2022/01/22

You and Your Profile: Identity After Authenticity eBook : Moeller, Hans-Georg, D'Ambrosio, Paul J.: Amazon.com.au: Books


You and Your Profile: Identity After Authenticity by [Hans-Georg Moeller, Paul J. D'Ambrosio]

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by Hans-Georg Moeller (Author), Paul J. D'Ambrosio (Author) Format: Kindle Edition


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More and more, we present ourselves and encounter others through profiles. A profile shows us not as we are seen directly but how we are perceived by a broader public. As we observe how others observe us, we calibrate our self-presentation accordingly. Profile-based identity is evident everywhere from pop culture to politics, marketing to morality. But all too often critics simply denounce this alleged superficiality in defense of some supposedly pure ideal of authentic or sincere expression.

This book argues that the profile marks an epochal shift in our concept of identity and demonstrates why that matters. You and Your Profile blends social theory, philosophy, and cultural critique to unfold an exploration of the way we have come to experience the world. Instead of polemicizing against the profile, Hans-Georg Moeller and Paul J. D’Ambrosio outline how it works, how we readily apply it in our daily lives, and how it shapes our values—personally, economically, and ethically. They develop a practical vocabulary of life in the digital age. Informed by the Daoist tradition, they suggest strategies for handling the pressure of social media by distancing oneself from one’s public face. A deft and wide-ranging consideration of our era’s identity crisis, this book provides vital clues on how to stay sane in a time of proliferating profiles.
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303 pages
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Review
You and Your Profile is a truly wonderful book that provides a penetrating exploration of today's conceptions of identity. This beautiful work offers powerful insights on the contemporary condition as well as a moving way to think about identity formation.--Michael Puett, coauthor of The Path: What Chinese Philosophers Can Teach Us About the Good Life

In this illuminating, inventive work of philosophy and social theory, Hans-Georg Moeller and Paul J. D'Ambrosio argue that identity today is less about authenticity (being true to oneself) or sincerity (fulfilling one's roles) than a ceaseless project of curating the profiles by which others see us. Profilicity--the work of winning views, likes, ratings, and followers--has displaced authenticity. Drawing artfully upon Daoist philosophy, German social theory, and astute observations of popular culture, You and Your Profile offers a novel, provocative account of identity for the social media age.--Michael J. Sandel, author of The Tyranny of Merit: What's Become of the Common Good?

There can be no doubt that questions of identity, authenticity, and character take on a completely new meaning in the digital age of social media. Moeller and D'Ambrosio's startling book provides fascinating insights into the global fabrication of a new conception of the self.--Hartmut Rosa, author of Social Acceleration: A New Theory of Modernity

What is your profile on social media? More likely, you manage several. Read Moeller and D'Ambrosio for insightful observations about the new problem of curating identity. In contrast to pre-modern sincerity aligning self to external role and modernity's problem of authenticity as expression of the 'true self, ' they give us profilicity.--David Stark, author of The Performance Complex: Competition and Competitions in Social Life --This text refers to the hardcover edition.
About the Author
Hans-Georg Moeller is a professor of philosophy at the University of Macau. His Columbia University Press books include The Philosophy of the Daodejing (2006) and The Moral Fool: A Case for Amorality (2009).

Paul J. D'Ambrosio is a fellow at the Institute of Modern Chinese Thought and Culture and associate professor of Chinese philosophy and dean of the Center for Intercultural Research at East China Normal University in Shanghai. He is the coauthor, with Hans-Georg Moeller, of Genuine Pretending: On the Philosophy of the Zhuangzi (Columbia, 2017). --This text refers to the hardcover edition.

Review


You and Your Profile is a truly wonderful book that provides a penetrating exploration of today's conceptions of identity. This beautiful work offers powerful insights on the contemporary condition as well as a moving way to think about identity formation.-- " Michael Puett, coauthor of The Path: What Chinese Philosophers Can Teach Us about the Good Life" --This text refers to the audioCD edition.

ASIN ‏ : ‎ B08MWVP65K
Publisher ‏ : ‎ Columbia University Press (25 May 2021)

Customer Reviews:
4.7 out of 5 stars 4 ratings




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Nasia
5.0 out of 5 stars Interesting perspectiveReviewed in the United Kingdom on 15 August 2021
Verified Purchase
Like how it looks at authenticity and online identity in a critical way, drawing on examples, philosophy and studies instead of expounding the empty platitudes one might expect on a topic like this!

