판넨베르크와 레비나스: 무한과 주체성에관하여 = Wolfhart Pannenberg and Emmanuel Levinas on Infinity and Subjectivity

다국어 초록 (Multilingual Abstract)

When deciding if a postmodern interpretation of eschatological theology is possible, Wolfhart Pannenberg’s thought can be understood in the light of a postmodern keyword: relationality. This article compares Pannenberg with Emmanuel Levinas, one of the founders of postmodern philosophy and a philosopher of relationality. Even though the two have different intellectual, religious, and life backgrounds, they have many consonant aspects to their thinking. The first is an eschatological horizon. Pannenberg formulates his entire theology in light of the fulfillment of the eschatological kingdom of God. Levinas’ Other is also on the eschatological horizon, because the Other is always beyond the past and the present as the repressive totality. Through his concept of the Other as infinity, Secondly, Levinas provides a strong criticism of ontology and totalitarianism.
This criticism corresponds to Pannenberg’s concept of provisionality, in which any ideology has to be relativized as partial truth until the eschaton. Thirdly, because the human is an open being and a relational subject, the human is open to the infinite God. The main difference between the two lies in the fact that while Pannenberg dwells on the ontological description of what the human is, Levinas’ thought is ethically oriented toward what the human should do. This ethical primacy of Levinas’ philosophy can contribute positively to bringing out the eschatological ethic in Pannenberg’s theology.

국문 초록 (Abstract)

종말론적 신학의 포스트모던적 해석이 가능한가라는 질문에 종말론적 신학자 볼프하르트 판넨베르크의 신학이 포스트모던의 핵심 키워드인 관계성의 빛에서 이해될 수 있다는 대답이 필요하다. 본 논문은 이 대답에 대한 하나의 중요한 근거를 찾기 위해 포스트모던 사상의 기반을 놓았으며 관계성의 철학자인 엠마뉴엘 레비나스와 판넨베르크를 비교하는 노력이다. 두 사람은 삶의 환경과 지적, 종교적 배경이 다름에도 불구하고 서로 공명하는 여러 측면들을 가지고 있다. 첫째, 종말론적 지평이다. 판넨베르크는 종말론적 하나님 나라의 완성의 빛에서 전체 신학을 구성한다. 둘째, 무한으로서의 타자 개념에 의해, 레비나스는 존재론과 전체주의에 대한 강력한 비판을 제공한다. 이 비판은 종말의 때까지 어떤 이데올로기도 부분적 진리로서 상대화되어야 한다는 판넨베르크의 임시성 개념에 상응한다. 셋째, 인간이 열린 존재이자 관계적 주체이기 때문에, 인간은 무한한 신에 개방되어 있다. 두 사상가의 주요 차이는 판넨베르크가 인간에 대한 존재론적 묘사에 머무는 반면, 레비나스 사상은 무한한 타자에 직면한 인간의 윤리적 행위를 요청한다. 하지만 레비나스의 철학의 윤리적 우선성은 판넨베르크 신학으로부터 종말론적 윤리를 이끌어 내는 데에 긍정적으로 공헌할 수 있다.

참고문헌 (Reference)

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