자아(self)와 개인(person)에 대한 정의 고찰_초기불교를 중심으로
Some Thoughts on the Definition of Self and Person : Centered on Early Buddhism
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본고는 인도철학사상 핵심 쟁점이었으며, 시대를 막론하고 철학적 논의에서 첫걸음일 수밖에 없는 ‘나’ 곧 ‘자아’의 개념을 밝히는 데 우선적인 목적이 있다. 이 문제에 관해 붓다가 침묵 내지는 부정으로 일관했기 때문에, 고대 용어의 풍부한 철학적 종교적 함의를 현대적 개념으로 풀어내는 일은 난해한 작업일 수밖에 없다. 붓다의 역설적인 태도로 인해 본래 의도가 어떻든건 간에 무아설(anātmavāda)은 불교의 대표사상으로 자리매김되어 버렸다. 소위 무아상경에는 ‘자아’에 대한 가설로서 다섯 skandha가 소개되었으며, 다시 이 skandha는 ‘자아’가 아닌 것으로 부정된다. 이 무아상경의 콘텍스트에서 다섯 skandha의 의미와 역할 그리고 그 상관관계를 분석하여, 현대철학이 정리한 ‘자아’의 정의와 대비함으로써 자아에 대한 붓다의 근본적인 시각 차이를 부각시키도록 한다. 여기서 rūpa의 구성요소인 upādāyarūpa가 집중 조명된다. 이 개념으로 인해 불교의 자아 정의는 기존의 서양 철학적 관점과는 근본적으로 다른 독특한 특징이 추가된다. 곧 자아는 인식주체인 동시에 그 인식대상까지 포괄한다. 이는 불교의 자아관은 곧 세계관이고, 인식론이 곧 존재론이라는 통설의 근거를 제공한다.
Abstract
It has been believed that the Buddha strongly rejects the concept of self. Subsequently, anātmavāda has been regarded as the most distinctive feature of Buddhism. Whether it is the existence of self or the idea of self that he denies, his attitude towards 'self' seems to be basically negative. This paper is intended for figuring out what it really is that the Buddha tried to reject whenever he preached anātmavāda. Besides, it should be discerned what 'I', 'self', 'person' and ātman exactly mean when they are used in common usage as well as in the context of early Buddhism. The definition of the term ‘I’ cannot be analyzed objectively unless it becomes an objectified 'self'. In other words, 'I' come to be objectified and can be utilized when it is called 'self'. Again, this 'self' could be established as a term 'person' when it specifies the individuality. This content has been implied by the term skandha in the Nikāya. The definition of self has been studied throughout the history of philosophy. The contemporary philosophy defines it in this manner: i) not the same thing as a whole human being, ii) a subject of experience, iii) an inner presence or locus of consciousness, and so on. In the context of early Buddhism, the term skandha represents the meaning of self as well as person. Through the textual study of the Nikāya, the definition of skandha can be summarized as the following: 1) It is based on materiality (body). 2) It comprehends the sense faculty and its object. 3) It is a subject of consciousness and also comprehends its object. 4) It goes as far as its mental activity persists. 5) It acts with intention and shows some character or personality depending on the condition. 6) It is a self-conscious being.
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