선험적 상상력과 그리스도교 신앙

박욱주(Wook Joo Park) 연세대학교 신과대학(연합신학대학원) 2017 신학논단 Vol.87 No.-

In this peper I have made the claim that Heidegger’s understanding of transcendental imagination helps elucidate the ontological origin of Christian religiosity, that is, factical life experience of Christians. Heidegger’s philosophy of religion in The Phenomenology of Religious Life provides us with explicit clues to his early philosophy well-represented by Being and Time. This paper focuses on Heidegger’s exploration of temporality(Zeitlichkeit), the mood of anxiety(Angst), and the complex of enactment(Vollzugszusammenhang), with reference to his examination of transcendental imagination(transzendentale Einbildungskraft) in Kant and the Problem of Metaphysics, which is one of Heidegger’s early philosophical works. Heidegger shares Kant’s notion of transcendental imagination as “a faculty of intuition(ein Vermögen der Anschauungen) even without the presence of an object(auch ohne die Gegenwart des Gegenstandes).” This paper aims to reflect on the significance of transcendental imagination to the phenomenal grounds for Christian faith, that is, the facticity(Faktizität) of Christian life. The reflection has demonstrated that transcendental imagination contributes to the temporalization of Dasein and the emergence of anxiety in the face of factical finitude, which characterize the expectation of παρουσία(parousia) as the complex of enactment of Christianity. In this peper I have made the claim that Heidegger’s understanding of transcendental imagination helps elucidate the ontological origin of Christian religiosity, that is, factical life experience of Christians. Heidegger’s philosophy of religion in The Phenomenology of Religious Life provides us with explicit clues to his early philosophy well-represented by Being and Time. This paper focuses on Heidegger’s exploration of temporality(Zeitlichkeit), the mood of anxiety(Angst), and the complex of enactment(Vollzugszusammenhang), with reference to his examination of transcendental imagination(transzendentale Einbildungskraft) in Kant and the Problem of Metaphysics, which is one of Heidegger’s early philosophical works. Heidegger shares Kant’s notion of transcendental imagination as “a faculty of intuition(ein Vermögen der Anschauungen) even without the presence of an object(auch ohne die Gegenwart des Gegenstandes).” This paper aims to reflect on the significance of transcendental imagination to the phenomenal grounds for Christian faith, that is, the facticity(Faktizität) of Christian life. The reflection has demonstrated that transcendental imagination contributes to the temporalization of Dasein and the emergence of anxiety in the face of factical finitude, which characterize the expectation of παρουσία(parousia) as the complex of enactment of Christianity.

근대 초기 여성시에 나타난 기독교적 상상력과 여성 표상 : 나혜석ㆍ김명순ㆍ김일엽의 시에 나타난 종교성과 여성성의 관련 양상을 중심으로

이경수(Lee Kyung-soo) 韓國批評文學會 2009 批評文學 Vol.- No.33

The purposes of this study were to examine Christian imagination in early modern feminine poems around the works by Na Hye-seok, Kim Myeong-sun, and Kim Il-yeop, who are considered to belong to the first generation of female literary figures in early modern days, and to figure out the relations between the Christian imagination and the female representations in their works. Most of the first-generation female literary figures went to a Christian mission school and received new education. All born in 1896, Na Hye-seok, Kim Myeong-sun, and Kim Il-yeop were part of the group that benefited from Christian education. It’s not difficult to detect the traces of Christian imagination in the poems written by the three female poets. In displaying their Christian imagination in their poems, Na Hye-seok pursued the light of enlightenment, Kim Myeong-sun talked about drifting God, and Kim Il-yeop employed a wishing tone and achieved the realization of nihility. In their works, Christian imagination takes such representations as Nora trying to break down the old customs, an unhappy woman of foresight, and a lonely lady. That is, the representations of the first-generation female literary figures in the dismal early modern days commonly shared the image of a lonely and unhappy woman of foresight. Already heading for the conservative direction and maintaining rather smooth relationships with the ruling Japanese regime, Chosun’s Christian organizations advocated enlightenment and free dating and took the front position in modernization based on the Christian thoughts they led. However, they were not capable of embracing equality and liberation of women in a true sense. As far as they’re concerned, women’s positions in society were reserved behind the line that would mark a threat to the existing social system. Two female poets of the second generation, Mo Yun-suk and Noh Cheon-myeong, internalized the gender-discriminating Christian doctrines, which presented the Holy Mother as Maria Magdalena and Virgin Maria, with much fewer conflicts. And that seems to have something to do with the nature of conservative modern Christianity. The history of feminine poems in early modern days might have taken a different co urse if Christianity in early modern Chosun had more actively accepted the writing in search of identity by Na Hye-seok, Kim Myeong-sun, and Kim Il-yeop as independent female subjects and, as a result, there had been more innovative connections between religiosity and femininity in their works. The investigator at least sees the smallest possibility in their poems and works.

