7차 通信使行의 筆談에 나타난 日本 文士의 文學論

林采明 동아시아고대학회 2008 동아시아고대학 Vol.17 No.-

일본의 文士들은 7차 통신사행단으로 도일한 조선의 문사들과 사석에서 筆談을 나누면서 우의를 다졌다. 그 과정에서 일본 문사들이 자신의 문학론이라고 할 수 있는 문학의 목표, 창작 방식, 비평 등과 관련된 문학적 언급들을 교환하고 있어 관심을 가질 만 하였다. 논의가 일정한 체계를 갖추었고 지속적으로 이루어져 문학론이라 하여도 손색이 없을 정도였다. 그들의 문학론은 本質論, 創作論, 批評論의 세 측면으로 전개되었다. 먼저 본질론은 문학이 갖는 존재의 의미, 즉 문학의 지향점을 가리킨다. 본질론에서 일본 문사는 문학이 지향하는 목표를 儒道 구현에 두고, 道文一致를 최상의 境界로 삼아 六經을 존숭하는 태도를 견지하였다. 육경 가운데 春秋는 亂臣賊子를 교화하고, 詩經은 風俗의 得失을 살피는 효용을 갖는다고 보았다. 養氣와 관련하여, 후천적인 노력에 따라 선천적인 것에도 영향을 미칠 수 있다고 하며 學에 보다 적극적인 의미를 부여하였다. 본질론 중 道本文末의 시각과 문학의 효용은 中華의 문학론과 변별점을 찾을 수 없을 정도로 흡사하였고, 다만 養氣 부분에서 중화의 ‘才氣學習’을 수용한 후, 후천적인 수양과 학습을 강조하는 방향으로 변화시킨 것만 상이하였다. 창작론은 문학 작품을 실제로 창작하는 것과 유관한 논의다. 그러므로 학습의 典範과 修辭에 대한 논의를 세부 항목으로 하였다. ‘文必秦漢, 詩則盛唐’이라는 말과 유사할 정도로 그들도 左傳, 國語, 史記, 漢書의 문과 陶淵明, 謝靈運, 李白, 杜甫의 시를 문학 전범으로 삼았다. 전범을 무비판적으로 답습하기보다 개성적인 글쓰기를 중시하였고, 화려한 수식을 지양하고 내실 있는 글을 지어야 한다는 수사론을 고수하였다. 아울러 心思를 편히 하고 견문을 넓혀야 함을 창작의 두 가지 전제 조건으로 내걸었다. 하지만 그들의 창작론 또한 중화의 것과 크게 다르지 않았다. 완성된 문학 작품을 대상으로 하는 비평론은 창작의 구체적인 기법과 격조를 작자와 관련지어 통찰하는 것이다. 그들은 작품의 크기와 길이에 따라 일률적인 잣대를 적용해서는 안 된다는 ‘隨時處中’의 입장을 취하였다. 또 神儀가 散朗한 작품이 질적 수준이 높다고 하였고, 단순히 시간의 선후를 보여주는 古今을 작품 비평의 기준으로 삼지 말 것을 요구하였다. 종국에는 ‘詩如其人, 文如其人’이 비평론의 최고 경지라고 하며 작자의 진심을 담은 작품을 발견해내는 데에 비평의 가치를 두었다. 일본 문사의 문학론을 검토해보니 중화의 문학론을 그대로 수용한 것과 같아 준별되는 점이 드물었고, 본질론의 養氣 부분과 같은 미세한 곳에서 개성적인 면모를 보일 뿐이었다. 이를 통해 정치적으로 중화에서 벗어나고자 했던 일본이 문학론에서만큼은 중화의 굴레에서 파탈하기 어려웠음을 엿볼 수 있었다. 못내 아쉬운 점은 그들의 문학론을 가지고 직접 그들의 개별 작품을 분석하지 못한 것이다. 이는 차후의 연구 과제로 남겨둔다. Japanese literary men promoted friendly relations through conversation by writing with Chosun’s literary men when they went to Japan as the 7th dispatch of envoy. In the process of that, Japanese literary men exchanged their theory of literature; the goal of literature, the way of writing, criticism. This kind of discussion had a system and repeated for a certain time so it could be called ‘the theory of literature’. Japanese literary men’s theory of literature was developed in three side; theory of essence, theory of writings, theory of criticism. The theory of essence is the fixed direction of literature. Japanese literary men thought the goal of literature was realization of Confucianism. They regarded an agreement of morality and literature as the best stage so they had respectful attitude for the six