김종철 비평에 나타난 생태적 영성의 문제성 - 『녹색평론』을 중심으로 -
The Problematic Nature of Ecological Spirituality in Kim Jong-cheol’s Criticism: Focusing on The Green Review
0
조회
0
다운로드
2
인용
0
참고문헌
키워드
초록
This study attempted to clarify the characteristics of ecological spirituality focusing on Kim Jong-cheol’s early criticism and his publication, The Green Review. First, the study examined the background of the establishment of The Green Review, which was founded in 1991 and has played a significant role in the history of the Korean ecological movement. Second, this work explored Kim Jong-cheol’s ecologicalism concerning the Wonju Group, including Jang Il-sun and Kim Ji-ha. Before founding The Green Review, Kim Jong-cheol, who had an early interest in Romanticism and was critical of modern civilization, developed a critical awareness of the dualism brought about by mechanistic materialism. After he visited the United States in 1984, he encountered theories related to deep ecology. Upon returning home, he established a close relationship with the Wonju Group, which published the Hansalim Manifesto in 1989. This flow can be named spiritual ecologicalism, and it is characterized by the recovery of ecological spirituality as a breakthrough in the ecological crisis. However, it is questionable whether his argument was properly accepted in the discourse at the time. Kim Jong cheol’s call for a fundamental change in civilization was largely misunderstood by the intellectuals of the time. This period was marked by concerns over the decline of the socialist movement following the collapse of the Eastern Bloc, and even those in the progressive camp could not sympathize with his perspective. Above all, this confrontation was virtually inevitable because Kim Jong-cheol maintained a critical stance, arguing that even socialism had limitations in addressing ecological issues. Moreover, the claim that Kim Jong-cheol’s ecologicalism has the potential for eco-fascism as an extreme fundamental ecologicalism is due to the failure to understand the full extent of Kim Jong-cheol’s ecologicalism. To understand the characteristics of Kim Jong-cheol’s ecologicalism, distinguishing the meaning of his ecological practice within the genealogy of spiritual ecology, is necessary. To this end, this research investigated the claims of Kim Ji-ha and Kim Jong-cheol contrastively, and focused on Kim Jong-cheol’s attempt to integrate ecologicalism into democracy. He changed the meaning of agency by accepting Gaia theory from the beginning of The Green Review. While granting non-humans the agency considered the exclusive property of humans, he argued that a change in civilization is essential based on the responsibility as “stewards of nature.” His claim to be a “poet as a shaman” is related to the prospect that when humans recover ecological spirituality, they will realize that they are connected to all things and that we are all beings living within Gaia. Furthermore, he believed that those with a keen sensitivity to the pain of others, grounded in a sense of interdependence, would be the ones to transform modern civilization into an ecological one. Kim Jong-cheol’s ideas serve as an important reference in our current era, where seeking a new civilization to replace modern civilization is crucial in the face of impending ecological catastrophe.
