the course of cosmic, biological and cultural evolution...
  4. Jump up to:a b Hillel Braude, Perspectives in Biology and Medicine, Volume 45, Number 2, Spring 2002, pp. 307-309, 10.1353/pbm.2002.0021, Cosmic Evolution: The Rise of Complexity in Nature (review), Retrieved Sept. 1, 2014, review of The Rise of Complexity in Nature. By Eric J. Chaisson. Cambridge: Harvard Univ. Press, 2001. Pp. xii + 274...."Cosmic Evolution draws from a rich scientific palette to paint a colorful explanatory model of the ascending complexity in nature ... analysis of energy flows therefore provides the opportunity to map the evolution in complexity of the cosmos...."
  5. Jump up to:a b c Daniel W. McShea (book reviewer), November-December 2001, Volume 89, Number 6, Page: 1, American Scientist, Measuring Complexity, Retrieved Sept. 1, 2014, "...a complex structure such as a galaxy, a star or an organism is an open system, able to generate and sustain complexity by exporting enough disorder to its surrounding environment to more than make up for its internal gains..."; Complexity and the Arrow of Time Lineweaver et al. (eds.) Cambridge Univ. Press, 2013 (review), Science, vol. 342, pg 1319, 2013, "Only two other trends on the scale of life’s history have been documented quantitatively—those in body size and in hierarchy or nestedness (prokaryotic cell, multicellular individual, colony). Energy rate density is a fine candidate for a third."
  6. ^ [1].

External links[edit]



천문학 Astronomy Today by Eric J. Chaisson Steve McMillan, 1998, 2004, 2014

알라딘: [전자책] 천문학


[eBook] 천문학 - 한눈에 보는 우주 
에릭 체이슨,스티브 맥밀런 (지은이),
시그마프레스2016-03-11 



전자책정가 14,000원
종이책 19,400원

종이책 페이지수 328쪽

책소개
수학을 쓰지 않고, 읽어야 할 분량이 적으면서 우주에 대하여 최신의 관측 자료와 천문학적인 설명, 그리고 설명을 뒷받침하는 삽화와 사진들을 통하여 알차게 천문학 지식을 거의 모두 망라하고 있다.


목차


제 1 장 밤하늘
제 2 장 빛과 망원경
제 3 장 태양계
제 4 장 지구와 달
제 5 장 여덟 개의 행성
제 6 장 태양계의 작은 천체들
제 7 장 행성계의 형성
제 8 장 태양
제 9 장 별의 측정
제10장 별의 탄생과 진화
제11장 별의 폭발
제12장 블랙홀
제13장 은하수
제14장 은하
제15장 우주론과 우주

====

저자 및 역자소개
에릭 체이슨 (Eric Chaisson) (지은이)

하버드대학교에서 천체물리학으로 박사 학위를 취득하였으며, 문리대학부 교수로 10년간 근무하였다. 20년 이상, 우주망원경과학연구소에서 선임연구원으로 재직하였고 존홉킨스대학교와 터프츠대학교에서 교수로 지냈다. 현재 그는 하버드로 돌아와 하버드-스미소니언 천체물리센터에서 연구를 하며 학생들을 가르치고 있다.


최근작 : <천문학> … 총 136종 (모두보기)

스티브 맥밀런 (Steve McMillan) (지은이)

케임브리지대학교에서 수학으로 학·석사 학위를 취득하였고, 하버드대학교에서 천문학으로 박사 학위를 받았다. 그는 일리노이대학교와 노스웨스턴대학교에서 박사후 연구원으로서 이론천체물리학, 성운, 고성능 컴퓨팅에 대해 연구를 지속하였다. 스티브는 현재 드렉셀대학교의 저명한 물리학 교수이며, 프린스턴의 고등학술연구소와 레이던대학교의 객원 연구원이다. 그는 100편이 넘는 기사와 과학 논문을 전문 학술지에 게재하였다.
================

최근작 : <천문학> … 총 128종 (모두보기)

김희수 (옮긴이)
한국교원대학교 대학원(교육학 박사)
현) 공주대학교 지구과학과 교수

최근작 : <교양 지구의 이해>,<천체관측>,<고등학교 지구과학 2 자습서> … 총 20종 (모두보기)

안홍배 (옮긴이)
현재 부산대학교 과학교육학부에서 학생들에게 천문학을 가르치고 있다. 전공은 은하천문학으로 은하의 구조와 진화 규명을 위해 다양한 관측과 수치 모형 실험을 수행하고 있다. <부산일보>에 ‘우주의 신비’, ‘안홍배 교수의 우주이야기’를 연재하였고, 과학기술 앰배서드로서 초?중등학교를 방문하여 우주의 신비를 소개하고 있다.