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Lukas
5.0 out of 5 stars A very interesting and insightful formulation of identity - with useful adviceReviewed in Canada on 18 July 2021
Verified Purchase
I appreciated this book immensely. I enjoyed the interweaving of contemporary and historical examples, concerns, ideas, and formulations - espoused in a sometimes very witty way. In combination with my notes, I look forward to reviewing the final two chapters a few more times in the near and distant future to gain as much of an understanding of "genuine pretending" as I think I can.
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APublicName
5.0 out of 5 stars Thinking of identity differentlyReviewed in the United States on 9 November 2021
Verified Purchase
I'm rating it five stars because finishing this book feels like the end (or at least a major milestone) of a journey I've been on ever since I stumbled upon Hans-Georg Moeller's and co.'s YouTube channel. The ideas presented and their implications for the real world are mind blowing to me. This book does a great job of explaining those ideas in more detail, presenting a thought provoking perspective on the history of identity(which is something I didn't even know was a thing) and making me feel more at ease with the brand new world the internet is curating. Can't wait to see what these philosophers come up with next.
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===


You and Your Profile: Identity After Authenticity

 4.45  ·   Rating details ·  47 ratings  ·  11 reviews
More and more, we present ourselves and encounter others through profiles. A profile shows us not as we are seen directly but how we are perceived by a broader public. As we observe how others observe us, we calibrate our self-presentation accordingly. Profile-based identity is evident everywhere from pop culture to politics, marketing to morality. But all too often critics simply denounce this alleged superficiality in defense of some supposedly pure ideal of authentic or sincere expression.

This book argues that the profile marks an epochal shift in our concept of identity and demonstrates why that matters. You and Your Profile blends social theory, philosophy, and cultural critique to unfold an exploration of the way we have come to experience the world. Instead of polemicizing against the profile, Hans-Georg Moeller and Paul J. D'Ambrosio outline how it works, how we readily apply it in our daily lives, and how it shapes our values--personally, economically, and ethically. They develop a practical vocabulary of life in the digital age. Informed by the Daoist tradition, they suggest strategies for handling the pressure of social media by distancing oneself from one's public face. A deft and wide-ranging consideration of our era's identity crisis, this book provides vital clues on how to stay sane in a time of proliferating profiles.
 (less)
Hardcover312 pages
Published May 25th 2021 by Columbia University Press (first published May 4th 2021)


Jeff Finley
I enjoyed this brainy deep dive on the phenomenon of identity in the age of social media. I haven't seen this much nuance on the topic, and I really appreciate it. However, it doesn't tackle the issue of the soul or how all this "identity" stuff are just games of the ego. How our egos will even turn authenticity into an identity which then must be fed and maintained. Social media has accelerated and amplified this phenomenon, encouraging ordinary people to think of themselves as personal brands that now have to do public relations and image management.

For me, I grew increasingly disillusioned with social media and the behaviors it encourages so I deleted my accounts after more than a decade of personal brand building and online business. It sucks to be "off the grid" so to speak, but it's refreshing to live my life without worrying about how I will present it to others. That "second order observation" thing the author speaks of.

I was hoping this book might help me feel better about my discomfort with authenticity vs managing different online profiles, but not really. I mean, at least I can recognize more that what you post online doesn't have to be authentic - but I have a hard time lying or being dishonest. But if I could adopt a more "genuine pretending" attitude, perhaps I could do it. Heck, even writing this review is exhausting because I want to make sure I say how I feel and it's communicated well enough for this "general other" reader to get it.

I've thought about deleting this review entirely because it's taken me a lot of time to gather my thoughts and put them into words, but I also want to contribute and I love reading other people's reviews of stuff. I enjoy hearing what other people have to say... the discussion... even though it's not a real discussion, it's the closest I can get. It's not like I can talk about this book with my IRL friends who haven't read it. So I'll need to write this review to put myself "out there" to be seen and accept the fact that it might be disjointed or incoherent, or not perfectly communicate the essence of how I "authentically" feel about this book. It's only a sliver of my opinion. Which if this was a real conversation, my presence and "beingness" would also be there, my face, my enthusiasm, the back and forth banter, etc. But now, this is just another review to be consumed in a non-linear fashion - that could be read years from my actual writing of it.

Anyway, I've said enough. You get the gist!

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Christopher Kane
Jul 17, 2021rated it it was amazing
Shelves: identity
I am genuinely pretending to support this book, mostly based on its content.
Bill West
Jun 28, 2021rated it really liked it  ·  review of another edition
Very accessible and well-organized; questions in my notes were often addressed in the following section.

Interesting thesis that casts identity as a sort of technology, "profilicity" being the latest stage in its evolution, where we build identity to "be seen being seen" with an obligation to regularly invest in and tend to our curated portfolio of disparate personas. Builds on prior work that describes the mechanics and ethics of prior "sincerity" and authenticity identity regimes and makes a case for viewing them all with a Daoist-inspired detachment rather than becoming overinvested in them at the cost of our sanity - on their view, all methods of identity formation have failure modes.

Raised many more questions that are hinted at but are out of scope: what are the hard psychological limits run up against when maintaining a profilitic identity? Is the call for a return to a sincerity the warning sign for a hard and potentially devastating reaction? It's hard to see how we could turn back the clock on the advent of profilicity without burning down all the components of the modern world that gave rise to it in the first place. What concrete predictions does this model make, or how does it resolve apparent paradoxes in current views on identity? (This last question is addressed somewhat in Moeller's YouTube videos that try to bring these ideas to bear against other specific social and cultural phenomena such as so-called Wokeism, (somewhat awkwardly) BreadTube personality curation, selfie culture, etc.

