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생명의 존엄성 : 인간배아 줄기세포 연구 논쟁에 관한 신학적 고찰
김흡영 연세대학교 신과대학 2006 신학논단 Vol.43 No.-
The human embryonic stem cell debates since the beginning have been rhetorical, full of gene-hype. However, these debates imply serious theological and political hermeneutics in the definition of human life, the dignity of life, respect, and women. It also demands a reassessment of the Western Christian anthropology of human personhood (person as innate, person as relational, and person as proleptic). From the East Asian theological perspective, however, the dignity of life implies the imperative for a life to realize itself to the fullest end of what it ought to be. This involves the diligent practice of sanctification and self-cultivation in mindfulness (or respect). A researcher in a laboratory is also a human person who needs to engage in this rigorous practice of mindfulness. This may be the prerequisite to exercise one’s freedom to help other forms of life accomplish their imperative for self-realization. But this denotes not so much a self-defined created co-creator self-consciously stretching and enabling to create techno-sapiens or the superhuman cyborg, as a humble cosmic co-sojourner participating in the great transformative movement of theanthropocosmic trajectory, i.e., the Tao (the Way). The sanctity of life from an East Asian Christian perspective means a fulfillment and embodiment of the proleptic Tao (道), in its own freedom of life (wu-wei 無爲). After all, both science and religion are taos for life, the great openness for cosmic vitality (saeng-myeong 生命).
Embracing and Embodying God s Hospitality Today in Asia
Heup Young Kim 성공회대학교 신학연구소 2015 Madang: Journal of Contextual Theology Vol.23 No.-
Confucius said in the beginning of theAnalects: Isit not a pleasure, having learned something, to try it out at due intervals? Is it not a joy to have friends come from afar? Is it not gentlemanly (a way of profound person) not to take offence when others fail to appreciate your abilities? (The Analects 1)2 These famous statements fittingly express this great event of the 7th Congress of Asian Theologians. The Congress of Asian Theologians (CATS) is established precisely to giveChristian scholars and theologians in Asia the opportunity to enjoy these pleasures. Today, we have friends who have come from afar, from the East, the West, and the South. We are going to celebrate the pleasures of learning something together, trying it out at due intervals. With this genuine joy as a Confucian-Christian host, I express mydeepest welcome to you, friends from four corners.Furthermore, the theme of this congress is hospitality. When I was requested by the continuing committee to give this talk, I was puzzled as to whether I am the right person to do this. I was afraid that I would violate the attitude of a profound person dictated in the statements as the third condition, by pushing our dear friends to appreciate my abilities.Furthermore, so far, I have not been somuch hospitableas suspicious and critical of the so called “hospitality” ofexpansive Christianity.My preparation for this talk was not so enjoyable but rather painful. But itofferedme an opportunity to recall and reassess my Christian journey from the beginning. And it radically challenged my theology,still under construction, which I call a theology of Dao.
Heup Young Kim,Kyoon Huh 성공회대학교 신학연구소 2017 Madang: Journal of Contextual Theology Vol.28 No.-
The transhumanist notion of digital immortality (mind-uploading) is a misnomer and conceptually invalid, because it is based on a flawed presupposition of binary distinction between life and death. The multifaceted nature of death involving single cells, multicellular organisms, and human brains shows that the process of death plays a crucial role in sustaining life. Immortality without death pursued by transhumanists is an erroneous concept not supported by biological appraisal of death. East Asian religions and theology generally agree with this claim. Thus, we further postulate that death is not only an integral part of life but also a gracious gift that enables a life to grow into its higher domain; namely , mortality is the presupposition of an elevated life and so eventually immortality