문명의 대전환과 종교의 역할

백낙청(Paik Nak-Chung) 원광대학교 원불교사상연구원 2016 원불교사상과 종교문화 Vol.69 No.-

본고는 오늘날 한국뿐 아니라 전세계적으로 제기되는 ‘대전환’ 요구의 성격을 검토하면서. 한국사회의 당면 문제들이 한반도 분단체제의 맥락에서 검토될 필요를 지적하고 나아가 전지구적인 대변혁과 연결하고자 한다. 이를 위해 맑스와 하이데거의 논의를 참고한다. 이어서 새로운 종교의 필요성을 명시적으로 제기한 로베르토 웅거의 『 미래의 종교』를 비판적으로 검토함으로써 본고의 입장을 한층 구체화한다. 원불교는 동학 이래의 후천개벽사상을 계승하는 동시에 불법을 주체로 삼은 새로운 세계종교를 지향했다. 그런데 그것이 제창하는 깨달음은 전통불교에서와 달리 ‘물질개벽’이라는 시대상황에 부응하는 ‘정신개벽’이다. 따라서 물질개벽시대에 대해서도 각별한 연마가 필요하며, 취사 곧 실천을 중시하는 교리를 현실에 맡게 적용해야 하고, 교단주의에 흐르는 일을 경계해야 한다. 본고는 원불교의 정신개벽운동에 대한 이러한 인식을 바탕으로 그 운동이 제기한 남녀평등, 정교동심 등 과제의 세계적인 함의를 점검하는 작업을 수행한다. This paper examines the nature of a ‘great turning’ many nowadays demand both in Korea and worldwide. The problems of South Korea need to be considered in the context of the peninsula’s division system, but also in relation to the task of global transformation. For this Marx and Heidegger provide helpful insights. The discussion then focuses on Roberto Unger’s The Religion of the Future , mainly as an expedient to clarify the paper’s own position. Won-Buddhism carries on the tradition of thoughts on ‘Late Day Great Opening(huch’ ŏn kaebyŏk )’ which emerged in Korea in midnineteenth century, but also adopts Buddhism as its main tenet. However, the enlightenment it expounds, unlike in traditional Buddhism, is characterized as a ‘Great Opening of spirit’ that specifically corresponds to the ‘Great Opening of matter’ of the times. Hence a close study of the age of ‘Great Opening of matter’ becomes important, along with the need to apply the doctrinal emphasis on praxis to current reality, while guarding against the danger of falling into an Order-centered mentality. The paper concludes by examining the global relevance of a few of Won-Buddhist teachings such as gender equality and ‘government and religion of one mind’.

20세기 영문학을 다시 본다 -소설 『쓴트모어』의 독창성-

백낙청 ( Nak Chung Paik ) 영미문학연구회 2002 안과 밖 Vol.13 No.-

21세기(世紀) 인문학(人文學)의 창신(創新)과 대학(大學) ; 근대 세계체제, 인문정신, 그리고 한국의 대학 -“두개의 문화” 문제를 중심으로-