I generally don't read this sort of philosophy and while I'm not totally sold on it long term I really enjoyed learning about conceptions of identity and considering that my preferred mode (authenticity) has its own flaws, and I'm open to the idea that profilicity is not especially bad, and in fact has the potential to stabilize increasingly plural societies by providing the flexibility of persona switching that prior modes of identity can't abide.
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David Walsh
Sep 13, 2021rated it really liked it
Second book I've read from HGM. Quite interesting, but not as readily apparent as "important" compared with the Moral Fool (at least to my evaluation of importance). There is a huge amount of conceptual ground covered, the largest part being the discourse on profilicity. I think maybe the cohesiveness of the narrative suffers due to the breadth.

So, here I am posting this review on Goodreads, and cross posting to Facebook. In this way I can be seen as having read this book, and formulated some salient opinions. Likewise, by referencing this I am seen to acknowledge the purpose of this review. 
(less)
mucksailor
Dec 25, 2021rated it it was ok
HAVE NOT READ

preliminary notes based on the author's youtube:

-why is the influence of social media validation feedback loops through reddit karma and the like any more or less pernicious than more prosaic forms of influence and manipulation found in the past? It's not like people *don't* wear masks in public. They do, if less than they have historically. I'm thoroughly unconvinced "profilicity" is a useful narrative here.

-I recall some empirical literature which found that people are generally more authentic online, which is an interesting counterpoint to this. What the author is describing may just be the rise of networking culture and brand management, which is, to say the least, very contingent, like all things.

-I'm admittedly sensitive to stuff like this which is, even implicitly, cynical about social media. I've made several great friends over the internet who I have never met in real life, and I still have several friends in "real" life. It never seemed meaningfully distinct. I spoke in electrons instead of sound waves.

-Mostly unrelated to the book but I'm skeptical of this metanarrative of sincerity -> authenticity, even leaving out the hypothesized profilicity. Like so many things that we think originated in the enlightenment it probably has plenty historical parallels that go disregarded. I'm reminded here of anthropological lit which often undermines modernist metanarratives about the progress of history by showing that past societies are often shockingly similar to ours.
 (less)
Yossarian
Nov 08, 2021rated it it was amazing  ·  review of another edition
Thinking of identity differently

I'm rating it five stars because finishing this book feels like the end (or at least a major milestone) of a journey I've been on ever since I stumbled upon Hans-Georg Moeller's and co.'s YouTube channel. The ideas presented and their implications for the real world are mind blowing to me. This book does a great job of explaining those ideas in more detail, presenting a thought provoking perspective on the history of identity(which is something I didn't even know was a thing) and making me feel more at ease with the brand new world the internet is curating. Can't wait to see what these philosophers come up with next.
 (less)
Anatolii Belikov
Dec 26, 2021rated it it was amazing  ·  review of another edition
I’m genuinely pretending that I’m interested in writing this reviews, cause it might benefit my social profile here.

Jokes aside, probably the most important book that I’ve read this year. Kinda helped me to establish my relationship to different modes of my life and especially to madness online. Though, it’s not a self help book or something. It’s a solid academic piece but written in a very accessible manner, which I appreciate a lot. Authors of this book also have a good YouTube channel.
Oskar Knutsen Brennhagen
Jun 20, 2021rated it really liked it
Highly recommended for anyone interested in the question of identity.
Misha Serdiuk
Oct 06, 2021rated it it was amazing
Very timely work on how the identity is constructed, how it differs now and how should we live around it.
Diana
Oct 13, 2021rated it it was amazing
Quite excellent and accessible even to those yet to be initiated in philosphy and its terminology.
Adam
Jul 17, 2021rated it it was amazing
The book provides an excellent and in depth analysis of identity construction, and the various technologies we employ to do so. It also gives a good account of first and second order observation, explores patterns that can be observed in past and present society.

Highly recommended.

.

The Mutual Cultivation of Self and Things by Yang Guorong, Hans-Georg Moeller - Ebook | Scribd

The Mutual Cultivation of Self and Things by Yang Guorong, Hans-Georg Moeller - Ebook | Scribd



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The Mutual Cultivation of Self and Things: A Contemporary Chinese Philosophy of the Meaning of Being


By Yang Guorong and Hans-Georg Moeller
582 pages
18 hours

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Description


Yang Guorong is one of the most prominent Chinese philosophers working today and is best known for using the full range of Chinese philosophical resources in connection with the thought of Kant, Hegel, Marx, and Heidegger. In The Mutual Cultivation of Self and Things, Yang grapples with the philosophical problem of how the complexly interwoven nature of things and being relates to human nature, values, affairs, and facts, and ultimately creates a world of meaning. Yang outlines how humans might live more fully integrated lives on philosophical, religious, cultural, aesthetic, and material planes. This first English translation introduces current, influential work from China to readers worldwide.