scared books. In the six scared books, Chunchu is about civilization of rebel subjects and bad children who were harmful to their parents. Sikyeong is for discrimination the right from the wrong of customs. In connection with building up one’s strength, they thought postnatal effort could influence innate character so they regarded learning very important. Among the theory of essence, Japanese literary men’s aspect for dobonmunmal(morality is the fundamental and literature is the second best) and utility of literature was quite similar to those of China. But there was little difference in that Japanese literary men accepted China’s jae․ki․hak․seup(talent, art, learning, practicing) and emphasized postnatal cultivation of the mind and learning. The theory of writings is about the way of writing literature. Therefore it dealt text and rhetoric. They used Jwajeon, Gukur, Saki, Hanseo as literature and the poetries of Doyeonmyeong, Saryeongun, Leebaek, Dubo as texts according to the doctrine of munpiljinhan and sigeuksungdang(Jinhan’s literature, Sungdang’s poetry). Japanese literary men took a serious view of individual writings and sublated a rhetorical flourish so they stick to their principle of solid rhetoric. They also regarded the happy thoughts of the heart and wide experience were the two preconditions of writing. But their theory of writing is similar to that of China. The theory of criticism is the way of penetrating the writing techniques and rhythm in relation to writer. They did not judge the literature by its size and length according to the principle of susicheogung(timely choice). They set a high value on a dignified writings and demanded not to follow time past and present showing time order as a criteria of criticism. Finally, they thought literature and writer were in the same substance and put the value of criticism on finding heartfelt writings. Japanese literary men’s theory of literature was seemed to similar to that of China, it was hard to find the big difference between the two. But minor difference were in the theory of essence in building up one’s strength. Through this study, it could be inferred that Japan could not get out of China’s influence of literature theory. Analyzing Japanese individual writings is for the future study.