현대시조의 기독교적 상상력 연구

민병관(Min, Byeong-Kwan) 한국시조학회 2015 시조학논총 Vol.43 No.-

There have been few researches about Christian imagination reflected in modern sijo. The purpose of this study was to provide basic information helpful to deeply understand Christian literature and clarify the history of Christian sijo literature. For this purpose, the study focused on pieces of sijo written by Seon Jeong-ju and Jang Sun-ha both of whom put out lots of sijo based on Christian imagination. The two poets are common in that they were born in the Japanese colonial period and started their career as a poet at an almost same time. First of all, how a sijo writer, Seon Jeong-ju applied Christian imagination to his pieces of sijo can be summarized as follows. As a poet and paster, Seon Jeong-ju wrote and published 6 volumes of sijo collection. His pieces of sijo were all written based on Christian imagination. Many of the pieces contain Christianity-related stories that were poetically represented through paradoxical imagination. Among pieces of sijo written by Seon Jeong-ju, some reveal enthusiasm for seeking after truth that he kept in mind as a clergyman and others, the poet’s strong belief in the Resurrection. Next, Christian imagination that another sijo writer Jang Sun-ha reflected in his works can be briefed as follows. The poet published a sijo collection of his own in 2010. As one of the best representatives of the modern sijo circles, he is a veteran poet who is still creating pieces of sijo. Since he became a Christian in 1996, he has released more than 200 pieces of Christianity-based sijo including those contained in his sijo collection, 『Introduction to Love Studies』. Most of the Christian poets quoted words from the Bible or borrowed episodes described in the Book. In those poets, he uses imagination that is allusive to the confession of his faith and, in some cases implies his own views of eschatology. In conclusion, both Seon Jeong-ju and Jang Sun-ha wrote and published lots of sijo works on the basis of Christianity, and each of them built up his own world of Christian sijo. In many of the two poet’s pieces of sijo, critical doctrines of Christianity and their desperate devotion to that religion are found. Both of them made remarkable poetic achievements, so they deserve being recognized as second to none in the history of Christian sijo literature.

종교적 세계관과 생태학적 상상력 -박두진의 기독교적 상상력을 중심으로

김윤환 ( Yoon Hwan Kim ) 단국대학교 한국문화기술연구소 2009 한국문화기술 Vol.7 No.-

The religious imagination of the poems by Doo Jin Park has a clear center of what he needed to reproduce based on his ‘won experience’of nature at his hometown during his childhood and Christian belief. This resulted from his faith in believing what he needed to reproduce and the possibility of the reproduction, and his metaphorically world view that seeks the identity and entirety with the objects is reveled through the prospect for community. Like how Doo Jin Park sang, an ecological community is the gathering of the things with different personalities and dispositions to form one, and how they can become one is through the creation order of the creator and the providence of mutual sacrifice. And what makes them maintain the community is the truth as the object that they seek to become alike and assimilate. Doo Jin Park is showing throughout his poems that such truth has been deduced from nature experience and the Christian world view and the Christian ecology that realizes truth through the ideal community of life community. The nature that appears in the early poems of Doo Jin Park is not lyrical background or the space as the object of observation but the space filled with the will for life. Everything is embraced in his nature, and it resulted from the ecological Christian thought of spreading the dream of future. His mid period poems are revealed as reality participation while taking on the historical consciousness of the criticism for absurdities. From the longing and yearning for Utopia in his early period, it heads toward the world of reality of contradiction filled with darkness and sin. It finds the solitude of finding God through the self-recognition of the limitedness and frailty through the desperate situation in the state of separation between God and humans. His world of poem of writing poems from his religious experiences through the life of prayer and meditation shows a bright sentiment based on the messianic ideology of the Christianity. He formalized religious image by replacing it with natural object, and his personal consciousness of hope appealed for the salvation and guidance for the race. This appears that the providence and dignity of life through the natural creation of God have accomplished the beauty of ascension and transcendence through the gesture and imagination of Christian ecological notion between the lyrical self and religious self through dynamic imagination. The compositional imagination combined with the serious attitude towards the reality of the loss of the spirit becomes actualized through the religion of Doo Jin Park by surpassing the realistic limitation. It can be understood as having firmly established the Christian view of ecology that seeks to shake off the submission of time and closed off world and find the world of bright and harmonized life.