한스 게오르그 묄러 : 네이버 블로그 Confucian “Negative Ethics” for a Global World?-Why Not?!

한스 게오르그 묄러 : 네이버 블로그


나의 노자 독서기

한스 게오르그 묄러

노바당

2013. 11. 29. 16:28
이웃추가
본문 기타 기능


 The Philosophy of the Daodejing

Hans-Georg Moeller






For centuries, the ancient Chinese philosophical text the Daodejing (Tao Te Ching) has fascinated and frustrated its readers. While it offers a wealth of rich philosophical insights concerning the cultivation of one's body and attaining one's proper place within nature and the cosmos, its teachings and structure can be enigmatic and obscure.

Hans-Georg Moeller presents a clear and coherent description and analysis of this vaguely understood Chinese classic. He explores the recurring images and ideas that shape the work and offers a variety of useful approaches to understanding and appreciating this canonical text. Moeller expounds on the core philosophical issues addressed in the Daodejing, clarifying such crucial concepts as Yin and Yang and Dao and De. He explains its teachings on a variety of subjects, including sexuality, ethics, desire, cosmology, human nature, the emotions, time, death, and the death penalty. The Daodejing also offers a distinctive ideal of social order and political leadership and presents a philosophy of war and peace.

An illuminating exploration, The Daodejing is an interesting foil to the philosophical outlook of Western humanism and contains surprising parallels between its teachings and nontraditional contemporary philosophies.About the Author

Hans-Georg Moeller is associate professor of philosophy at Brock University in St. Catharines, Canada. He is the author of three other books on Daoism, including Daoism Explained: From the Dream of the Butterfly to the Fishnet Allegory.


------------------------------------------------------------------

INTERVIEW WITH HANS-GEORG MOELLER, AUTHOR OF THE PHILOSOPHY OF THE DAODEJING


COLUMBIA UNIVERSITY PRESS


In The Philosophy of the Daodejing Hans-Georg Moeller presents a clear and coherent description and analysis of this vaguely understood Chinese classic. In this interview he compares it to other religious texts and discusses different ways or reading and interpreting the text.

Q: When it comes to weighty philosophical works, how does the Daodejing rate?

Hans-Georg Moeller: It can be compared with the Bible, the Koran, Plato's works, etc.—it's definitely up there—it is a source of "ancient wisdom" and, moreover, a key to understanding Chinese civilization and culture today. As a "world classic" its relevance is, however, not limited to a specific time and place—it addresses topics that are of global importance. The Daodejing allows, for instance, for astonishingly fresh perspectives on perennial "existential" issues such as life and death, sex, and human emotions, but also on such "hot" social topics as war, the death penalty, and even the new media such as the Internet.


Q: This seems pretty broad.

HGM: That's because it is. The main stratagem advocated in the Daodejing is the maxim of wu wei or non-interference. This means that by active intervention one normally causes more unforeseeable problems than one initially intended to solve. The situation in Iraq is an obvious example. An "activist" approach to government, policies, and war, leads to an expenditure of energies and resources and weakens rather than strengthens the position of the aggressor. It is far better to deal with threats and emerging disorder by evasion and concentration of one's own strengths and energies.

Q: So this seems like the Daodejing would support isolationism?

HGM: Well, the term "isolationism" is probably too negative. The Daodejing presents a political scenario in which small communities live peacefully side by side without any intention to interfere in their neighbor's affairs. That seems not to be so different from the cosmopolitan ideal that the country I live in, Canada, likes to have of itself. First and foremost, the Daodejing is a book on preserving peace, social order, and sustainable success. This can be applied not only to politics and war, but also to other social and personal issues. It advises the leader to let things evolve "naturally" rather than attempting to force them. In personal life, for instance regarding sexual and emotional activity, it is concerned with how to preserve one's energies and to stay healthy. A healthy lifestyle is one that avoids friction—both physically and mentally. Being the chair of a university department, I came to appreciate how difficult and important a task it is. I personally like the line about the problem of deeming things "fortunate" or "unfortunate" in chapter 58 of the Daodejing. A Daoist story about "the old man at the fort" (that I discuss in my book) explains this very well: A man loses his horse and people say: "Oh, how unlucky you are." He says: "I don't know if this is unlucky or not." Later the horse comes back with a whole herd of fine horses and people say: "Oh, how lucky you are." He says "I don't know if this is lucky or not" and a few days later his son breaks his legs when falling off of one of the new horses. The story goes on with an additional twist. In fact, we all too easily get excited and lose our emotional calm simply because we prematurely judge things to be fortunate or unfortunate—and vainly try to act on them rather then letting things run their "natural" course.

Q: The Daodejing seems quite exotic when you compare it to some of our "Western" sensibilities.

