선험적 상상력과 그리스도교 신앙

박욱주(Wook Joo Park) 연세대학교 신과대학(연합신학대학원) 2017 신학논단 Vol.87 No.-

In this peper I have made the claim that Heidegger’s understanding of transcendental imagination helps elucidate the ontological origin of Christian religiosity, that is, factical life experience of Christians. Heidegger’s philosophy of religion in The Phenomenology of Religious Life provides us with explicit clues to his early philosophy well-represented by Being and Time. This paper focuses on Heidegger’s exploration of temporality(Zeitlichkeit), the mood of anxiety(Angst), and the complex of enactment(Vollzugszusammenhang), with reference to his examination of transcendental imagination(transzendentale Einbildungskraft) in Kant and the Problem of Metaphysics, which is one of Heidegger’s early philosophical works. Heidegger shares Kant’s notion of transcendental imagination as “a faculty of intuition(ein Vermögen der Anschauungen) even without the presence of an object(auch ohne die Gegenwart des Gegenstandes).” This paper aims to reflect on the significance of transcendental imagination to the phenomenal grounds for Christian faith, that is, the facticity(Faktizität) of Christian life. The reflection has demonstrated that transcendental imagination contributes to the temporalization of Dasein and the emergence of anxiety in the face of factical finitude, which characterize the expectation of παρουσία(parousia) as the complex of enactment of Christianity. In this peper I have made the claim that Heidegger’s understanding of transcendental imagination helps elucidate the ontological origin of Christian religiosity, that is, factical life experience of Christians. Heidegger’s philosophy of religion in The Phenomenology of Religious Life provides us with explicit clues to his early philosophy well-represented by Being and Time. This paper focuses on Heidegger’s exploration of temporality(Zeitlichkeit), the mood of anxiety(Angst), and the complex of enactment(Vollzugszusammenhang), with reference to his examination of transcendental imagination(transzendentale Einbildungskraft) in Kant and the Problem of Metaphysics, which is one of Heidegger’s early philosophical works. Heidegger shares Kant’s notion of transcendental imagination as “a faculty of intuition(ein Vermögen der Anschauungen) even without the presence of an object(auch ohne die Gegenwart des Gegenstandes).” This paper aims to reflect on the significance of transcendental imagination to the phenomenal grounds for Christian faith, that is, the facticity(Faktizität) of Christian life. The reflection has demonstrated that transcendental imagination contributes to the temporalization of Dasein and the emergence of anxiety in the face of factical finitude, which characterize the expectation of παρουσία(parousia) as the complex of enactment of Christianity.

신비주의의 현상학 : 종교적-신비적 체험에 대한 하이데거의 성찰

박욱주 ( Wook-joo Park ) 한국하이데거학회 2018 현대유럽철학연구 Vol.0 No.50

20대 중후반의 하이데거가 종교현상학에 몰두하던 시기, 그의 사유 속에서 확인되는 실존론적 존재론의 초기 기획에는 그리스도교 신비주의에 대한 현상학적 성찰이 하나의 핵심적인 요소로 포함되어 있었다. 본고는 하이데거가 그리스도교 신비주의를 성찰하는 현상학적 방법을 분석하고 논하되, 특별히 ‘분리됨’과 ‘절대적 의존성’이라는 신비적 체험수행 방식을 새롭게 성격규정하는 방법을 중점적으로 고찰한다. 그는 종교적-신비적 체험 수행의 성찰을 통해 역사적인 것을 감내하며 존재 자체와 교호적으로 관계맺는 가운데 살아가는 개별실존의 원초적 생동감을 길어내고 표현하려 한다. 이에 본고는 하이데거의 논의 속에 담긴 현상학적-실존론적 의도를 유념하는 가운데, 종교적-신비적 체험이 갖는 독특하고 고유한 현상학적 의의를 조명하고 반추하는 데 주력한다. When Heidegger devoted himself to a phenomenology of religion in his mid to late 20s, he located a phenomenological reflection on Christian mysticism at the core of his primitive ontological project. The present study provides a brief but thoughtful analysis of the phenomenological method employed in his reflection on Christian mysticism. This study focuses on two ways of religious experience and practice: “seclusion” and “absolute dependency.” Heidegger redefined them in a fully phenomenological way as an attempt to reveal the primitive vivacity of an individual’s existence, which endures “the historical” and stands in a reciprocal relation with being itself. With a full consideration of Heidegger's phenomenological-existential intention, this study concentrates on shedding light on and ruminating over the unique, authentic phenomenological implications of religious-mystical experiences and practices.