일제 植民地期 印貞植의 轉向論 : 內鮮一體論을 통한 植民的 관계의 형성과 農業再編成論

장용경 서울대학교 국사학과 2003 韓國史論 Vol.49 No.-

Many of the Chosun Socialists converted after the war between the Chinese and the Japanese, because their reformative attempts to achieve victory in both national issues and social issues have utterly failed, and the Japanese finally gained a superior status over their Chinese rivals. Also, the 'Naeseon Ilchae' propaganda(apropaganda/theory which was argued by the Japanese colonial authorities that Japan and Korea is and should be one) gave the converters a misguided hope and also an apparently good reason. A series of conversions of the Chosun Socialists did put an end to the un-compromised efforts of their movements, but the Naeseon Ilchae-ron theories supported by them and their own comments of other social issues should not all be considered as Pro- Japanese mentions and theories. The philosophies that In Jeong Shik and other converted Socialists demonstrated after their conversions can offer us vital information regarding the question of exactly what was the colonial relationship between the Japanese and Korean people like, and what kind of social and national status could have been achieved by their confrontation(or acception) of the Colonial authorities. First to assess the nature of the Koreans' sense of identification, the Naeseon Ilchae-ron theories suggested by In Jeong Shik, Kim Myeong Shik and Kim Sa Ryang, were compared to those of figures like Hyeon Yeong Seob, in this paper. In case of In Jeong Shik and others, we can see that they have supported the uniqueness of Chosun language and Chosun culture, and also considered the Chosun people to be a different breed from the Japanese. Based on these perspectives he argued against the practice of public discrimination, so in some sense, according to his perspectives, it seems that in cases there was a potential of him and others to occasionally break free from the colonial form of oppression and subordination. In the meantime, figures like Hyeon Yeong Seob insisted a more thorough unity, and also insisted that the discrimination system must be kept in place. To him, the Chosun public had to become true and complete Japanese citizens to avoid being discriminated. This was a complete denial of the potential that an independent Chosun citizen could have in settling its relationship with the Japanese authorities. In Jeong Shik's perspective on agricultural issues also changed after his conversion. Before he converted, the point of his arguments involving the Chosun agricultural society, was to harness the potentials of the reality of the Chosun people and mobilize them in their struggle against the imperial forces and also feudalistic traditions. But after the conversion, his perception of the reality became his own theory of the Asian cultures' agricultural societies. And his denial of the reality became the theory of restructuring the agricultural society, and also prompted his own efforts of making his theories a part of the Japanese colonial authorities' policy(which was also an act based on the Naeseon Ilchae-ron theories). His theory of 'Restructuring' was depending on the government's intervention. His plans was by solving the land problems, redeploying agricultural population, and channeling detached personnels to industrial factories, to secure the developments in both the agricultural and industrial fronts. His plans were also very dependent on the expected advent of the implementation of economy control and production increase, but when it became apparent that the Japanese were going to lose the Pacific War, the possibility of In Jeong Shik's plan coming to fruition dropped to minimal. After the liberation, In Jeong Shik argued that there were plenty of people who insisted they deeply cared about the fate of the country and the nation, yet did some very contradictory things in reality. He also supported the merge of patriotic passion and scientific theories. Comments like these were nothing but dismissing the experiences he had under the colonial ruling of Japan, rather than sincerely addressing them.

‘전향’과 ‘친일’의 한 좌표―박영희론

이상갑 현대문학이론학회 2004 現代文學理論硏究 Vol.0 No.21

This thesis sees through Park-Young-Hee's novel and criticism with the conversion and pro-Japanese after the latter half of 1930's. Above all, conversion is not mere matter, and the general thought-regeneration. And the term of conversion is not given to us. At this point this thesis sees through his manifesto, his novel 「Light and Darkness」, a note 「A cell」. And furthermore inner crack-shape of his national literature-theory in the period of new-system. His manifesto of conversion focuses art instead of ideology. But 「Light and Darkness」 shows the point of resistance to it. A proposition, 'I ought not to be failed.' is that. Moreover the work was published in the period of the national literature-theory. At this point the mentality of a convert is never simple. Especially 「A Single Room」 emphasizes the class-ideology. The reason why a head of criticism and work ought to be considered in the study of conversion-literature. But his criticism confronts with the great turnover in the period of new-system. Above all deflection is in existence among his works. The national literature-theory of his is based on the mere dichotomy. Besides the dichotomy as 'ideology/arts' 'material/soul' 'the western individualism/the oriental Japanese-spirits' are in existence. Really, 「A Single Room」 emphasizes the dialectical thought. But his national literature-theory does not considers the mutual interrelation. The assertion that an individual must be broken to the state is merely repeated. Because he does not raise a question to the political structure in a new-system. Especially the national literature-theory and the objective literature-theory coexist. At this point we must not understand conversion and pro-Japanese plainly.

