상단 로고

상품상세정보

<차 례>

◆ 한국 유교의 현대적 의의와 전망 (이명권) ······························ 3

I. 한국 유가사상의 전개 ······························································· 4

Ⅱ. 조선의 유학 사상가들 ······························································ 7

1. 정도전(鄭道傳)의 건국이념과 성리학(性理學) ··············· 7

2. 조선 성리학의 대가(大家)들 ··············································· 9

1) 이퇴계의 이기론(理氣論) ················································ 9

2) 이율곡의 생애와 이기론 ··············································· 11

3. 실학사상의 대가들 ···························································· 14

1) 박지원(朴趾源, 燕巖: 1737-1805): ‘북학(北學)’으로서의

‘이용후생(利用厚生)’학파 ·············································· 14

2) 정약용(丁若鏞)의 실학적 경세론(經世論) ··················· 18

4. 근대 유교 개혁론 ······························································· 21

Ⅲ. 한국 유교의 현대적 의의와 전망 ··········································· 24

1. 한국인의 의식구조: 철학, 종교, 윤리에 대하여 ·············· 24

1) ‘철학’에 대한 한국인의 의식구조 ·································· 24

2) 한국인의 윤리의식과 종교관 ········································· 27

2. 한국유교의 현대적 의의와 전망 ······································ 30

1) 한국유교문화의 특징과 의의 ········································· 30

2) 한국유교의 전망 ····························································· 33

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

<참고문헌> ·················································································· 40

◆ 원불교 개벽사상의 현대적 의미와 실천적 방향 (전철후) ···· 41

Ⅰ. 들어가는 말 ··········································································· 42

Ⅱ. 한국종교 개벽사상의 역사적 배경과 특징 ····························· 44

1. 역사적 배경 ······································································· 44

2. 개벽사상의 특징 ································································· 47

Ⅲ. 원불교 개벽사상의 현대적 의미 ············································ 52

1. 시간적 차원의 의미 ···························································· 52

2. 물질문명과 정신문명의 공존 ············································ 58

3. 인간과 생명의 조화 ···························································· 61

Ⅳ. 원불교 개벽사상의 실천적 방향 ············································ 65

1. 정신개벽 운동의 전개 ························································ 65

2. 은(恩) 사상에 바탕 한 상생의 길 ····································· 69

3. 강자약자진화상요법의 평화적 구현 ································· 71

Ⅴ. 나오는 말 ·············································································· 75

<참고 문헌> ················································································· 78

◆ 불교로 보는 개신교 재(再) 이해 (김종만) ····························· 81

Ⅰ. 시작하는 말 ··········································································· 82

Ⅱ. 틱낫한의 ‘상호존재’(Interbeing)론 개관 ·························· 85

Ⅲ. 상호존재의 관점으로 본 개신교 재해석 ································ 88

1. 성육신 ················································································· 88

2. 네 원수를 사랑하라 ···························································· 96

Ⅳ. 나가는 말 ············································································ 102

<참고문헌> ··············································································· 104

◆ ‘신천지사태’에 대한 종교사회학적 해석 (李鍾根) ············· 107

1. 종교적 측면 ······································································ 108

2. ‘신천지 사태’의 사회적 측면 ··········································· 111

3. 분석과 전망 ······································································ 113

◆ 대담: 한국종교 이대로 좋은가? ······································ 115

<책 소개>

한국 종교에 대한 진단과 전망은 쉬운 것은 아니다. 수천년 역사 속에서 한국 종교는 한국인의 정신사에 커다란 영향을 미쳐왔다. 하지만 21세기 4차 혁명의 시대에 한국 종교는 시대에 발맞추지 못하고 도리어 역행하는 느낌도 드는 현실이다. 그럼에도 불구하고 한국에 전래된 종교 혹은 토착 종교가 현대인의 생활과 사고에 긍정적인 기여를 전혀 할 수 없는 것도 아니다. 한국의 현 종교들이 그 부정적 기능에서 벗어나 새로운 순 기능으로서의 종교 역할을 기대하면서 소장 학자들이 유교와 원불교 그리고 기독교의 새로운 이해를 시도하는 글을 내어 놓았다. 뿐만 아니라 <코리안아쉬람 TV>에서 종교 간의 대화와 협력을 위한 토크쇼를 통하여 “한국 종교 이대로 좋은가?”하는 제목의 방송 대담을 하여 그 내용도 본서에 감았다. 향후 한국 종교 연구 시리즈가 <열린 서원>에서 간행되는 연속 작품들을 통해 종교의 제 기능을 희망하는 독자들에게 사랑을 받게 되기를 희망한다.

<저자소개>

이명권

연세대학교에서 신학을 전공하고, 감리교 신학대학원 및 동국대학

원에서 인도철학과에서 각각 석사과정을 마친 후 서강대학교에서

종교학박사 학위를 받았다. 중국 길림사범대학교에서 중문학 석사

와 길림대학에서 중국철학으로 박사학위를 받았고, 길림사범대학

교수와 동 대학의 동아시아연구소 소장을 역임했다. 서울신학대학

에 초빙교수로 부임 후 현재는 <동양사상의 이해> 등을 강의하고

있으며, <코리안아쉬람 대표>로서, <코리안아쉬람TV>(유투브)를

통해 ‘동양철학’을 강의하고 있다.

전철후

성공회대학교 NGO대학원에서 석사학위를 마치고, 현재는 성공회

대학교 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.

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 배재대학교

에서 종교 과목을 강의하고 있다. 한국신종교학회 편집위원으로

있으며 연구 관심은 종교 간 대화, 불교, 그리스도교, 한국종교 등

에 관심을 가지고 후속 연구를 진행하고 있다. 저서로는 『평화의

신학』 (공저), 『틱낫한과 하나님』 (단독), 역서로는 『틱낫한의 사

랑이란 무엇인가』 (단독)이 있고 그 외 다수의 연구논문이 있다.