후기구조주의 페미니즘 시각에서 본 주체성 문제와 신학적 인간학에서 말하는 하나님 형상의 의미

Abstract

This paper aims to demonstrate that the various theories of subjectivity of poststructural feminism expose the phall-l o g o c e n t r i c ideas of subjectivity produced by the patriarchal system degrade and justify the woman as the other as well as the otherness. The new ideas of subjectivity of it also contribute for the liberations of women with the strategic devises of possibility to subvert the essentialist ideas of fixed subjectivity as the oppressive ideology. Furthermore these new ideas of subjectivity enable to broaden and deepen the ideas of the image of God as a theological anthropology by considering class, ethic, and sex in a concrete human existence the Christian traditions and theologies have neglected to do. Since this abstract and universal idea of human being has no space a least woman suffering in a concrete situation fits in the ideas of the image of God founded upon the ontology of metaphysics are exposed in dangers to be an oppressive ideology over women rather than to free them. Hence poststructural feminist ideas of subjectivity are able to be complementary for the theological anthropology of the image of God by adding diversity, materiality, and individuality of women’s experiences. The image of God as a human being is usually based upon the ontological metaphysics exploring what makes a human being a human in terms of the essence, the nature, or the principle of humans. Throughout the history of Christian thought the understanding of the image of God has defined the characteristics of the human based upon the sameness or similarity of God as well as the difference from animals according to the metaphysical ontology. However these essentialist ideas of human being based upon the sameness of God have caused humans to be separated from nature and lead to anthropocentrism. Furthermore this ontological analogy with God tends to remove the important characteristics of humans such as the concrete, diverse and existential experiences of women. In other words, this what-question of humans excludes the who-question as an existential question, who I am, raised by a woman struggling in the midst of an unjust suffering situation. The theories of subjectivity insisted by poststructural feminism claim that there is no fixed essence of subjectivity as a woman in terms of otherness. Claiming that subjectivity is fluid as well as excess rather than fixed or reduced to essence, and that a woman as an other is only a social construction, poststructural feminists enable a woman to be in change and to be a subject. These new theories of subjectivity, however do not nullify the universal ideas of the human being based on ontological metaphysics, rather extend the understanding of humans by including the diversity, temporality and difference. It also means to go beyond the ontological metaphysics to the epistemological turn of metaphysics, the epistemological metaphysics, acknowledging the nature or the essence of humans is impossible to be defined as a scientific knowledge, an essence, or a principle. The true meaning of the human being as the image of God in Genesis indicates that as God is, so a human is a mysterious being, and she/ he cannot be defined as an essence of something or a certainty as a knowledge. Hence with the epistemological turn of metaphysics these poststructural feminist thoughts of subjectivity are able to broaden and enlarge the horizon of the image of God as a theological anthropology.