최근작 : <MT 천문학>,<태양계와 우주>,<구형 항성계의 진화> … 총 8종 (모두보기)

최승언 (옮긴이)
서울대학교 천문학과를 졸업한 후 미국 미네소타대학교 대학원에서 천체물리학으로 박사학위를 받았다. 서울대학교 지구과학교육과 교수, 한국지구과학회장을 역임하였으며, 지금은 서울대학교 명예교수, (사)동서지행포럼 이사장이다. 저서로는 『천문학의 이해』, 『천체물리학의 이해』, 『최승언 교수의 천체지구과학 강의』 등이 있다.

최근작 : <달력 갖고 놀아보자! 얼~쑤!>,<숭정역서에 기술된 태양의 운동>,<최승언 교수의 천체지구과학 강의 2> … 총 17종 (모두보기)


손영종 (옮긴이)
연세대학교 천문우주학과 교수. 어린 시절 별빛이 쏟아지던 거제도의 밤하늘 아래에서 별의 아름다움을 처음으로 느꼈다. 연세대학교에서 관측천문학으로 성단 및 은하를 이루는 별들의 특성을 연구해 박사 학위를 받고 캐나다 도미니언 천체물리연구소 연구원을 지냈다. 교수로서 모교의 강단에 선 이후로 별과 우주가 보여 주는 진실을 어떻게 하면 호기심에 가득 찬 학생들에게 제대로 전달할 수 있을지를 고민하면서 독창적이고 열정적인 강의를 하고 있다. 그러한 노력을 바탕으로 우수강의 교수상(2013, 2012, 2010, 2008, 2007), 교육... 더보기

최근작 : <우주 레시피> … 총 6종 (모두보기)

권석민 (옮긴이)
서울대학교 천문학과 박사
현 강원대학교 과학교육학부 교수
최근작 : … 총 14종 (모두보기)

김용기 (옮긴이)
충북대학교 천문우주학과 교수로 재직 중이며 충북대학교 천문대의 천문대장을 겸하고 있다. 연세대학교 천문기상학과를 졸업하고, 독일 베를린자유대학교 물리학부에서 물리학디플롬을 취득한 후 베를린공과대학 물리학부에서 천문학으로 이학박사를 취득하였다. 천문학으로 과학을 알리는 대중 천문 전문 인력 양성에 힘쓰고 있으며 역서로는 《판타스틱 유니버스: 찬드라가 바라본 우주의 신비》 등이 있다.
최근작 : … 총 8종 (모두보기)

강영운 (옮긴이)
세종대학교 물리천문학과 교수
최근작 : … 총 2종 (모두보기)

구본철 (옮긴이)
서울대학교 천문학 학사
한국과학기술원 물리학 석사
국립천문대 연구원
미국 캘리포니아대학교 버클리캠퍼스 천문학 박사
미국 하버드-스미스소니언 천체물리연구소
박사후연구원
현재 서울대학교 물리·천문학부 교수


최근작 : <천체물리학> … 총 4종 (모두보기)

김칠영 (옮긴이)
저자파일
신간알리미 신청

공주대학교 지구과학교육과 교수


최근작 : … 총 2종 (모두보기)

박찬경 (옮긴이)
저자파일
신간알리미 신청

전북대학교 과학교육학부 교수


최근작 : … 총 2종 (모두보기)

손정주 (옮긴이)
저자파일
신간알리미 신청

서울대학교 물리천문학부 천문학과 박사
현 한국교원대학교 지구과학교육과 교수



최근작 : … 총 4종 (모두보기)

심현진 (옮긴이)
저자파일
신간알리미 신청

서울대학교 물리천문학부 천문학과 박사
현 경북대학교 지구과학교육과 교수



최근작 : … 총 4종 (모두보기)

안경진 (옮긴이)
저자파일
신간알리미 신청

조선대학교 지구과학교육과 부교수


최근작 : … 총 2종 (모두보기)