한국어 말하기 교육에서의 상호최적성이론 적용 연구

김충실 ( Jin Zhong Shi ),고륙양 ( Gao Lu Yang ) 한국어교육연구소 2015 한국어교육연구 Vol.11 No.1

지금까지 말하기 교육에서 그라이스주의(Gricean Maxims, 格萊斯主義) 대화격률을 금과옥조로 받아들여 문법과 같이 ‘화’의 ‘법’으로 이해하게 되었다. 하지만 일상 대화의 실제 발화들은 이러한 격률을 엄격하게 지킨 담화로만 이루어져 있지 않다. 따라서 대화의 격률이 말하기의 이론으로 직접 대입될 수 없고 외국어로서의 한국어 말하기 교육에도 그대로 적용될 수 없음을 분명히 보여주고 있다. 논문은 이러한 이론에 기대어 말하기 교재와 교육에서는 아래와 같은 두 가지 문제를 제기했다. 첫째, 대화에서는 현실 생활에서 가능한 여러 가지 변이형들을 제시되어야 하는데 말하기 교재는 일반적으로 일문일답의 형식으로 대화 예문을 제시하였다. 이런 대화는 그라이스(1975)의 질의 격률과 양의 격률에 맞으며 문법이나 상황에도 맞는 대화이지만 현실생활에서 이탈된 것이 많다. 둘째, 대화에서 상황 제시나 스키마 교육 등과 같은 언어 외적 요소(言語外的要素)에 대한 설명이 결여되어 있다. 이런 대화도 문법이나 상황에 맞고 또 그라이스(1975)의 관련격률에도 맞는 대화이지만 의사소통이 원활하게 이루어지지 않는 것들이 많았다.. 논문은 이런 문제의식에서 출발하여 세 개 측면에서 논의하였다. 먼저 국내 상호최적성이론의 선행 연구를 돌아보고 그 한계와 말하기 교육에서 적용 가능성을 제시하였다. 다음으로 상호최적성 이론의 발전 배경과 그 특징 및 분석모형을 소개하고 상호최적성이론의 틀 속에서 한국어 말하기에서 화자와 청자의 대화를 실례로 구문 제약, 화용론 제약 및 억양제약을 표현과 이해의 측면에서 제약의 순위를 살폈다. 마지막으로 교재에 대화 내용을 입력할 때 다양하고 현실성이 강한 담화모형 제시, 언어의 산출과 이해에 적용되는 화용적 제약에 대한 설명 제시, 억양제약이 작용되는 담화형태의 제시와 설명 등의 제안을 제기하고 상호최적성이론이 외국어로서의 한국어 말하기 교육에 일정한 부분 기여할 수 있음을 제시했다. Recently, Korean conversation teaching field Generally accept the Conversational Implicature of Grice Maxims. However, real life conversation does not strictly adhere to these rules. Therefore,It can't get good teaching results by Rigidly applying Conversational Implicature in Korean conversation teaching. In view of this, This study point out the following problems of Korean conversation text books and the process. Firstly, Conversation teaching should provide the diversified form that used in real life. However, the conversation text book generally provide the form in “one answer for one question” type. This kind of form conforms to the Grice Maxims Conversational Implicature, but out of touching with reality. Secondly, Conversation teaching lack of The explain of external factors of language, such as context and schema. This kind of form May not be able to reach effective communication, even if it conform to the Grice Maxims Conversational Implicature. This study discussed the problems in three aspects. Firstly, reviewed the advanced research Bi-directional Optimality Theory in China, and pointed out its limitations and the applicability in Korean conversation teaching. Secondly, introduced the development background, characteristics of the theory. Finally, discussed problems of how to input conversations, put forward the proposals as providing more diverse and more realistic examples, providing more detailed description of pragmatics, providing intonation examples and instructions. At the same time, this study pointed out that Bi-directional Optimality Theory also play a positive role in Korean conversation teaching.

