신학적 과제로서의 레비나스 현실이해
The E. Levinas’s Understanding of Reality as a task of Theology
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레비나스의 초기 문제 의식은 우리에게 레비나스 철학이 왜 관심을 끄는지를 선명하게 보여준다. 주체에 의해 구성된 세계가 실제로는 타자로서의 이웃됨의 사건이 근원적으로 작용함으로써 가능한 것이었음을 보여줌으로써 그가 추구하던 타자의 드러남은 서구사회가 의존하던 로고스 전통을 벗어나 세계를 색다르게 이해할 수 있는 가능성을 구체화하고 있기때문이다. 이것은 기존의 철학적 방식과는 다른 새로운 패러다임을 추구하며 윤리적 언어를 통해 새로운 현실을 구성함을 원칙으로 한다. 레비나스의 현실이해는 단순히 형이상학적 전통을 끊은 것만이 아니라거기에 더 나아가 타자로부터 야기되는 새로운 언어를 획득하기 위한노력이라고 할 수 있다. 참된 새로움의 현실로부터 지금까지 우리가 지향하던 세계가 아닌 그 이상의 참된-초월의 세계에서 우리에게 닥쳐오는 언어의 근거가 문제거리인 것이다. 그리고 이런 점에서 그의 철학은언어의 참된-초월로서의 종교적 근원을 찾으려던 신학적 노력과 어느정도 부합하며, 그런 만큼 철학과의 관계에서 언제나 비판적 동반자의역할을 하던 신학적 전통의 관점에서 흥미를 끌기에 충분했던 것이다.
Abstract
Many of us inclines to believe that religion is just one part of whole life, and so they are apt to forget the importance of the reality of religion. Also it is true that this kind of secularization is one of the target with which theology must fight. But there is an another aspect in this process of secularization to which we, theologian, must pay attention. As K. Barth had shown in his interpretation of 19th theological development in Germany, secularization may be regarded as a result of the total absorption in anthropological understanding of religion. Therefore we must reflect this situation, if we wants to deliver the true meaning of religion from this secularizied understanding of religion. It is E. Levinas’s contribution that in asserting that in religion the trace of the other may be detected, he not only finds this ultimate meaning of religion for our ordinary life, but also makes this religion the constitutive factor of our surrounding world reality. It is now important to remember that this new understanding of religion opens a possibility through which this world may be re-interpreted, and in which the just until now unknown new world may be approached to us. In this sense, this through the concept of otherness understood new concept of religion makes it possible to constitute a new meaningful world. Religion can be seen as a event through which the total other may be said in the context of our meaning life. Therefore the philosophy of E. Levinas could be seen as a philosophical understanding of his particular religious experience. And this religion could be regarded as a road to the new world. It is not by chance that this insight of otherness corresponds to the trinitarian understanding of world constitution in christian theology. The philosophy of E. Levinas, which can be called as the philosophy of otherness, may construct a strong bridge between philosophy and theology in the perspective of formality. The formal similarity between theses two important sciences can be shown in three categories: At first, our faith deserves to be a first contact point between the philosophy of Levinas and theology. Our faith makes us participate in the very peculiar event of revelation as the ultimate opening of the other. We can say that the soteriological account of our lives describes the world which E. Levinas wants to find in the concept of otherness. At second, this mysterious event could be understood as a constitution of the other-centered new world. And this is possible when we accept the E. Levinas’s interpretation of meaning of time in which time could be seen not only as a foundation of the encounter between the two different poles, but also as a roadway to the true other world. At third, it is remarkable that both the philosophy of E. Levinas and the biblical portrait of the reality has the common feature of metaphor. Then it is said that in the very beginning of the world there may be an encounter between different other which we can not say properly even through our phenomenological paradigm.