오수연 (옮긴이)
저자파일
신간알리미 신청

전남대학교 지구과학교육과 교수


최근작 : … 총 2종 (모두보기)

윤태석 (옮긴이)
저자파일
신간알리미 신청

경북대학교 지구시스템과학부 천문학 교수


최근작 : … 총 2종 (모두보기)

이유 (옮긴이)
저자파일
신간알리미 신청

충남대학교 천문우주과학과 교수


최근작 : … 총 2종 (모두보기)

형식 (옮긴이)
저자파일
신간알리미 신청

충북대학교 지구과학교육과 교수


최근작 : … 총 2종 (모두보기)

이정은 (옮긴이)
저자파일
신간알리미 신청

텍사스 대학에서 천문학 박사 학위를 취득하고, NASA 허블 펠로, 텍사스 대학 방문교수를 역임했다. 2009년 한국천문학회 학술상, 2015년 교육부 장관 표창을 받았고, 2015 교육부 학술연구지원사업 우수성과 48선으로 선정되었다. 세종대학교 천문우주학과 교수를 거쳐 현재 경희대학교 우주과학과/우주탐사학과 교수를 역임하고 있다.
최근작 : <미래과학> … 총 4종 (모두보기)

=====

출판사 제공 책소개

천문에 대한 상식은 이제 우리 삶의 일부가 되었고 많은 사람들이 천문학, 특히 우주에 대해 알고 싶어 한다. 천문학 공부를 위한 좋은 책은 많지만 이러한 책은 대부분 수학적인 표현이 많아 어렵거나, 수학적인 표현이 없더라도 읽어야 할 분량이 너무 많아 천문학에 흥미를 느껴 공부하고 싶은 독자들을 질리게 하는 경우가 많다. 이 책 천문학 : 한눈에 보는 우주는 수학을 쓰지 않고, 읽어야 할 분량이 적으면서 우주에 대하여 최신의 관측 자료와 천문학적인 설명, 그리고 설명을 뒷받침하는 삽화와 사진들을 통하여 알차게 천문학 지식을 거의 모두 망라하고 있다. 이 책과 학생 자신들이 가지고 있는 과학적 지식을 통해 과학적 역량과 소양을 키울 수 있기를 희망해 본다.

===
Astronomy Today Hardcover – 4 August 1998
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I purchased this text for our daughter, who is taking an introductory astronomy class. I never had the chance to take such a class myself but always had an interest in astronomy, so I started reading some of the chapters.

 To my great satisfaction, it was actually very well written, concise, and seemed to be up to date on the some of the more interesting and current issues in astronomy- dark matter/energy, inflationary universes, black holes, etc. It has an excellent explanation of black body radiation and how the emission profile of a celestial object gives can disclose both its temperature and much about its composition. It also takes care to show exactly what portion of the light specturm is used to generate each image (of which there are many beautiful ones included), which really helps understand why optical telescopes can't solve all the scientific mysteries (the center of the Milky Way can't even be seen in the visual spectrum due to dust). It also used a minimal amount of math, which takes away nothng from the points made. As a parent tired of forking over hundreds of dollars for textbooks that unnecessarily change edition every year (how is that possible, I ask?), I did not mind paying for this one.

Kudos to the authors for a very readable and useful text. I would recommend this book for anyone who wants to learn about astronomy but never had the opportunity. The only material that I thought might be improved was the section covering the H-R diagrams of star evolution- it would help to have a simple diagram of a typical star as it progresses through the main sequence and beyond, gaining or losing mass. the luminosity and temperature portions of the process are well described, but it's a bit hard to put it all together. Is the H-R diagram really the most useful way to understand star evolution? Regardless, this book rates as an outstanding science textbook in my opinion.

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Astronomy Today

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This textbook takes an 'Earth-out' progression, covering the solar system, followed by the Sun, and then moves on to stars and galaxies. While the text is descriptive (largely conceptual) it does provide quantitative material, including worked examples in optional boxed sections. (less)

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Eric Chaisson holds a doctorate in astrophysics from Harvard University, where he spent 10 years on the faculty of Arts and Sciences. For more than two decades thereafter, he served on the senior science staff at the Space Telescope Science Institute and held various professorships at Johns Hopkins and Tufts universities. He is now back at Harvard, where he teaches and conducts research at the Harvard-Smithsonian Center for Astrophysics. Eric has written 12 books on astronomy and has published nearly 200 scientific papers in professional journals.



