바르뜨리하리 시간론의 선구적 논의 -중관 vs. 정리·문법학파의 대론을 중심으로
Does the Present Really Exist? On the Debate between Madhyamakas vs. Naiyāyikas·Vaiyākaraṇas
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동사 어근에 시제접사가 첨가되어 과거·현재·미래의 세 시제를 뚜렷하게 구분하는 것은 산스끄리뜨어 등 인도-유럽어에서만 발견되는 특수한 현상이다. 시간성은언어를 통해서만 표현되므로 시간에 대한 논의는 언어학과 관련하여 논의될 수밖에없다. 그리고 시간성 의식의 근거인 시간의 경과(passage)는 ‘지금’(now)과 밀접하게 관련된 것으로, 발화자의 위치에 따라 달라지는 공간적 ‘여기’(here)와 달리 만유에 공통된 유일한 현재에 대한 논의가 시간론의 중심에 있다. 이에 본고에서는 고대인도철학에서 현재에 대한 논쟁으로 알려진 몇 가지 대론(對論)을 검토해보고자 한다. 마하바시아(Mahābhāṣya), 정리경(Nyāyasātra), 정리경주해(Nyāyasātra bhāṣya), 중론송(Mālamadhyamakakārikāḥ), 문장단어론(Vākyapadāya)에서발견되는 중관 vs. 정리·문법학파의 대론을 검토하여 기존의 견해를 재고할 것이다. 특히 운동과 시간을 부정했다고 알려진 중관학파의 견해를 검토하고, 정리·문법학파의 현재와 W. 제임스의 의제적 현재(specious present) 개념의 유사성을 확인할 것이다.
Abstract
Indeed, it is only in the Indo-European languages including Sanskrit that distinctions between past, present, and future have been fully developed. The theory of time must of necessity be discussed related to linguistics, because temporality is expressed through only language. In addition, temporal now which is the basis of the consciousness on temporal passage is all-pervasive while spatial here depending on speakers. Therefore the discussion of present has been at the center of heated debates. This study examined some arguments and debates about the present in ancient Indian philosophical texts such as Mahābhāṣya, Nyāyasūtra, Nyāyasūtrabhāṣya, Mūlamadhyamaka- kārikāḥ, Vākyapadīya. In particular I paid attention to revisiting some doubt as to whether Nagarjuna denies is movement and time. And I verified the conceptual similarity of present between Naiyāyikas, Vaiyākaraṇas and Jamesian specious present.
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