생태적 회개의 의미와 그 유형의 관계적 이해: 『찬미받으소서』와 실천 사례를 중심으로

홍태희,김문영 서강대학교 서강대학교 신학연구소 2023 신학과 철학 Vol.- No.44

Since ‘ecological conversion’ presented in『Laudato Si’』means a holistic change of personality, it is necessary to analyze its meaning according to the conversion theory. Along with the intellectual conversion, moral conversion, and religious conversion presented by Lonergan, the social conversion embodied by Zelpie and the psychological conversion of Doran were analyzed for ecological conversion. Ecological conversion requires an intellectual conversion that shifts the paradigm of understanding facts to a creature-centered one. Also, moral conversion from fetishism to the ecological value of life and culture plays an important role in practice. Religious conversion deepens universal communion with the creature. On the basis of this conversion, there is a psychological dimension that overcomes internal resistance such as rules and prejudices in relation to the flow of consciousness. Social conversion promotes ecological transformation at the social and institutional level. In the practice cases of ecological conversion, we can see that these various types of conversion become the basis for each other and occur dynamically. It is general to proceed from intellectual conversion to moral conversion and religious conversion, but in reality, religious conversion becomes the motivation for moral and intellectual conversion. Therefore, it would be reasonable to understand the ecological conversion emphasized in Laudato Si’ as the meaning of ‘metanoia’, a change of holistic personality through encountering Christ. It can be seen that ecological conversion is distinguished from one-time enlightenment in that true conversion is a process of going through continuous self-transcendence and finding authenticity. 『찬미받으소서』에서 제시된 ‘생태적 회개’의 의미는 전인격적인 전환을 의미한다는 점에서, 버나드 로너간이 제시한 회심론에 따라 의미를 분석함으로써 보다 명료화 될 수 있다. 본 논문은 로너간이 제시한 지성적 회심, 도덕적 회심, 종교적 회심과 함께, 젤피가 보다 구체화 시킨 사회적 회심과 도란의 심리적 회심에 관하여 생태적 회개에 있어서의 의미를 분석하였다. 생태적 회개는 사실관계의 인식에 관한 패러다임에 있어서 인간중심으로부터 모든 생태계를 포괄하는 피조물 중심으로 전환하는 지성적 회심이 요구된다. 또한 물신주의로부터 생명과 문화의 생태적 가치로 전환하는 도덕적 회심은 실천의 차원에서 중요한 역할을 한다. 초월적 존재와의 초자연적 사랑에 빠지는 종교적 회심은 창조주의 의지를 따라 피조물과의 보편적 친교를 깊게 한다. 이러한 회심의 바탕에는 의식의 흐름과 관련되어 규범과 편견 등의 내적 저항을 극복하는 심리적 차원이 있다. 사회적 회심은 생태적 전환이 사회 제도적 차원에서 이루어지도록 촉진함으로써, 생태정의 차원의 사회적 소명에 투신하게 이끈다. 실천 사례를 통하여, 이러한 다양한 회심의 유형들이 서로의 기반이 되어주며 역동적으로 발생하는 것을 볼 수 있다. 통상 지성적 회심으로부터 도덕적 회심, 종교적 회심으로 발전하는 것으로 설명 가능하지만, 실제적으로는 종교적 회심이 도덕적, 지성적 회심의 동기가 되어 의식의 전환과 소명감을 강화하는 것을 발견할 수 있다. 참다운 회심이란 지속적인 자기 초월을 통과해 가며 진정성을 찾아가는 과정이라는 점에서 생태적 회개는 단순한 환경보호나 일회적인 깨우침으로 축소될 수 없다. 그러므로『찬미받으소서』에서 강조된 생태적 회개는 그리스도를 만남으로 이루어지는 전인격적인 방향전환인 신앙의‘메타노이아’의 차원으로 이해할 수 있을 것이다.

온라인 대화 교육 연구 -중학생의 온라인 대화 양상에 대한 자기 분석 자료를 중심으로-

이지선 ( Lee Jeesun ),김윤정 ( Kim Yunejung ) 한국언어문화학회(구 한양어문학회) 2019 한국언어문화 Vol.0 No.70

