The Timeless Now

Moojiji
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This Satsang is a direct transmission: Heart to Heart! No notebooks, no learning, no intellectual understanding needed. Just listen with an open heart...


"This day that I speak about is not a 24 hour day… it is a God day. Which is timeless.


With your mind you can only imagine time, we can only feel time. When I say timeless what do I mean? 

That which is aware of time and sees time as phenomenal."


8 September 2021
Monte Sahaja, Portugal


~


The full version of this Satsang is available on Sahaja Express here:
https://mooji.tv/sahaja-express/must-...


If you would like to support the sharing of Satsang, you can donate here:
https://mooji.org/donate?tcode=mtv7

===

Mooji

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Mooji

Mooji (born Anthony Paul Moo-Young, January 29, 1954)^[1] is a Jamaican spiritual teacher based in the UK and Portugal. He gives talks (satsang) and conducts retreats.^[2][3] Mooji lives in Portugal, at Monte Sahaja.^[3]

Contents

• 1Biography
• 2Teachings and reception
• 3Books
• 4See also
• 5References
• 6External links

Biography[edit]

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Mooji was born Tony Paul Moo-Young in Port Antonio, Jamaica in 1954.^[4] His mother migrated to the UK as one of the windrush generation when he was one year old. He was raised by his father and his mother's cousin (who became his father's lover and had more children).^[3] Mooji's brother Peter went on to become one of Jamaica's top table tennis players.^[4] Mooji's father died when he was eight, and he was raised by a strict uncle until he moved to London to be with his mother as a teenager.^[3]

By age 30, Mooji was working as a street artist supporting his wife and child.^[3] In 1985, Mooji's sister, Cherry Groce, was shot and paralysed during a police raid on her home, sparking the 1985 Brixton Riot.^[4] In 1987, Mooji had an encounter with a Christian which began his spiritual quest.^[5] Mooji continued to work as an art teacher until 1993, when he quit and went traveling in India, and attended the satsangs of the Indian guru Papaji.^[4]

He returned to England in 1994 when his son died of pneumonia.^[4] He continued to travel to India, each time returning to Brixton, London to sell chai and incense,^[4] as well as give away "thoughts for the day" rolled up in straws taken from McDonald's.^[3][4] He became a spiritual teacher in 1999 when a group of spiritual seekers became his students, and began to produce books, CDs, and videos of his teachings.^[4] On Tony Moo becoming known as Mooji, Mooji said, "What can I say, except that’s life." Mooji's brother Peter said that people had always followed him wherever he went.^[4]

Mooji continues to give satsangs at various locations around the world, regularly attracting over a thousand people from fifty nationalities.^[2][4] He also holds meditation retreats, sometimes with up to 850 people, each paying between €600 and €1000 for seven days, including the cost of satsang.^[2] He purchased a 30-hectare property in the parish of São Martinho das Amoreiras, in the Alentejo region of Portugal, and created an ashram called Monte Sahaja.^[6] According to Shree Montenegro, the General Manager of Mooji Foundation, there are 40 to 60 people living full-time in the ashram.^[2] A fire at the ashram in 2017 required the evacuation of close to 150 people.^[7] Activities at the ashram are funded through the UK-based charity Mooji Foundation Ltd., which reported an income of £1.5 million in 2018 (of which nearly £600,000 came from 'donations and legacies'), as well as through income from its trading subsidiaries Mooji Media Ltd. in the UK, and Associação Mooji Sangha and Jai Sahaja in Portugal.^{[8][9][10][11]}

Teachings and reception[edit]

Mooji’s followers describe satsang as a “meeting in truth” where people come from all around the world, to ask questions about life, and seek peace and meaning.^[6] The BBC described attendees as mostly well-off whites.^[4] One follower describes Mooji’s teaching as spiritual food that is neither esoteric nor hard to understand.^[2] Attendees come up one by one in front of a large crowd and ask personal questions that Mooji answers or uses for “riffs on faith.”^[12] The BBC described Mooji’s satsang as a “five hour spiritual question and answer session,” where devotees can ask how to find spiritual contentment.^[4] Followers are seeking a more meaningful and less troubled life through connecting to their true nature, or “self.”^[3] Comparing the satsang to a public therapy session, The Guardian describes Mooji as “one of those people who focuses in on you, making you feel like you really matter.”^[3] According to Outlook, Mooji has one simple philosophy, centred around the search for “I am”, not contingent on any religious or political influence.^[5] One New York Times journalist who attended a satsang described being moved and confused as one young man approached Mooji onstage and buried himself in his lap.^[12] Devotees compare Mooji to Jesus, and often line up to receive a hug from him after his talks, and follow him as he leaves.^[4] Critics say most people seek out gurus in bad times when they need answers and guidance.^[5] Mooji describes his teaching as the easy path to enlightenment.^[4]

Rationalist Sanal Edamaruku argues that western gurus like Mooji promote a simple formula that appeals to gullible people seeking an easy awakening.^[5] Mooji was called a "Global peddler of metaphysical mumbo-jumbo" in a 22 May 2017 article in Indian publication Outlook.^[5]

Books[edit]

• Mooji (2010). Breath of the Absolute – Dialogues with Mooji. ISBN 978-81-88479-61-0.
• Writing on Water: Spontaneous Utterances Insights and Drawings. Mooji Media. 2011. ISBN 978-1-908408-00-6.
• Before I Am: The Direct Recognition of Truth – Dialogues with Mooji. Mooji Media; 2nd edition. 2012. ISBN 978-1-908408-13-6.
• White Fire: Spiritual insights and teachings of advaita zen master Mooji. Mooji Media Publications. 2014. ISBN 978-1-908408-19-8.
• The Mala of God. Mooji Media Publications. 2014. ISBN 978-1-908408-21-1.
• Vaster Than Sky, Greater Than Space. Sounds True. 2016. ISBN 978-1-908408-23-5.
• Vaster Than Sky, Greater Than Space. Coronet. 2018. ISBN 978-1-473-67466-0.
• An Invitation to Freedom. Mooji Media Publications. 2017. ISBN 978-1-908408-22-8.

See also[edit]

• Neo-Advaita

References[edit]

1. ^ "Mooji Official Site Bio". Mooji.org. Retrieved 22 March 2020.
2. ^ Jump up to:^{a b c d e} Costa, Rita (30 September 2018). "There are more and more people meditating in groups. And they pay for it". Público. Retrieved 6 October 2018.
3. ^ Jump up to:^{a b c d e f g h} Moorhead, Joanna (9 September 2018). "The Buddha of Brixton whose spiritual quest started when his sister was shot". The Guardian. Retrieved 12 September 2018.
4. ^ Jump up to:^{a b c d e f g h i j k l m n} "Mooji – the guru from Jamaica". BBC News. 14 February 2008. Retrieved 18 August 2012.
5. ^ Jump up to:^{a b c d e} "A Quick Visa To Nirvana". Outlook India. Retrieved 26 January 2020.
6. ^ Jump up to:^a b "Last Stop Alentejo". Noticias Magazine. August 2015. Retrieved 8 May 2019.
7. ^ "Comunidade com cerca de 150 pessoas evacuada devido a incêndio". Jornal de Noticias. 17 November 2017. Retrieved 10 February 2020.
8. ^ "Mooji Foundation". Mooji Foundation. Retrieved 21 September 2018.
9. ^ "UK Charity Commission Report Mooji Foundation". UK Charity Commission. December 2017. Retrieved 5 May 2019.
10. ^ "Associação Mooji Sangha". Jornal de Negocios. May 2019. Retrieved 5 May 2019.
11. ^ "Mooji Media Ltd". UK Companies House. May 2018. Retrieved 6 May 2019.
12. ^ Jump up to:^a b Pilon, Mary (19 June 2014). "Unplugging in the Unofficial Capital of Yoga". The New York Times. Retrieved 6 October 2018.

External links[edit]

Wikiquote has quotations related to: Mooji

Wikimedia Commons has media related to Mooji.

• Official website

show Authority control

Categories: 

• New religious movements
• Jamaican religious leaders
• 1954 births
• Living people

===

Anicius Manlius Severinus Boethius | Roman scholar, philosopher, and statesman | Britannica

Anicius Manlius Severinus Boethius | Roman scholar, philosopher, and statesman | Britannica

BY James Shiel | Last Updated: Jan 1, 2022 | View Edit History
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Anicius Manlius Severinus Boethius
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Born: 470? or 475 Rome ItalyDied: 524 Pavia? ItalySubjects Of Study: Porphyry Aristotelianism Trinity free will two natures of Christ
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Anicius Manlius Severinus Boethius, (born 470–475? CE, Rome? [Italy]—died 524, Pavia?), Roman scholar, Christian philosopher, and statesman, author of the celebrated De consolatione philosophiae (Consolation of Philosophy), a largely Neoplatonic work in which the pursuit of wisdom and the love of God are described as the true sources of human happiness.


The most succinct biography of Boethius, and the oldest, was written by Cassiodorus, his senatorial colleague, who cited him as an accomplished orator who delivered a fine eulogy of Theodoric, king of the Ostrogoths who made himself king of Italy. Cassiodorus also mentioned that Boethius wrote on theology, composed a pastoral poem, and was most famous as a translator of works of 

Greek logic and mathematics.

