2022/02/03

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]

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]

See also[edit]

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]


===
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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.




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
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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
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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
소나무출판사 소식 전하기


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

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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."



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