포스트 코로나 시대, 우리는 어디로 가야하나? 인간에게 궁극적 가르침을 주어야 하는 종교도 길을 잃고 헤매고 있다. 인간이 건설한 최대의 문명을 자랑하는 21세기의 4차 혁명시대에 천만 명이 넘는 지구촌 인간이 바이러스의 역병에 시달리고 있다. 코로나 19는 인간이 건설한 ‘바벨탑 문명’에 대한 제동을 걸기 시작했고, 자본주의와 성장 소비산업에 익숙한 인간은 어쩔 수 없이 삶의 방향 전환을 시도하기에 이르렀다. 정치, 경제, 사회, 문화 전반에 걸친 패러다임 전환의 시기에 삶과 죽음이라는 인간의 근원적 물음에 답해야 하는 종교는 향후 어떠한 방향으로 새로운 지평을 열어가야 할 것인가? 여기에 그 작은 고민을 풀어가는 ‘코리안아쉬람’ 소장 학자들의 담론을 들어보자.
 

<저자소개>

이명권

연세대학교에서 신학을 전공하고, 감리교 신학대학원 및 동국대학원에서 인도철학과에서 각각 석사과정을 마친 후 서강대학교에서 종교학박사 학위를 받았다. 중국 길림사범대학교에서 중문학 석사와 길림대학에서 중국철학으로 박사학위를 받았고, 길림사범대학 교수와 동 대학의 동아시아연구소 소장을 역임했다. 서울신학대학에 초빙교수로 부임 후 현재는 <동양사상의 이해> 등을 강의하고 있으며, <코리안아쉬람 대표>로서, <코리안아쉬람TV>(유투브)를 통해 ‘동양철학’을 강의하고 있다.

박수영

연세대학교에서 지질학을 전공, 철학을 부전공하고 10여년간 공기업에서 직장생활을 하였다. 이후 회사를 휴직하고 KAIST 비즈니스 스쿨에서 경영학석사과정(MBA)을 잠시 거치고, 동국대에서 불교학으로 석사, 인도철학으로 박사를 취득하였다. 현재는 동국대에서 강의중이다.

박종식(공일만종스님)

유랑잡승을 자임하는 卍宗空日의 본명은 박종식이다. 서울대학교와 동국대학교에서 공부한 인도철학자이다. 어디서든 비바람을 맞고 있는 떠돌이 승려를 만나거든 그라고 여기면 된다.

김종만

코리안아쉬람 교육실장. 고려대학교에서 한국사(B.A)를 공부하고 서울신학대학교에서 교회사 전공으로 석사학위(M.A)를 받았으며 서강대 종교학과에서 박사학위(Ph.D)를 마쳤다. 현재 고려대학교 민족문화연구원 연구교수로 재직 중이며 서강대학교와 배재대학교에서 종교 과목을 강의하고 있다. 한국신종교학회 편집위원으로 있으며 연구 관심은 종교 간 대화, 불교, 그리스도교, 한국종교 등에 관심을 가지고 후속 연구를 진행하고 있다. 저서로는 『평화의 신학』 (공저), 『틱낫한과 하나님』 (단독), 역서로는 『틱낫한의 사랑이란 무엇인가』 (단독)이 있고 그 외 다수의 연구논문이 있다.

최자웅

성공회 신부이면서 시인이다.

한국신학대학에서 수학하고 성공회 사목연구윈을 거쳐 서강대 대학원 종교학과를 졸업하고 독일Bocum대학교에서 신학박사과정을 수료하였다. 그리고 성공회대에서 종교사회학과 사회사상 전공으로 사회학박사 학위를 받았다. 오랜 세월 동학과 기독교, 사회주의, 공산주의의 종교와 데올로기 관계의 종교적 구원과 이념적 해방문제를 천착 연구해 왔다. 주요 논문으로는 「마오이즘과 손문주의의 인간이해와 실천전략 연구」가 있다.

전철후

성공회대학교 NGO대학원에서 석사학위를 마치고, 현재는 성공회대학교 사회학 박사과정 중에 있다. 원광대학교 종교문제연구소 연구원으로 있으며, 레페스포럼과 코리안아쉬람에서 종교 간 대화 및 종교평화학 정립의 활동을 하고 있다. 주요 연구는 남북분단 상황에서 평화학과 종교사회학을 중심으로 공부하고 있다. 주요 논저는 『평화의 신학』(공저), 『한국종교의 진단과 전망』(공저), 「함석헌의 비폭력 평화사상」 등이 있다.

목차

포스트코로나 시대의 한국 종교 협력 (이명권)

I. 서론 ·································································································· 14

Ⅱ. 종교 화합과 협력의 이론적 가능성 ············································ 18

1. 포스트 코로나 시대, 위기에 처한 종교 ·························· 18

2. 위기 극복의 길, ‘허시교(虛, 施, 交)’: 비움(虛)과

나눔(施)을 통한 사귐(交)의 종교적 연대 ···················· 20

III. 종교 화합과 협력의 실천적 가능성:‘평화통일, 생명/생태, 풍류도’ ·· 20

1. 평화통일을 위한 종교적 연대 ······································· 25

1) 평화 통일을 위한 종교 사상적 기초로서의 ‘하나(一)’ 25

2) 조화와 평화의 통일, ‘화해의 기술’ ······························ 25

2. 생명과 생태 운동의 연대 ··················································· 25

1) 소외의 극복: 빈부격차, 인권사각지대, 여성 보호 ··· 28

2) 생태 회복 운동의 연대 ··················································· 31

3. 풍류도의 실천적 연대 ························································ 31

1) 풍류도(風流道)와 종교적 연대 ···································· 34

2) 공자와 노자의 풍류정신 ················································ 36

IV. 결론 ····························································································· 36

< 참고문헌 > ······················································································· 41

합리적 종교란?

