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한국 신학을 위한 인식론 : 이데올로기 비판과 해석학의 문제를 중심으로
양명수 이화여자대학교 한국문화연구원 2002 한국문화연구 Vol.2 No.-
Korean Theology is Theology opening and leading the way Koreans say something to say. ‘Saying something to say’ is to try to overcome painful situation of life. Painful situation evokes something to say, language prior to language. And such a language character of human suffering wants to be language event in the world. It is in that way that signification of language is related to the meaning of life, which is the result of overcoming the oppression. That’s why Saying something to say is liberation event. Theological language is to open the way of human liberation by helping peoples language event; helping, not making, because a language character of human suffering is already religious to the extent that it searches for the meaning of life. Religion is after all to give meaning of life. What is the ‘Koreans’ in our definition of Korean Theology? It is the situation where theology is done. And the situation is the hermeneutical one, because of precomprehension. Precomprehension is comprehension already given according to tradition. It is in that sense that we can say, ‘Without knowing, nobody knows’. Koreans have their own precomprehension due to their own tradition. But the precomprehension is kind of question rather than answer. It is a way of thinking. Tradition consists in accumulation of way of thinking or comprehending the Being and the world. Each people has his own way of comprehension which makes his precomprehension. The world is viewed form the point of precomprehensive view. And it is true of revelation. The revelation of God is limited by each peoples’s cultural precomprehension. God’s revelation is answer to each peoples’s question; no question, no answer; no precomprehension, no revelation. Therefore, our precomprehension is necessary for the revelation of God itself. And, as question, precomprehension is open to the other way of thinking. That’s why Koreans can find their way of salvation in Bible. For Koreans, the Bible is interpreted firstly from the our own soteriological point of view, heritage of our tradition. It can be called somehow the autonomous indigenization. But the conscious efforts of respecting our tradition are needed for Korean Theology, without which the Korean Christianism would be shamanized or, conversely, a destroyer of Korean culture. The Bible is also a cultural product. The Bible is not only ‘the’ revelation of God, but ‘a’ revelation of God as long as God is biblically shown in the lights of judeo-christian world view. It is that there might be the biblical precomprehension. What does Korean Theology mean in the competitive situation between the biblical precomprehension and of the Korean people’s one? Yes, Korean Theology is the problem of Korean culture’s coping with judeo-christian tradition. Study on the continuity and discontinuity of two traditions will reveal God more fully for our peoples salvation by way of leading the way of saying something to say. Any way, even on that purpose, we should consider sincerely our traditional questions for salvation. Responding to those questions, the Bible comes to be our proper answer. The answer like that doesn’t come necessarily in continuity with questions. But what is certain and clear is that theology cannot be korean theology until korean tradition including a certain precomprehension is considered as important vector of doing theology.
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양명수 이화여자대학교 한국문화연구원 2001 한국문화연구 Vol.1 No.-
Language is saying something to say. ‘Something to say’ is born by the man’s resistance to the non-meaning which the oppression causes. The oppression or the evil causes the non-meaning, in other words, the loss of hope to be fully by means of recovering the spilt relationship. In this respect, the essence of language consists in overcoming the non-meaning. Signification of word has fundamentally something to do with the meaning of life. We see the religious dimension in the origin of language. Korean churches have, above all, fear of language. They focus on the language to hear. Obviously religion is based on hearing language before saying to the extent that it makes man hear the voice from the heaven in silence. In virtue of priority of hearing rather than saying, the religious faith gives birth to the original obedience. Korean churches enjoy such a characteristic of religious language. But God as word("In the beginning there was a word" John 1 : 1) let man say something to say. Moreover, it is just in the face to face with God that saying is fully accomplished. Something to say is fully developed into the Saying. In front of God, hearing is saying and the language character of language shines completely in terms of saying something to say. It is the Christian way of human liberation. Then the spiritual salvation is accompanied with the salvation of whole life including the social-economic revolution Being addicted to the hearing language, Korean churches make language ‘the Said’ in stead of the Saying. They think everything is already said. It is the very way they become dogmatic and oppressive. Korean churches should not be afraid of the Saying something to say if they want to be faithful to Christian God who wishes the liberation of human life.
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말과 욕망 : 욕망의 의미론 : 리쾨르가 본 프로이드 -The Meaning of Desire-
양명수 국제기독교언어문화연구원 1997 기독교언어문화논집 Vol.1 No.-
Myung Su Yang. 1997. Language and Desire - The Meaning of Desire- Collected Papers on Christian Language Culture. We are never conscious of the instinct as it is but of the idea that represents the instinct. Even in the unconscious an instinct cannot be represented otherwise than by an idea. So in the conscious as well as in the unconscious we meets only the the represented idea(Vorstellung). The desire is represensented in the form of idea which is not of language but prepared to burst into language. This is language before langue and thinking before thinking. Psychoanalyse is to go into the the word of engaged in the problem of meaning. Archeology of the subject, which corrects the way of Cogito, meets here teleology of the subject. (Bea Jea University)
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양명수 목원대학교 신학연구소 1992 신학과 현장 Vol.2 No.-
우리 사회를 가리켜 오늘날 혼란의 시대 또는 과도기의 시대라고 한다. 아마 한국사회의 윤리 현실을 가장 잘 표현하는 말이리라. 혼란의 핵심은 가치 혼란이다. 인간사회인 한, 어느 사회나 혼란은 오며 그 혼란의 핵심은 가치 혼란이다. '어디다 가치를 두느냐?'는 데 대한 혼란이다. 가치관의 변화가 어느 시기에 집중적으로 일어날 때 혼란을 수반하는 과도기가 생긴다. 우리 사회의 가장 근본적인 문제점을 지적할 때 가치 혼란을 든다는 예기는 가치 문제는 한 사회를 위해 그만큼 중요하다는 것을 암시하기도 한다.
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