HGM: Sometimes, I feel like there is hardly anything exotic anymore in our globalized world, but the Daodejing introduces valuable alternatives to "Western" modes of thinking that are becoming increasingly relevant in a "postmodern" and "post-colonial" society. The Daodejing does not resist globalization. In fact, when a "postmodernist" turns towards plurality and away from being concerned with "essences," that is quite Daoist in nature. Daoism does not advocate a specific belief or ideology and is quite adaptable to any culture, time, or activity. It is certainly non-fundamentalist in nature and thus more suitable to a globalized world than any exclusive religion or missionary political belief.

Q: How does Daoism differ from Western religions?

HGM: The Daodejing is not concerned with anything "beyond" or "transcendent" such as a God or "absolute" values such as truth, the good, etc. Unlike many Western philosophies and religions, Chinese philosophy and Daoism were not so much concerned with finding out what was "true" but with finding out how to act effectively and efficiently so that order in society can be established and that one can lead a healthy and content life. Daoism is thoroughly "this-worldly." There is no external creator or force, the world is rather a self-generating and self-regenerating (autopoietic) process. For the Daodejing, the world is an ongoing process of reproduction—and it does not ask the question if the chicken or the egg came first. This is perhaps the most striking "metaphysical" difference between Daoism and dominating Western philosophies and religions. Another difference is the value it ascribes to the human species. Christianity, for instance, believes that the human being is the crown of creation and was created as the image of God. In a secularized form, the Enlightenment has preserved the humanist essence of Christianity: it is commonly held that human beings have an ultimate value in themselves, have free will, and can creatively shape a humane society and the world. The Daodejing, however, sees the human world as embedded in a larger nature or cosmos and does not single out some specific human nature. In this respect, it is quite similar to contemporary "deep ecology." Humans are not essentially different from everything else that comes into being and perishes. Daoism looks at ethics, politics, and even sexuality from a non-anthropocentric perspective. There are no specific human values. Good is rather that which preserves life and not only human life but all life: plants and animals, and everything else included. The most important aspect of social order is that it does not disturb the natural order. Even sexuality is free of any specific human values (like "love," "sin," "satisfaction," or "erotics"). It is rather the way of nature—and by no means only of humans—to procreate itself. The Daodejing is also opposed to the dominating political view that government can or should be "by, of, and for the people." The presently living people are only a relatively minor factor in the world as a whole. A good government should also take into account those who have no voice or vote: children and future generations, for instance, and all the non-human forms of life. From a Daoist perspective, democracy, as it is presently practiced, is by no means an all-inclusive form of government. The contemporary American philosopher Richard Rorty makes a not so un-Daoist point when he advocates an expansion of solidarity that extends beyond those who presently have voting rights. It is now often held that we live in a post-humanist world. If so, then the non-humanism of Daoism gains a new and astonishing relevance in our times. China, the place where the Daodejing comes from, is a fascinating country and in many respects an alternative to Western civilization. It has undergone an incredible development and is the newly emerging world power. Just as China has immensely gained in political and economic relevance so will its philosophies gain in intellectual relevance. The age of "Westernization" may be followed by an age of "Chinaization"—and Daoism may be well part of this.

Q: Is that so? What kind of changes should we be expecting?

HGM: For starters, humans are not at the center of the world. The Daodejing confronts us with a non-humanist view of the world, particularly when it comes to ethics, politics, and nature. It is often in striking opposition to commonly held beliefs in the West about ourselves and the world. Perhaps our humanist values are too good to be true. Perhaps our humanist ethics of "intervention" does actually more harm than good. Perhaps our self-aggrandizing notions of "democratic" politics do not correspond to the facts. Perhaps our human-centered view of nature prevents us from adequately living with it. These are things that we would have to consider and should probably be considering right now.

Q: Then, we should all go out and pick up a copy of the Daodejing?

HGM: Yes, but you should pick up a copy of my book as well. The Daodejing is read a lot and often translated, but seldom understood. It remains "mysterious" to many readers because it consists of very dense and terse poetry. This poetic and cryptic style is reminiscent of divination formulae, proverbs, riddles, and religious and philosophical aphorisms. One needs to understand Chinese culture and philosophy to put it into context and make sense of it. My book makes the Daodejing accessible and relates it to current social and philosophical issues. When the Daodejing says, for instance "It is upon bad luck that good luck depends. It is on good luck that bad luck depends." Who knows where it ends? Then, it helps a lot if you put these lines in the context of the story of "the old man and the fort" that I mentioned before. This in turn allows you to read the short saying as a defense of equanimity and to connect it with problems in life that everyone faces even today. Another reason why the Daodejing is difficult to read on its own is its complicated history. It was compiled from traditional oral sources over a long period of time, and it doesn't have an identifiable time and place of origin or an identifiable author. It is, in a sense, a "hypertext" like the Internet because many non-identifiable people or sources contributed to it, it changed continuously, and it was not written in a linear, sequential manner; therefore, one needs a different reading strategy, a different hermeneutics than with "normal" books.

Q: How do you unlock the Daodejing?