행복한 삶(vita beata)의 기억, 그 망각의 아포리아와 불안

박욱주(Park Wook Joo) 서강대학교 신학연구소 2018 신학과 철학 Vol.- No.32

아우구스티누스는『고백록』제10권에서 기억(memoria), 망각(oblivio), 그리고 행복한 삶(vita beata)에 대한 물음을 제기한다. 그는 이 물음이 온전한 해명이 불가능한 아포리아로 귀결됨을 알고 불안에 사로잡힌다. 무한한 신적 진리 앞에서 유한한 실존이 체감하는 불안은 그가 신적 진리를 수득한 이후에도 여전히 그의 실존의 근원적 차원에 남아 그의 삶을 격동한다. 하이데거는 행복한 삶의 경험에 대한 기억과 그것의 망각이라는 아포리아 앞에서 아우구스티누스가 절감한 불안과 그에 대한 고백을 목도하고 그리스도교적 실존에 적실한 현상학적 인간이해의 단서를 발견한다. 하이데거는 망각으로 인해 확인되는 무지가 바로 행복한 삶의 가능태라는 것을 입증하려 하며, 이 망각으로부터 유발되는 근원적 불안이 참된 행복을 현실화하는 작용인임을 보이려 한다. In Book Ten of Confessions, Augustine raises the questions of memory, oblivion, and happy life. When he comes to know that his questions are insoluble, a feeling of anxiety overwhelms him. This anxiety, which has been caused by the facie ad faciem encounter of his finite existence with the infinite divine truth, still remains valid for the fundamental dimension of existence and agitates his mind, even though he has acquired the knowledge of truth. Heidegger, having witnessed Augustine’s anxiety aroused by the aporia of the memory and oblivion of the experience of a happy life, discovers a clue for a phenomenological understanding of human beings which can be proper to Christian existence. Heidegger attempts to prove that ignorance, which is recognized in the enactment of intentionality toward oblivion, can be the potentiality of a happy life. He also tries to show that the fundamental anxiety aroused by oblivion can be an efficient cause for actualizing a happy life.

자유의 유한성과 선험성: 칼 라너의 자유의 신학

박욱주(Wook Joo Park) 연세대학교 신과대학(연합신학대학원) 2018 신학논단 Vol.92 No.-

For a detailed account of Karl Rahner’s theology of freedom, the present research mainly aims at investigating the theological method of Rahner’s argument on human freedom. His description and elucidation of human freedom are somewhat vague with regard to the transcendental method that he adopts. Rahner radically reconstructs the ontological insights of Aristotle and Aquinas, the critical reflection on human transcendentality and practical freedom of Kant, and the understanding-interpretation argument of Heidegger, in order to reveal the existentiell finitude and transcendentality of human freedom. The current research proceeds from a brief methodological inquiry into Rahner’s theology of freedom, and then to an in-depth investigation of the role of his philosophical method in confirming the freedom of faith as the fundamental existentiell freedom of human beings. By doing so, this research highlights the fact that Rahner’s theology of freedom protects the autonomy of freedom, which is confirmed by the experience of transcendence within the fundamental horizon of human existence, and that Rahner’s elucidation of religious and existentiell freedom contributes to the assurance of God’s grace not only toward the church, but also toward the entire human race. For a detailed account of Karl Rahner’s theology of freedom, the present research mainly aims at investigating the theological method of Rahner’s argument on human freedom. His description and elucidation of human freedom are somewhat vague with regard to the transcendental method that he adopts. Rahner radically reconstructs the ontological insights of Aristotle and Aquinas, the critical reflection on human transcendentality and practical freedom of Kant, and the understanding-interpretation argument of Heidegger, in order to reveal the existentiell finitude and transcendentality of human freedom. The current research proceeds from a brief methodological inquiry into Rahner’s theology of freedom, and then to an in-depth investigation of the role of his philosophical method in confirming the freedom of faith as the fundamental existentiell freedom of human beings. By doing so, this research highlights the fact that Rahner’s theology of freedom protects the autonomy of freedom, which is confirmed by the experience of transcendence within the fundamental horizon of human existence, and that Rahner’s elucidation of religious and existentiell freedom contributes to the assurance of God’s grace not only toward the church, but also toward the entire human race.

