중세 이슬람 세계에서의 철학과 종교 간의 갈등 ― 이슬람 신플라톤 철학과 전통적 창조관 간의 충돌

김정명 대동철학회 2012 大同哲學 Vol.61 No.-

이 글은 중세 기간 동안 고대 그리스 철학이 이슬람 세계에 전파되는 과정에서 나타난 철학과 종교 간의 갈등 문제를 다루고자 한다. 그리스의 학문이 아랍어로 번역되어 이슬람 세계로 본격적으로 소개된 시기는 8세기 후반 부터였다. 9세기 압바스조의 칼리파 알 마문은 바그다드에 ‘지혜의 전당’이라는 학술 기관을 설립하여 그리스 학문의 수용을 국가 정책적으로 적극 후원하였다. 그 결과 플라톤, 아리스토텔레스를 비롯한 고대 그리스의 주요 철학자들의 작품이 아랍어로 번역되어 갔는데, 그 가운데 특히 중세 이슬람 철학을 대표했던 알 파라비와 이븐 시나에게 영향을 미친 것은 신플라톤주의 철학자들의 작품이었다. 무슬림 신플라톤주의자들은 신의 역할, 우주의 기원, 세계 창조 등에 대해 새로운 견해를 내세우며 이슬람 세계의 철학 발전에 기여했다. 하지만 보수적인 신학자들은 철학자들의 견해가 전통적인 교리와 너무도 달랐기 때문에 적대적인 자세를 보이게 되었다. 무슬림 신플라톤주의자들은 ‘유출론’에 기초하여 세계의 생성 과정을 설명했는데, 이것은 이슬람의 전통적인 ‘무로 부터의 창조관(creatio ex nihilo)’과 모순되는 점이 많았다. 이 같은 맥락에서 11세기 무슬림 신학자 알 가잘리는 철학자들을 비판하기 위해 철학자들의 부조리라는 책을 저술했다. 이 글은 알 가잘리가 철학자들에 가한 비판의 근본적인 원인이 무엇이었는가를 밝히고자하며, 그 과정에서 세계의 기원과 창조에 대한 무슬림 신플라톤 철학자들과 무슬림 신학자들 간의 의견이 어떻게 달랐는지를 비교하고자 한다. This article deals with the conflict between philosophy and religion, which has appeared in the course of the propogation of the ancient Greek philosophy in the Islamic world during the medieval period. It is said that Greek sciences started to be translated into Arabic from the latter half of the eighth century. The translation movement reached its climax during the reign of al-Ma'mūn, the caliph of the Abbasids in the 9th century, who has established the famous academic institution called 'House of Wisdom' to support the study of Greek sciences as a part of national policy. As a result, almost all the works of major philosophers of ancient Greece such as Plato and Aristotle have been translated into Arabic. It is also important to note that the works of Neoplatonic philosophers influenced very much on the rise of the medieval Islamic philosophy, which was represented by al-Fārābi and Ibn Sīnā. The Muslim Neoplatonists such as al-Fārābi and Ibn Sīnā have contributed a lot to the development of the Islamic philosophy with their new concepts about God, the origin of the universe, the creation of the world, and so on. But conservative theologians showed hostile attitudes to the Neoplatonists because their philosophical views were quite different from the traditional religious doctrines. The Muslim Neoplatonists tried to explain the process of generation of the world based on their unique emanation theory, which could not be compatible with the traditional theory of 'Creation out of Nothing(creatio ex nihilo)'. In this context, the 11th century Muslim theologian Al-Ghazāli criticized severly the Muslim Neoplatonists in his famous book Tahāfut al-Falāsifa(the Incoherence of the philosophers). This article is to reveal what was the underlying cause of al-Ghazali's attack on the philosophers and compare the views of the Neoplatonists and the theologians focusing on the topics such as the creation of the world, the concept of God, and the eternity of the matter.