성례전 교육을 위한 예술적 상상력 모형에 관한 연구

김수한(Su-Han Kim) 한국기독교교육정보학회 2010 기독교교육정보 Vol.25 No.-

For a long time, Christianity has repeatedly existed as an opponent and as a friend of art and imagery. Can arts and imagination nurture Christianity or does it confuse people and make them believe imagery to be a truth? Theologians have thought that imagery and arts were regarded as an illusion that could keep people from thinking theologically. However, theologians as well as other Christians have begun to pay attention to imagery and arts. To see the sacrament through arts and imagery might be phenomenal as well as controversial. But, when we apply artistry and imagery to the sacraments of the church, it can give us an opportunity to rediscover the history which has been forgotten and neglected by the majority of the church and the academy. Moreover, we have to acknowledge that the Christian tradition and the theological glossaries and images are closely related to artistic imagination. Thus, the sacramental teaching instilled with the artistic imagination can give us a new and deeper understanding of liturgy. Liturgy cannot be separated from artistry and imagination. In addition to the new understanding of liturgy, the new method can transform Christian Education which has become a routine and has emphasized the scientific explanation of Christian doctrines. Furthermore, the new method can recall the duty of all Christians to God: to be an artist. The life of each Christian which is instilled with a calling of being artist will become a genre of art. The life of the participant of liturgy is a medium between art and liturgy. To put it plainly, life is an art itself. A person, both a Christian and an artist, is yearning for beauty which is God's will. Therefore, it can be defined that a Christian will try to fulfill God's obligation with all of their life when they realize that they are not only a Christian, but an artist.

평화역량을 강화하는 기독교 평화교육

조미영 한국기독교교육학회 2020 기독교교육논총 Vol.0 No.63

The purpose of this study is to present a model for Christian peace education requested in the era of globalization. Globalization increases interdependence and unifies the global economy due to the development of innovative communication and transportation systems. The world is currently experiencing a period of unlimited competition without borders. Globalization has promoted growth and development, but has also caused problems. In the face of this absence of peace, this study was conducted to determine whether a Christian understanding of peace and peace education can serve as a way to overcome the challenges facing modern society and to meet people's desire for peace. It examines the concept of globalization and the situation of the absence of peace due to problems in the era of globalization, and examines the concept of peace and peace education from a Christian perspective. After that, the concept of Christian peace required in the era of globalization and the peace capability to be strengthened in peace education will be presented, and how to proceed. The christian peace education model strengthens students' peace capabilities which can be used to build a peaceful future world. The purpose of christian peace education in the face of globalization is to develop a peaceful relationship with oneself, others, the world, and the environment. The goal of christian peace education is to cultivate peaceful human beings by strengthening their peace capabilities, namely peace sensitivity, nonviolent communication, and peace imagination. This study's significance is that it presented an christian peace christian education model that strengthens learners' peace capabilities through a biblical and theological approach in the face of non-peaceful situations arising as a result of globalization. 본 연구는 세계화 시대에 있어 요청되는 기독교 평화교육 모형을 제시하는 데 그 목적이 있다. 세계화의 흐름 속에서 정보통신 및 교통체계의 혁신적 발전으로 인해 상호의존성이 증대되고 세계경제가 단일화 되어가며 국경 없는 무한경쟁시대가 도래하였다. 세계화로 인하여 다양한 면에서 개발과 발전이 이루어졌지만, 그에 따른 문제들도 발생하고 있다. 무엇보다 세계화로 인하여 발생하게 된 양극화 현상, 다문화 상황, 환경의 위기는 평화 부재의 상황을 보여준다. 이러한 상황을 마주하면서, 현대 사회의 평화에 대한 도전과 요청에 기독교의 평화 이해가 하나의 대안이 될 수 있음을 제시하고, 그 대안으로 기독교 평화교육 모형을 제안하고자 하는 것이다. 세계화의 개념과 세계화 시대의 문제점으로 인한 평화 부재의 상황들을 살펴보고, 특히 기독교의 영역에서 바라보는 ‘평화’에 대한 이해를 살펴본 후, 세계화 시대에 요청되는 기독교 평화 개념과 평화교육에서 강화해야 할 평화역량을 제시하며 어떻게 진행해나가야 할 것인지를 살펴보았다. 평화로운 미래 사회의 건설에 기여할 수 있는 평화역량을 강화하는 기독교 평화교육의 목적은 자신, 타인, 세계 그리고 환경과의 평화로운 관계맺음을 지향하는 것이고, 교육 목표는 평화역량 즉, 평화감수성, 비폭력 의사소통, 평화 상상력을 강화하여 평화적 인간을 양성하는 데 있다. 본 연구의 의의는 기독교교육의 분야에서 세계화 시대의 비평화적 상황들을 마주하는 가운데 평화에 대한 성서적, 신학적 접근을 시도하여 기독교 평화 개념을 재조명하고 평화역량을 강화하는 기독교 평화교육 모형을 제시했다는 데 있다.