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Western philosophy: Boethius
One of the most important channels by which Greek philosophy was transmitted to the Middle Ages was Boethius. He began to translate into...

Other ancient sources, including Boethius’s own De consolatione philosophiae, give more details. He belonged to the ancient Roman family of the Anicii, which had been Christian for about a century and of which Emperor Olybrius had been a member. Boethius’s father had been consul in 487 but died soon afterward, and Boethius was raised by Quintus Aurelius Memmius Symmachus, whose daughter Rusticiana he married. He became consul in 510 under the Ostrogothic king Theodoric. Although little of Boethius’s education is known, he was evidently well trained in Greek. His early works on arithmetic and music are extant, both based on Greek handbooks by Nicomachus of Gerasa, a 1st-century-CE Palestinian mathematician. There is little that survives of Boethius’s geometry, and there is nothing of his astronomy.


It was Boethius’s scholarly aim to translate into Latin the complete works of Aristotle with commentary and all the works of Plato “perhaps with commentary,” to be followed by a “restoration of their ideas into a single harmony.” Boethius’s dedicated Hellenism, modeled on Cicero’s, supported his long labour of translating Aristotle’s Organon (six treatises on logic) and the Greek glosses on the work.

Boethius had begun before 510 to translate Porphyry’s Eisagogē, a 3rd-century Greek introduction to Aristotle’s logic, and elaborated it in a double commentary. He then translated the Katēgoriai, wrote a commentary in 511 in the year of his consulship, and also translated and wrote two commentaries on the second of Aristotle’s six treatises, the Peri hermeneias (“On Interpretation”). A brief ancient commentary on Aristotle’s Analytika Protera (“Prior Analytics”) may be his too; he also wrote two short works on the syllogism.


About 520 Boethius put his close study of Aristotle to use in four short treatises in letter form on the ecclesiastical doctrines of the Trinity and the nature of Christ; these are basically an attempt to solve disputes that had resulted from the Arian heresy, which denied the divinity of Christ. Using the terminology of the Aristotelian categories, Boethius described the unity of God in terms of substance and the three divine persons in terms of relation. He also tried to solve dilemmas arising from the traditional description of Christ as both human and divine, by deploying precise definitions of “substance,” “nature,” and “person.” Notwithstanding these works, doubt has at times been cast on Boethius’s theological writings because in his logical works and in the later Consolation the Christian idiom is nowhere apparent. The 19th-century discovery of the biography written by Cassiodorus, however, confirmed Boethius as a Christian writer, even if his philosophic sources were non-Christian.


About 520 Boethius became magister officiorum (head of all the government and court services) under Theodoric. His two sons were consuls together in 522. Eventually Boethius fell out of favour with Theodoric. The Consolation contains the main extant evidence of his fall but does not clearly describe the actual accusation against him. After the healing of a schism between Rome and the church of Constantinople in 520, Boethius and other senators may have been suspected of communicating with the Byzantine emperor Justin I, who was orthodox in faith whereas Theodoric was Arian. Boethius openly defended the senator Albinus, who was accused of treason “for having written to the Emperor Justin against the rule of Theodoric.” The charge of treason brought against Boethius was aggravated by a further accusation of the practice of magic, or of sacrilege, which the accused was at great pains to reject. Sentence was passed and was ratified by the Senate, probably under duress. In prison, while he was awaiting execution, Boethius wrote his masterwork, De consolatione philosophiae.


The Consolation is the most personal of Boethius’s writings, the crown of his philosophic endeavours. Its style, a welcome change from the Aristotelian idiom that provided the basis for the jargon of medieval Scholasticism, seemed to the 18th-century English historian Edward Gibbon “not unworthy of the leisure of Plato or Tully.” 

The argument of the Consolation is basically Platonic. Philosophy, personified as a woman, converts the prisoner Boethius to the Platonic notion of Good and so nurses him back to the recollection that, despite the apparent injustice of his enforced exile, there does exist a summum bonum (“highest good”), which “strongly and sweetly” controls and orders the universe. 

Fortune and misfortune must be subordinate to that central Providence, and the real existence of evil is excluded. Man has free will, but it is no obstacle to divine order and foreknowledge. Virtue, whatever the appearances, never goes unrewarded. The prisoner is finally consoled by the hope of reparation and reward beyond death. Through the five books of this argument, in which poetry alternates with prose, there is no specifically Christian tenet. It is the creed of a Platonist, though nowhere glaringly incongruous with Christian faith. The most widely read book in medieval times, after the Vulgate Bible, it transmitted the main doctrines of Platonism to the Middle Ages. The modern reader may not be so readily consoled by its ancient modes of argument, but he may be impressed by Boethius’s emphasis on the possibility of other grades of Being beyond the one humanly known and of other dimensions to the human experience of time.

Preti, Mattia: Boethius and Philosophy
Boethius and Philosophy, oil on canvas, by Mattia Preti, 17th century. 185.4 × 254 cm.In a private collection


After his detention, probably at Pavia, he was executed in 524. His remains were later placed in the church of San Pietro in Ciel d’Oro in Pavia, where, possibly through a confusion with his namesake, St. Severinus of Noricum, they received the veneration due a martyr and a memorable salute from Dante.

When Cassiodorus founded a monastery at Vivarium, in Campania, he installed there his Roman library and included Boethius’s works on the liberal arts in the annotated reading list (Institutiones) that he composed for the education of his monks. Thus, some of the literary habits of the ancient aristocracy entered the monastic tradition. Boethian logic dominated the training of the medieval clergy and the work of the cloister and court schools. His translations and commentaries, particularly those of the Katēgoriai and Peri hermeneias, became basic texts in medieval Scholasticism. The great controversy over Nominalism (denial of the existence of universals) and Realism (belief in the existence of universals) was incited by a passage in his commentary on Porphyry. Translations of the Consolation appeared early in the great vernacular literatures, with King Alfred (9th century) and Chaucer (14th century) in English, Jean de Meun (a 13th-century poet) in French, and Notker Labeo (a monk of around the turn of the 11th century) in German. There was a Byzantine version in the 13th century by Planudes and a 16th-century English one by Elizabeth I.

Boethius
Boethius, detail of a miniature from a Boethius manuscript, 12th century; in the Cambridge University Library, England (MS li.3.12(D)).By permission of the Syndics of Cambridge University Library

Thus the resolute intellectual activity of Boethius in an age of change and catastrophe affected later, very different ages, and the subtle and precise terminology of Greek antiquity survived in Latin when Greek itself was little known.James Shiel

The Climate of History in a Planetary Age, Chakrabarty

The Climate of History in a Planetary Age, Chakrabarty




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The Climate of History in a Planetary Age


Dipesh Chakrabarty
For the past decade, historian Dipesh Chakrabarty has been one of the most influential scholars addressing the meaning of climate change. Climate change, he argues, upends long-standing ideas of history, modernity, and globalization. The burden of The Climate of History in a Planetary Age is to grapple with what this means and to confront humanities scholars with ideas they have been reluctant to reconsider—from the changed nature of human agency to a new acceptance of universals.

Chakrabarty argues that we must see ourselves from two perspectives at once: the planetary and the global. This distinction is central to Chakrabarty’s work—the globe is a human-centric construction, while a planetary perspective intentionally decenters the human. Featuring wide-ranging excursions into historical and philosophical literatures, The Climate of History in a Planetary Age boldly considers how to frame the human condition in troubled times. As we open ourselves to the implications of the Anthropocene, few writers are as likely as Chakrabarty to shape our understanding of the best way forward.READ LESSABOUT THE CLIMATE OF HISTORY IN A PLANETARY AGE


296 pages | 2 halftones | 6 x 9 | © 2021

Earth Sciences: ENVIRONMENT

History: ENVIRONMENTAL HISTORY, HISTORY OF IDEAS

Literature and Literary Criticism: GENERAL CRITICISM AND CRITICAL THEORY
REVIEWS
TABLE OF CONTENTS
EXCERPT
GALLERY
AWARDS
AUTHOR EVENTS
RELATED TITLES

REVIEWS
Previous Slide

“With his new masterwork, Chakrabarty confirms that he is one of the most creative and philosophically-minded historians writing today. The oppositions he proposes between the global of globalization and the global of global warming, between the world and the planet, between sustainability and habitability are illuminating and effective for thinking and acting through our highly uncertain and disoriented times.”

François Hartog, author of ‘Chronos’

“One of the first thinkers to reckon with the concept of the Anthropocene and its relation to humanism and its critics, Chakrabarty forges new territory in his account of the planetary. If globalism was an era of human and market interconnection, the planetary marks the intrusion of geological forces, transforming both the concept of ‘the human’ and its accompanying sense of agency. This is a tour de force of critical thinking that will prove to be a game changer for the humanities.”

Claire Colebrook, Pennsylvania State University

“Historian Dipesh Chakrabarty confronts the ‘planeticide’ by calling for a humanistic and critical approach to the Anthropocene. . . . Ever alert to the holistic and far reaching vision upheld by ‘deep history,’ the Chicago professor re-raises the old question of the human condition in the new framework of the geobiological history of the planet.”

Arquitectura Viva

“The Climate of History in a Planetary Age, by Dipesh Chakrabarty, is in my judgment the most compelling and encompassing book by a humanist on the complexities and asymmetries of the Anthropocene to date.”