HGM: I go into the imagery of the book (the root, the wheel, water, etc.) and explain their philosophical significance. The image of the wheel, for instance, consisting of the "full" spokes circling around an "empty" hub, illustrates how a scenario works best, namely when it is organized around an inactive, non-interfering center. On the basis of this image you can decipher many other images, such as the bellows, the valley, etc. which are also based on central emptiness and surrounding fullness. I treat the images that connect the chapters of the book like "links" that connect the websites of the Internet. One cannot really make sense of the Daodejing if one reads it chapter by chapter, one after the other, from beginning to end. Now that we have the Internet we are getting more used to "non-traditional" ways of reading. As with the Internet, when reading the Daodejing, one has to be flexible and to be able to jump from "site to site," i.e. from image to image, from metaphor to metaphor. This is a new approach and I show in my book how the lines and verses of the Daodejing are interconnected and often closely related in meaning. In this way, I read the book as a philosophical treatise on how to do things well and be successful in politics, in personal life, and in living within nature.

최고번역본을 찾아서, 노자의 <도덕경>/ 김시천 : 노바당 블로그

최고번역본을 찾아서, 노자의 <도덕경>/ 김시천 : 네이버 블로그

최고번역본을 찾아서, 노자의 <도덕경>/ 김시천

노바당

2009. 3. 20. 10:16
이웃추가
본문 기타 기능


+ 고전번역비평: 최고번역본을 찾아서, 노자의『도덕경』


인문학의 향기 / 2006년 03월 04일 김시천 호서대

‘노자’ 혹은 ‘도덕경’ 번역비평을 위해 관련 번역서들을 책상 위에 모아 놓았다. 열권이 훨씬 넘는 분량이었다. 지난 십여 년간 학술적 토대가 있다고 판단이 된 것들만 모았는데도 상황이 이러하다.

일반적으로 널리 읽히는 ‘노자’, 백서본 ‘노자’, 초간본 ‘노자’, 게다가 왕필의 ‘노자’가 있고 하상공의 ‘노자’가 있으며 초횡의 ‘노자익’과 같은 것도 있다. 다석 유영모나 씨알 함석헌의 것이 있는가 하면, 서양철학자인 김형효의 것도 있다. 어느 누구라도 이같은 상황에서 ‘노자’ 번역서의 비평을 쓴다는 건 헤겔의 ‘정신현상학’이나 공자의 ‘논어’ 번역에 대해 쓰는 것과는 다를 수밖에 없음을 알 수 있다.

우리말 ‘노자’의 전범, 함석헌과 김용욕

‘노자’의 문장은 짧고 간결한 운문형식이다. 게다가 고유명사는 거의 찾아볼 수 없는 경구 형식이며, 일반적이고 축약적인 표현을 금과옥조로 여긴 사람들이 만들어낸 문헌이다. 달리 말하면, ‘노자’의 주석자나 번역자가 어떤 ‘맥락’을 갖고 들어가는가에 따라 전혀 다른 문헌이 될 수 있는 것이다. 우리가 하상공의 ‘노자’와 왕필의 ‘노자’를 사상적으로 비교할 순 있어도, 하상공 ‘노자’ 번역과 왕필 ‘노자’ 번역을 비교할 수 없는 까닭이 여기에 있다. 양자는 별개의 것이기 때문이다. 따라서 필자는 차선책으로 우리시대 ‘노자’ 읽기의 특징을 드러내는 몇 가지 번역서를 중심으로 ‘노자’ 번역을 비평하고자 한다. 달리 말하면, 천의 얼굴을 가진 ‘노자’ 가운데 우리시대의 ‘노자’ 인식에 커다란 영향을 미친 번역서들을 중심으로 살피겠다는 것이다.


‘노자’ 번역에서 현대 한국인이라면 누구나 읽을 수 있는 가독성을 지닌 것으로 학문적 토대를 갖춘 번역서로는 무엇보다 김용옥의 ‘길과 얻음’(1989)을 꼽을 수 있다. 간결하고 함축적인 번역, 주석서에 대한 일관된 해석을 바탕으로 한 깔끔한 우리말 완역의 최초 사례다. 이 책은 특히 ‘노자’의 가장 핵심개념인 ‘道’와 ‘德’을 ‘길’과 ‘얻음’이라 번역함으로써 우리말화의 공로가 크다고 할 수 있다. 함석헌의 ‘노자’가 단행본으로 출간되지 않은 것은 필자로선 무척 아쉬운 점이다.


하지만 엄밀히 말하면 그것은 함석헌의 것이라 해야 맞다. 함석헌은 ‘노자’ 제1장의 첫 구절을 “길 길 할 수 있으면 늘 길 아니요”라고 번역함으로써 한자개념을 우리말로 풀어 ‘노자’를 이해하는 것도 가능함을 보여줬다. 물론 그에게 영향을 준 유영모의 것도 있으나, 유영모의 ‘노자’를 쉽게 읽을 수 있는 독자는 거의 없을 것이다. 게다가 함석헌과 김용옥은 ‘노자’를 기독교와 과학이라는 두 요소를 의식적으로 개입시키면서 번역했다는 점에서도 유사하다. 다만 함석헌의 번역이 화해적이라면 김용옥은 긴장적이라는 점에 큰 차이가 있다.