타자와 신비 ― 레비나스 신비사상의 신비주의적 기원

박욱주 ( Park Wook Joo ) 서울대학교 인문학연구원 2018 人文論叢 Vol.75 No.3

레비나스 타자현상학과 그에 포괄된 신비사상의 기원은, 레비나스본인도 밝히고 있고 대부분의 레비나스 연구자들도 수긍하는 바대로, 명백히 유대교적이다. 그러나 다수의 연구자들이 간과한 사실이 있다. 바로 레비나스의 신비사상이 하이데거 신비주의와의 치열한 대립과 대화 가운데서 형성되고 발전되었다는 점이다. 이에 하이데거 신비주의의 영향이 레비나스의 신비사상에 전파되는 사태가 발생했을 것이라고 추론하는 것이 정황상 전적으로 근거가 없다고 판단하기에는 무리가 따른다. 본고에서는 이런 추론을 입증해 보고자, 레비나스 신비사상의 내용과 방법적 구도를 간략하게 살피고, 이를 하이데거 신비사상의 주된 기원으로 지목되어 온 에크하르트의 신비주의와 비교하는 연구를 수행한다. 이로써 본고는 하이데거에 의해 실존론적으로 재해석된 에크하르트의 신비주의가, 유대교 토라에 비해서는 부차적이긴 해도, 레비나스 신비사상의 한 기원임을 밝히고, 이런 해명이 함축하고 있는 의의를 간략하게 제시한다. The origin of Levinas’ phenomenology of the Other and his idea of mystery is Judaic. This is an evident fact that Levinas himself has acknowledged and most Levinas researchers have assented to. However, there seems to be something missing from this consensus. Researchers should be reminded that Levinas’ idea of mystery was developed through serious communication with Heidegger’s mysticism, which was conducted in a very refutative manner. It would not be going too far to say that Levinas’ idea of mystery was affected by Heidegger’s mysticism in such and such a way. In order to substantiate this inference, the present study delves into specific details and the methodical structure of Levinas’ argument of divine mystery. This is followed by a comparative approach to Levinas’ idea of divine mystery and Eckhart’s mystical thought, which has been indicated as one of the primary origins of Heideggerian mysticism. In so doing, the present study demonstrates that Eckhart’s mysticism, which was interpreted in an existential way by Heidegger, constitutes one of the primary origins of Levinas’ idea of divine mystery, albeit more or less secondarily when compared with the Torah of Judaism. This is followed by a suggestion of the implications of this demonstration.

인격적 관계와 인간-인공지능 상호작용 - 인공지능 오작동에 대한 본회퍼의 그리스도교 철학적 반성 -

박욱주(Wook Joo Park) 한국종교학회 2021 宗敎硏究 Vol.81 No.2

In Dietrich Bonhoeffer’s Christian philosophy, the personal relationship between God and human beings and that between human beings themselves cannot be achieved by intellectual cognition. Rather, all personal relationships occur when one sincerely affirms the Other’s transcendence over the self’s consciousness or spirit. If we explore the core features of human-AI interactions in recent days following Bonhoeffer’s view, we might inevitably focus on their nonrelational and nonethical natures. Human-AI interactions by means of digital objectification are entirely cognitive, and therefore they are fundamentally different from Bonhoeffer’s personal relationships. This might create the possibility for ethically problematic errors of artificial agents. I believe that only a groundbreaking paradigm shift in AI development will help us solve the nonethicality problems in human-AI interactions that bring about certain types of AI errors.