Abstract
This study attempted to clarify the characteristics of ecological spirituality focusing on Kim Jong-cheol’s early criticism and his publication, The Green Review. First, the study examined the background of the establishment of The Green Review, which was founded in 1991 and has played a significant role in the history of the Korean ecological movement. Second, this work explored Kim Jong-cheol’s ecologicalism concerning the Wonju Group, including Jang Il-sun and Kim Ji-ha. Before founding The Green Review, Kim Jong-cheol, who had an early interest in Romanticism and was critical of modern civilization, developed a critical awareness of the dualism brought about by mechanistic materialism. After he visited the United States in 1984, he encountered theories related to deep ecology. Upon returning home, he established a close relationship with the Wonju Group, which published the Hansalim Manifesto in 1989. This flow can be named spiritual ecologicalism, and it is characterized by the recovery of ecological spirituality as a breakthrough in the ecological crisis. However, it is questionable whether his argument was properly accepted in the discourse at the time. Kim Jong cheol’s call for a fundamental change in civilization was largely misunderstood by the intellectuals of the time. This period was marked by concerns over the decline of the socialist movement following the collapse of the Eastern Bloc, and even those in the progressive camp could not sympathize with his perspective. Above all, this confrontation was virtually inevitable because Kim Jong-cheol maintained a critical stance, arguing that even socialism had limitations in addressing ecological issues. Moreover, the claim that Kim Jong-cheol’s ecologicalism has the potential for eco-fascism as an extreme fundamental ecologicalism is due to the failure to understand the full extent of Kim Jong-cheol’s ecologicalism. To understand the characteristics of Kim Jong-cheol’s ecologicalism, distinguishing the meaning of his ecological practice within the genealogy of spiritual ecology, is necessary. To this end, this research investigated the claims of Kim Ji-ha and Kim Jong-cheol contrastively, and focused on Kim Jong-cheol’s attempt to integrate ecologicalism into democracy. He changed the meaning of agency by accepting Gaia theory from the beginning of The Green Review. While granting non-humans the agency considered the exclusive property of humans, he argued that a change in civilization is essential based on the responsibility as “stewards of nature.” His claim to be a “poet as a shaman” is related to the prospect that when humans recover ecological spirituality, they will realize that they are connected to all things and that we are all beings living within Gaia. Furthermore, he believed that those with a keen sensitivity to the pain of others, grounded in a sense of interdependence, would be the ones to transform modern civilization into an ecological one. Kim Jong-cheol’s ideas serve as an important reference in our current era, where seeking a new civilization to replace modern civilization is crucial in the face of impending ecological catastrophe.