백낙청 ( Nak Chung Paik ) 성균관대학교 대동문화연구원 2008 大東文化硏究 Vol.63 No.-

한반도의 시민참여형 통일과 전지구적 한민족 네트워크

백낙청(Paik Nak-chung) 역사비평사 2006 역사비평 Vol.- No.77

6월항쟁 이후 20년, 어디까지 왔으며 어디로 갈 것인가

백낙청 ( Paik Nak-chung ) 민주화운동기념사업회 2007 민주화운동기념사업회 학술토론회 자료집 Vol.2007 No.1

Won-Buddhism and a Great Turning in Civilization

Paik Nak-chung(백낙청) 원광대학교 원불교사상연구원 2017 원불교사상과 종교문화 Vol.72 No.-

Abstract Addressing the theme of a great turning in civilization, this essay focuses on the Korean religion Won -Buddhism with its founding motto, “With this Great Opening of matter, let there be a Great Opening of spirit.”Both its doctrine and practice arguably possess great potential. Unlike the traditional Buddhist view of enlightenment, Won -Buddhism’ s “Great Opening of spirit”starts from a specific diagnosis of the current time as an age of “Great Opening of matter”and proposes a double project of at once adapting to and overcoming modernity. In this way, it carries on the tradition of Korea’s indigenous religious movements since the midnineteenth century, but by combining that strain with Buddhism as its core doctrine, it achieves a fuller global significance than its predecessors. The essay examines Roberto Unger’s The Religion of the Future for both parallels and divergences, sympathizing with Unger’s emphasis on a religious revolution , but finding his thought essentially confined within the limits of Western metaphysics. Martin Heidegger is brought in to elucidate this point, as is Karl Marx, for comparison and contrast with Won -Buddhism’s diagnosis of and response to modernity. In closing, the essay takes up two Won -Buddhist agendas that are also of global concern: gender equality and the “church and state”relation.

‘동아시아공동체’ 구상과 한반도

백낙청(Paik Nak Chung) 역사비평사 2010 역사비평 Vol.- No.92

The first real change of regime in more than a half-century in Japan was a major event inspiring to Koreans too. Particularly noteworthy is the new ruling party’s design to pursue an ‘East Asian Community’. A crucial weakness in that design, however, is an insufficient awareness of the indispensable need to resolve the Korean Peninsula issue if any meaningful East Asian Community is to be realized. There are other impediments to regional solidarity, including the division between ‘Japan and the rest’ and the disparity between ‘China and the rest’. A regional framework after the pattern of European Union is thus an unrealistic option. One must try to build a variety of other regional frameworks suited to the particular needs of East Asia, with significant input at the state level, to be sure, but involving either a looser inter-governmental collaboration (such as the Six-Party Talks) or greater input from business and civil society sectors; collective spaces not necessarily defined by state borders are also an important consideration. This process also calls for efforts to produce shared ideas peculiar to East Asia yet claiming global validity, and at the present stage collaboration between South Korean and Japanese intellectuals must play a particularly weighty role.

D. H. Lawrence의 Woman in Love 연구 -기능시대(技能時代)의 문제와 관련하여-

백낙청 ( Nak Chung Paik ) 서울대학교 인문학연구원 1980 人文論叢 Vol.5 No.-

This paper proposes to study Women in Love as a novel that questions the meaning of the age of technology. At the same time, it attempts to explore a "Third World" perspective in our reading of European literature. Such a perspective would naturally have to be more than a defense mechanism on the part of Third World readers, and contribute to a truer understanding of the work in question. Two assumptions underlie our reading of Women in Love. First, a work which obviously falls short of any comprehensive treatment of the industrial-technological civilization may nevertheless question its meaning in an essential manner, because "the essence of technology" (in Heidegger`s words) "is not anything technological." Secondly, it is a work that addresses itself to the real questions of the real world in a "realistic" way-only exploring a dimension of reality neglected by even the greatest novelists of the previous century. The essential meaning of technology is questioned most explicitly through the figure of Gerald, the "industrial magnate", especially in Ch. 17. His death brings to light the danger for man in the technological age. But the story of the more successful pair, Birkin and Ursula, cannot be fully appreciated, either, unless seen against the background of the world-historial destiny that Gerald represents. Much critical incomprehension as to the artistic rightness of particular passages or episodes may be traced to this failure. To many Western readers, especially those who are termed "progressive" within the limits of the Western world, suggestions of a racial destiny in Gerald present an added difficulty. From the vantage point of the Third World, however, these merely reflect the actual conflation of the destinies of European races with a particular (the earlier) phase of global rule of technology. Gerald`s failure does imply adverse judgment of the Western man in that phase but no blanket condemnation, for it presents not an allegory of fatality but a realistic character alongside others of the same race pointing to a different course. Birkin`s search for "another kind of love" also takes on a fuller meaning in the Third World context, not because the more "backward" nations remain (as yet) closer to the days of Blutbruderschaft but because in their encounter with technology as a global destiny the achievement of some such comradely love on a massive scale becomes as much a key to survival and freedom as any technical ability to duplicate Gerald`s industrial accomplishment.