초월의 로고스

박욱주(Wook Joo Park) 한국기독교학회 2018 한국기독교신학논총 Vol.110 No.-

독일 루터교 신학자 본회퍼(Dietrich Bonhoeffer)는 그의 저서 『행위와 존재』(Akt und Sein)에서 헤겔(Georg W. F. Hegel)의 관념론을 통해 발전적으로 계승된 서구 로고스 철학의 근본동기, 즉 신화적 자기신격화 욕망을 분석해 폭로한다. 본회퍼의 헤겔 관념론 비판은 헤겔 정신현상학에 적용된 로고스의 변증법에 집중되어 있다. 『행위와 존재』 제1장 초반부에 언급된 “초월의 로고스”(der Logos der Transzendenz)는 본회퍼의 독일관념론 비판, 나아가 그의 서구철학 전반에 대한 비판의 핵심동기를 표명한다. 이에 본 연구는 본회퍼가 언급한 초월의 로고스의 의미를 존재와 행위 사이의 후향적 연관이라는 정황 가운데서 해명하고 상술하는 것을 주된 목표로 설정한다. 이를 위해 본 연구는 우선 본회퍼가 그려내는 존재–행위 연관구도를 헤겔의 정신현상학에서 논의된 감각적 확신의 변증법과 비교하며 분석·고찰함으로써 ‘초월의 로고스’ 가운데 ‘초월’의 의미를 길어낸다. 다음으로는 헤겔이 헤라클레이토스의 로고스론을 정교한 변증법 체계로 발전시키기 위해 활용한 방법들을 살펴보고 그로부터 ‘초월의 로고스’가 의미하는바 전체를 해명한다. 본회퍼는 초월이라는 용어를 통해 사고행위가 그 적법한 한계를 넘어 존재를 파악하고 지배하며, 끝내는 존재의 근원으로 자기를 정립하는 신격화의 사태를 지목한다. 아울러 초월의 로고스라는 용어를 통해 인간의 이런 초월욕망이 서구철학의 유구한 전통 가운데 살아숨 쉬는 로고스론의 얼개를 바탕으로 정교하게 체계화되었음을 알린다. 본 연구는 이 두 단계의 과정을 고찰함으로써 헤겔로 대표되는 독일관념론에 대한 본회퍼의 비판적 평가, 즉 최고의 철학적 완성도를 갖춘 인간의 자기신격화 시도라는 평가의 신학적 정당성을 검토한다. In his work Akt und Sein, German Lutheran theologian Dietrich Bonhoeffer offers an analysis of logos theory of Western philosophy which was extensively developed by Hegelian idealism. He intended to disclose a mythological desire for self–deification which has been embedded within logos theory. His critique of Hegelian idealism focuses on Hegel’s application of the dialectic of logos to the phenomenology of spirit. Through his reference to “the logos of transcendence” in Chapter A of Akt und Sein, Bonhoeffer shows his main intention of criticizing German idealism and the entire Western philosophical tradition. This study attempts a descriptive elucidation of the meaning of Bonhoeffer’s reference to the ‘logos of transcendence’ in the context of act’s retrospective reference to being. This study sets out to reveal the meaning of ‘transcendence’ in Bonhoeffer’s phrase ‘the logos of transcendence’ through a comparative analysis and investigation of Bonhoeffer’s description of being–act reference structure and the dialectic of sense–certainty in Hegel’s phenomenology of spirit. Then, the elucidation of an overall meaning of ‘the logos of transcendence’ follows along with an examination of Hegel’s method of developing Heraclitus’ logos theory into a sophisticated system of dialectic. Here the term transcendence is used by Bonhoeffer to indicate a situation in which thinking act goes beyond its legitimate limits so that it can grasp and dominate being and eventually proclaim it to be the origin of being. The term the logos of transcendence is adopted to announce that this human desire for transcendence has been elaborately systemized according to the frame of logos theory, which has been vividly preserved through the history of Western philosophy. In the course of this two–step argument, this study delves into the theological validity of Bonhoeffer’s critical evaluation of German idealism and Hegelian phenomenology of spirit as its representative, viz., Bonhoeffer’s characterization of them as the attempts of self–deification with the most advanced philosophical expertise.

