대승불교의 공(空) 사상과 논리에 대한 선교변증론적 고찰
분야
인문과학 > 종교학
저자
안점식 ( Jumsik Ahn )
발행기관
한국복음주의선교신학회
간행물정보
복음과 선교 2012년, 제20권 205~235페이지(총31페이지)
파일형식
2i200227.pdf [무료 PDF 뷰어 다운로드]
  • ※ 본 자료는 참고용 논문으로 수정 및 텍스트 복사가 되지 않습니다.
  • 구매가격
    7,100원
    적립금
    213원 (구매자료 3% 적립)
    이메일 발송  스크랩 하기
    자료 다운로드  네이버 로그인
    영문초록
    focuses on the reality of phenomenal world, that is, "what is the real state of the world?" The idea of dunyata was raised on a full scale by Nagarjuna (龍樹 A.D. 150250) and introduced into China, Korea and Japan. In the Buddhist worldview, they see this world in terms of process rather than substance. In other words, they see this world not as assemblage of independent individual things that have their own unchangeable attributes but as ongoing process. It means that the phenomenal world does not have substances that have their own attributes. However, dunyata is not something apart from the phenomenal world but the real figure of the phenomenal world itself. In the idea of dunyata, any thing in the phenomenal world is not considered to be an independent individual from other things. By losing individuality, the proposition that "all things are one" is possible. In this pantheistic logic, all things are one, and man is one with all things. There is no transcendental God, and the universe itself is God. Therefore, there are divinity in all things including man. In the pantheistic worldview, impersonal and characterless ultimate reality is suggested instead of personal God. In this way, if God becomes impersonalized and noncharacterized as well as creatures, there is no personal relationship between God and creatures. The logic of dunyata is deeply related to the pantheistic thought of oneness of Godman and relativistic ethics. These thoughts are based on the idea that all things are changing. The concepts of these process thoughts focuses on flux of phenomenal world. The process philosophies eventually arrive at pantheistic because process philosophies seldom accept any spiritual worlds and spiritual beings beyond the phenomenal world. Of course, they function to make people not to attach to this changing phenomenal world because they focus on process. In terms of process, all things are flux and continuum, therefore all things are one. If all things are one, even the opposites are not really opposite each other. They are flux in oneness even if they look like opposite in human sensory organs and cognition. However, even though good and evil are relative concepts, but they are not indiscriminate from the Biblical view (Isaiah 5:20, 21). In terms of Biblical worldview, we have to suggest eternity beyond the phenomenal world as well as change in the phenomenal world. That God is eternal and unchanging is the basis of the Biblical worldview. However, we do not need to deny the flux of the phenomenal world. The thought of eternity in the Bible seems to collide with the thought of process. When the writer of Ecclesiastes talked about the vanity of all things (Ecclesiastes 1:1), he seems to have thought about the change of the phenomenal world. However, at the same time, he seems to look at eternity among vanity. "All is vanity" in the phenomenal world, but eternal God gives us meaning in the changing phenomenal world. The meaning of a thing is to reveal the eternal God by its existence and function, having form and matter in some space and time even though it is put in incessant change. If it cannot reveal glory of the eternal God, the changing thing will lose its meaning of temporal existence. All things are changing. Therefore, if they cannot be used for glory of God in their time of proper state of form and matter, they will lose the meaning of their time of substance (Ecclesiastes 3:11).
    사업자등록번호 220-87-87785 대표.신현웅 주소.서울시 서초구 방배로10길 18, 402호 대표전화.070-8809-9397
    개인정보책임자.박정아 통신판매업신고번호 제2017-서울서초-1765호 이메일 help@reportshop.co.kr
    copyright (c) 2009 happynlife. steel All reserved.