이 연구는 중학생들이 스스로의 온라인 소통 양상을 메타적으로 분석한 자료를 바탕으로 온라인 대화 교육 내용을 제안한 연구이다. 이에 중학교 3학년 147명의 카카오톡에서의 대화 경험에 대한 자기 분석 자료를 수집하였다. 분석 결과 학습자들은 카카오톡을 주로 친구와의 소통을 매개하는 기능을 한다고 인식하였으며, 이모티콘이 소통에 주로 활용되는 기호라고 응답하였다. 또한 친소 관계에 대한 고려가 담화 관습을 형성하는 데 큰 영향을 미치는 것으로 나타났다. 이를 바탕으로 본고는 다음과 같은 교육 내용을 제안하였다. 첫째, 온라인 대화는 카카오톡과 같은 특정 플랫폼을 매개로 하므로 기술이 대화의 형식과 관습에 큰 영향을 미친다. 따라서 온라인 대화 장르에 대한 교육은 의사소통 교육과 플랫폼 등 미디어의 특성에 대한 교육이 통합적으로 구성될 필요가 있다. 둘째, 친소 관계 등은 대화상황에서 담화 관습을 형성하는 데 영향을 미친다. 따라서 학습자들이 스스로의 대화 양상을 살펴 담화 관습을 확인하며, 담화 관습에 영향을 미치는 주요 변인을 메타적으로 인식하고, 이를 바탕으로 스스로의 대화 양상을 성찰하는 성찰 중심의 교육 내용을 구성하는 것이 필요하다. 셋째, 온라인을 통해 일어나는 부정적인 소통 경험을 교육의 장면으로 적극적으로 들여와서, 소통 경험의 원인과 양상을 실제적으로 분석하여 교육 내용을 구성할 필요가 있다. The purpose of this study is to clarify the discourse customs in online conversation of middle school students and to form contents of online conversation education from the viewpoint of speech education based on them. In the meantime, the content of conversation education has been composed mainly of offline conversation situation. In this study, we used the actual conversation custom of online conversation through KakaoTalk to improve the actuality of the contents of education. The analyzed data is meta - dialogue analysis data that analyzed first - grade students’ self - talk customs based on the data of the mind map composed of key word KakaoTalk and their relationship. Through the mind map, I looked at the awareness of the platform called KakaoTalk. Meta-Dialogue data were collected by suggesting semi-structured questionnaire so that students could reflect on their own discourse custom by referring to impression management theory, and analyzed the relationship of apes according to social infiltration theory. Based on these data, we analyzed the conversation customs formed in KakaoTalk by comparing them with existing dialogue education contents, and constructed education contents based on this analysis.

제2언어 습득의 사회인지적 과정으로서 대화의 의의

손희연(Son Hui-Youn) 한국사회언어학회 2014 사회언어학 Vol.22 No.1

This study aims to identify conversational phenomenon that shows socio-cognitive process of the second language acquisition. To this end, this study investigated major concepts in the 'sociocultural theory's point of view and descriptive methodology based on the 'conversational analysis'. The analysis data of this study was transcribed by observing the conversations generated in the situation where four Korean language learners from Mongol performing story making and, interview. Based on this analysis data, this study caught conversational scenes that show the second language development as 'microgenesis' phenomena and tried to find the theories of acquisition and conversation organization involved in these conversational scenes. As results of analysis, firstly, this study could see clinical conversation types of microgenetic development generated to complete story-making; secondly, this study could observe cooperative conversational phenomena of microgenetic development accompanied by conversational phenomena such as repair or metaenonciation during the course of interview.

정보화 시대의 신학교육을 위한 다중지능적 접근

장신근(Shin-Geun Jang) 한국기독교교육정보학회 2008 기독교교육정보 Vol.20 No.-

This paper is an attempt to make a conversation between theological education and Howard Gardner's Multiple Intelligences (MI) theory in the context of the information and technology era. From its emergence in the 1980s, MI theory has been usually applied to education for children or youth. Although it has not been actively applied to adult education, MI theory has strong implications for adult education as well as for theological education. Keeping this in mind, this paper focuses on theological education in terms of such key concepts as: 1) disciplinary understanding, 2) multi-modal teaching and learning methods, 3) Good Work, and 4) a transversal model of interdisciplinary conversation in MI theory. First, the concept of disciplinary understanding of MI theory awakens theological education to the importance of the contextual, performative, and intuitive nature of understanding. Second, the concept of multi-modal teaching and learning methods helps theological education employ various creative and alternative teaching and learning methods. Third, the concept of Good Work imbues theological education with the significance of the unity between the professional and ethical aspect in educating pastoral leadership. Fourth, a transversal model of interdisciplinary conversation provides theological education a fresh way of interdisciplinary dialogue that helps keep both the integrity and intelligence of theology and theological education together. Despite the significance of MI theory for theological education, this paper, however, does not accept the reductionist attitude that MI can provide all the answers to theological education. In this sense, the interdisciplinary dialogue between theology and other disciplines in this paper is made in a transversal manner.