종교경험의 가능근거인 표상을 향항 정향성(Conversio ad Phantasma) 연구

박욱주(Wook-Joo Park) 연세대학교 신과대학(연합신학대학원) 2014 신학논단 Vol.77 No.-

죽음에 대한 그리스도교적 해석의 실존론적 재구성과 그 함의

박욱주(Wook Joo Park) 연세대학교 신과대학(연합신학대학원) 2017 신학논단 Vol.88 No.-

In the present paper, turning the direction of the question of death from ‘what’ and ‘how’ to ‘why’, I have revisited Christian interpretation of death from the perspective of Heidegger’s existential ontology in order to explore an appropriate way of questioning death. In so doing, I have distinguished inexplicit understanding from explicit interpretation, explained the fundamental motive for questioning death and the existentiell ground of the understanding which is acquired from the question of death, and proposed the essentiality and implications of an existential reconstruction of Christian interpretation of death. The argument in this paper can be summarized into the following four points. First, every human act of interpretation originates from inexplicit and unthematic understanding whenever the understanding’s dealings are disturbed. Second, Christian interpretation of death is a natural and existential act which is enacted in the face of the greatest disturbance, i.e., death. Third, Christian interpretation of death can be performed in an appropriate way if it turns away from certain metaphysical thoughts of life beyond death and focuses on the death anxiety which emerges from human existence. Finally, the interpretation of death, in which one would affirm the anxiety of death as the fundamental structure of human existence and take over it, means the exploration of the origin of death not in human sinfulness but in human mortality. Such interpretation of death would disclose the understanding and possibility of being which is appropriate for an individual’s authentic Christian life. In the present paper, turning the direction of the question of death from ‘what’ and ‘how’ to ‘why’, I have revisited Christian interpretation of death from the perspective of Heidegger’s existential ontology in order to explore an appropriate way of questioning death. In so doing, I have distinguished inexplicit understanding from explicit interpretation, explained the fundamental motive for questioning death and the existentiell ground of the understanding which is acquired from the question of death, and proposed the essentiality and implications of an existential reconstruction of Christian interpretation of death. The argument in this paper can be summarized into the following four points. First, every human act of interpretation originates from inexplicit and unthematic understanding whenever the understanding’s dealings are disturbed. Second, Christian interpretation of death is a natural and existential act which is enacted in the face of the greatest disturbance, i.e., death. Third, Christian interpretation of death can be performed in an appropriate way if it turns away from certain metaphysical thoughts of life beyond death and focuses on the death anxiety which emerges from human existence. Finally, the interpretation of death, in which one would affirm the anxiety of death as the fundamental structure of human existence and take over it, means the exploration of the origin of death not in human sinfulness but in human mortality. Such interpretation of death would disclose the understanding and possibility of being which is appropriate for an individual’s authentic Christian life.

그리스도교적 경험이해를 위한 현상학적 방법론

박욱주(Wook Joo Park) 한국기독교학회 2017 한국기독교신학논총 Vol.103 No.-

본고는 하이데거가 『종교적 삶의 현상학』에서 해명한 형식적 고시의 방법을 후설의 현상학과 연계해서 고찰하고, 그로부터 “선포”(κήρυγμα)의 현상을 종교현상학의 핵심주제로 삼은 하이데거의 의도 및 그 종교철학적 함의를 모색하는 데 주력한다. 이로부터 도출되는 함의들은 다음과 같다. 본래적인 그리스도교 신앙은 역사적인 것으로부터 시간이 수여하는 존재적 불안을 직면하게 한다. 이처럼 삶의 경험을 근원적인 불안으로부터 새롭게 이해하는 길을 따를 때, 우리는 우리 안에 신앙의 지배력이 이르는 범위에 대해 보다 명확하게 이해하게 된다. 그리스도교 신앙은 삶의 경험의 최초 출발점인 지향성으로부터, 다시 말해 지향적 행위의 실행에서부터 우리와 세계의 연관을 그리스도교적인 것으로 선포하게 해야 한다. 이런 맥락에서 그리스도교적 실행의 근원적 방식인 선포는 신앙의 핵심적 현상으로 지목될 수 있다. The present paper involves an analysis of Heidegger’s method of “formal indication”, which he articulates in The Phenomenology of Religious Life, with regard to Husserl’s phenomenology. As I show in what follows, Heidegger lays out guidelines for the formal indication of the phenomenon of proclamation(κήρυγμα) in Paul’s Epistle to the Thessalonians to reveal one specific fundamental characteristic of Christian faith. Heidegger asserts that authentic Christian faith would lead us to forthrightly face the ontic anxiety which time renders us out of the historical. He claims that the anxiety then would provide us with a novel understanding of our life experiences, thereby clarifying us the dominance range of faith in ourselves. Christian faith, Heidegger judges, enables us to proclaim our human–world relations to be Christian at the level of the enactment of intentional action, i.e., intentionality that is the origin of our life experiences. Proclamation is being conceived of as the fundamental way of enacting Christian faith by Heidegger in this context.