깔끔한 한글표현이 장점인 김용옥의 번역 ‘여섯째 가름’(6장)은 “골의 하느님은 죽지 않는다. 이를 일컬어 가믈한 암컷이라 한다. 가믈한 암컷의 아랫문은 바로 하늘과 땅의 뿌리라 한다”고 돼있는데, 함석헌은 이를 “골짜기 검은 아니 죽어 그 이름이 까만 암컷 까만 암컷의 문이 하늘 땅의 뿌리”라고 옮긴다. 이를 보면 김용옥의 ‘노자’는 함석헌의 해석을 계승하면서 나름의 시각에서 다듬은 것으로 봐도 무리가 없다. 다만 ‘골의 하느님’은 분명 문제 있는 번역어다. ‘노자’의 ‘神’과 현대우리말 ‘하느님’의 연상이 크게 다르기 때문이다.

‘노자’는 수많은 판본을 가진 문헌이기도 하다. 그 가운데서도 20세기 후반 마왕퇴와 곽점에서 ‘백서노자’와 ‘죽간노자’의 발굴은 노자연구에 새로운 자극과 가능성을 열었다. 90년대 이후 한국에서도 이러한 신출토 문헌의 판본과 그 연구 성과를 수용한 여러 ‘노자’ 번역이 시도됐는데, 그 가운데 돋보이는 건 최진석의 ‘노자의 목소리로 듣는 도덕경’과 김홍경의 ‘노자: 삶의 기술, 늙은이의 노래’다.


철학적 재구성의 성과, 최진석과 김홍경


최진석의 것은 한 시대가 공유하는 ‘철학적 문제의식’ 속에서 ‘노자’ 번역을 시도한다. 해석상 가장 난해한 첫 구절을 그는 새롭게 발굴된 ‘성자명출’의 “오직 인도만이 가도가 된다”는 구절을 통해 ‘可道’의 찬반 논쟁의 맥락에서 나온 것임을 밝혀준다. 또한 ‘노자’에서 크게 부각된 ‘유무’의 문제는 유가와 다른 노자의 본질주의적 입장을 반영한 구절로서 ‘有無相生’은 “유와 무는 서로 살게 해 주고”(2장)으로 번역한다. 최신의 연구성과를 반영했다는 점에서 최진석의 ‘노자’는 또 다른 읽는 재미를 선사한다.

김홍경의 ‘노자’ 또한 읽는 재미가 아주 쏠쏠한 책이다. 게다가 중국은 물론 서구학자들의 ‘노자’ 번역과 해석까지 샅샅이 연구해 반영했다. 그에 따르면 ‘노자’는 秦나라에서 편집된 문헌이며, 일종의 제왕학 서적으로서 신비주의나 형이상학, 정기양생론이 아닌 삶의 기술에 관한 어느 현자의 노래라는 문헌학적 주장까지 갖춘 도발적인 번역서이기도 하다.

그래서 예로부터 번역상의 이견이 많았던 ‘上德不德, 是以有德’을 “뛰어난 덕은 덕에 마음을 두지 않으니 이 때문에 덕이 있고”와 같이 자연스럽게 이해되는 번역을 구사하는 장점이 있다. 그의 번역은 그렇게 상식적 이해를 소중히 여기는 미덕이 있다. 가령, 42장의 ‘萬物負陰而抱陽’을 “만물은 음지를 등지고 양지를 껴안아”라고 한 건 난해한 음양론적 해석을 상식적 의미로 바꾸어 놓은 전형적인 번역이다. 하지만 이와 같은 상식성을 ‘노자’ 전체에 일관되게 적용할 수 있는가는 의문이다.


‘노자’의 우리말 번역서 가운데 어느 것이 가장 좋은 善本인가를 따진다는 건 어려운 일이다. 필자는 여기서 두 가지 기준, 즉 한글번역이란 측면과 학술적 토대라는 두 입장에서 각각 두 가지를 선정해 간단히 살펴봤다. 물론 여기엔 필자의 개인적 선호가 상당히 작용했고, 다른 필자라면 다른 판단이 나올 수도 있음을 부정하지 않는다.


여기서 덧붙이고 싶은 건 최근 쏟아져 나오는 주석서 번역에 대해서다. 예컨대 왕필의 ‘노자’는 두 가지, 하상공의 ‘노자’도 두 가지, 백서본 ‘노자’와 초간본 ‘노자’도 이미 번역됐다. 이 가운데 이석명의 ‘노자도덕경하상공장구’는 판본상의 문제, 치밀한 연구에 바탕했기에 돋보인다. 우리가 흔히 “어려움과 쉬움은 서로 이루어준다(상대적이다)”는 뜻으로 읽는 2장의 ‘難易之相成’이 하상공에 따르면 “어려움을 보면 쉬움을 행한다”는 뜻이다. 즉 상대적 세계관을 표현한 언명이 아니라 행위적 지침으로 읽었다는 것을 보여준다. 이석명의 ‘노자’는 ‘노자’의 이해가 시대마다 달랐고, ‘노자’의 번역이 다양할 수 있으며, 과거에도 그랬었다는 사실을 확인하기에 좋은 사례다.

