타자와 신비— 레비나스 신비사상의 신비주의적 기원
The Other and Divine Mystery: The Mystical Origin of Levinas’ Idea of Divine Mystery
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레비나스 타자현상학과 그에 포괄된 신비사상의 기원은, 레비나스본인도 밝히고 있고 대부분의 레비나스 연구자들도 수긍하는 바대로, 명백히 유대교적이다. 그러나 다수의 연구자들이 간과한 사실이 있다. 바로 레비나스의 신비사상이 하이데거 신비주의와의 치열한 대립과 대화 가운데서 형성되고 발전되었다는 점이다. 이에 하이데거 신비주의의 영향이 레비나스의 신비사상에 전파되는 사태가 발생했을 것이라고추론하는 것이 정황상 전적으로 근거가 없다고 판단하기에는 무리가따른다. 본고에서는 이런 추론을 입증해 보고자, 레비나스 신비사상의내용과 방법적 구도를 간략하게 살피고, 이를 하이데거 신비사상의 주된 기원으로 지목되어 온 에크하르트의 신비주의와 비교하는 연구를수행한다. 이로써 본고는 하이데거에 의해 실존론적으로 재해석된 에크하르트의 신비주의가, 유대교 토라에 비해서는 부차적이긴 해도, 레비나스 신비사상의 한 기원임을 밝히고, 이런 해명이 함축하고 있는 의의를 간략하게 제시한다.
Abstract
The origin of Levinas’ phenomenology of the Other and his idea of mystery is Judaic. This is an evident fact that Levinas himself has acknowledged and most Levinas researchers have assented to. However, there seems to be something missing from this consensus. Researchers should be reminded that Levinas’ idea of mystery was developed through serious communication with Heidegger’s mysticism, which was conducted in a very refutative manner. It would not be going too far to say that Levinas’ idea of mystery was affected by Heidegger’s mysticism in such and such a way. In order to substantiate this inference, the present study delves into specific details and the methodical structure of Levinas’ argument of divine mystery. This is followed by a comparative approach to Levinas’ idea of divine mystery and Eckhart’s mystical thought, which has been indicated as one of the primary origins of Heideggerian mysticism. In so doing, the present study demonstrates that Eckhart’s mysticism, which was interpreted in an existential way by Heidegger, constitutes one of the primary origins of Levinas’ idea of divine mystery, albeit more or less secondarily when compared with the Torah of Judaism. This is followed by a suggestion of the implications of this demonstration.
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