The Contemporary Condition

“For Chakrabarty, ‘global’ does not refer to the entirety of the world, but rather to a particular mode of thought. . . . In critiquing the global, Chakrabarty offers another mode of thinking that can perhaps provide the philosophical grounding for a truly ecological approach. He terms it the ‘planetary.’ Chakrabarty argues the ‘planetary’ is not a unified totality, but rather ‘a dynamic ensemble of relationships.’ While the global mode of thought retains the centrality of the human observer, the planetary mode of thought decentres the human and its apprehension of the world. The human becomes only one node within a much more complex and multivalent system of actors, both human and non-human.”

Christopher McAteer | Green European JournalNext Slide
Slide 1
Slide 2

BACK TO TOP

TABLE OF CONTENTS

Introduction: Intimations of the Planetary

Part I: The Globe and the Planet

1 Four Theses
2 Conjoined Histories
3 The Planet: A Humanist Category

Part II: The Difficulty of Being Modern

4 The Difficulty of Being Modern
5 Planetary Aspirations: Reading a Suicide in India
6 In the Ruins of an Enduring Fable

Part III: Facing the Planetary

7 Anthropocene Time
8 Toward an Anthropological Clearing
Postscript: The Global Reveals the Planetary: A Conversation with Bruno Latour

Acknowledgments
Notes
IndexREAD LESSABOUT TABLE OF CONTENTS

집담회. 기독교 신 이름의 한국어 번역과 신 이해

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Sunghwan Jo
385uS1pu Dechesmh4hber9 ofl20251 ·



서울대 신한국 인문학 집담회
<기독교 신 이름의 한국어 번역과 신 이해>

첫날: 2022년 1월 14일(금) 14:00-16:00
사회: 손은실 (서울대학교 종교학과 교수)
"기독교 신 이름의 한국어 번역과 신 이해 1"
줌링크 : https://snu-ac-kr.zoom.us/j/84199271421
회의 ID : 841 9927 1421

 
1. 김동혁 (연세대학교 원주 교목실 교수)
<엘, 엘로힘, 야훼: 이스라엘 하느님의 이름들과 그 함의>
토론: 홍국평 (연세대학교 신학과 교수)

2. 이두희 (대한성서공회 번역담당 부총무)
<신약성서의 신 이름들과 그 이름에 나타난 신 이해>
토론: 임성욱 (연세대학교 신학과 교수)

둘째날: 2022년 1월 21일(금) 14:00-17:00
사회: 최종성 (서울대학교 종교학과 교수)
"기독교 신 이름의 한국어 번역과 신 이해 2"
줌링크 : https://snu-ac-kr.zoom.us/j/85193351719
회의 ID : 851 9335 1719

 
3. 김석주 (안양대학교 신학연구소 HK교수)
<중국 기독교의 신명(神名) 논쟁: 천주(天主), 상제(上帝), 신(神)을 중심으로>
토론: 최종성 (서울대학교 종교학과 교수)

4. 조성환 (원광대 동북아시아인문사회연구소 HK교수)
<하늘님에서 한울님으로: 동학・천도교에서의 천명(天名)의 변화>
토론: 김지현 (서울대학교 종교학과 교수)

5. 손은실 (서울대학교 종교학과 교수),
<‘하느님’, ‘하나님’ 논쟁 재해석과 일치의 길 모색>
토론: 방원일 (숭실대 한국기독교문화연구원 HK 연구교수)
https://sites.google.com/snu.ac.kr/novahumanitas/2021-2...



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[신간] 조성환, 하늘을 그리는 사람들 - 퇴계ㆍ다산ㆍ동학의 하늘철학 : 네이버 포스트

[신간] 하늘을 그리는 사람들 - 퇴계ㆍ다산ㆍ동학의 하늘철학 : 네이버 포스트
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[신간] 하늘을 그리는 사람들 - 퇴계ㆍ다산ㆍ동학의 하늘철학

소나무 출판사

2022.01.26.

한국철학의 정체는 무엇인가


이 책은 ‘하늘(天)’ 관념을 중심으로 한국사상의 특징을 고찰하고자 하는 사상사적 시론이다. 이 시론은 종래의 한국사상사 기술이 중국사상사라는 거대한 숲에 가려져 그 독자적인 특징을 드러내는 데 소홀해 있었다는 문제의식에서 출발한다. 흔히 조선사상사는 중국 주자학의 수용과 전개라는 구도로 서술되곤 한다. 그래서 주자학의 용어를 원용한 ‘주리론-주기론’이라는 다카하시 도오류식의 분석틀을 사용하거나, ‘중국성리학의 조선화’라는 유학사의 맥락에서 기술되어 온 것이 대부분이다.

그러나 이러한 관점을 접하면서 드는 의문은 “만약에 그것이 전부라고 한다면 굳이 ‘한국철학’이라는 말을 쓸 필요가 있을까?”라는 것이다. 단지 그것이 한국 땅에서 벌어진 현상이기 때문에 ‘한국’이라는 수식어를 붙이는 것이라면, 그냥 ‘동아시아유학사’ 내지는 ‘조선유학사’라고 해도 무방하지 않을까? 이러한 의문의 근저에는 “과연 한국철학과 중국철학의 근본적인 차이는 무엇인가?”라는 대단히 본질적이며 상식적인 물음이 깔려 있다. 과연 둘 사이에는 근본적인 차이가 있는 것일까? 있다면 그것은 구체적으로 무엇인가? 그리고 그것은 왜 지금까지 무시되어 왔는가? 이러한 물음들이 이 책을 기획하게 된 기본적인 동기다.


“일반적으로 한국철학이라고 하면 전부 중국철학에서 기원한 것으로 생각하기 마련이다. 실제로 고려시대의 불교와 조선시대의 유교는 전부 중국에서 수용된 것이다. 퇴계가 사용하는 개념이나 표현도 전부 중국의 주자에서 찾을 수 있다. 그러나 이렇게 치부해버리고 말면 ‘사상사’를 서술할 수 없게 된다. … 똑같은 개념을 써도 함의가 같을 수는 없다. 유학의 천(天)과 동학의 천(天)이 같을 수 없고, 주자의 리(理)와 퇴계의 리(理)가 동일할 리가 없다. 이러한 차이를 밝히는 작업이야말로 ‘한국사상사’ 서술의 관건이다. 그래서 이 책은 한국사상사 서술방법론에 관한 사례연구일 뿐만 아니라, 한국철학의 정체성을 밝히는 시론이기도 하다.” (13쪽)

“우리는 주자나 양명이 아닌 퇴계나 다산이 딛고 서 있는 사상적 풍토에서 출발해야 한다. 이런 작업이야말로 ‘사상사’의 본령에 해당한다. 그리고 그 결정적 힌트는 유학이라는 틀을 벗어난 동학이 제공한다. 동학은 주자학이라는 중국적 사유가 그 시효를 다한 상태에서 드러난 한국적 사유의 표출이다. … 그래서 우리가 “한국사상사를 어떻게 볼 것인가?”라는 문제를 생각할 때에는 먼저 ‘유학’이라는 틀에서 벗어나야 한다. 한국사상은 “중국의 영향이 전부”이고 “유학이 전부”라고 생각하는 이상 한국사상의 특징은 포착하기 어렵고, 따라서 한국사상사의 서술은 점점 어려워진다. ‘유학’이라는 틀을 벗어나서 조선유학을 바라보지 않는 이상, 조선유학의 특징도 잡아내기 어렵고 동학으로 이어지는 흐름도 놓치게 된다.” (215~216쪽)

우리에게 ‘하늘’이란 무엇인가


이러한 물음에 접근하는 하나의 단서로서 필자가 주목한 사상은 ‘동학’이다. 동학은 조선성리학이 그 효력을 다해갈 무렵인 조선말기에 한반도라는 한정된 공간에서 자생적으로 등장한 주체적인 사상이었다. 동학의 창시자 최제우는 자신의 사상을 유도(儒道)나 불도(佛道)와 대비하여 ‘천도(天道)’라 명명하고, ‘하늘’을 중심으로 하는 동방(한국)의 세계관(道)은 생명과 평등 그리고 존엄이라는 새로운 시대의 보편적인 가치를 지향한다고 선언했다. 인간은 신분에 상관없이 누구나 우주적 생명력인 ‘하늘님’을 모시고 있기 때문에 동등하게 존중받고 보호받아야 한다는 것이다.






동학이 자신의 사상체계를 ‘하늘’을 중심으로 전개한 것과 대조적으로, 이웃나라 일본에서는 탈아입구로 대변되는 서구화와 더불어 사상언어로서의 하늘 관념은 사어(死語)가 되고 있었다. 마찬가지로 중국철학 역시 선진시대 이래로 ‘천(天)’에서 ‘도(道)’로(제자백가), ‘도(道)’에서 다시 ‘리(理)’로(신유학), 그리고 ‘리(理)’에서 다시 ‘기(氣)’로(청대실학), 그 진행이 점점 ‘하늘’의 초월성이 약화되는 방향으로 전개되어 갔다. 이렇게 보면 동학의 탄생은 동아시아 사상사에서는 하나의 ‘사상사적 역행’이라고 할 수 있을 것이다.