과거의 ‘노자’ 번역은 도가 연구자에 의한 것이 아닌 한학자에 의한 것, 개인적 관심이나 취향에 의한 경우가 많았다. 그러나 80년대 이후에는 전문가가 심화된 연구에 바탕해 번역한 성과들이 대거 등장하기 시작했다. 동일 주석서의 경우도 2종 이상의 번역이 나오기 시작했다. 전통사회에서 ‘노자’가 다양한 관심을 가진 독자들에게 다양한 읽을거리를 제공했던 것처럼, 지금의 우리도 다양한 관심에서 다양한 통찰을 얻을 수 있는 여러 가지 ‘노자’를 마주하는 상황에 다다른 듯하다. 즐거운 일이다.


김시천 / 호서대·동양철학


필자는 숭실대에서 ‘노자의 양생론적 해석과 의리론적 해석’으로 박사학위를 받았다. ‘철학에서 이야기로―우리 시대의 노장 읽기’ 등의 저서가 있다.



[노바당]; 참고 자료


통행본(<노자 왕필 주>)의 <노자> 1장 원문


道可道非常道 名可名非常名 도가도비상도 명가명비상명

無名天地之始 有名萬物之母 무명천지지시 유명만물지모

故常無欲以觀其妙 常有欲以觀其徼 고상무욕이관기묘 상유욕이관기요

此兩者同出而異名 同謂之玄 차양자동출이이명 동위지현

玄之又玄 衆妙之門 현지우현 중묘지문




함석헌

길 길할 수 있으면 늘 길 아니요

이름 이름할 수 있으면 늘 이름 아니라

이름 없음이 하늘 땅의 비롯이요(없음을 이름하야 하늘 땅의 비롯이라 하고)

이름 있음이 모든 것의 어미다.(있음을 이름하야 모든 것의 어미라 한다.)

그러므로 늘 하고저함 없이 써 그 아득함을 보고(늘 없음은 써 그 아득을 보고저 하고)

늘 하고저함 있어 써 그 끝을 보나니(늘 있음은 써 그 갈래길을 보고저 한다)

이 둘은 같이 나와 이름은 다르나 같이 일러 까맣다

까맘의 또 까맘이

뭇 아득의 오래니라.




김용옥

도를 도라고 말하면 그것은 늘 그러한 도가 아니다.

이름을 이름지우면 그것은 늘 그러한 이름이 아니다.

이름이 없는 것을 천지의 처음이라 하고,

이름이 있는 것을 만물의 어미라 한다.

그러므로 늘 욕심이 없으면 그 묘함을 보고,

늘 욕심이 있으면 그 가장자리만 본다.

그런데 이 둘은 같은 것이다.

사람의 앞으로 나와 이름만 달리했을 뿐이다.

그 같은 것을 일컬어 가믈타고 한다.

가믈고 또 가믈토다!

모든 묘함이 이 문에서 나오지 않는가!




최진석

도가 말해질 수 있으면 진정한 도가 아니고

이름이 개념화될 수 있으면 진정한 이름이 아니다.

무는 이 세계의 시작을 가리키고

유는 모든 만물을 통칭하여 가리킨다.

언제나 무를 가지고는 세계의 오묘한 영역을 나타내려 하고,

언제나 유를 가지고는 구체적으로 보이는 영역을 나타내려 한다.

이 둘은 같이 나와 있지만 이름을 달리하는데, 같이 있다는 그것을 현묘하다고 한다.

현묘하고도 현묘하구나.

이것이 바로 온갖 것들이 들락거리는 문이로다.







<마왕퇴 백서 노자> 하편 첫 부분/ 갑본, 을본 상호보충 원문



道可道也非恒道也 名可名也非恒名也 도가도야비항도야 명가명야비항명야

無名萬物之始也 有名萬物之母也 무명만물지시야 유명만물지모야

故常無欲也以觀其妙 常有欲也以觀其所曒 고상무욕야이관기묘 상유욕야이관기소교

兩者同出 異名同謂 양자동출 이명동위

玄之又玄 衆妙之門 현지우현 중묘지문




김홍경 (백서 <노자> 번역>

도가 말해질 수 있다면 영원한 도가 아니고

이름이 불려질 수 있다면 영원한 이름이 아니다.

이름이 없는 것은 만물의 처음이고

이름이 있는 것은 만물의 어머니이다.

그러므로 항상 욕심이 없을 때 그 미묘함을 보고

항상 욕심이 있을 때 그 밝게 드러난 모습을 본다.

두 가지는 한곳에서 나와서 이름은 다르지만 가리키는 것은 같으니

현묘하고 또 현묘해서

모든 미묘함의 문이 된다.


#김시천
#노자번역
#함석헌
#김용옥
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