Steve McMillan holds a bachelor’s and master’s degree in mathematics from Cambridge University and a doctorate in astronomy from Harvard University. He held postdoctoral positions at the University of Illinois and Northwestern University, where he continued his research in theoretical astrophysics, star clusters, and high-performance computing. Steve is currently Distinguished Professor of Physics at Drexel University and a frequent visiting researcher at Princeton’s Institute for Advanced Study and Leiden University. He has published more than 100 articles and scientific papers in professional journals.

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법정 스님은 왜 기독교인 함석헌과 함께했을까 : 휴심정



법정 스님은 왜 기독교인 함석헌과 함께했을까 : 휴심정

법정 스님은 왜 기독교인 함석헌과 함께했을까

등록 :2021-09-29 
조현 기자 사진
조현 기자

조계종 초대 종정 효봉 스님 법어 ‘효봉 노트’ 발간

조계종 초대 종정 효봉 스님. 어의운하 제공

조계종이 불교 통합종단으로 발족한 1962년 통합종단 첫 종정으로 추대된 효봉 스님(1888~1966)의 생생한 법어가 70여년 만에 되살아났다. 제자들이 스승 몰래 녹취해놓은 글이 <효봉 노트>(어의운하 펴냄)로 발간됐다.

효봉은 일본 와세대 대학을 졸업한 뒤 귀국해 평양 등에서 판사로 일했다. 사형 판결에 대한 깊은 회의로 판사복을 벗어던진 뒤 엿장수로 전국을 떠돌다가 금강산 신계사로 출가한 것으로 전해진다. 당시 늦은 나이인 38살에 출가했으나 좌복에 엉덩이살이 눌러붙을 정도로 정진해 ‘절구통수좌’로 불렸다.






건강기능식품 정보 알아보기

송광사 삼일선원에 주석할 때 성철, 일타, 탄허 같은 선승들이 그를 따라 모여 수행했고, 송광사 방장 자리를 이은 구산 스님, 무소유의 법정 스님, 고은 시인 등이 효봉을 은사로 모시고 출가했다. 시인 고은은 이 책에서 스승에 대해 “나는 스님을 모시고 목욕을 할 때 그 궁둥이와 발가락, 발바닥에 그 고행의 자취가 역력히 남아 있는 것을 보았다”고 회고했다.

효봉은 1956년 시자 한명만 데리고 지리산 쌍계사 탑전에 가서 한철 정진을 했다. 그때 효봉을 모신 시자가 법정 스님이었다. 법정은 훗날 “스님의 성격은 천진한 어린애처럼 풀려 시자들과 장난도 곧잘 치고 자비롭기 그지 없었다”고 회고하면서도, 시줏물을 낭비하는 것엔 엄중했던 스승의 면모를 이렇게 전했다.

“초 심지가 다 타서 내려 앉기 전엔 새 초를 갈아 끼지 못하게 했다. 수도인은 가난하게 사는 것이 곧 부자살림이라고 금강산 시절부터 쓰던 다 닮아진 세숫비누를 쌍계사 탑전에 와서 쓸 만큼 철저했다. 무더운 여름날 단 둘이 앉아서 공양을 하면서도 가사와 장삼을 입고, 죽비를 쳐서 심경(식사 전 외우는 글)을 외우면서 엄숙히 음식을 먹었다.”



<효봉 노트>. 어의운하 제공

<효봉 노트>엔 선원 수좌들이 ‘3개월 집중수행’(안거)을 시작하거나 마칠 때 한 서릿발 같은 법어가 담겨 있다.

“금부처는 화로를 견디지 못하고, 나무로 만든 부처는 불을 견디지 못하며, 흙으로 빚은 부처는 물을 견디지 못한다. 그 세 부처는 참부처가 아니기 때문이다. 오늘 대중은 화로와 불에도 녹지 않고, 물에도 풀리지 않을 참부처를 제각기 조성하라.”

