제국에 맞서기

허우성(Woo Sung Huh) 동국대학교 불교문화연구원 2012 佛敎學報 Vol.0 No.61

제국의 시대를 살아간 니시다와 만해는 불교가 전통적으로 강조해온 마음의 고양된 경험을 포착하고 이것을 자신들의 사상 전개에 적극적으로 활용했다. 하지만 세계사적 흐름이 가져다 준 제국주의적인 현실이 그들의 뇌리를 떠나지 않았다. 니시다는 인간의 내면으로 들어가 서양철학 전통이 과소평가해 온 마음이나 의식의 순수한 생명 사건을 선(禪)전통에서 찾아내고 이를 서양철학의 언어로 표현하면서 서양과 대결하려고 했다. 만해는 心과 진여, 불성에서 평등이라는 진리의 근거를 찾았고,평등에서 자유주의와 세계주의를 도출하여 이것들로써 일본의 제국주의에 맞섰다. 니시다는 후기에 공개적으로 제국주의를 비판했던 적도 있다고 하지만, 동아공영권이나 세계는 한 집과 같은 일본 중심의 슬로건 자체가 만해와 같은 조선인에게는 불만의 원인이 될 수 있다는 점을, 그리고 국체의 자기한정이 조선인이나 중국인과 같은 비일본인에게는 치명적인 폭력이 될 수 있다는 점을 자각하지 못했던 것으로 보인다. 불교 전통 안에 있으면서 마음/의식의 능력에 대해 깊이 사고했다는 점에서는 니시다와 만해는 서로 통하지만, 제국의 중심과 식민지 사이의 거리가 너무 멀어서 상대방의 주장을 이해하기 어려웠을 것이다. 만해에 따르면, 자유와 생명이라는 善을 지키기 위해서는 조선은 정치 제도에서 부패를 몰아냈어야 했고, 자유와 생명을 박탈당하기 전에 세력의 근거로서 물질문명을 충분히 수용하고 활용했어야 한다. 적어도 물질문명에 관한 한, 영국 제국과 맞서면서 영국 제국의 아래에 현대문명이 있다고 외치고, 그것을 신랄하게 비판했던 인도의 간디와는 아주 달랐다. 만해는 조선의 독립을 위해서 일제에 항거하면서 불교와 상무정신을 공존시킨 덕분에, 무아, 공, 자비 등이 시사하는 바와는 달리, 불교를 무인(武人)의 불교로 만들었다. 만해와 니시다가 심(心)에 중심을 두었지만 활용방식은 달랐는데 서로 맞서야 할 제국이 달랐기 때문이다. 만해의 사후 60여 년, 이제 최소한 남한은 독립 국가로서 일제에 의해 박탈당했던 주권, 곧 내치, 외교, 경제, 국방 등의 방면에서 주권을 행사하고, 국민 개개인은 자유민주주의제도 아래에서 갖가지 권리를 향유할 정도가 되었다. 국가가 국민에게 인간의 존엄과 가치를 부여하고, 이를 보장해 줄 의무가 있다는 우리의 현행 헌법을 감안하면, 만해의 꿈은 이제 상당 부분 실현되었다고 할 수 있다. 21세기에 들어서 세계의 시간과 공간은 더욱 수축됨으로써 국제간의 상호의존도는 더 높아졌고, 그에 따라서 남한은 국제질서에 더 단단하게 편입되어서, 세계사가 우리 개개인에게 미치는 영향력은 더 커졌다. 한국, 그리고 우리를 둘러싸고 있는 미국, 중국, 러시아, 일본 그리고 북한은 모두 어쩔 수 없이, 생존의 도구이자 침략의 도구인 칼과 황금에 매료당하고 있다. 이들 오국(五國)을 다루기 위해서, 우리는 장군의 경계심과 계산력이 필요하다. 그 장군은 우리를 지킬 만큼의 세력, 전략, 전술이 있어야 하고, 남의 자유를 침해하지 않을 만큼 자비로워야 한다. 만해가 만일 오늘날 우리 사회에서 극도로 만연해 있는 물질문명과 소비주의가 무한 경쟁을 부추기고 인간의 생명과 자유를 손상하고 있는 현실을 목격하면, 생명을 고양시켜주는 비물질적인 마음의 무한한 능력을 회복하기 위해서 자기 수양을 강조하고 그의 현대문명 긍정론에 상당한 수정을 가할 가능성이 높다. 그리고 내면으로 향한 자기 변화의 경험은 우리를 고양시켜서 인류사에 쉼 없이 등장하는 제국주의적 야망과 싸우게 할 수는 있다. 반드시 승리가 보장된 것은 아니지만. Nishida and Manhae, living in the Age of Empire, seized upon exalted or sublime experience in our minds or consciousness, and forcefully employed this experience in the development of their thought. But imperialism, the stark reality of earlier few decades of the 20th century always haunted them. Thus Nishida went deeply down into mind and found internal life activity such as pure experience(純粹經驗) and self-consciousness(自覺), whose precursors were easily seen in the East Asian Buddhist tradition. Having believed that such experiences have been neglected or undervalued by the Western philosophical tradition, he hoisted and expressed them in the Western philosophical terms as a way of confronting Western Empires. On the other hand, Manhae drew the principle of equality from key Buddhist notions such as mind, Tathagatha, and Buddha nature which were believed, according to some Buddhist texts, to be equally meted out to each and every human being. From the principle of equality, derived Manhae liberalism(自由主義) and cosmopolitanism(世界主義) and utilized them in his confronting Japanese imperialism. Although we were told that Nishida publicly criticized imperialism, he did not seem to realize that dominant political slogans such as Co-Prosperity(東亞共榮圈), ``the World under One Roof``(八紘一宇), and the self-determination of national polity(國體) became the source of dissatisfaction among non-Japanese in Asia and sometimes turned out to be fatally violent to them. These two figures, in spite of sharing a common theme with each other, that is, lofty experience of mind, could not have understood each other`s position due to the gaping gap between the center of empire and its colony. Manhae forcefully argued that if Koreans as a people treasured their life and liberty, then they should have made themselves stronger and, to do that, should have cleansed their political system of corruption, and should have fully adopted and utilized modern civilization as the source of power long before the strong Japanese stroke first and took away their life and liberty from them. His fondness of non-spiritual modern civilization made a sharp contrast to M. K. Gandhi`s view of it. Gandhi scathed it, believing that it was the main force to sustain the British empire. It has been also pointed out in this article that Manhae put a great emphasis upon martialism, thus giving rise to what may be named Buddhism of military spirit.(武人精神) More than sixty years has passed since Manhae is gone. South Korea at least has become an independent nation mainly due to American power, and her citizens under the contemporary democratic rule are ``greatly`` enjoying liberty, freedom and human rights; ``greatly`` beyond imagination of those people having suffered under Japanese colonialism. And considering the current Korean Constitution under which the state has proclaimed the duty to protect human life and property of each and every citizen, one may argue that Manhae`s dreams for liberty, equality, happiness have been somewhat fulfilled. But geopolitical situation has not been much changed in 21st century, as South Korea is still in challenging setting, surrounded by America, China, Russia, and Japan, and facing North Korea. As long as all these five nations including ourselves are enthralled by swords and gold, two basic means necessary for both protecting ourselves and invading others, we cannot help but ask generals to be equipped with sufficient forces, far-sighted strategy and efficient tactics, and of course, with compassion toward foreigners. The author has made a short note on modern civilization. If Manhae today were to observe uncontrollably flourishing material culture, consumerism, and intense competition to acquire them, he would have to reassess his favorable view of modern civilization, and well admonish us to do more of mind cultivation in order to realize life-enhancing experience. This inner-directed self transforming experience may elevate, although not always,