화이트헤드(A. N. Whitehead)의 불교관을 중심으로 (박수영)

I. 서론 ·································································································· 50

II. 화이트헤드의 철학과 종교론 ························································· 53

1. 유기체 철학의 탄생 ·································································· 53

2. 화이트헤드의 종교론 ································································ 58

III. 화이트헤드가 바라본 불교 ···························································· 65

1. 합리적 종교 ················································································ 65

2. 형이상학이 만든 종교 ······························································ 69

3. 도피주의적 종교 ········································································ 74

IV. 합리적 종교는 가능한가? ···························································· 78

< 참고문헌 > ························································································ 84

새 하늘과 새 땅, 정토가 가능한가? (박종식 만종공일)

I. 서론 : 정토 논의와 종교철학 ························································· 88

II. 본론 : 정토를 논하다. ·································································· 90

1. 그리움의 공간인 정토의 모습 ················································ 90

2. 불교가 제시하는 언어, 거룩한 땅 정토는? ························· 94

3. 거룩함의 나툼-정결한 땅의 히에로파니(Hierophany) ·· 95

4. 시선과 응시의 교차점, 낙원은 언제나 먼 거리에! ············ 97

5. 정토의 신체성! 낙원에서도 몸을 지녀야 한다. ············· 100

III. 정토는 신비에 감싸여 있도다. ··············································· 104

1. 거울 앞에 선 존재, 스스로를 들여다본다는 것! ·············· 106

2. 정토와 삼계교, 종교혁명에 대한 역사적 실험 ················· 107

3. 천국을 소유한 자! 고난을 견뎌야 한다? ··························· 110

4. 현실의 문제, 정토의 정치성과 윤리 ··································· 112

5. 새 하늘과 새 땅을 벗어나서 ··············································· 115

IV. 결론 : 정토 넘어서 현실은? 타자에 대한 관용을! ················ 119

< 참고문헌 > ······················································································ 127

포스트모던 시대의 신관(神觀) (김종만)

I. 들어가는 말 ···················································································· 132

Ⅱ. 지역 신관(local theism)이란 무엇인가? ··································· 135

1. 지역 신관의 형성 배경 ··························································· 135

2. 신관과 실체론 철학 ································································ 137

3. 실체론 철학에 근거한 신관의 유형들 ································ 141

Ⅲ. 지역 신관의 정의와 의의 ·························································· 145

1. 모더니즘 신관에서 포스트모더니즘 신관으로 ················· 145

2. 포스트모더니즘의 두 유형 ·················································· 149

3. 지역 신관의 철학적 토대 ····················································· 154

4. 지역 신관의 성서적 근거 ······················································ 157

5. 지역 신관의 의의 ···································································· 161

Ⅳ. 나가는 말 ···················································································· 163

< 참고문헌 > ······················································································ 167

동학혁명사상의 광맥(鑛脈)에서 본

수운 최제우의 시천주(侍天主) 개념과 변천 및 전개 (최자웅)

I. 서론 ······························································································ 172

Ⅱ. 동학혁명을 위한 씨알 사상-수운 최제우의 시천주(侍天主) ···········176

Ⅲ. 해월 최시형의 양천주(養天主)와 사인여천(事人如天) ·········· 188

Ⅳ. 의암 손병희의 천도교와 인내천(人乃天) ································ 193

Ⅴ. 결론 ······························································································ 199

< 참고문헌 > ······················································································ 203

함석헌의 민주평화론:

민중 중심의 유기체적 공공성(公共性) (전철후)

I. 들어가는 말 ·················································································· 206

Ⅱ. 민주평화 사상 ············································································· 209

1. 민중의 정치 ·············································································· 209

2. 비폭력저항 ··············································································· 212

3. 참여 민주주의 ·········································································· 216

Ⅲ. 유기체적 평화공동체 ································································· 220

1. 민중의 공공(公共)의식 ························································· 220

2. 다원주의적 평화 ······································································ 223

Ⅳ. 나오는 말 ···················································································· 227

< 참고문헌 > ······················································································ 230

대담 : 코리안아쉬람 17주년 기념 대담 ··································· 233 

배송비 

- 라이프북의 배송비는 15,000원 미만으로 주문하실 경우 3,000원의 배송비가 부과됩니다. (단,제작처 개별발송 상품은 제작처의 배송비정책을 따릅니다) ​

- 도서,산간 지방의 경우 및 퀵 서비스요청은 배송정책과 관계없이 추가 배송비는 고객님께서 부담하셔야 합니다.
 

배송기간

- 신용카드 결제나 핸드폰,실시간 계좌이체는 즉시 결제확인이 가능하며,무통장입금의 경우 입금하신 순서대로 결제확인 후 출고가 이뤄집니다.
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