알비 십자군의 노래 에 나타난 프랑스 남부의 고유한 정신과 문화

박순정 한국프랑스문화학회 2022 프랑스문화연구 Vol.54 No.1

La Chanson de la croisade albigeoise est une poésie épique sur la croisade menée par le Vatican et les seigneurs du nord de la France pour détruire les Cathares en Languedoc. Mais nous pourrions retrouver dans la seconde partie de cette épopée, écrite par un poète anonyme toulousain, l’esprit et la culture propres du Midi : le consulat, le paratge, la convivence et la culture courtoise. Au XIIe siècle, le consulat s’installe dans les villes importantes du Midi, à commencer par Avignon. Dès le début de la deuxième partie de La Chanson, les activités des consuls sont mises en relief. Dans cette épopée, le comte de Toulouse, Raymond VI présente des problèmes au conseil municipal et demande son avis, jamais n’agit arbitrairement. Dans cette chanson, le mot « paratge » apparaît si fréquemment. Ce terme signifie « la famille de noblesse » ou « le droit à l’héritage ». Cependant, le «paratge» ne se limite pas à une seule famille, mais s’étend à l’extérieur. Enfin, le «paratge» s’identifie à la ville de Toulouse, ce mot a donc la connotation du patriotisme partagé par tous les Méridionaux. Dans la seconde partie de La Chanson, tous les habitants, quel que soit leur statut, participent aux travaux pour défendre la ville. Avant la croisade, certains nobles protégeaient les cathares. Ces nobles sont alors exilés par les croisés, leurs terres et biens confisqués. Il y avait aussi un grand nombre de Juifs qui habitaient dans le Midi. A partir de ces Juifs persécutés, cathares brûlés, nobles exilés, on peut à l’inverse rappeler les communautés pacifiques qui s’était auparavant épanouies dans le Midi. Dans la deuxième partie de cette épopée, on trouve des phrases et des scènes qui reflètent la culture courtoise, largement connue à l’époque dans les cours du Midi. Le jeune comte et sa suite se réveillent à l’aube lorsque «les feuilles et les fleurs s’épanouissent en pleine floraison» en écoutant le «chant des oiseaux.» Cette scène est similaire au premier couplet des chansons de troubadours. Même dans la bataille de Beaucaire et la défense de Toulouse, les habitants n’oublient jamais de chanter et de danser. La culture courtoise n’est pas oubliée au milieu de l’épreuve de la guerre. Ces institutions et cultures du Midi de la France, du point de vue d’aujourd’hui, pourraient être considérées comme plus démocratiques, tolérantes et pacifiques que toute autre civilisation médiévale. '알비 십자군의 노래'는, 랑그독 지방의 카타리파를 근절하기 위하여 1209년 발생한 십자군 전쟁을 노래한 서사시이다. 1부는 기욤 드 튀델Guillaume de Tudèle이 십자군의 입장에서 그들의 공식적 입장을 대변하고 있으며, 2부는 툴루즈 출신의 익명의 시인이 십자군에 대한 증오, 남부 영주들에 대한 옹호를 드러내고 있다. 우리는 익명의 툴루즈 시인이 쓴 알비 십자군의 노래 의 2부에서 프랑스 남부가 지니고 있는 독특한 정신과 문화를 살펴보고자 한다. 첫째, 시행정관이라는 북부와는 다른 남부의 독특한 제도, 둘째, 남부 사람들의 연설에서 수없이 등장하는 ‘파라체paratge’라는 남부인들의 신념, 셋째, 인종과 종교를 초월해서 공동체를 이루고 또 온 시민이 의사결정에 참여하는 공생convivéntia의 문화, 마지막으로 고향을 잃고 떠돌아다닐 때나 전쟁의 와중에도 춤과 노래와 연회를 즐기는 궁정풍 문화culture courtoise의 유산이다. 중세 프랑스 남부의 이러한 정신과 문화는 민주적이고 관대하며 평화롭고 시적인 면모를 보여주고 있다.

알-시시의 이슬람 정책과 무슬림형제단의 대응 전략

황병하(Hwang Byung Ha) 명지대학교 중동문제연구소 2015 중동문제연구 Vol.14 No.2

To investigate al-Sisi's response to Islamism and the reaction of the Muslim Brotherhood (MB) to al-Sisi's Islamic policy, and to understand the current political situation of Egypt, it is necessary to explore how and why the MB disappeared so suddenly and forcefully from Egyptian politics and people's mind. In a hostile political environment, the MB ultimately fell because of its own political, ideological, and organizational failures. The MB's leadership is said to have failed to placate the powerful realities of Egypt, the military and judiciary, and to legitimize its Islamic democratic project. Currently, the MB is deeply committed to choose one way among total eradication, its triumphant comeback, or reconciliation. In the current political situation in Egypt, it should be acknowledged that MB's failure signifies the end of its electoral slogan "Islam is the solution," though it does not yet mean the end of political Islam in Egypt.