살인은 어떻게 정당화되는가?: 어느 비폭력 운동가의 고뇌

허우성 ( Woo Sung Huh ) 경희대학교 비폭력연구소 2009 비폭력연구 Vol.1 No.-

니시다와 서양철학 - 시간관을 중심으로

허우성(Woo Sung Huh) 단국대학교 동양학연구원 1996 東洋學 Vol.26 No.-

N/A N/A

니시다철학의 베단타철학에 대한 비판

허우성(Woo Sung Huh) 인도철학회 1989 印度哲學 Vol.1 No.-

N/A

무아설 : 자아 해체와 세계 지멸의 윤리설

허우성(Woo Sung Huh) 철학연구회 1991 哲學硏究 Vol.29 No.-

GIS 성능평가를 위한 단상 합성시험설비 구축

허대행(Dae-Haing Huh),김승범(Seung-Beom Kim),신광철(Kwang-Chul Shin),이희철(Hee-Cheol Lee),윤지호(Ji-Ho Yun),우성한(Sung-Han Woo) 대한전기학회 2021 대한전기학회 학술대회 논문집 Vol.2021 No.7

신증후군에 합병된 다발성 혈전증에 대한 MRA 진단 및 성공적인 혈전 용해술 1 예

최성철(Sung Chul Choi),허우성(Woo Seong Huh),도정호(Jung Ho Do),김정아(Jung Ah Kim),한혁준(Hyeok Jun Han),정시정(Shi Jung Chung),박진아(Jin Ah Park),김윤구(Yoon Goo Kim),김대중(Dae Joong Kim),오하영(Ha Young Oh),김보현(Bo Hyun Kim) 대한신장학회 2001 Kidney Research and Clinical Practice Vol.20 No.5