그렇다면 우리는 이러한 특이한 현상에 대해 과연 어떠한 사상사적 설명을 제시할 수 있을 것인가? 이것이 이 책이 해결하고자 하는 하나의 과제다. 그리고 이 과제는 처음에 제기했던 중국철학과는 다른 한국적인 철학이 과연 무엇인지, 그런 것이 있기나 하는지라는 문제와도 맞닿아 있다. 이 두 가지 물음, 즉 동학의 탄생에 대한 사상사적 설명, 그리고 한국철학의 특징 찾기를 위해 필자는 ‘하늘철학’을 제시한다.


“고대 한반도인들은 황제나 임금이 아닌데도 불구하고 ‘누구나’ 하늘을 향해 제사를 지내고 축제를 벌였다. 그것도 개별적이 아니라 집단적으로, 개인적이 아니라 공공적으로 거행하였다. 이 책에서는 “하늘을 그리다”라고 명명하였다. 여기에서 ‘그리다’는 ‘그리워하다[思]’와 ‘그리다[描]’의 이중적 의미를 담고 있다. 한국인들은 전통적으로 하늘을 그리워하고 두려워하며, 마음속에 그리고 언설로 표출하였다.” (12쪽)


차례



서문 _ 한국학 어떻게 할 것인가?

I. 도학에서 천학으로
1. 한국철학의 특징을 찾아서
2. 동방의 제천의례 논쟁
3. ‘천학’이라는 범주
4. 이 책의 구성

II. 조선의 하늘철학
1. 한국인의 하늘사랑
하늘축제
하늘경험
‘하’의 탄생
역사 속의 하느님
2. 조선정치와 하늘철학
경건함으로 다스려라
하늘님을 대하듯 하라
하늘을 참되게 대하라
3. 퇴계의 하늘철학
성인에 대한 믿음
하늘에 대한 효도
리(理)와의 감응
다카하시 스스무 학설 비판
4. 퇴계 이후의 하늘철학
윤휴의 사천유학(事天儒學)
다산의 상제유학(上帝儒學)
실심(實心)과 천학
5. 동학에서 ‘천교’로의 전환
천교(天敎)의 등장
천도(天道)의 탄생
천도와 천교
천인(天人)과 시민(侍民)
하늘의 개별화와 일상화

III. 한국사상의 풍토와 한국인의 영성

참고문헌
주석


저자 소개


조성환

원광대학교 동북아시아인문사회연구소 HK교수. 『다시개벽』 편집인. 지구지역학 연구자.
서강대와 와세다대학에서 동양철학을 공부하였고, 원광대학교 원불교사상연구원에서 『한국 근대의 탄생』과 『개벽파선언』(이병한과 공저)을 저술하였다. 20∼30대에는 노장사상에 끌려 중국철학을 공부하였고, 40대부터는 한국학에 눈을 떠 동학과 개벽사상을 연구하였다. 최근에는 1990년대부터 서양에서 대두되기 시작한 ‘지구인문학’에 관심을 갖고 있다. 그러나 일관된 문제의식은 ‘근대성’이다. 그것도 서구적 근대성이 아닌 비서구적 근대성이다. 동학과 개벽은 한국적 근대성에 대한 관심의 일환이고, 지구인문학은 ‘근대성에서 지구성으로’의 전환을 고민하고 있다. 양자를 아우르는 개념으로 ‘지구지역학’을 사용하고 있다. 동학이라는 한국학은 좁게는 지역학, 넓게는 지구학이라는 두 성격을 동시에 지니고 있기 때문이다. 이러한 관심을 바탕으로 장차 개화학과 개벽학이 어우러진 한국 근대사상사를 재구성하고, 토착적 근대와 지구인문학을 주제로 하는 총서를 기획할 계획이다.



하늘을 그리는 사람들

저자 조성환

출판 소나무

발매 2022.01.25.

조성환, 「쇼펜하우어와 원불교의 대화 숭산 박길진의 [실재의 연구](1941)를 중심으로」

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Sunghwan Jo

tS26ftc Ja10nuagary at5e 17:22  · 

조성환, 「쇼펜하우어와 원불교의 대화 : 숭산 박길진의 <실재의 연구>(1941)를 중심으로」, 『원불교사상과 종교문화』 90집, 2021.12.31.

"숭산 박길진의 사상은 1941년 일본 동양대학 졸업을 기점으로 크게 전기와 후기로 나눌 수 있다. 전기가 아버지이자 원불교 창시자인 소태산 밑에서 개벽학을 훈도받은 시기라면, 후기는 배제고보와 동양대학에서 개화학을 연마한 시기이다. 그러나 숭산은 개화학을 하면서도 개벽학의 관점을 놓치지 않았고, 개벽학을 하면서도 개화학을 배척하지 않았다. 그런 의미에서 숭산은 어렸을 때부터 ‘사상적 균형’이 잘 잡힌 사상가였다고 평가할 수 있다. 그런 균형의 결실이 1941년에 동양대학 철학과 졸업논문으로 제출한 「실재의 연구: 쇼펜하우어를 중심으로」이다. 이 논문은 개벽학의 입장에서 개화학을 비판적으로 수용한 비교철학이자 비판철학이다.
「실재의 연구」에는 크게 세 가지 사상사적 의미가 있다. 

1. 첫째는 한국인으로서 쇼펜하우어 철학을 본격적으로 논한 선구적인 연구이다. 당시만 해도 한국인이 쇼펜하우어에 관한 논문을 쓴다는 것은 쉬운 일이 아니었다. 그런 점에서 「실재의 연구」는 “한국인의 쇼펜하우어 연구사”라는 측면에서 획기적인 의미를 지니고 있다. 
2. 둘째는 동서비교철학사의 관점에서 원불교와 서양철학의 대화를 시도한 최초의 논문이다. 이러한 시도는 숭산이 동양대학에서 동서철학을 두루 섭렵했기 때문에 가능했을 것이다. 
3. 셋째는 이후의 숭산사상의 원형을 담고 있는 원석과 같다. 1967년에 나온 「일원상 연구」도 「실재의 연구」에 기초하고 있으며, 여기에 교육론, 도덕론, 종교론 등이 발전적으로 가미되어 거대한 숭산사상을 이루고 있다. 그런 점에서 「실재의 연구」가 지니는 사상사적 가치는, 숭산사상 연구나 원불교학 연구사는 물론이고 한국근대지성사에 있어서도 아무리 강조해도 지나치지 않을 것이다."

29You, 유상용, 이은선 and 26 others



Sejin Pak

내용이 흥미롭습니다.

• • 
    

Heaven and Spirituality in Toegye Sung-Hwan Jo* 2021

 Journal of Toegye Studies Volume 4 Number 2 

(Vol.4, No.2, 2021)∣pp.7~18  

https://doi.org/10.33213/jts.

2021.4.2.7

http://toegye-journal.com/page/file/4-2-1.pdf?fbclid=IwAR2NX4VomlpxfuuwBvK43W3hXH81w8nMz13yIv4oejx_Q46Dvf67ma7cDdE

===

Heaven and Spirituality in Toegye   1)

Sung-Hwan Jo*

Sung–Hwan Jo achieved his Ph.D. degree at Sogang University, majoring in Korean philosophy. He has studied at Waseda University for 6 years, majoring in Chines Daoism, and currently served as an assistant professor at Wonkwang University. He is the author Hangug Geundaeui Tansaeng (The Birth of Korean Modernity) (2018) and co-author of Gaebyeogpaseon-eon (The Declaration of Gaebyok Party) (2019).

(Received Jul. 20, 2021: Revised Jul. 30, 2021: Accepted Dec. 8, 2021)

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Abstract

The discussion so far can be summarized as follows. 

If the emptiness (虛心) is a state in which ‘the principle of creation‘ (生理) of the mind (心) is active by eliminating desires and attachments, 

then ‘self-emptying’ (自虛) is a humble attitude to empty oneself in front of the Heavenly Emperor (上帝). 

While the former expresses the “Zhuziological” spirituality, the latter expresses the characteristics of the “Toegyeological” spirituality. Toegyehak (退溪學) adds or reinforces the spirituality of Heavenly mandate to the spirituality of Heavenly Li. This is the characteristic of Toegyehak (退溪學), which is different from Zhujiahak (朱子學), and this characteristic was developed in earnest in Donghak (東學) at the end of the 19th century.

Key Words: Toegye (退溪), Heaven (天), Spirituality (靈性), Toegyehak (退溪學), Emptiness (虛心), 

Self-emptying (自虛), Zhujiahak (朱子學), Donghak (東學)

 

* hansowon70@nate.com

The Journal of Toegye Studies Volume 4 Number 2  

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1. The Concept of Spirituality (靈性) in East Asian Tradition

The Chinese character ‘Língxìng’ (靈性, spirituality) literally refers to ‘divine power or nature’. Here, “divine” means “mysterious things that cannot be explained rationally.” For example, a mysterious natural phenomenon, a mysterious human ability, or a special religious experience. So, when ‘Língxìng’ is used for human ability, it refers to a different level of ability than ‘reason’ (理性).