시교육과 역사주의비평의 문제 : 제7차 교육과정 18종 『문학』교과서 수록 작품을 중심으로

김종태 ( Jong Tae Kim ) 한국현대문예비평학회 2008 한국문예비평연구 Vol.- No.26

철학자들에 대한 알 가잘리의 비판과 그 정치적 배경

김정명 한국이슬람학회 2003 한국이슬람학회논총 Vol.13 No.2

Al-Ghaza￣li(1058-1111), the great Ash'arite theologian, is well known as the author of Incoherence of philosophers(Taha￣fut al-Fala￣sifa). In this work, he discussed twenty questions of philosophical doctrine in which he regarded philosophers as mistaken and misguided. Especially three of them he denounced as more serious than the others and tantamount to infidelity. The three doctrines are: the eternality of the world, God's ignorance of the particulars , and the denial of bodily resurrection. He has completed the work in 1095. After about 10 years, he wrote Difference between Islam and Zandagah(Faysal al-Tafriga Bayn al-Islam wa '1-Zandagah) to expound the legal ground upon which he condemned the philosophers to infidelity. Here we can say that al-Ghazali was very sincere and consistent in the rejection of philosophy throughout his lifetime. This paper aims to understand the reason why al-Ghaza￣li attacked the philosophers. To do this job, al-Ghaza￣li's main works such as Incoherence of philosophers and Difference between Islam and Zandaqa will be analyzed in detail. This paper consists of 5 parts: 1. Introduction, 2. Whom does al-Ghaza￣h exactly mean by the name 'philosophers'?, 3. The pronouncement of infidelity and the three philosophical doctrines, 4. The pronouncement of infidelity and its political background. As conclusions, following points will be mentioned. First, In Incoherence of philosophers, al-Ghaza￣li's attack was mainly focused on Ibn Sina. All of the three philosophical doctrines, upon which he denounced the philosophers as infidels, are Ibn Sina's opinions appearing in his main works. Second, al-Ghaza￣li made attacks on Ibn Sina as a preparation to attack Isma￣'ilites. The Isma￣'ilites, as a main Shi'ite sect, disapproved the 'Abbasid caliphs and maintained political rivalry with them between 10th-12th centuries. After they established the Fatimid dynasty in 969, they started to threaten the 'Abbasid government ideologically and militantly. AI-Ghaza￣l' refuted the Isma￣'ilites and Ibn Sina at the same time, because both of them belonged to the same neo-platonist trend. Third, the Ash'a￣rite school , to which al-Ghaza￣li belonged, has been traditionally involved in defending the 'Abbasid government from the Isma￣'ilites. Al-Ghaza￣lt's attack on Ibn Sina was a part of his political attaks on the Isma￣'ilites.

자힐리야 시(詩)의 전승(專承)에 관한 연구

김능우(Kim, Neung-Woo) 한국중동학회 2010 韓國 中東 學會 論叢 Vol.30 No.3

This study dealt with the transmission of the Jāhilī(pre-Islamic) poems and focused on several aspects of the oral traditions of the poems from the Jāhilī Age to the early Abbasid Era The following includes an abstract of important arguments from my research and my opinions of the Jāhilī poetry The existence of most Jāhilī poems owed it to the oral traditions rather than to the written method of preservation by the scribes There are different views concerning this issue, but according to past Arabic studies, the oral traditions of Jāhilī poems were given much more weight The appearance of many schools of oral transmitters in the Jāhilī Age verified this argument In the Islamic period, the transmission of Jāhilī poems continued and society had an increasing interest in the oral traditions of the old poems I thing that this phenomenon is attributed to several reasons such as the collection of data for compiling genealogy of the Arab tribes, the strengthening of the tribal bonds, the inclination of the Umayyad dynasty to Arabism, and the increase of interests in Jāhilī poems told by storytellers and poets Oral transmitters in the Jāhilī Age and the Islamic Era played an important role in preserving much of the Jāhilī poems, although they were not preserved in complete form Additionally, the specialists of oral traditions and scholars of poetics traditions from the late Umayyad Era to the early Abbasid Era contributed to preserving much of the Jāhilī poems and they continued the oral traditions of passing the poems to the next generation Several specialists of the poetic traditions personally scribed them as a way of preserving the poems, however, official recording and compiling of the Jāhilī poems were usually done by scholars of poetic traditions who received orders from the rulers In conjunction with this research, I would like to make a proposal to study the relationship between the oral traditions of the Jāhilī poems and the musical attributes of the poems on one hand, and the relationship between the poetic traditions and the shamanist factors on the other hand This will be based on the fact that Arab people from ancient times had a tendency to prefer oral traditional and recitations and they paid great respects to the poets by regarding them as special people with spiritual power

디완 시인 이브라힘 압드 알까디르 알미지니의 시 비평과 낭만성 연구

임병필 ( Byung Pil Lim ) 한국이슬람학회 2009 한국이슬람학회논총 Vol.19 No.3

Mazini was the most apparently Romantic of the Diwan group. In its expression of Romantic sentiment, his poetry of the self was in complete contrast with the objective poetry where the personality of the poet disappears behind the public mind. Also he expressed the malaise of the Egyptian intellectual at a time of uncertainly hovering between Arab and Western values. In that sense, his poetry was an authentic record of his age. Actually in the greater part of his poems, he experimented the subjective emotions, for example anxiety, sorrow, alienation of himself, with a few exceptions. And formally he used the blank verse, the rhyming couplets and the short poem, but in the most poems he used the Qasidah form. Meanwhile, he made a contribution to the development of the modern Arabic Free Verse. First, he emphasized the opinion that the poetry is emotion and feeling, and expressed it in his most poems. Second, he used the myth through the translation of John Milton`s The Paradise Lost, which was the major motif of poets of Free Verse in 1950`s. Third, he made a experiment on the several forms freer than Qasidah the fixed form.

