포스트 코로나 시대의 새 종교 지평

포스트 코로나 시대의 새 종교 지평

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Vendor: 열린서원 - 이명권
Type: 종교철학
SKU: 9791189186050
Categories: ALL BOOKS 종교 종교_종교학
Tags: 종교_종교일반 포스트코로나시대의새종교지평
Description
포스트 코로나 시대, 우리는 어디로 가야하나? 인간에게 궁극적 가르침을 주어야 하는 종교도 길을 잃고 헤매고 있다. 인간이 건설한 최대의 문명을 자랑하는 21세기의 4차 혁명시대에 천만 명이 넘는 지구촌 인간이 바이러스의 역병에 시달리고 있다. 코로나 19는 인간이 건설한 ‘바벨탑 문명’에 대한 제동을 걸기 시작했고, 자본주의와 성장 소비산업에 익숙한 인간은 어쩔 수 없이 삶의 방향 전환을 시도하기에 이르렀다. 정치, 경제, 사회, 문화 전반에 걸친 패러다임 전환의 시기에 삶과 죽음이라는 인간의 근원적 물음에 답해야 하는 종교는 향후 어떠한 방향으로 새로운 지평을 열어가야 할 것인가? 여기에 그 작은 고민을 풀어가는 ‘코리안아쉬람’ 소장 학자들의 담론을 들어보자.
저자

이명권

연세대학교에서신학을전공하고,감리교신학대학원및동국대학원에서인도철학과에서각각석사과정을마친후서강대학교에서종교학박사학위를받았다.중국길림사범대학교에서중문학석사와길림대학에서중국철학으로박사학위를받았고,길림사범대학교수와동대학의동아시아연구소소장을역임했다.서울신학대학에초빙교수로부임후현재는〈동양사상의이해〉등을강의하고있으며,〈코리안아쉬람대표〉로서,〈코리안아쉬람TV〉(유투브)를통해‘동양철학’을강의하고있다.

목차

포스트코로나시대의한국종교협력(이명권)

I.서론··································································································14
Ⅱ.종교화합과협력의이론적가능성············································18
1.포스트코로나시대,위기에처한종교··························18
2.위기극복의길,‘허시교(虛,施,交)’:비움(虛)과
나눔(施)을통한사귐(交)의종교적연대····················20
III.종교화합과협력의실천적가능성:‘평화통일,생명/생태,풍류도’··20
1.평화통일을위한종교적연대·······································25
1)평화통일을위한종교사상적기초로서의‘하나(一)’25
2)조화와평화의통일,‘화해의기술’······························25
2.생명과생태운동의연대···················································25
1)소외의극복:빈부격차,인권사각지대,여성보호···28
2)생태회복운동의연대···················································31
3.풍류도의실천적연대························································31
1)풍류도(風流道)와종교적연대····································34
2)공자와노자의풍류정신················································36
IV.결론·····························································································36
〈참고문헌〉·······················································································41

합리적종교란?
화이트헤드(A.N.Whitehead)의불교관을중심으로(박수영)

I.서론··································································································50
II.화이트헤드의철학과종교론·························································53
1.유기체철학의탄생··································································53
2.화이트헤드의종교론································································58
III.화이트헤드가바라본불교····························································65
1.합리적종교················································································65
2.형이상학이만든종교······························································69
3.도피주의적종교········································································74
IV.합리적종교는가능한가?····························································78
〈참고문헌〉························································································84

새하늘과새땅,정토가가능한가?(박종식만종공일)

I.서론:정토논의와종교철학·························································88
II.본론:정토를논하다.··································································90
1.그리움의공간인정토의모습················································90
2.불교가제시하는언어,거룩한땅정토는?·························94
3.거룩함의나툼-정결한땅의히에로파니(Hierophany)··95
4.시선과응시의교차점,낙원은언제나먼거리에!············97
5.정토의신체성!낙원에서도몸을지녀야한다.·············100
III.정토는신비에감싸여있도다.···············································104
1.거울앞에선존재,스스로를들여다본다는것!··············106
2.정토와삼계교,종교혁명에대한역사적실험·················107
3.천국을소유한자!고난을견뎌야한다?···························110
4.현실의문제,정토의정치성과윤리···································112
5.새하늘과새땅을벗어나서···············································115
IV.결론:정토넘어서현실은?타자에대한관용을!················119
〈참고문헌〉······················································································127

포스트모던시대의신관(神觀)(김종만)

I.들어가는말····················································································132
Ⅱ.지역신관(localtheism)이란무엇인가?···································135
1.지역신관의형성배경···························································135
2.신관과실체론철학································································137
3.실체론철학에근거한신관의유형들································141
Ⅲ.지역신관의정의와의의··························································145
1.모더니즘신관에서포스트모더니즘신관으로·················145
2.포스트모더니즘의두유형··················································149
3.지역신관의철학적토대·····················································154
4.지역신관의성서적근거······················································157
5.지역신관의의의····································································161
Ⅳ.나가는말····················································································163
〈참고문헌〉······················································································167

동학혁명사상의광맥(鑛脈)에서본
수운최제우의시천주(侍天主)개념과변천및전개(최자웅)

I.서론······························································································172
Ⅱ.동학혁명을위한씨알사상-수운최제우의시천주(侍天主)···········176
Ⅲ.해월최시형의양천주(養天主)와사인여천(事人如天)··········188
Ⅳ.의암손병희의천도교와인내천(人乃天)································193
Ⅴ.결론······························································································199
〈참고문헌〉······················································································203

함석헌의민주평화론:
민중중심의유기체적공공성(公共性)(전철후)

I.들어가는말··················································································206
Ⅱ.민주평화사상·············································································209
1.민중의정치··············································································209
2.비폭력저항···············································································212
3.참여민주주의··········································································216
Ⅲ

출판사 서평

〈포스트코로나시대의새종교지평〉은6명의소장종교학자들의참신한종교이론이다.특히포스트코로나시대의뉴노멀에걸맞는새로운종교형태로서어떤형태의모습을지닌종교가현실사회에기여할수있을지를자문하면서작은지혜의답을제공하고있다.
이명권의연구주제인‘포스트코로나시대의종교협력’은‘비움과나눔그리고사귐이라는협동정신을강조했고,종교화합의실천적가능성으로서평화통일과생태,그리고풍류도의정신을꼽았다.
박수영은합리적종교와그너머의실천적차원을모색하는방식을화이트헤드의철학과그것을넘어서는연구를진행했다.이른바종교의사회적책임이라는윤리적의식에강조를하고있는것이다.
박종식은“새하늘과새땅정토가가능한가?”라는자문을통해,이땅에서의현실적정토로서의타자에대한관심을강조하고있다.
김종만은“포스트모던시대의신관”이라는주제로다양성과상대성을인정하는지역신관의의의를논한다.
최자웅은“동학혁명사상의광맥에서본수운최제우의시천주개념과변천및전개”라는제목에서동학혁명의씨알사상과해월최시형의양천주와사인여천,의암손병희의천도교와인내천사상을논한다.특히이동학사상은세계에자랑할만한독창적이고주체적인종교사상일뿐만아니라,분단극복을위한통일사상으로서도높이평가하고있다.
전철후는“함석헌의민주평화론”이라는논문에서민중중심의유기체적공공성을논하면서,민주평화사상과유기체적평화공동체개념을다루고있다.그가운데서도다원주의적평화관을전개한다.마지막부문에서이책은종교간의대화를강조한영성공동체〈코리안아쉬람〉이17년간이어온정신사적측면에대한대담과토의가실려있다.포스트코로나시대에걸맞는새로운종교를예견하는적절한담론이진행되고있다.