However, we can use the word ‘Spirituality’ (靈性) not only for human abilities, but also for divine objects or mysterious events. For example, when we say, “I feel spiritual in the mountains”, the spiritual can be expressed as ‘spirituality’ (靈性). Of course, the human ability to feel spiritual can also be said to be ‘spirituality’. So, when ‘haneulnim’ (heaven) is called ‘cheonlyeong’ (天靈, heavenly spirit) in Donghak (東學, Eastern Learning) in 19th century Korea, ‘Lyeong’ (靈, spirit) can be understood as the divine attribute of God, that is, ‘spirituality’ (靈性), ‘Sinlyeong’ 

(神靈) in ‘Naeyusinlyeong Oeyugihwa’ (內有神靈 外有氣化) can be understood as the spirituality (靈性) within human beings.

However, there are many things that humans cannot understand rationally or explain rationally, such as magic, supernatural powers, extrasensory perception (ESP), or genius powers. In this article, in particular, I would like to think of ‘spirituality’ (靈性) by limiting it to what I considered “the most ultimate” or “the most fundamental” in the history of philosophy and religion.

For example, if Koreans saw ‘heaven’ (天) as the most ultimate being—in that it creates all things and presides over human affairs, and in that respect, everyone should revere—and among the essential properties of heaven, if there is a quality of a dimension different from one which can be grasped rationally, we can call it ‘spirituality’. In addition, human ability to grasp and acquire such heavenly spirituality can also be said to be ‘spirituality’.

Chinese people considered Dao (道) to be the ultimate since zhū zǐ bǎi jiā (諸子百家, 

Hundred Schools of Thought). Among the attribute or effect of Dao, if there are parts that cannot be explained rationally—for  example, in 『Laozi』 (老子), as “dào 

kĕ dào fēicháng dào” (道可道非常道, Dao embodied in words is not the original 

Dao) says—we will call it spirituality here. And I would like to call human tendencies and abilities to become aware of the spiritual aspect of the ‘Dao’ and become one with human spirituality.

If spirituality is defined in this way, when modern researchers often say the ideal of Confucianism as ‘unity of heaven and man’ (天人合一), the ‘unity’ (合一) means unity not only in the rational dimension, but also in the spiritual dimension. For example, in Neo-Confucianism, Heaven (天) is interpreted as Li (理), so the unity of heaven and man means rational and spiritual ‘unification with Li’. And if discipline is essential for this unity, it can be seen that spirituality is inextricably linked with the self-cultivation theory in East Asian philosophy. This is why this article introduces a concept of spirituality (靈性) that is different from reason (理性).

2. The Spirituality (靈性) of Zhuzi (朱子)

Having defined spirituality in this way, let’s consider the problem of spirituality in the doctrines of Chu-tzu (朱子學). As is well known, Chinese neo-Confucian scholar Zhuzi (朱子, 1130~1200) views the ultimate value as ‘In’ (仁, benevolence) following the tradition of Confucianism. Unlike Confucius (孔子) and Mencius (孟子), Zhuzi 

(朱子) puts ‘benevolence’ (仁) on the cosmological level. Zhuzi defines ‘benevolence’ (仁) as “Cheonjisaengmuljisim” (天地生物之心, the mind with which Heaven and 

Earth give birth to all things). Here, ‘benevolence’ (仁) is not the emotion of love between human beings itself (仁者人也) as described in Confucian analects (論語), but is being upgraded to a cosmological principle that creates all things.

Specifically, “Cheonjisaengmuljisim” (天地生物之心) refers to the “desire for creation” or “will to create” (生意) of the universe. All things are created because there is a will, purpose, or mind (意思) to create in the universe. According to the doctrines of Chu-tzu (朱子學), the most fundamental property of the universe is ‘a will to generate’ (生意). And this ‘will to generate’ (生意) can be confirmed through the life phenomenon, such as “a kite flies in the sky and a fish soars” (鳶飛魚躍), according to Zhuzi (朱子). 

Therefore, ‘a will to generate’ (生意) refers to ‘the nature’s life force’ itself. 

On the other hand, Zhuzi (朱子) also said that ‘仁’ (benevolence) is ‘Saeng-li’ (生理, the principle of creation), because he thought ‘a will to generate’ is ‘a reason’ to make creation possible (所以然之所), and there is ‘an order’ (條理) in its creation action. The ‘order’ of creation is that humans are born from humans and dogs from dogs. Therefore, the word ‘the principle of creation’ (生理) has two meanings: “the reason for creation” and “the order of creation”.

Let’s look briefly at the meaning of ‘Li’ (理) here. The original word ‘Li’ (理) means ‘grain or texture’ (결) or ‘logic’ (條理). Before it was used as an abstract noun, ‘Li’ (理) was used as a verb such as ‘to cut (according to the grain of jade)’ or ‘to divide (field)’. This usage still remains in the classical and modern Chinese word such as ‘Li-guk’ (理國, to rule the country) and and ‘Lijae’ (理財, to manage wealth) and in Korean, ‘Li-bal’ (理髮, cut hair)2)

When ‘Li’ (理) is used as a verb like this, it means ‘to order’ or ‘to rule’ according to one’s nature. When ‘Li’ (理) is used as a verb or a noun, its meaning is basically limited to the realm that can be grasped by human reason. For example, in Korean, “그럴 리 (理)가 없다” (It cannot be possible) or “그것은 무리 (無理)다” (It is unreasonable) refer to phenomena that cannot be understood or explained by human cognitive abilities.

In the word ‘the principle of creation’ (生理), the orderly aspect of creation, for example, a scientific law or an ethical order, is a domain that can be rationally understood and grasped, such as in genetic laws that humans are born from humans and dogs from dogs. or in ethical order that incest is prohibited. However, the volitional aspect of creation (生意) and the realm of vitality as its manifestation cannot be known simply through rational inquiry or ethical norms. In order to reach it, ‘cultivation’ in East Asian thought should be accompanied. For example, it requires discipline to get rid of selfishness, temperance to maintain godliness, or humility to humble oneself. Because in Chinese thought, the reason Heaven and Earth (天地) can create all things is because “Heaven and Earth are not selfish (無私)”. Therefore, 

 

2) For the meaning of ‘Li’ (理) in the history of Chinese thought, see the following books; Brook Ziporyn, Ironies of Oneness and Difference : Coherence in Early Chinese Thought; Prolegomena to the Study of Li, (State University of New York Press, 2012) ; Beyond Oneness and Difference: Li and Coherence in Chinese Buddhist Thought and Its Antecedents, (State University of New York Press, 2014)

we can become one with Heaven and Earth only when we have the same mind as they have. Here, I would like to define these areas as ‘spirituality’ (靈性). In other words, the will or mind of the universe to create all things, and the vitality that is expressed by it is the spirituality (靈性) ) of the universe, and the human ability to acquire and manifest it is also spirituality (靈性). Zhuzi (朱子) thought that human beings can respond rationally to world affairs only when they reach this spiritual dimension.

3) This definition has already been attempted by Eunseon Lee. Eunseon Lee defines ‘Saengmul’ (生物) of “Cheonjisaengmuljisim” (天地生物之心) as “feminine spirituality” (女性 靈性). Eunseon Li, Hangug saengmul yeoseong-yeongseong-ui sinhag (Theology of Biological Women’s Spirituality in Korea), (Mosineunsalamdeul, 2011) Also, Taechang Kim defines ‘spirituality’ as ‘the fundamental vital force of the universe’. The concept 
of ‘spirituality’ in this article was developed by these two researchers.

4) 按脈之流動相續, 而見仁之憤盈融洩, 生生不息意思; 觀雞之稚嫩可憐, 而識仁之生理, 藹然惻怛慈愛意思. I-ig, An 
Jeongbog, (edited), I Gwangho, (translated), Lijasueo (李子粹語), (Yemunseowon, 2010) 114.

3. 'Li' (理) of Toegye

Toegye (1501~1570), a neo-Confucian scholar in Joseon, claimed to be a scholar of the doctrines of Chu-tzu (朱子學) and naturally inherited the definition of ‘Li’ (理) in the study of Zhuzi (朱子).

Through the continuous beating of the pulse, we can see the will of Heaven and Earth (天地) that ‘benevolence’ (仁) is full, radiated and constantly creates all things. 

Through taking pity on a young chick, we can understand the meaning of Heaven and Earth that ‘benevolence’ (仁) as ‘the principle of creation‘ (生理) is full in this universe filled with love and pity on all things. )

Here, Toegye explains like Zhuzi (朱子) that the will to life (仁=理) in the universe can be confirmed from the life phenomena of nature (氣), and that this will to life is expressed through emotions as love (愛). This is the general understanding of ‘Li’ (理) in the study of Zhuzi, as can be seen from the words of Zhuzi, “‘benevolence’ (仁) is the Li (理) of love (愛)”. However, the characteristic of Toegye‘s thought is that he emphasizes the ‘spiritual’ of Li (理).