“모든 법은 다 마음으로 된 것이니, 지옥과 천당도 마찬가지다. 만일 지금 무심으로 분별망상을 내지 않으면 천당도 지옥도 없으며, 너도 나도 없고, 탐욕도 성냄도 미움도 사랑도 없어 본래 청정한 자성이 바로 나타날 것이다.”

이 책 말미의 일대기엔 효봉이 이승만 대통령 생일 때 조계종단 대표로 다른 종교 대표들과 함께 경무대로 초대받았을 당시 일화도 나와 있다. 고관대작들의 인사를 받던 이 대통령은 효봉이 들어오자 일어나 손을 잡고 앉을 자리를 권하며 “스님의 생일은 언제입니까” 하고 물었다. 효봉은 “생불생(生佛生) 사불사(死佛死), 살아도 산 것이 아니요, 죽어도 죽은 것이 아닌데 생일이 어디 있겠소?”라고 답하자 이 대통령은 한참이나 ‘생불생 사불사’를 되뇌었다는 것이다.



<효봉 노트>에 실린 효봉 스님과 함석헌의 사진. 효봉의 제자인 법정 스님은 함석헌과 막역한 사이였다. 어의운하 제공

이 책엔 효봉과 사상가 함석헌이 함께 찍은 사진이 실려 있다. 법정은 함석헌이 창간한 <씨알의 소리>에 송건호(<한겨레> 초대 사장) 등과 함께 편집위원으로 참여했다. 사진은 그동안 왜 법정이 기독교인 함석헌과 그처럼 막역하게 지내며 민주화운동을 함께 했는지에 대한 의문을 풀어준다. 효봉은 평양고등보통학교 1기, 함석헌은 같은 학교 8기로 선후배 사이였다고 한다. 사진에선 함석헌이 무릎을 꿇고 손을 단정하게 모으고 효봉을 바라보고 있다. 함석헌과의 인연은 법정의 스승대부터 이어져온 셈이다.



전남 순천 송광사 불일암에서 은거하던 법정 스님을 찾은 함석헌.

법정은 <씨알의 소리> 편집위원을 그만두고 전남 순천 송광사 불일암에서 은거할 때 함석헌이 와서 하룻밤 자고 간 것을 두고 “하루 한끼밖에 안 드시는 어른에게 밥을 해드리지 못하고 감자를 삶아드린 일이 두고두고 후회된다”는 글을 남기기도 했다.

조현 종교전문기자 cho@hani.co.kr

원문보기:
https://www.hani.co.kr/arti/well/news/1013160.html?fbclid=IwAR1hX6AWWIlPJj18SE2L2rMTFoiKy_b3VMwBpJrF3uUIGEpbGrXpjZkbjRs#csidx0d3b315e861525ca41362e76777e91b 

2021/09/29

Slavic paganism - Wikipedia Slavic folk religion

Slavic paganism - Wikipedia

Slavic paganism
From Wikipedia, the free encyclopedia


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"Slavic religion" redirects here. For other uses, see Slavic religion (disambiguation).

A priest of Svantevit depicted on a stone from Arkona, now in the church of Altenkirchen, Rügen.

Slavic paganism or Slavic religion describes the religious beliefs, myths and ritual practices of the Slavs before Christianisation, which occurred at various stages between the 8th and the 13th century.[1] The South Slavs, who likely settled in the Balkan Peninsula during the 6th–7th centuries AD,[2] bordering with the Byzantine Empire to the south, came under the sphere of influence of Eastern Orthodox Christianity, beginning with the creation of writing systems for Slavic languages (first Glagolitic, and then Cyrillic script) in 855 by the brothers Saints Cyril and Methodius and the adoption of Christianity in Bulgaria in 863. The East Slavs followed with the official adoption in 988 by Vladimir the Great of Kievan Rus'.[3]

The West Slavs' process of Christianization was more gradual and complicated. The Moravians accepted Christianity as early as 831, the Bohemian dukes followed in 845, Slovaks accepted Christianity somewhere between the years 828 and 863[4], but the Poles accepted it much later, in 966, around the same time as the Sorbs, and the Polabian Slavs only came under the significant influence of the Roman Catholic Church from the 12th century onwards. For them and the Sorbs, Christianisation went hand in hand with full or partial Germanisation.[5][dubiousdiscuss]