제2언어교육 맥락에서 대화함축의 이론적 쟁점

김진웅 한국어의미학회 2022 한국어 의미학 Vol.78 No.-

In this study, the theoretical issues on the interface between semantics and pragmatics that have arisen over the generalized conversational implicatures are identified, and how these theories are applied and influenced in the field of pragmatics of second language education. In the traditional Grice‘s semantic model, ‘what is said’ is regarded as the level of semantics and implicature as the level of pragmatics. However, the problem Levinson (2000) calls Grice's circle raises questions about the boundary between semantics and pragmatics. Grice's model explains that 'what is said' is the combination of the sum of the constituent elements of a sentence and the interpretation of the contextual elements. However, as pointed out by Levinson (2000), the process of determining the contextual factor has to include a process of pragmatic reasoning, which is similar to the process of fundamentally determining the implicature. Moreover, there is a lot of evidence that the implicature that has been considered separate from what is said are involved in the interpretation of what is said. There are two representative theories that suggest alternatives to Grice's model. Among them, the Default theory tried to solve the problem of the Grice’s model by introducing pragmatic reasoning, that is, implicature, as a default value in the realm of semantics, and by Theory. There are various research cases of experimental pragmatics to determine the superiority and inferiority of the two theories, focusing on the interpretation of scalar implicature. In the study of the first language, there are generally many cases that support the claim of the Relevance Theory. Meanwhile, studies suggesting the superiority of the Default Theory are emerging in second language research. However, a careful approach is required because the implicature research centered on the second language is just beginning.

