불교와 기독교의 ' 궁극적실재 ' 관의 비교연구 : 서용계치의 '절대무(絶對無)'와 Paul Tilich의 '존재자체'를 중심으로 Centering around The ' Absolute Nothingness ' of Nishitani Keiji and The ' Being - itself ' of Paul Tillich = A Comparative Study in the Views of The ' Ultimate Reality ' of Buddhism and Christianity
저자
송현주 (서울대 대학원 종교학과)
발행기관
학술지명
권호사항
발행연도
1988
작성언어
Korean
KDC
205.000
자료형태
학술저널
수록면
135-209(75쪽)
제공처
소장기관
This Study purports to compare the two systems of thought about the 'Ultimate Reality' in Buddhism and Christianity. For the comparison, two scholars, Nishitani Keiji (西谷啓治) and Paul Tillich, are selected Nishitani Keiji, the Buddhist Philosopher, sees the 'Absolute Nothingness'(絶對無) as the 'Ultimate Reality', and Paul Till ich, the Protestant theologian, sees the 'Being-itself as the 'Ultimate
The method of comparison is to examine the epistemological(or ontological) structure and be nude of the 'Ultimate Reality' of each scholar. The question k double that is to say, whether each system presupposes I he subject object structure or not, and whether they conceive the 'Ultimate Reality' as substantive mode !or not.
The ontological (epistemological) structure and the mode of the 'Ultimate Reality seem to be the most fundamental features that show the radically different points of views about the 'Ultimate Reality' between Buddhism and Christianity. From those standpoints. they can have different ideas of personhood mid different attitudes toward the 'Ultimate Reality'.
For Tillich the ontological (epistemological) structure, is the polarity of the subject (man) and the object (the world) At presupposes the radical of the subject and the object. The man as subject conceives everything as object, and is supposed to be the center of 'hid world.
And the 'Being-itself' appears to be substantial-oneness. Firstly, as 'the power of being', it gives the power to everything that exists, and it eternally negates the threat of nonbeing. Secondly, the 'Being-itself' precedes the subject-object duality, and is the essential condition of every act of thought and knowledge. It can be assumed that, without it, any possible act of knowledge is not possible. It is the principle of identity that is presupposed for the possibility of knowledge. Thirdly, it is the principle of structural unity that makes various entities in the world exist coherently. It is supposed to be one substance, as called by Aristotle and Spinoza, that makes the world exist without falling into 'chaos' Also, it can be ought that it makes the community among men possible.
Consequently, the 'Being-itself' of Paul Tillich appears to be a Substantial oneness. It can be called 'something', and can be objectified by man. So, the relationship between the 'Being-itself' and mat, is one of duality.
On the other hand, Nishitani Keiji denies he subject-object relationship in the epistemological (ontological) structure, Fle daps not presuppose the radical separatedness of the subject and the object, Everything in tire world exists nonobjectively' in the mode of being called 'the middle' (中). There cannot be the structure of the subject-object polarity, but the 'middle' mode of being.
And, the 'Absolute 'nothingness' is not a substantial oneness. Rather, it is a nonsubstantial oneness. It designates the circuminsessional relationship among everything in the world, So it cannot be called 'Something', cannot be objectified by man, Therefore, the relationship between the 'Absolute Nothingness' and than is of one of duality, but of non-duality.
Consequently, the two systems of Paul Tillich and Nishitani Keiji are radically different They have different Points of views about the subject-object relationship in the epistemlolgical (ontological) structure. And they establish a different understanding about the 'mode' of the 'Ultimate Reality'. Paul Tillich affirms the subject-object polarity, but Nishitani Keiji negates it. The 'Being-itself' is a substantial oneness, the 'Absolute Nothingness is a nonsubstantial oneness.
So, from the system of 'Being-itself', it is possible to derive man's personality as individual subject, and the personal relationship between God and man. Because of its supposed dualism and its substantial approach to the 'Being-itself', the idea of 'holy' and the act of 'worship' are possible.
But, from the system of 'Absolute Nothingness', man's individual personality is denied. Rather, it is replaced by 'non-ego', which implies the 'absolute non-duality between man and man, and between man and nature. And, because of its non-duality, the relationship between the Absolute Nothingness' and man is not personal. As 'a logical conclusion, the idea of 'holy' as well as the act of 'worship' is either not possible or is meaningless. Rather, the emphasis is placed on man's enlightenment .
For a more sound attitude of dialogue between the two religions, it is better to start from the acknowledgement that they are standing on different points of views. In our multi-religious situation, nowadays, these two religions need to respect other standpoints for the purpose of mutual understanding, and try to reexamine themselves in the light of the other.
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