Bachelard의 상상력과 기독교 상상력 교육의 의미와 방향

손삼권(Sam-Kwon Sohn) 한국기독교교육정보학회 2010 기독교교육정보 Vol.26 No.-

A 3-D (three-dimensional or stereoscopic 3D) film is a motion picture that enhances the illusion of depth perception. 3-D films became more successful throughout 2000?10, culminating in the unprecedented success of 3-D presentations of Avatar in December 2009 and mainly January 2010. It is to derived from multimedia and technology, narrative to computer-generated imagery generation for images as seen imagination. It has opened a new educational thought and accelerated a method of alternative culture. This new movement led by imagination of education, sign, images, narrative, especially the educational system. The main purpose of this study is to understand imagination of Bachelard and principles of Christian educational imagination . This study considers the essence of the understanding of imagination of Bachelard to find out the image of material based on Four elements (disambiguation) of Empedocles as fire, air, earth and water. Bachelard's work deals with dreams, the imagination that The imagine-making power of the mind to recombine the materials furnished by experience or memory, for the accomplishment of an elevated purpose; the power of conceiving and expressing the ideal. And it is the power to create or reproduce ideally an object of sense previously perceived; the power to call up mental imagines. And it is the representative power to reconstruct or recombine the materials furnished. Also images can develop creativity in the teaching-learning process of the Bible and Christian traditions as sacraments. To use images in the teaching-learning process of educational imagination as five suggestions(contemplation, engagement, form giving, emergence, and release) are given by M. Harris. In Christian Education images can be used when teachers want students to express their understanding. There are many kinds of images, such as images of narratives, images of symbolic and sacraments and trational and cultural images which are expressed in Bible, art, architecture, music and etc, media images, and computer images.

金東里 小說의 基督敎 傳承 受容과 變異 樣相 硏究

차봉준 한국어문교육연구회 2009 어문연구 Vol.37 No.3

This study aimed to comparative consideration of Kim Dong-Ri’s “Maria’s pregnancy”, “Carpenter Joseph”, and “Resurrection” from various traditions and intertextuality relation. In the aspect of the fact that Kim Dong-Ri the most properly treated various religious imagination such as shamanism, Buddhism, Christianity, etc. as materials of literature creat- ion, it is enough to be subject of this study. “Maria’s pregnancy” showed the feeling of closeness with shamanism based on Christian tradition connected with birth of Jesus and “Carpenter Joseph” showed oriental ethnic awareness and the feeling of closeness through Christian tradition connected with childhood of Jesus. Also, “Resurrection” showed awareness similar with gnosis’s one through Christian tradition on Jesus’ death and resurrection and in the aspect of such fact, her Christianity’s changing procedure can be examined. In treating Christian tradition, it can be checked that the more latterly she wrote her novels; the more daringly she interpreted the bible and tried to change her attitude through these three works 本 硏究는 金東里의 「마리아의 懷胎」, 「木工 요셉」, 「復活」을 基督敎의 다양한 傳承들과 상호 텍스트적 關係에서 比較하여 그 受容의 實態와 變異 樣相에 대해 考察함에 目的을 두었다. 「마리아의 懷胎」는 예수의 出生에 얽힌 기독교의 전승을 바탕으로 샤머니즘과의 親近性을 보여주고 있으며, 「木工 요셉」은 예수의 幼年期 成長에 얽힌 기독교의 전승을 통해 東洋的 倫理意識과의 친근성을 보여준다. 또한 「復活」은 예수의 죽음과 復活에 대한 기독교의 전승을 통해 靈智主義者들과 類似한 인식을 보여준다는 점에서 그의 기독교 인식의 變化 過程을 살펴볼 수 있다. 즉 기독교의 전승을 다룸에 있어서 그는 後期로 갈수록 보다 과감한 經典 解釋과 變形 을 시도했다는 것을 이 세 편의 소설을 통해 確認할 수 있다.