The Christianisation of the Slavic peoples was, however, a slow and—in many cases—superficial phenomenon, especially in what is today Russia. Christianisation was vigorous in western and central parts of what is today Ukraine, since they were closer to the capital, Kyiv. Even there, however, popular resistance led by volkhvs, pagan priests or shamans, recurred periodically for centuries.[3]

The West Slavs of the Baltic tenaciously withstood Christianity until it was violently imposed on them through the Northern Crusades.[5] Among Poles and East Slavs, rebellions broke out throughout the 11th century.[1] Christian chroniclers reported that the Slavs regularly re-embraced their original religion (relapsi sunt denuo ad paganismus).[6]

Many elements of the indigenous Slavic religion were officially incorporated into Slavic Christianity (which manifested itself in the architecture of the Russian Church, icon painting, etc.),[3] and, besides this, the worship of Slavic gods has persisted in unofficial folk religion until modern times.[7] The Slavs' resistance to Christianity gave rise to a "whimsical syncretism" which in Old Church Slavonic vocabulary was defined as dvoeverie, "double faith".[1] Since the early 20th century, Slavic folk religion has undergone an organised reinvention and reincorporation in the movement of Slavic Native Faith (Rodnovery).



Contents
1Sources
1.1Foreign sources
1.2Slavic sources
1.3Modern sources
2Overview and common features
2.1Origins and other influences
2.2God and spirits
2.3Cosmology, iconography, temples and rites
3History
3.1Kievan Rus' official religion and popular cults
3.2Christianisation of the East Slavs
3.2.1Volodymyr's baptism, popular resistance and syncretism
3.2.2Continuity of Slavic religion in Russia up to the 15th century
3.2.3Sunwise Slavic religion, withershins Christianity, and Old Belief
3.3Christianization of the West Slavs
3.4Slavic folk religion
3.5Modern Rodnovery
4Reconstructed calendar of celebrations
5Influence on Christian Art and Architecture
6See also
7Notes
8References
8.1Citations
8.2Sources
8.3Further reading
===

Slavic folk religion[edit]

Burning the straw effigy of Marzanna, on Maslenitsa holiday, in Belgorod

Ethnography in late-nineteenth-century Ukraine documented a "thorough synthesis of pagan and Christian elements" in Slavic folk religion, a system often called "double belief" (RussiandvoeverieUkrainiandvovirya).[25] According to Bernshtam, dvoeverie is still used to this day in scholarly works to define Slavic folk religion, which is seen by certain scholars as having preserved much of pre-Christian Slavic religion, "poorly and transparently" covered by a Christianity that may be easily "stripped away" to reveal more or less "pure" patterns of the original faith.[75] 

Since the collapse of the Soviet Union there has been a new wave of scholarly debate on the subjects of Slavic folk religion and dvoeverie. A. E. Musin, an academic and deacon of the Russian Orthodox Church, published an article about the "problem of double belief" as recently as 1991. In this article he divides scholars between those who say that Russian Orthodoxy adapted to entrenched indigenous faith, continuing the Soviet idea of an "undefeated paganism", and those who say that Russian Orthodoxy is an out-and-out syncretic religion.[76] Bernshtam challenges dualistic notions of dvoeverie and proposes interpreting broader Slavic religiosity as a mnogoverie ("multifaith") continuum, in which a higher layer of Orthodox Christian officialdom is alternated with a variety of "Old Beliefs" among the various strata of the population.[77]

According to Ivanits, nineteenth- and twentieth-century Slavic folk religion's central concern was fertility, propitiated with rites celebrating death and resurrection. Scholars of Slavic religion who focused on nineteenth-century folk religion were often led to mistakes such as the interpretation of Rod and Rozhanitsy as figures of a merely ancestral cult; however, in medieval documents Rod is equated with the ancient Egyptian god Osiris, representing a broader concept of natural generativity.[78] Belief in the holiness of Mat Syra Zemlya ("Damp Mother Earth") is another feature that has persisted into modern Slavic folk religion; up to the twentieth century, Russian peasants practiced a variety of rituals devoted to her and confessed their sins to her in the absence of a priest. Ivanits also reports that in the region of Volodymyr old people practiced a ritual asking Earth's forgiveness before their death. A number of scholars attributed the Russians' particular devotion to the Theotokos, the "Mother of God", to this still powerful pre-Christian substratum of devotion to a great mother goddess.[78]