(1) Zhuzi (朱子) said: “Spirit (神) is that Li (理) comes in and goes out of 

Qi (氣).” In my opinion, when we say ‘Sinmyeong’ (神明), we can see the subtlety of Spirit (神) only when we look at it like this. Understanding Spirit (神) by relying solely on the concept of Qi (氣) is not perfect.5)

(2) Spiritual things are the original Qi (氣). But how can Qi (氣) be divine by itself? It can be divine because it is unified with Li (理).6)

In (1), Toegye, citing the words of Zhuzi (朱子), thought the action of Shinmyeong (神明) as the role of Li (理). In (2), he said that the divine action of Qi (氣) is due to the help of Li (理). The word Shinmyeong is an expression used by Zhuzi (朱子) to describe the workings of the mind7), and ‘sprituality of Qi’ (气之靈) also refers to the subtle cognitive capacity of the mind which can be seen from the expression, “the mind is empty, spiritual, and illuminated (虛靈不昧)”. Therefore, it can be seen that Li (理) in (1) and (2) is ‘Li of mind’, that is, Li (理) related to the mind.

The reason why Toegye said that Li (理) is ‘spiritual’ or what makes things spiritual is because he has in mind the spiritual aspect of Li (理) that works in the mind. For example, when Toegye said, “The four virtues” (四端) are the manifestation of heavenly principle (天理),” it means that the moral emotion of the four virtues (四端) is a direct expression of the will to create (生意) of the universe, and a pure manifestation of the life order (生理) of the universe.

Referring to this, the meanings of (1) and (2) can be understood as follows: Only when the will to create (生意) or the life order (生理) is accompanied, Qi (氣) can function properly as Qi (氣). In other words, the action of Qi can only be exhibited when accompanied by the spirituality of Li (理). Here, the action of Qi refers to the mind’s mysterious ability to perceive (虛靈不昧) or the pure manifestation of the four virtues (四端).

In neo-Confucianism, ‘mind training’ (心學) refers to the effort of the mind and 

 

5) 朱子曰: “神是理之乘氣而出入者.” 滉謂神明之神, 須作如此看, 方得其妙. 全靠氣字, 便粗了些子. ibid., 110. 6) 靈固氣也. 然氣安能自靈? 緣與理合, 所以能靈. ibid., 95.

7) For example, “The mind is a person’s Shinmyeong (神明). So, with all the Li (理), you can respond to any situation” (心者, 人之神明. 所以具衆理, 而應萬事者也). Mengzi Jizhu Daquan jìnxīn Jìnxīn(shàng) (孟子集註) ｢盡心(上)｣

body to maximize the action of Qi (氣) by letting the spirituality of Li (理), that is, the spiritual aspect of the mind be exerted. According to the doctrines of Chu-tzu (朱子學), Li (理) is well expressed when the mind is in an empty state, and thus the emotions of the four virtues (四端) are revealed without any blockage. In response, Toegye thought that it should go one step further from ‘emptying the mind’ (虛心) and reach the level of ‘emptying oneself’ (自虛).

4. Toegye’s ‘Self-emptying’ (自虛)

As a Confucian scholar, Toegye accepted HoalInSimBang (活人心方), a Chinese 

Taoist health book, and practiced it in his daily life. One of the reasons is that the problems of life (生), mind (心), emptiness (虛) and Li (理) that Toegye was interested in were condensed in it.

(1) Basically, the state in which the mind becomes clear and clean, as when water does not fluctuate for a long time and the bottom can be clearly seen, is called ‘emptiness light’ (虛明). When the mind is quiet, the energy can be strengthened, so that no disease will occur. So you can live a long life.  )

(2) Qú xiān (臞僊) said: The mind is the house where Shinmyeong (神明) dwells. It is hollow inside and only an inch in size, but it is inhabited by Shinmyeong (神明). The action of the mind as if sliding on an object is like catching a tangled thread (如理亂棼) and crossing a sudden surge of water.9)

The interpretation of these two paragraphs in conjunction with the discussion so far is as follows. First, (1) means that the vitality of the body (元氣) becomes stronger when the mind is empty. In other words, when the mind is empty, the work of spirituality (生理) becomes active. This is said in Xin-Jing-Fu-Zhu (心經附註), 

“Nursing life and nourishing the mind are the same principle.” ) Here, ‘nourishing one’s mind’ (養心) means ‘empty one’s mind’ (虛心).

8) 蓋心如水之不擾久而澄淸, 洞見其底, 是謂虛明. 宜乎靜, 可以固元氣則萬病不生. 故能長久. Donghan Li, (translated and edited), HoalInSimBang (活人心方), (Gyoyuggwahagsa, 2011) 137.

9) 臞仙曰: 心者神明之舍. 中虛, 不過徑寸而神明居焉. 事物之滑, 如理亂棼, 如涉驚浸. ibid., 132.

10) 蓋養生養心同一法也. Baeghyo Seong, (translated), Xin-Jing-Fu-Zhu (心經附註), (Jeontongmunhwayeonguhoe,

And in (2), ‘Li’ (理) in catching a tangled thread (如理亂棼) is Li (理) as a verb, meaning ‘to keep in order.’ In other words, it means that when dealing with foreign objects, it treats with respect and order. Therefore, this sentence can be understood as meaning that it is possible to put foreign things in order (理) because the mind is full with Shinmyeong (神明), that is, spirituality. In other words, it means that the work of Li (理) of the mind is by spirituality.

The above shows the relationship between emptiness (虛心) and spirituality (靈性) in neo-Confucianism. The characteristic of Toegye is that it goes one step further from the state of emptiness (虛心) and demands the state of emptying oneself (自虛).

The wise rulers of all ages have always humbled themselves and bowed down, taken humility, reverence, and self-emptying as Dao (道).11)

Here, emptiness (虛) is a dimension of ‘self-emptying’ that goes beyond simple ‘emptying one’s mind’. In other words, the states of humility and politeness that come from forgetting oneself are modesty (謙恭) and self-emptying (自虛). In that sense, it is closer to Zhuangzi’s (莊子) ‘emptiness of the mind’ (虛心) rather than Zhuzi’s (朱子) ‘Heolyeongbulmae’ (虛靈不昧) and Toegye’s ‘Heosim’ (虛心). If ‘Heo’ 

(虛) of the mind in Neo-Confucianism is the state in which personal selfishness and obsession are gone, ‘Heo’ (虛) in Zhuangzi (莊子) is ‘Osang-a’ (吾喪我, I lost myself), the state of forgetting even ‘self-consciousness’. The characteristic of Toegye is that he applies the object to empty even to ‘self’, beyond to desire or obsession. He speaks of non-selfness (無我) that transcends non-selfishness (無私). 

The book of Zhang Heung Geo (張橫渠), Seomyeong (Ximing, 西銘) reveals that Heaven and Earth (天地) are one family, reasoning from various aspects, because Me and Heaven and Earth have the same principle, by exposing the original state of ‘benevolence’ (仁), breaking selfness (私) of I-myself (有我), opening emptiness (公) of non-selfness (無我), letting stubborn mind like a stone release, bridging the gap between me and foreign things, don’t allow even the smallest of selfishness.12)

 

2010) 168.

11) 古之賢君…常以貶抑降屈, 謙恭自虛爲道. Gigeun Jang, (translated), Toegyejib (退溪集), (Myeongmundang, 

2003) 170.

12) 蓋橫渠此銘, 反覆推明吾與天地萬物, 其理本一之故, 狀出仁體, 因以破有我之私, 廓無我之公, 使其頑然如石之心, 

 Here, non-selfness (無我) refers to the state of ‘denial of selfness’ which goes beyond the level of simple non-selfishness (無私). It is equivalent to forgetting oneself (忘我), having no name (無名) of Zhuangzi (莊子). Generally speaking, non-selfishness (無私) in Confucianism is the negation of selfishness (私欲), not denial of selfness. 

The self is always an object of affirmation, and the basic structure of Confucianism is to expand and develop the affirmed selfness. Slogans such as ‘rising in the world and gaining fame’ (立身揚名) and ‘Successful Life’ (出世) show the attitude of affirmation of selfness in Confucianism. Therefore, for Confucian scholars, non-selfness (無我) and forgetting oneself (忘我) is taboo and heretical.

Then, why did Toegye emphasize non-selfness (無我)? In Buddhism, based on the idea of  ‘emptiness’ (空), non-selfness (無我) denies the reality of the selfness. In Zhuangzi (莊子), non-selfness (無我) refers to ‘Osang-a’ (吾喪我, I lost myself), or ‘Mugi’ (無己, I don’t exist) in the sense that the value system is relative and pluralistic. So, what about Toegye? I think it has to do with Toegye’s concept of ‘Haneul’ (天). In other words, Heaven (天) for Toegye is not the same Heaven as Li (理) in Chinese neo-Confucianism, but as a Heaven (Haneul, 天) in a higher level, i.e., a Heavenly Emperor (上帝) with personality, the Transcendent, in front of whom non-selfness (無我) and self-emptying (自虛) become ‘self-emptying’. And I think this is the difference in meaning between 虛 (emptiness) and 敬 (respect) in the doctrines of Chu-tzu (朱子學) and Toegye Studies.

