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유럽과 미국의 티베트학(Tibetology), 성과와 과제

Academic History of Tibetology among the European and North American Scholars

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동북아역사재단 (Northeast Asian History Foundation)|2018.06|동북아역사논총 (Dongbuga Yeoksa Nonchong)|제60호|pp. 228-276|DOI 10.23037/dyn.2018..60.006

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참고문헌

키워드

예수회 선교사티베트학국제 티베트학회(IATS)젊은 티베트학 연구자 모임(ISYT)불교학 디지털자료 센터(BDRC)
주제분류역사학

초록

이 글은 최근 티베트에 대한 우리 사회의 관심에 부응하고자 근래 전개된 티베트학의 발전상을 서구학계를 중심으로 정리해본 것이다. 과거 티베트에서 진행된 불교의 토착화는 후기 인도 불교의 아류 내지는 변형으로 이해되어 왔다. 이러한 관점 아래 티베트 불교는 자연스레 동아시아 여러 국가에 전승된 대승불교와는 상당히 거리가 있는 별개의 것이라 여겨지곤 했다. 이러한 전통적인 관점과는 달리 실상 티베트는 후기 인도 불교가 직접 전래된 대승불교의 주요 전파지역이며, 티베트 불교계는 후기 인도 불교를 계승한 적장자로 자임하면서12세기 이래 중앙아시아를 향한 불교 전파의 중추적 역할을 수행했다. 최근 30여 년간 서구의 티베트학계가 중심이 되어 티베트 불교계에 대한 역사적 지위를 회복하려는 시도가 활발히 진행되고 있다. 연구기반을 마련하기 위해 자료를 축적하고 교육기관을 통해 연구자를 배출하는가 하면, 학회 활동을통해 토론의 장을 마련하고 있다. 이러한 서구 사회의 티베트학에 대한 학적 전통은 멀리 17세기로 거슬러 올라간다. 17세기 선교사의 활동에서 점차 확대되어 외교관, 탐험가, 학자, 인권활동유럽과 미국의 티베트학(Tibetology), 성과와 과제 | 273 가 등 약 4세기에 걸쳐 다양한 방면의 티베트학 종사자들이 관련 연구에 투신하였다. 중앙아시아를 향한 식민지 쟁탈과정에서, 또는 인도 불교 연구의 연장선상에서, 또는 중국학, 돈황학에서 변연을 넓혀온 서구학계는 점점 티베트의 방대한 문화 전통에 매료되기 시작했다. 중앙아시아학이 그러했듯이, 더욱이 그중 일부에 불과한 티베트학은 현재까지도 소수 학문에 불과하다. 그러나 인도와 중국이라는 오랜 전통을 자랑하는정치, 문화 대국의 틈바구니에서 티베트적 전통을 계승하고 대승불교의 적통임을 자임했으며, 한때 중앙아시아의 몽골계 민족과 청조(淸朝) 지배층의 정신세계를 지배했던 티베트에 대한 관심은 날로 증가하고 있다. 서구 사회의 티베트학을 한국학계에 소개하는 이번 작업 또한 이러한 국제 티베트학의 발전을 반영하는 것이다.

Abstract

Tibetology has Recently been noted more and more among the Korean academic sphere. Around the early 20th century, scholars who studied Indian Buddhism recognized the importance of Tibetan Buddhism as a successor of Indian Buddhism. Especially after the Mongol invasion of the Tibetan plateau, Tibetan Buddhism spread through territories of the Mongol Empire. Thus there was established on the Tibetan Plateau a prominent academic and religious center for Buddhism. This phenomenon continued until the late 19th and the early 20th centuries in the Central Asian world, which included the Qing Empire. Depending on the Jesuit missionary, such as Antonio de Andrade (1580~1634), who traveled to northern India and the Himalayan area during the 17th century, European academies began contributing to establishing several centers for Tibetan Studies, including Tibetan Languages, History, Buddhism, and other fields. This academic tradition 유럽과 미국의 티베트학(Tibetology), 성과와 과제 | 275 was followed by Kőrösi Csoma Sándor (1784~1842), Philippe Édouard Foucaux (1811~1894), F.W. Thomas (1867~1956), Jacques Bacot (1877~1965), Paul Pelliot (1878~1945), Marcelle Lalou (1890~1967), Louis De La Valleé Poussin (1869~1938), Giuseppe Tucci (1894~1984), and Rolf A. Stein (1911~1999). Following the end of World War Two, several prominent scholars in Central Asian Studies, such as Nicolas Poppe (1897~1991), joined to build the American academic base for Central Asian Studies, including Tibetan Studies at the University of Washington, Seattle. And from the 1960s Tibetan political refugees such as Dezhung Rinpoche (1906~1987) became associated with education in the Tibetan language and Buddhism among American academies. This academic tradition of the University of Washington was led by another European scholar, Leonard van der Kuijp, and moved to Harvard University in Cambridge, Massachusetts. Since the Csoma de Kőrös Memorial Symposium in 1976 had been held by Ligeti, a Hungarian Tibetologist, there have appeared several academic organizations for Tibetan Studies, such as the International Association for Tibetan Studies (IATS) and the International Seminar of Young Tibetologists (ISYT). These dynamic activities in western academia led modern Tibetan Studies.

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