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박규태 서울대학교종교학연구회 1988 宗敎學硏究 Vol.7 No.-
Evil and suffering are universal human experiences and responses to evil and suffering have varied with different philosophies, literary works and religions. Among these; literary attempts often provide a powerful and profound grasp of the reality of suffering and evil. The purpose of this paper is to reveal the possibility of studying $quot;religion and literature' with reference to the soteriological meaning of Storytelling in Elie Wiesel rather than to analyze his literary works themselves. And the goal of $quot;religion sand literature$quot; prepared for this purpose is to analyze the religious perspective in literary works. For the goal mentioned above, this paper will adopt the method which explores the inner relations between religion and literature in the concrete materials in which they occur. When G. B. Gunn suggests that literature still serves as the mirror which assesses our modern cultural and religious distress or the great writer is a spokesman for Being itself, it. is involved in the goal of this paper, What is then the religuos perspective Elie Wiesel's works imply ? As for Wiesel who says that God is not dead but that He is hurled alive, the essence of Man is to be a question, and the essence of the question is to be without answer. To sum up, Wiesel finds in Storytelling the answers to all questions and questions for all answers. So our discussion will be developed in accordance with the following sequence : First, the question about the justice of God-theodicy- and second, the question about the justice of Man-anthropodicy-in Elie Wiesel will be discussed, Third, as a context of Storytelling, the issues like memory, myth, history, testimony, self-identity, will be mentioned together. As a result we can tell the structure of Storytelling in lie Wiesel as following (도표생략) Within this structure Wiesel says that Man as well as God is indicted for one. crime- being a spectator, being indifferent. That's because evil is human, weakness is human, but indifference is not, The spectator is an 'it$quot;. This is just a meaning that Holocaust teaches us. The conquest of indifference, Wiesel sees, almost leads us to the range of salvation. And such a message in Elie Wiesel enables us to make an attempt like this paper. In conclusion, Elie Wiesel whose novels treat he issue like evil and suffering especially resulted from the Holocaust presents the soteriology of Storytelling by which we can tell a relation between religion and literature in an age of post-Holocaust.
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모토오리 노리나가의 『고사기』 신화‘읽기’와 ‘노리나가 문제’ : 모노노아와레의 문헌학
박규태 일본사학회 2012 일본역사연구 Vol.36 No.-
This paper arose out of question wondering if the interpretation of Kojiki myth by Motoori Norinaga may be apologetic as well as teleological. In order to examine such a question, I am paying much attention to the so-called “Norinaga Problem”, which can be said as a newly-made modern myth having been repeatedly reproduced until now since the modern era. Based on this perspective, I methodologically refer to both various discourses on the myth of the 18th century in Europe, and Nietzsche’s philological principles in particular. With relation to the interpretation of Kojiki myth by Norinaga, this paper will make sure that his interpretations were fundamentally a kind of myth-making, through focusing on the cosmogonic myth, “Musubi” and “Amaterasu” myth. Finally, I will maintain that his discourses on the Ancient Way(古道) and Kojiki myth have close connection with his discourses on Monono-aware which belong to the “Norinaga Problem” as a myth, too. In doing so, we need the investigation into the concepts such as ‘Mono’(物) and ‘Koto’(事), Monono-aware as a criterion for good and evil, community of Monono-aware, and the relationship between Monono-aware and ‘Musubi’. In conclusion, I would like to suggest that we cannot properly understand Norinaga’s discourses on Monono-aware without recognizing some ‘philological mistakes’, which is called as ‘philology of Monono-aware’ in this paper.