5. Toegye’s Heaven

In Toegye’s Cheonmyeongdo (天命圖), there is ‘Cheonmyeong’ (天命) at the top, and next to it the explanation “Rigimyoeung” (理气妙凝) attached. This means that Heaven (天) is not recognized as Li (理) itself, but as a whole that encompasses Li (理) and Qi (氣). This perception was shown in the early Joseon neo-Confucian scholar Kwon Geun‘s (權近, 1352–1409) Cheon-insimseongbunseogjido (天人心性分釋之圖), in which at the top, not Taegeuk (太極) or Li (理), but Heaven (天) is located, and the attributes and actions of Heaven (天) are explained dividing it into ‘一’ (one) 

 

融化洞徹, 物我無間, 一毫私意無所容於其間, 可以見天地爲一家. ibid., 172.

and ‘大’ (great). This shows that the position of Heaven in Toegye’s Cheonmyeongdo 

(天命圖) is basically an extension of Kwon Geun’s Cheon-insimseongbunseogjido 

(天人心性分釋之圖).  )

In this way, the tendency to place Heaven (天) on top of Li (理) can be confirmed by Toegye’s saying, “To violate ‘benevolence’ (仁) is to violate Heaven (天)” (違仁卽違天)14). According to the doctrines of Chu-tzu (朱子學), it would be more appropriate to say “To violate ‘benevolence’ (仁) is to violate Li (理).” (違仁卽違理). However, According to Toegye Studies, in which not Li (理) but Heaven (天) is perceived as the ultimate and comprehensive thing, “To violate ‘benevolence’ (仁) is to violate Heaven (天)” (違仁卽違天).

The relationship between Li (理) and Heaven (天) for Toegye can also be confirmed in the following conversation between Toegye and his disciple.

[Disciple] “If you are in a dark room, you cannot see the sky, how can you face the blue sky?” (人在屋漏, 如何對蒼蒼之天)

[Toegye] “All above the earth is the sky (地上皆天).... Wherever you go, isn’t it the sky? (安往而非天乎) Generally, as in the doctrines of Chu-tzu (朱子學), the sky is Li (理) (蓋天卽理也). If you truly know that Li (理) is in all things and is always at work, you will know that the Heavenly Emperor (上帝) cannot leave even for a moment. (苟知理之無物不有, 無時不然, 則知上帝之不可須臾離也)”15)

If the proposition of the doctrines of Chu-tzu (朱子學), “The Heaven is Li” (天卽理) means reading Li (理) from Heaven (天), Toegye’s proposition means, on the one hand, accepting “The Heaven is Li” (天卽理), but on the other hand, reading Heavenly Emperor (上帝), that is, the personified Heaven from Li (理) ). In other words, Toegye’s words, “If you truly know that Li (理) is in all things and is always at work, you will know that the Heavenly Emperor (上帝) cannot leave even for a moment” derive the ubiquity of Heavenly Emperor (上帝) from the ubiquity of Li (理). This idea may have been possible because Toegye considered Heaven (天) as a more fundamental thing that encompasses Li (理).

The title of Cheonmyeongdo (天命圖) comes from the saying that, as can be seen from Zhuzi’s (朱子) interpretation of ‘Cheonmyeong’ (天命) in Chapter 1 of the doctrine of the mean (中庸), “Li (理) is given by Heaven’s Mandate (天命).” In the case of Toegye, he emphasized not the Heavenly Principle (天理) granted to human beings but the Heavenly Mandate (天命) that bestows it to human beings. In other words, in Toegye’s Heaven (天), the absoluteness of Heaven’s Mandate (天命) and the personality of the Heavenly Emperor (上帝) are emphasized in addition to the aspect of Zhuziological ‘the principle of creation‘ (生理). And ‘self-emptying’ (自虛) is requested as an attitude to accept the Heaven’s Mandate (天命) of the Heavenly Emperor (上帝).

The discussion so far can be summarized as follows. If the emptiness (虛心) is a state in which ‘the principle of creation’ (生理) of the mind (心) is active by eliminating desires and attachments, then ‘self-emptying’ (自虛) is a humble attitude to empty oneself in front of the Heavenly Emperor (上帝). While the former expresses the Zhuziological spirituality, the latter expresses the characteristics of the Toegyeological spirituality. Toegyehak (退溪學) adds or reinforces the spirituality of Heavenly mandate to the spirituality of Heavenly Li. This is the characteristic of Toegyehak (退溪學), which is different from Zhujiahak (朱子學), and this characteristic is being developed in earnest in Donghak (東學) at the end of the 19th century.

REFERENCES

I-ig, and An Jeongbog (ed.). Lijasueo (李子粹語). Translated by I Gwangho. Yemunseowon, 2010. 114.

Jang, Gigeun (Translated). Toegyejib (退溪集). Myeongmundang, 2003. 170.

Li, Donghan (Translated and edited). HoalInSimBang (活人心方). Gyoyuggwahagsa, 2011. 137.

Li, Eunseon. 한국생물영성의 신학 Hangug saengmul yeoseong-yeongseong-ui sinhag (Theology of Biological Women's Spirituality in Korea). Mosineunsalamdeul. 2011.

Li, Sang-eun. Toegyeui Saeng-aewa Hagmun (The Life and Study of Toegye). Yemunwonwon. 2011.

Mengzi Jizhu Daquan jìnxīn (shàng) (孟子集註) ｢盡心(上)｣.

Seong, Baeghyo (Translated). Xin-Jing-Fu-Zhu (心經附註). Jeontongmunhwayeonguhoe, 2010. 168.

Ziporyn, Brook. Ironies of Oneness and Difference: Coherence in Early Chinese Thought; Prolegomena to the Study of Li. State University of New York Press. 2012. 

_____________. Beyond Oneness and Difference: Li and Coherence in Chinese Buddhist Thought and Its Antecedents. State University of New York Press. 2014. 

알라딘: [전자책]사건의 철학 - 삶, 죽음, 운명 이정우

알라딘: [전자책] 사건의 철학

[eBook] 사건의 철학 - 삶, 죽음, 운명 

이정우 (지은이)그린비2018-06-21 

책소개

‘소운 이정우 저작집’의 2권 <사건의 철학>은 1999년에 출간한 <시뮬라크르의 시대>와 <삶, 죽음, 운명>을 합본하여 개정한 <사건의 철학>(2003년)을 다시 수정ㆍ보완하여 저작집으로 엮은 책이다. 오늘날을 한마디로 표현할 수 있는 시뮬라크르(혹은 사건)라는 개념을 이론적으로 정교화하고, 이 개념이 갖는 철학사적인 의미와 실천적인 맥락을 사유한다. 특히 이 책은 20세기 후반 사유혁명에 큰 공헌을 한 들뢰즈(『의미의 논리』)와 후기구조주의의 사유를 쉽게 이해할 수 있도록 구성되고 집필되었다.

목차

머리말(저작집에 부침) 5

1부 시뮬라크르의 시대

1강_ 생성과 구조 13

사건 13 l 형이상학사에서의 시뮬라크르 20 l 생성과 구조 24 l 구조주의를 넘어서 38

2강_ 시뮬라크르 59

플라톤과 가치 존재론 61 l 시뮬라크르를 사유하라 71 l 스토아학파와 시뮬라크르 80

3강_ 사건과 의미 98

세 가지 의미론 100 l 언표로 표현되는 순수사건 123 l 언표의 이론 131 l 현대 사유의 길 134

4강_ 계열화 141

계열화 142 l 우발점으로서의 사건 150 l 선험적 계열학 156 l 연접, 통접, 이접 160

5강_ 특이성 171

특이성 171 l 특이성과 사건 182 l 특이성과 문제 189 l 잠재성과 분화 197

6강_ 객관적 선험 207

객관적 선험의 장 208 l 정적 발생과 동적 발생 215 l 선험철학의 두 형태 223

7강_ 무-의미와 역-설 244

의미와 무-의미 244 l 독사와 파라-독사 250 l 탈주와 회귀 사이에서 259

2부 삶, 죽음, 운명

8강_ 표면 271

사건의 존재론 271 l 스토아 철학자들 281 l 익살의 철학 288 l 선(禪) 입문 300

9강_ 사건 312

자연과 인간 312 l 자연 인식과 삶 319 l 섭리, 운명, 인과 324 l 당신의 사건을 살아라 337

10강_ 운명 346

‘fatum’과 사건의 두 얼굴 346 l 운명의 얼굴들: 죽음, 균열, 몰락 358 l 행위와 깨달음 370

11강_ 시간 382

크뤼시포스의 시간론 382 l 크로노스와 아이온 402 l 시간의 미로 407

12강_ 긍정 414

모순과 불공가능성 416 l 이접의 긍정적 종합 426 l 최대한을 긍정하는 삶 443

ㆍ보론

1. 들뢰즈와 ‘meta- physica’의 귀환 454

2. 비판적 긍정의 사유 - 禪과 하이데거를 넘어서 505

참고문헌 543 l 개념 찾아보기 547 l 인명 찾아보기 550

접기

책속에서

“이 강의록은 이전에 ‘담론학’(discoursique)의 이름으로 제시한 ‘객관적 선험철학’을 존재론적으로 정교화하고자 시도되었다. 언어, 사유, 문화, 역사,……의 가능 근거로서의 ‘객관적 선험’을 언어철학, 담론사/문화사, 인식론적인 방식으로 논했거니와, 여기에서는 보다 존재론적으로 논의함으로써 객관적 선험의 ‘객관성’을 좀더 보완하고자 했다. 이 작업은 문화의 아래쪽으로 향해 자연/물질과 접하는 부분까지 내려갔을 때 발견하게 되는 ‘사건’ 개념을 실마리로 하고 있으며, ‘사건의 철학’을 통해서 객관적 선험철학의 의미는 보다 풍부해질 것으로 믿는다.” _‘머리말’ 중에서  접기

“지식인은 항상 두 얼굴을 가지고 있어야 한다. 앞에서 말한 소요의 얼굴과 투쟁의 얼굴이다. 한편으로 우주의 모든 것을 긍정하고 사랑하는 소요의 얼굴이 있어야 한다. 그러나 다른 한편으로 삶의 부조리와 모순에 저항해 싸우는 투쟁의 얼굴이 있어야 한다. 그런데 이 두 얼굴은 결코 쉽게 화합하지 않는다. 두 얼굴에는 영원히 화합되기 어려운 긴장이 존재한다. 때문에 이 두 얼굴 사이에서 어떻게 균형 있게 살아갈 것인가 하는 문제가 참으로 어렵고도 절실한 문제로 다가온다.”(451쪽)  접기

저자 및 역자소개

이정우 (지은이) 

1959년 충청북도 영동에서 태어났다. 서울대학교에서 공학, 미학, 철학을 공부했으며, 아리스토텔레스 연구로 석사학위를, 미셸 푸코 연구로 박사학위를 받았다. 1995~98년 서강대학교 철학과 교수, 2000~7년 철학아카데미 원장, 2009~11년 어시스트윤리경영연구소 소장을 역임했다. 

