불교에서 언어에 의한 대상세계 구성의 문제: 유식사상에 나타난 언어적 전회
Constructing the World through Language in the Yogācāra Buddhism: Linguistic Turn in the Theory of the Three Natures
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인도사상이 언어에 대해 근본적인 관심을 갖고 있다는 것은 널리 알려져 있다. 최근 브롱코스트(Bronkhorst 2011)는 인도사상에 나타나는 언어와 대상 간의 대응관계를 ‘대응원리’(correspondence principle)이라 부르면서, 그것이 용수(Nāgārjuna, ca 150-250) 이후 반천년 동안 인도고전시기의 여러 학파들의 사유의 근저에 놓여있다고 주장했다. 본 논문은 불교사상, 특히 인도유식문헌에 나타난 삼성설에 그의 대응원리를 적용시킬 수 있는지를 검토한 것이다. 여기서는 특히 삼성설 중의 변계소집성의 해석에 나타나는 언어의 대상구성적 측면을 인도사상에서의 언어적 전회(linguistic turn)로서 간주한 것이다. 이를 위해 본 연구에서는 삼성설을 문헌의 설명에 따라 두 개의 흐름으로 구별했다. 하나는 식의 흐름에 초점을 맞춘 능취(grāhaka)-소취(grāhya)의 관점에서의 설명이고, 다른 하나는 변계소집성의 설명에서 능전(abhilāpa)-소전(abhilāpya)의 관점을 적용하는 설명이다. 나는 유식문헌 일부에 보이는 후자의 해석이 인도사상에서의 언어적 전회에 해당된다고 주장하는 것이다.
Abstract
It is widely known that Indian thought has a fundamental interest in language. Recently, J. Bronkhorst published a series of studies that drew our attention to the relationship between language and objects in Indian thought. In Language and Reality (2011), in particular, he designates this principle as “Correspondence Principle”, and argues that it lay at the root of the thoughts of various schools of the Indian schools for over half a millennium after Nāgārjuna (ca 150-250). This paper aims to understand whether it is possible to apply his correspondence principle to Buddhist ideas, especially to the Three-Nature (svabhāvatraya) theories of Indian Yogācāra-Vijñānavāda school, and to understand it from the perspective of the so-called “Linguistic turn” in Indian Buddhism. To this purpose, I try to distinguish the Three-Nature theory into two flows. One is an explanation from the perspective of the Noesis-Noema (grāhaka-grāhya) corelation, to use the terminology of Phenomenology, and the other is to apply the perspective of the expression-the expressed (abhilāpa- abhilāpya) relation to the fictive nature (parikalpitasvabhāva). For me, the latter flow could be rightly understood as a linguistic turn in Indian thought.
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