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신도의 아이덴티티-근현대기 서구의 신도담론을 중심으로-
박규태 한양대학교 동아시아문화연구소 2017 동아시아 문화연구 Vol.70 No.-
“Shinto(神道) is an Japanese indigenous ethnic religion, deeply related to Japanese Kokutai(國體, national body) and Japanese life. However, its origin is not clear.” A dictionary definition like this shows a general idea about Shinto in Japan, but the identity of Shinto is not so simple indeed. The purpose of this essay is to examine the complex identity of Shinto by classifying religious identity, national identity, and cultural identity, which are not independent of one another, though differentiable. Rather it might be said that they cross-overly constitute Shinto’s identity in layers. From this perspective, I’d like to pay attention to the various Western discourses on Shinto in modern times. In so doing, I will show the Lafcadio Hearn’s unique explanations on Shinto concerning religious identity, and Daniel. C. Holtom, William Elliot Griffis, William George Aston in national identity. Furthermore in referring cultural identity, it is important to note Shinto as a source of Japanese culture, Shinto ethics such as Kamunagara-no-mich(惟神の道), Makoto(誠), Wa(和), and Harai(祓), and Shinto aesthetics of Mono-no-aware(物哀) etc., on which have been mentioned by Joseph W.T. Mason, Jean Herbert, and Lynn Leavenworth and so on. Finally, I will add the theme of “Shinto and Korea”, discussing diverse opinions on the relationship between ancient Korea and Japan expressed by many Western Japanologists such as W.G. Aston, John Carter Covell, and W.E. Griffis etc. Then, why the Western discourses on Shinto? We Koreans have a vague understanding that “Shinto is just a nationalistic or lowly religion”. Maybe that’s because we mistakenly identify Shinto general with State Shinto(國家神道), newly-made tradition in modern Japan, especially derived from the memory of coerced Shrine Visit in the Japanese colonial period. In sum, it is expected that the concern for Western discourses on Shinto will give us a reflectional insight and/or more objective attitude when studying Shinto in Korea. “일본 고유의 민족종교인 신도(神道)는 종교의 범주를 넘어서서 일본의 국체와 일본인의 생활태도와도 밀접한 연관성이 있으나 그 기원은 명확하지 않다.” 일본에서는 이런 사전적 정의가 일반적인 상식이 되어 있지만, 실제 신도의 아이덴티티는 간단히 규정하기 어려울 만큼 대단히 복합적이다. 본고의 목적은 일차적으로 이처럼 복합적이고 애매한 신도의 아이덴티티를 크게 종교적 아이덴티티, 국민적 아이덴티티, 문화적 아이덴티티라는 세 측면으로 대별하여 검토하는 데에 있다. 신도는 역사적으로 각 지역의 마쓰리(祭)를 중심으로 공동체 통합의 기능을 수행해온 ‘마쓰리의 종교’이자, 동시에 신사제도를 통해 통치를 위한 국가주의적 이데올로기의 핵심에 위치해온 종교=정치 복합체로서의 특성을 지니고 있다. 나아가 신도는 오늘날까지도 통상 일본의 대표적인 문화전통으로 인식되고 있다. 종교적, 국민적, 문화적 아이덴티티라는 세 가지 기준은 이런 맥락에서 설정된 것이다. 그러나 이 세 가지 측면은 서로 대별되면서도 별개의 고립된 영역이라기보다는 상호 교차하면서 중층적으로 신도의 아이덴티티를 구성한다. 이 때 본고는 특히 근현대 서구(영어권)의 다양한 신도담론에 주목하고자 한다. 그렇다면 왜 서구의 신도담론인가? 국내 학계에서 신도에 대한 연구는 물론이고 서구권의 동양학 연구에 대한 분석도 아직 미개척의 영역이라 할 수 있다. 더군다나 우리는 일제강점기에 신사참배를 강요받은 기억에서 비롯된 국가신도에 대한 부정적인 인식 및 신도에 대한 연구의 부재로 인해 “신도는 국가주의적이거나 혹은 저급한 종교일 뿐”이라는 막연한 이해에 머무르고 있다. 이런 상황에서 서구 신도담론에 대한 본고의 관심은 우리에게 신도 연구에 대한 구체적인 동기 및 객관적 성찰의 계기를 부여해줄 것으로 기대된다. 나아가 서구 신도담론이 요청되는 더욱 중요한 이유는 서구라는 제3의 시선을 통해 매우 낯설고 기이하게만 보이는 신도에 대한 우리 자신의 시선을 상대화시킴으로써 향후 독자적인 일본 연구를 위한 하나의 참조점으로 삼고자 하는 필요성 때문이다.
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