현재는 소운서원 원장(2008~), 경희사이버대학교 교수(2012~)로 활동하고 있다.

소운의 사유는 ‘전통, 근대, 탈근대’를 화두로 한 보편적인 세계철학사의 서술, ‘시간, 생명, 사건’ 등의 개념을 중심으로 한 생성존재론의 구축, 그리고 ‘... 더보기

최근작 : <세계철학사 3>,<파라-독사의 사유>,<시간의 지도리에 서서> … 총 83종 (모두보기)

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출판사 제공 책소개

시대의 물음에 도전해 온 철학자의 사유 기록!

-소운 이정우의 사유를 집대성한 저작집 1차분(1, 2, 3권) 출간

오랜 기간 동안 인문학의 대중화에 힘써 온 철학자 이정우의 사유를 저작집의 형태로 묶어 펴냈다. 1994년부터 1999년 사이에 출간했던 『담론의 공간』과 『가로지르기』, 『시뮬라크르의 시대』와 『삶, 죽음, 운명』, 『인간의 얼굴』을 각각 『객관적 선험철학 시론』, 『사건의 철학』, 『전통, 근대, 탈근대』라는 제목으로 변경하고, 본문 내용을 수정·보완한 것이다. 흩어지고 절판된 그의 철학적 사유를 다시 모음으로써 그리스 철학, 르네상스 철학, 고전주의 철학, 근대 자연과학, 그리고 구조주의와 푸코?들뢰즈 이후까지 쉼 없이 지속되고 있는 그의 사유 여정을 들여다보고자 한다.

소운 이정우는 일찍이 소속 대학뿐 아니라 여러 공간에서 대중 강연을 벌여 왔고, 2000년에는 철학아카데미를 창설하며 본격적으로 철학을 일반 대중에게 소개하는 일을 해왔다. 그리고 현재는 2011년 3월에 문을 연 시민철학대학 파이데이아(http://www.paideia21.org)의 학장으로 활동하면서 대학이라는 제도권에 얽매이지 않고, 또 동·서양 철학과 인문·자연과학 등을 가리지 않고 인문학 전반을 대중들과 함께 호흡하는 데 열성을 다하고 있다. 이번에 편찬하는 저작집은 이러한 그의 인문학적 활동과 맺고 있는 그의 철학적 사유의 특징을, 즉 사변적 형태로만 머물러 있지 않고 현실의 장을 바탕으로 이루어지는 담론적 실천으로서의 특징을 잘 드러내 줄 것이다.

2권_철학사에서 소외된 ‘사건’의 철학 깊이 읽기

‘소운 이정우 저작집’의 2권 『사건의 철학』은 1999년에 출간한 『시뮬라크르의 시대』와 『삶, 죽음, 운명』을 합본하여 개정한 『사건의 철학』(2003년)을 다시 수정ㆍ보완하여 저작집으로 엮은 책이다. 오늘날을 한마디로 표현할 수 있는 시뮬라크르(혹은 사건)라는 개념을 이론적으로 정교화하고, 이 개념이 갖는 철학사적인 의미와 실천적인 맥락을 사유한다. 특히 이 책은 20세기 후반 사유혁명에 큰 공헌을 한 들뢰즈(『의미의 논리』)와 후기구조주의의 사유를 쉽게 이해할 수 있도록 구성되고 집필되었다.

ㆍ사건이란 무엇인가?

철학에서 말하는 ‘사건’이란 순간적인 존재이다. 예컨대 운동장에 깃발이 서 있고 바람이 불었다. 바람이 불어 깃발이 흔들렸다. 그리고 바람이 그쳐 이제 깃발은 흔들리지 않는다. 이때 모든 사물은 그대로인 상태이지만, ‘흔들림’은 순간적으로 나타났다 사라졌다. 이런 순간적으로만 존재하는 것, 그럼에도 인간 삶에 있어서 매우 중요한 것, 그것이 바로 사건이다. ‘A나 B’가 아니라 ‘A에서 B로’ 넘어가는 짧은 시간 속에서 우발적으로 일어난 것. 이런 시뮬라크르(순간적인 것, 이미지, 환영)를 사유하는 것이 현대철학의 핵심 과제 중 하나가 되었다.

플라톤 이래의 철학사가 움직이지 않는 사물의 철학을, 고정된 실체를, 본질=이데아를 사유해 왔다면, 사건의 철학은 순간적인 것, 시뮬라크르를 사유한다. 바람에 의한 깃발의 흔들림, 누군가의 얼굴에 나타난 표정, 한 장소의 일정한 분위기, 순간적으로 생겨나 우리의 마음에 파문을 일으키고는 허공으로 사라지는 말, 빛의 각도에 따라 달라지는 색 등 ‘사건’이 존재한다. 본질철학에서 탁자가 네모나다고 말한다면 사건철학은 자세히 보면 네모나지 않다고 말하며, 본질철학에서 탁자가 녹색이라고 말한다면 사건철학은 빛에 따라 녹색 아닌 다른 색으로 보인다고 말한다. 현실의 우리 삶에서 중요한 것도 역시 ‘사건’이다. 스포츠나 드라마 속의 반전과 같은 사건을 인간은 일부러라도 만들고 즐기고 싶어 하며, 대학이나 입사시험에 ‘합격’하고 발표되는 순간과 같이 결정적 변화를 맞이하는 일을 경험한다. 이 책은 이렇게 (들뢰즈를 비롯한 후기구조주의 사유 성과를 이어받아) ‘사건’을 철학사에서 중요한 개념으로 위치시킨다.

ㆍ세계를 긍정하는 실천철학

‘사건의 존재론’과 함께 이 책은 ‘사건의 윤리학’을 다룬다. 특히 실천적 맥락에서 지은이가 강조하는 ‘소요의 길’과 ‘저항의 길’ 중 이 책은 ‘소요의 길’에 초점을 맞춰 다룬다. 삶, 죽음, 운명을 어떻게 긍정하고 사랑할 것인가를 논하는 것이다. 이를 위해 스토아 철학과 선불교를 현대 사유의 접점에서 새롭게 모색해 보고, 근대적 주체의 한계를 넘어서는 긍정의 철학을 제시한다.

사건은 우리‘에 의해’ 발생하는 것이 아니라 우리‘에게서’ 발생한다. 마치 우리가 운명에 매인 존재인 듯하지만, 그러나 스토아적 숙명론은 오히려 이런 사건을 피하지 않고 맞이하는 것, 용기 있게 사건에 부딪치면서 살아가는 것, 그러나 그 사건이 자신에게 가져다주는 고통과 불행을 담담하게 맞이할 수 있는 것을 의미한다. 사건을 피하는 것도 아니고, 한탄하는 것도 아니다. 사건을 맞이하면서, 겪으면서, 그것에 초연하는 것이다. 마치 불교에서 말하는 평상심, 즉 ‘깨달음이 깃든 일상’을 긍정하는 것과도 같다. 현실에만 머무는 것도 아니고 현실을 부정하는 것도 아닌, 현실을 포함한 수많은 차원들을 긍정하는 것이다. 소요의 길은 이렇듯 운명에 몸을 내맡기거나 일상을 단순히 벗어나는 것이 아니라 일상의 여러 차원을 긍정하는 태도이다. 세계 내지는 우주를 긍정하는 삶(다만 이 길은 ‘저항의 길’에 의해 보완되어야 한다). 이 책은 1권에서 제시한 ‘객관적 선험’의 추상적 구조를 사건 개념을 통해 구체화하는 한편 이렇게 실천적 맥락에서 현대인이 나아갈 방향을 모색한 시도이다. 접기

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공감순 

     

과거 인터뷰에서 저자가 자신의 책 ‘시뮬라크르의 시대‘를 혹평했던 기억이 난다. 그럼에도 사건론과 의미론을 이처럼 알기 쉽게 소개하는 책은 찾아보기 힘들다.  구매

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