중세 후기의 “열리는 성모상”과 그리스도교 신앙의 물질적 상상력

안연희 ( An,Youn Hee ) 종교문화비평학회 2014 종교문화비평 Vol.25 No.-

This article aims to research the distinctive form, structures, and patterns of the so-called “Vierge ouvrante” as an evidence of the religious senses, and analyse its construction of religious meaning, and finally illuminate the religious sensations, the intimate and multisensory piety, and the dynamic material imagination of late Medieval Christianity. The “Vierge ouvrante”(Opening Mary or Triptych Virgin), is type of Marian statue in which the body of the Virgin is constructed by doors that open up and reveal an image of The Trinity or the iconography of the Life of The Virgin and/or the Passion of Christ. These statues are told to have been produced in various places of Western and Northern Europe during the late Medieval periods and have been officially banned in about eighteen centuries. They are classified two types, that is Trinity figures and narrative figures according to its interior programs. The latter type has become the focus of attention as well as criticism, because of not only its dogmatic manifestations but its dubious implications. But Taking account of the ardent devotion to Virgin Mary of late medieval periods, what was more problematic might be not its dogmatic ideas (holy Mary as the chamber of whole Trinity) but the sensory effect of image itself. If examining “Vierge ouvrante” in terms with its material form and structure as well as its interior motives, we are able to comprehend the sensory dimension and material imagination of Medieval Christianity. First, the Vierge ouvrante, as one of sacred images of Christianity which had been developed in close relation with holy matter(host), shows the Medieval Christianity’s view of matter and its religious imagination connecting ambivalent concerns about materiality with Christian soteriology. Second, the statues express a full nexus of ideas about the Virgin-the Virgin as an open door to salvation and as a closed door of inviolate purity- as well as ideas about the door and the body as markers of crucial boundaries. Third, this door-hinged form might played a role in the construction of meaning. The tactile process of touching the statue and the positive action of opening the Virgin’s body suggests that this sculpture might have been used in the fields of private and intimate piety more than official ritual, and shows that it would have made use of the complicate mechanism of optic and haptic piety. In short, the material form and structure of “Vierge ouvrate” exemplifies the material imagination and sensory dimension of christian piety, by displaying that matter can become both the locus of salvation and the medium of it through the very changeable quality in spite of its generated and corrupted attribute, and embodying the duality of Marian symbol as eternally closed door and blessedly opened door of salvation in the opening sculpture.

『사람의 아들』의 성서(聖書) 모티프 수용(受容)과 기독교적(基督敎的) 상상력(想像力)

차봉준 ( Cha Bong-jun ) 한국어문교육연구회 2008 어문연구 Vol.36 No.2

This study focused on Mun-Yeol Lee’s (Man’s Son( to examine Christian literature in modern Korean novels. There have been several works based on Christian worldview, but they have not received positive evaluation because writers’ thinking systems have not been deep enough or they were too theologically fundamental. However, (Man’s Son( thoroughly reflected the writer’s thoughts based on his Christian imagination and was distinguished from other novels with its criticism of Christianity and suggestions for the future of Christianity. In other words, (Man’s Son( is significant in that it deals with Biblical motifs while presenting how modern Korean novels should adopt the concept of Christian literature in a greater depth. Bringing Biblical motifs to his literature, Mun-Yeol Lee did not simply reconceptualized narrations in the Bible. He shows his reflection of dead religion that is trapped in literary interpretation and false religion that neglects the reality. He also shows a very deep reflection of gnosticist thoughts and existentialist awareness in respect to his questions on God’s existence and views on the ideal form of religion in reality.