The nephrotic syndrome has been considered a hypercoagulable state since it may be complicated by thromboembolic events of the venous or the arterial circulations. Diverse pathogenetic factors leading to the hypercoagulable state in nephrotic syndrome have been recognized. Renal vein thrombosis is a serious complication, which might lead to either renal failure or to secondary thromboembolic processes like pulmonary thromboembolism. Although it may present acutely with flank pain and macroscopic hematuria, the majority of cases run an indolent course. Until relatively recently, the diagnosis could only be confidently confirmed or excluded with selective renal venography but, more recently, computerized tomography and magnetic resonance imaging have been used. Anticoagulant therapy with heparin and warfarin apparently halts the natural progression of the disease and allowing for slow recovery. The possibility of more rapid and complete resolution with thrombolytic agents warranted their application. We described a case of bilateral renal vein thrombosis diagnosed by the new technique of magnetic resonance angiography and successful treatment by thrombolytic agent.

20세기 초 한국 재가불교의 불교사적 의미

김종인(Kim, Jong-in),허우성(Huh, Woo Sung) 한국동서비교문학학회 2010 동서 비교문학저널 Vol.0 No.23

Early 20th century in Korea was the transformation period when premodern society started to shift into modern society. There were wide-ranging changes throughout the society, including Buddhist community. There was significant change in lay Buddhism as well, where noticeable number of influential lay Buddhists made significant contribution for modern Korean Buddhism. Unlike the elite lay Buddhists of the premodern society, they tried to extend Buddhist fold to the common people, not as a merely belief system but as the teaching of enlightenment. This means that they were reflecting the notion of modernity in which the modern democratic ideas were melting. They comprehend Buddhism as a core denomination of Korean culture. These common masses realized the need of time and advocated the concept of national state in the modern age. There was also emergence of married monks, which could be compared with the Protestant pastors’ issues. However, married monks did not contribute positively in the Reforming of Korean Buddhism movement and failed to provide an alternative approach that could lead people towards modern society, but rather left negative impacts on Korean Buddhism. They were being deficient in any philosophical vision and hailing from lay Buddhist group in general. And passiveness of lay Buddhists was the most fundamental threshold in contemporary time, however it got momentum rapidly. The progressive monks established new model for lay buddhist. The lay Buddhists in their mind are not mere believers of fortune giving but the learners of sutras and practitioners of meditation. However, in reality they had difficulty in finding these new lay Buddhist followers, the number of lay Buddhist itself was very small in those days. Nevertheless there appear at least two women lay practitioner groups.

특집 : 불교경전(佛敎經典) 한글 번역의 역사와 과제 ; 불경의 한글번역과 한국사회의 근대성

김종인 ( Jong In Kim ),허우성 ( Woo Sung Huh ) 동아시아불교문화학회 2010 동아시아불교문화 Vol.6 No.-

아프리카 기독교의 보편성과 특수성에 관한 연구 : 아프리카 신학의 종교적 담론 분석을 중심으로

안신(Ahn Shin),허우성(Huh Woo-Sung) 한국아프리카학회 2011 한국아프리카학회지 Vol.34 No.-

Due to the recent demographic shift from the West to Africa, the academic concern on African Christianity increase among the scholars of religious studies. This paper examines the characteristics and limitations in African and European scholar's understandings of African cultures and religions, which show interchange of different religious traditions under colonialism and military oppression in the 20th century. Christianity has dominated the sub-Sahara African continent. Inter-religious encounters, conflicts, mutual transformations led African scholars to re-examine African Christianity and its changes. The major findings of the study are as follows: First, there has been the dominant trend to emphasize the universality of African Christianity and the continuity between African traditional religions (ATR) and Christianity. Bolaji Idowu and John Mbiti argued that African traditional religions are the preparatory stage for Christian mission. Against this universal emphasis, however, Byang Kato claimed the discontinuity between ATR and biblical Christianity. He focused on the negative dimensions of ATR, which biblical Christianity should change. Second, Kwame Bediako maintained that the study of ATR was necessary for scholars to understand African Christianity, emphasizing the translatability of the Bible into the African languages. According to him, African Christians should create a new religious identity from the knowledge of ATR and Christianity. Third, Lamin Sanneh insists that the translation of the Bible gives Africans the power to criticize the Western missionaries and Western Christianity. In the process of the translation, cultural interchange and political exchange have been strengthened. Africans set up the standard to judge Western values from African points of view. Finally, James Cox proposed a phenomenological approach to study African Christianity instead of theological and historical approaches. He debunks the myth of ATR which previous scholars created on the basis of their interpretations. Rather, he emphasizes the contents and contexts of ATR case by case. In conclusion, the present study argues the necessity of the demythologization of African Christianity and Christian mission in Africa by summarizing the life and thought of David Livingstone. His definition of mission was different from his contemporaries in that he supported the human rights of the Africans and he respected African cultures.