안데스 문명의 자연관(Sumak Kawsay)과중용(中庸)의 성(誠)론에 대한 상호문화적 해석
Intercultural Interpretation on Sumak Kawsay and Chung-Yung
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초록
오늘날 전지구적인 차원에서 벌어지고 있는 원주민운동은 사회이론의 변화에서 목격되고 있는 존재론적 전회와 연결시켜 생각해야 한다. 존재론적 전회는 근대적 존재론을 넘어서려는 시도이다. 근대적 존재론의 관점에서 문화는 동일한 세계를 바라보는 다른 관점으로 인식된다. 근대적 존재론의 구성적 외부인 비근대적 존재론은 부재로 취급되어 왔다. 근대적 존재론과 달리 관계적 존재론은 동일한 세계를 다르게 해석하는 문화들이 아니라 존재론적으로다른 세계들이다. 관계적 존재론의 출현은 근대 정치의 인식론적 토대를 흔들고 있다. 본 논문에서는 안데스의 우주론인 수막 카우사이와 『중용』의 성(誠)의 우주론에 대한 상호문화적 해석을 통해 관계적 존재론을 살펴본다. 수막 카우사이와 성(誠)의 우주론은 자연과 문화, 개인과공동체, ‘우리’와 ‘그들’이라는 근대적 존재론의 이분법을 부정한다. 관계적 존재론에서 모든존재는 항상 관계로 존재하고 대상이나 개체로 존재하지 않는다. 단선적 논리에 바탕을 둔 추상적 보편성은 관계적 존재론을 은폐한다. 오늘날 문화정치 운동들은 관계적 존재론을 회복하려는 시도이다. 사파티스타들이 주장한 것처럼 관계적 존재론의 세계는 ‘많은 세계로 구성되는 하나의 세계’이다.
Abstract
This article begins by reconceptualizing the specificity of indigenous knowledge and its practices it can articulate with ontological turn that we are witnessing in social theory. The turn to ontology moves beyond the modern ontology where cultures are treated as system of belief that provide different perspectives on a single world. Non-modern worlds or ontologies serve as the constitutive outside for modern ontology and thus get defined by absence in relation to it. By constrast with the modern ontology, relational ontologies move fromtalk ofmany cultures tomany worlds. The emergence of relational ontologies challenges the epistemic foundation of modern politics. In order to reflect on relational ontology, I attempt to draw a parallel between Andean cosmology, that is, Sumak Kawsay, and ch’eng(誠) cosmology in Chung-Yung(中庸). These two specific versions of the relational ontologies are those which eschew the divisions between nature and culture, between individual and community, and between ‘us’ and ‘them’ that are central to the modern ontology. Relational ontologies are based on th assumptions in which all beings exist always in relation and never as objects or individuals. The universality understood as abstract universal grounded inmono-logic attempt to effacemultiple ontologies, that is, the pluriverse. At stake in many cultural-political mobilization is the political activation of relational ontologies. In the formula of the Zapatista, the pluriverse can be described as ‘a world where many worlds fit.’
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