‘종교’로부터의 도피: 생(生)의 종교성에 대한 아이리스 머독과 폴 틸리히의 사유를 중심으로
Escape from Religion: In Search for True Religiosity of Life in the Thought of Iris Murdoch and Paul Tillich
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신의 부재와 믿음의 상실이라는 세속화시대로 명명되는 근(현)대 세계는 시대적 변화의 흐름과 더불어 자아와 세계의 상실이라는 딜레마적 상황을 초래했고 인간됨과 생의 의미에 대한 윤리적 답변을 새롭게 요구하고 있다. 특히 이러한 때에 종교는 참 종교성과는 괴리된 거짓위로와 우상 만들기에 의해 고착된 ‘타자’와 ‘세상’에 대한 도덕적 실명(blindness)을 야기했다. 나는 이 논문에서 머독과 틸리히의 사유를 검토하면서 참된 종교성이 담지하고 있는 본래적 의미에 대한 그들의 사유를 윤리적 관점에서 살펴볼 것이다. ‘신 없는 선’과 ‘신 넘어 신’ 개념을 각각 주장한 머독과 틸리히의 논의를 살펴보면서 종교에 대한 비판적 읽기를 통해 요청되는 종교성과 사랑의 상관성을 고찰해 보고자 한다. 형이상학적 소묘를 통해 나를 넘어선 타자와 세계에 대한 인식의 변화를 ‘자아벗기’를 통한 ‘봄(seeing)의 윤리’로 재평가한 머독의 생각과 존재론적 해석을 통해 본래적 인간됨으로의 연합과 타자와의 공동체적 연대를 가능케 하는 ‘탈자적 윤리’를 제시한 틸리히의 생각은 사랑에 대한 새로운 윤리적 이해라는 점에서 주목할 만하다. 결론에서는 머독과 틸리히의 입장을 비판적으로 평가하며 이 두 학자의 입장을 수정한 슈바이커(W. Schweiker)의 사상을 검토하면서 ‘종교의 세속화’를 넘어선 ‘종교의 인간화’(Humanizing Religion)에 대한 신학적 논의의 의미와 가능성을 짚어 보도록 하겠다.
Abstract
We live in a late modern world in which the decline of search for the unconditional and the loss of contact with reality are quite prevalent; but, in turn, the return of religion in delusional and dehumanizing forms is propelled over the extent to which the multidimensional lived human reality is subsumed into self-enclosed institutions and systems defined by their own internal logic and thereby sheer worldlessness stripped of human capacity to think and reflect is poignantly experienced. The moral challenge to our present era is when we tend to be and sometimes are forced to be blind to see the depth in a world, the world that is structured and saturated with manifoldness of meaning. Here I explore the meaning of true religiosity situated within the thought of Iris Murdoch and Paul Tillich. I revisit the relation of the idea of love with religion by exploring the resonant but distinctive insights between Murdoch’s and Tillich’s religious thought, especially ‘Good without God’ and ‘God above God’ respectively. It is worth noting that Murdoch’s ethic of unselfing is reclaimed and manifested in purified vision and concrete attention to the other by the magnetic pull of the Good and that Tillich’s ecstatic ethic is expressed as the power of reunion with ‘what one essentially is’ that manifests in a centered self in community with other centered selves. In conclusion, I evaluate both thinkers’ religious thought and consider what it means to be ‘human’ and ‘moral’ in our posthuman and post-truth era by reflecting on William Schweiker’s ‘humanizing religion’ thesis as a hermeneutical lens to capture the relation between morality and multidimensional lived reality.
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