『華嚴經問答』의 三乘極果廻心說 연구

최연식(Choe, Yeon-shik) 불교학연구회 2011 불교학연구 Vol.30 No.-

최근의 연구들을 통하여 다른 학파와는 뚜렷이 구별되는 의상계 화엄학파의 사상적 특성으로 三乘極果廻心說과 다른 경전과 이론들에는 무관심한 채 『화엄경』과 화엄교학에만 집중하는 華嚴專一主義가 지적되었지만 그러한 특성이 어떠한 논리적 근거를 가지고 있는 것인지, 또한 三乘極果廻心說과 華嚴專一主義라는 두 가지 특성이 서로 어떻게 연결되는지는 자세히 해명되지 못하였다. 그런데 의상의 문도에 의한 스승의 강의록으로 추정되고 있는 『華嚴經問答』에는 이에 관한 구체적인 내용들이 보이고 있다. 『화엄경문답』은 삼승의 수행자가 온전한 깨달음에 이르기 위해서는 반드시 일승으로 廻心하여 『화엄경』의 가르침에 따라 수행해야 하며, 삼승의 가르침으로 成佛을 이룬 사람도 예외는 아니라는 三乘極果廻心說을 강하게 주장하고 있다. 그리고 이러한 주장은 삼승의 가르침 즉 『화엄경』 이외의 나머지 대승경전의 내용은 특정한 상황에서 낮은 근기의 사람들의 잘못된 생각을 고쳐주기 위해 제시된 임시적 가르침이고 『화엄경』만이 진리를 온전하게 그대로 제시하는 경전이라는 견해로 뒷받침되고 있다. 불완전한 경전으로는 완전한 깨달음에 이를 수 없고 오직 완전한 가르침을 전하는 『화엄경』의 가르침에 의거해서만 완전한 깨달음에 이를 수 있다는 것이다. 한편으로 『화엄경문답』의 이와 같은 불교 경전에 대한 인식은 의상계에서 보이는 華嚴專一主義, 즉 다른 경전이나 이론들에는 별다른 관심을 보이지 않고 오로지 『화엄경』과 화엄교학에만 집중하는 수행 분위기와 상통하는 것이다. 『화엄경』과 나머지 대승 경전들을 전혀 다른 차원의 경전으로 엄밀하게 구분하는 『화엄경문답』의 경전관이 의상계 화엄전일주의의 토대가 되었던 것이다. 아울러 『화엄경문답』에서는 『화엄경』의 언어는 다른 경전들과 달리 하나의 내용이 모든 내용을 가리키는 一卽多 多卽一의 법계연기적 언어라고 이야기하면서 『화엄경』의 가르침은 이론에 대한 탐구로는 이해될 수 없고 명상수행을 통해 無分別智를 얻을 때 비로소 이해될 수 있다고 이야기하고 있는데, 이러한 입장이 『화엄경』을 중시하면서도 이론적인 연구는 활발하지 않고 대신 개별적인 명상수행을 중시한 의상계 수행 방식의 토대가 되었던 것으로 볼 수 있다. 이와 같이 『화엄경문답』에 나타나는 삼승극과회심설 및 경전에 대한 인식은 후대 의상계의 사상적 특성과 상통할 뿐 아니라 그러한 사상적 특성의 논리적 근거를 잘 보여주고 있다. 이런 점에서 『화엄경문답』은 삼승극과회심설과 화엄전일주의를 비롯한 의상계의 사상적 특성의 원천을 보여주는 문헌이라고 할 수 있을 것이다. According to the recent studies Uisang and his disciples had peculiar theories and their own ways of practice which were very different from others. The most distinct ones are the theory of the conversion at Tri-yana highest level, the exclusive concentration on Huayan jing and the high regard for the practice of meditation. In fact we can find these characteristics in most of the works of the school. But the logical backgrounds of the characteristics and the mutual relation between them have not been fully understood because most of the Uisang school’s literature mentions them very briefly. In these circumstances the Huayan jing Catechism, which was recently proved to be the lecture notes of Uisang, can be very important material in understanding this matter. As this book tells much about the theory and the ways of practice we can find some clues to explain them systematically. In the Huayan jing Catechism we can see the well-articulated theory of conversion at the Tri-yana Highest level. The catechism argues that the practitioner of tri-yana should convert to eka-yana and follow the teachings of the Huayan jing. Even a person who attained the highest level of tri-yana, the Buddha of tri-yana, is not an exception. The buddha of tri-yana should convert to eka-yana and practice according to the Huayan jing. This argument is based on the thought in this book that all the sutras other than the Huayan jing are provisional teachings suggested to people of low quality in special circumstances to correct their false understandings. Only the Huayan jing directly tells the perfect truth to the practioners of the highest qualities. Following the imperfect teachings of provisional sutras cannot make practitioners reach perfect enlightenment. Only the followers of the perfect teaching of the Huayan jing can attain perfect enlightenment. The evaluation of the sutras told in the Huayan jing Catechism is also closely related with the practice ways of Uisang School. As the perfect teaching, the Huayan jing Catechism says, the Huayan jing is made of the special language of dependent arising of Dharma realm, in which one word denotes all the other ones. So the teaching of the Huayan jing cannot be understood by theoretical studies. It can be understood only when the practitioner attains nondiscriminating cognition (無分別智) through meditation. The practices of Uisang and his disciples correspond to the contents of the Huayan jing Catechism. They are valued only the Huayan jing without paying any interest to other sutras or Buddhist theories. And they tried to understand the teaching of the Huayan jing by meditating on the meaning of the sutra. This was much different from other Huayan scholars who concentrated on theoretical understanding of the Huayan jing. In this way the Huayan jing Catechism shows much about the logical backgrounds of the Uisnag School’s characteristics and the mutual relation between them. So we can regard this book as a guide to the general understanding of the thoughts and practices of the school.