Ivanits attributes the tenacity of synthetic Slavic folk religion to an exceptionality of Slavs and of Russia in particular, compared to other European countries; "the Russian case is extreme", she says, because Russia—especially the vastness of rural Russia—neither lived the intellectual upheavals of the Renaissance, nor the Reformation, nor the Age of Enlightenment, which severely weakened folk spirituality in the rest of Europe.[79]

Slavic folk religious festivals and rites reflect the times of the ancient pagan calendar. For instance, the Christmas period is marked by the rites of Koliada, characterised by the element of fire, processions and ritual drama, offerings of food and drink to the ancestors. Spring and summer rites are characterised by fire- and water-related imagery spinning around the figures of the gods YariloKupala and Marzanna. The switching of seasonal spirits is celebrated through the interaction of effigies of these spirits and the elements which symbolise the coming season, such as by burning, drowning or setting the effigies onto water, and the "rolling of burning wheels of straw down into rivers".[25]


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Monday, September 28, 2015



How the Slavs worship trees


Worshiping trees is common for many ethnic groups and religions, and Slavs are no exception, since Slavs lived in an area covered with dense forests.
The cult of sacred trees was widely spread and strong among Slavs. The statue of Gods and temples were made from wood. It was believed that trees have magic power, probably because of its longevity and ability of regeneration.


The tree is considered as symbol of the universe as well as youth, wisdom, life, fertility, immortality. It was believed that trees are dwelling places for souls.
Slavic tribes had strong connection with nature and they believed in many gods that were patrons of forest, meadows, flowers, earth, sun… They also believed that every plant has a soul. Different sort of trees were subject of worshiping and sometimes forest was used instead of temples.


In front of the tree various rituals and celebrations were performed. Those trees had status of sacred ones and no one was allowed to cut or took any part of them, afraid of revenge of the spirits who lived inside the tree. If anyone broke this rule it was believed that he or some of his family members will die or have an accident.

 Almost every village had its sacred tree. The rituals that were performed consisted of prayer, adorning tree with flowers, red strings and fruits. The sacred tree was patron of the village and protected its inhabitants from the thunder, drought and flood. Under the tree people organized meetings where important decisions were made. One of the most sacred trees among Slavs was oak tree. It was considered as tree that belongs to God Perun, the main deity of Slavic pantheon. Besides oak, other sorts of trees were worshiped: pear, yew, hornbeam and linden.


Dendrolatry in Slavic religion
Worshiping of oak tree continued its existence until nowadays in Christmas tradition. Although Slavic tribes are baptized, they could not completely forget their pagan Gods, so they incorporated old religion with Christianity. On the Christmas Eve branches of the oak tree are ritually burned. They represent deity, the God of vegetation that is burned in order to be born again. This is a symbolical presentation of life cycle.





Sometimes instead of oak other sorts can be used like yew tree or beech. Before tree is burned it is treated like deity. The bread and wine are offered as sacrifice. These rituals have a goal to transfer the magic power of the tree to the people. During the burning of the tree people would wish happiness, wealth, health and fertility. It was believed that some trees can captivate the souls of the dead and be their dwelling place. Apple tree sometimes was planted on the graves because of its ability to keep the souls. Since in traditional beliefs trees had divine nature, it was thought that they can protect from illness and misfortunes.


The pieces of hawthorn wood were used as amulet since it was the most powerful in protecting from demons. On the other hand it was believed that in some trees lived demons, witches and other evil creatures. Nut tree belonged to the underworld and demons, and it was never planted near houses. Linden forests were also cult places among Slavs.


The statues of gods were made from the linden wood, under the tree – weddings were celebrated. Yew tree is, according to legends, “fairy tree” and protects from demons, curses, witches and other evil forces. The pieces of yew tree were used as amulet for protection of people and cattle. Maple tree was also sacred tree associated with cult of the dead and ancestor cult. In the past, people were buried in hollow maple timber in order that tree protects soul from demons in the afterlife. Although Slavic people started being baptized centuries ago, the cult of tree survived until nowadays and is incorporated in Christian tradition.

Posted by Unknown at Monday, September 28, 2015

Labels: Bog Sloveni rod otac majka tvorac Badnjak, celebrate, God, keeper, Oak, people, Perun, sacred, Slavs, Svetovid, symbol, tradition, Tree