디완 시인 이브라힘 압드 알까디르 알마지니의 시 비평과 낭만성 연구

임병필 한국이슬람학회 2009 한국이슬람학회논총 Vol.19 No.3

Mazini was the most apparently Romantic of the Diwan group. In its expression of Romantic sentiment, his poetry of the self was in complete contrast with the objective poetry where the personality of the poet disappears behind the public mind. Also he expressed the malaise of the Egyptian intellectual at a time of uncertainly hovering between Arab and Western values. In that sense, his poetry was an authentic record of his age. Actually in the greater part of his poems, he experimented the subjective emotions, for example anxiety, sorrow, alienation of himself, with a few exceptions. And formally he used the blank verse, the rhyming couplets and the short poem, but in the most poems he used the Qasidah form. Meanwhile, he made a contribution to the development of the modern Arabic Free Verse. First, he emphasized the opinion that the poetry is emotion and feeling, and expressed it in his most poems. Second, he used the myth through the translation of John Milton's The Paradise Lost, which was the major motif of poets of Free Verse in 1950's. Third, he made a experiment on the several forms freer than Qasidah the fixed form. Mazini was the most apparently Romantic of the Diwan group. In its expression of Romantic sentiment, his poetry of the self was in complete contrast with the objective poetry where the personality of the poet disappears behind the public mind. Also he expressed the malaise of the Egyptian intellectual at a time of uncertainly hovering between Arab and Western values. In that sense, his poetry was an authentic record of his age. Actually in the greater part of his poems, he experimented the subjective emotions, for example anxiety, sorrow, alienation of himself, with a few exceptions. And formally he used the blank verse, the rhyming couplets and the short poem, but in the most poems he used the Qasidah form. Meanwhile, he made a contribution to the development of the modern Arabic Free Verse. First, he emphasized the opinion that the poetry is emotion and feeling, and expressed it in his most poems. Second, he used the myth through the translation of John Milton's The Paradise Lost, which was the major motif of poets of Free Verse in 1950's. Third, he made a experiment on the several forms freer than Qasidah the fixed form.

헤르만 헤세 소설 『유리알유희』 내의 요제프 크네히트의 “학생시절과 연구생시절 시” - ‘변화’와 ‘지속’의 변증법 -

노태한 한국독어독문학교육학회 2013 獨語敎育 Vol.58 No.-

Das Lyrikschaffen Hermann Hesses entwickelt sich in drei deutlich zuunterscheidenden Abschnitten. Der erste beginnt im Jahr 1895 und endetmit des Dichters psychologischer Krise um 1916, der zweite, ‘HessesKrisenzeit’ genannte erstreckt sich von 1917 bis 1926 und der letzte reichtetwa von 1927 bis zum Tod des Dichters 1962. In der vorliegenden Arbeit setzt sich der Verfasser zum Ziel, “DieGedichte des Schülers und Studenten” in Hermann Hesses AltersromanDas Glasperlenspiel kommentierend und interpretierend zu betrachten. Siebilden einen bedeutenden Teil seiner Alterslyrik und nehmen damit einebesondere Stellung in der letzten Phase der Hesseschen Gedichte ein. Undjene Gedichte des jungen Josef Knecht sind einerseits im ganz engenZusammenhang mit den Hauptthemen des Romans, andererseits sind sieaber jeweils auch als selbstständige Gedichte mit eigener Logik undAussage zu verstehen. Bei den hier ausführlich behandelten Gedichten handelt es sich darum:einmal Möglichkeiten, Errungenschaften und Mängel und Gefahren,Genüsse und Entbehrungen der geistigen Existenz und Tätigkeit des‘Glasperlenspiels’ im Unterschied zur weltlichen, und dann Glauben an denGeist, Einsicht in Unerfüllbarkeit der geistigen Ideale und Bejahung desDienstes am Geist und Göttlichen. Mit anderen Worten sind die Gedichtedes jungen Josef Knecht nichts anderes als lyrische Gestaltung von heiteren und dunklen Seiten des Glasperlenspiels. Sie sind auch Ausdruckder Lebens- und Weltanschauungen des Dichters Hesse als “Mensch desWerdens und der Wandlungen”.

문학 : 아랍시 전통 운율의 파괴, 산문시 연구 -아랍 산문시의 형성과 발전 과정에 나타난 시적 실험들을 중심으로-

임병필 ( Byung Pil Lim ) 한국아랍어아랍문학회 2005 아랍어와 아랍문학 Vol.9 No.2