참고문헌 (79)
- 김종철, "살림이야기가 만난 사람, 『녹색평론』 발행인 김종철", 살림 (2008), 한살림
- "녹색평론 121", 11~15 (2011)
- 윤여일, "모든 현재의 시작, 1990년대", pp.267~ (2023), 돌베개
- 허선애, "독서대중의 보편적 앎과 인간 해방의 기획", 춘원연구학보, 13, pp.436~ (2018)
- 김종철, "비판적 상상력을 위하여" (2022), 녹색평론사
- 고태우, "대가속의 어두움 : 20세기 한국의 역사는 발전의 역사인가?", 역사학보, 257, pp.14~ (2023)
- 이상록, "탈성장(degrowth)사상의 한국적 전개와 그 의미", 지역과 역사, 51, pp.472~473 (2022)
- 이상록, "민주주의는 개발주의에 어떻게 잠식되어왔는가-1960년대 한국 지성계의 ‘발전’에 대한 강박", 역사비평, 134, pp.175~ (2021)
- 이상록, "1960~70년대 비판적 지식인들의 근대화 인식― 『사상계』 · 『씨알의 소리』·크리스찬 아카데미 진영을 중심으로―", 역사문제연구, 18, pp.229~ (2007)
- 안지영, "근대문학, 생명을 사유하다", pp.349~355 (2023), 역락
- 문순홍, "생태학의 담론", pp.182~185 (2006), 아르케
- 김종철, "녹색평론선집 1", pp.24~ (1993), 녹색평론
- 윤여일, "한살림생명협동연구결과보고서", pp.83~ (2022), 모심과살림연구소
- 김보경, "1990년대 『녹색평론』의 생태 담론의 형성과 이론적 기반", 여성문학연구, 58, pp.24~ (2023)
- 한상봉, "생태적 급진주의자 김종철, 그리스도교의 본질을 보여주다", 가톨릭평론, 29 (2020)
- 김예리, "‘살아있는 관계’의 공적 행복-1970년대 김종철 문학비평을 중심으로", 민족문학사연구, 60 (2016)
- 김예리, ""녹색평론"의 인간중심주의 생태담론과 정치적 상상", 상허학보, 53 (2018)
- 임지연, "생태를 세속화하기", 어문론총, 85 (2020)
- 홍래성, "1990년대 김종철의 생태(주의)적 사유를 살피려는 하나의 시론", 민족문학사연구, 75 (2021)
- 김종철, "코로나 시즌, 12개의 단상", 녹색평론, 173, pp.178~179 (2020)
- 김종철, "대지의 상상력", pp.17~ (2019), 녹색평론사
- 김종철, "이것은 문학이 아니다", 문학동네, 57(겨울) (2008), 문학동네
- 아미타브 고시, "대혼란의 시대", pp.35~96 (2021), 에코리브르
- 金鍾哲, "Blake’s radical Imagination", 석사, pp.1974
- 김종철, "블레이크와 휴매니즘", 인문학연구, 7 (1977)
- 김종철, "리얼리즘과 모더니즘―서구 근대문학론집" (1984), 창작과비평사
- 김소남, "협동조합과 생명운동의 역사", pp.100~158 (2017), 소명출판
- 김종철, "문예사조사", pp.137~ (2003), 민음사
- 강창선, "한국의 생명운동과 대안정치운동", 박사, pp.2015
- 김재익, "장일순의 생명사상에 관하여", 생명연구, 51 (2018)
- 조성환, "무위당 장일순의 한살림 철학", 문학, 철학, pp.2019, 59[DOI]
- 조성환, "생명과 근대 : 원주의 생명학파를 중심으로", 한국종교, 45 (2019)
- 김재익, "장일순의 생태철학", 종교연구, 80(2) (2020)
- 윤희진, "함께 사는 길 2-한살림공동체 일을 하면서", 녹색평론, 2 (1991)
- 김종철, "21세기 한국 문학과 지성의 현주소", 실천문학, 86(여름), pp.290~291 (2007)
- 한살림모임, "한살림 선언" (1992), 한살림
- 김종철, "간디의 물레", pp.29~ (1991)
- 박이대승, "세계의 종말을 늦추기 위한 아마존의 목소리", pp.105~125 (2024), 오월의봄
- 김주현, "자율·자치·우정의 공동체를 조직하는 뉴노멀 시대의 인문학", 한민족문화연구, 73, pp.16~17 (2021)
- 이철호, "영성과 모더니티", 한국학연구, 35, pp.143~ (2014)
- 김종철, "오래된 미래", pp.227~ (2001), 녹색평론
- 김소남, "해방 이후 함석헌의 생명사상-장일순과의 비교를 중심으로", 인문과학연구, 25, pp.18~ (2017)
- 장일순, "나락 한알 속의 우주", pp.127~ (2009), 녹색평론사
- 장일순, "무위당 장일순의 노자이야기", pp.362~ (1998), 다산글방
- 장일순, "한살림운동과 공생의 논리: 장일순 선생을 찾아서", 녹색평론, (7), pp.19~20 (1992), 녹색평론사
- 김종철, "저 한 그루의 나무 위해 목숨 걸고 투쟁할 수 있소?", 월간 말 (1996)
- 백낙청, "백낙청 회화록 3", pp.16~ (2007), 창비
- 김지하, "김지하 시인과의 대담-민중, 민족, 그리고 문학", 실천문학, 1(봄) (1985)
- 백낙청, "한반도식 통일, 현재진행형", pp.253~ (2006), 창비
- 김종철, "민주주의, 성장논리, 농적 순환사회", 창작과비평, 139(봄), pp.279~ (2008)
- 백낙청, "근대 한국의 이중과제와 녹색담론", 창작과 비평, 140, pp.448~ (2008)
- 강정구, "1990년대 생태문학론에 대한 한 고찰-주요 진보적 민족문학론자들의 생태문학론 수용에 대해서", 국제어문, 96, pp.179~ (2023)
- 김진석, "‘근본주의적 생태주의’에 대한 비판적 분석 : 김종철을 중심으로", 철학연구, 99, pp.175~207 (2012)
- 이상헌, "생태주의", pp.75~78 (2011), 책세상
- 박재순, "함석헌 사상을 찾아서" (2001), 삼인
- 하승우, "1970~80년대 민주화운동의 사상과 이념; 한국 풀뿌리민주주의의 사상적 기원에 관한 고찰", 기억과전망, 18 (2008)
- 김지하, "새봄", 녹색평론, 10 (1993)
- 김지하, "현대 문명의 위기와 전환기의 세계관", 녹색평론, 12 (1993)
- 김지하, "주민자치에 관하여", 녹색평론, 13 (1993)
- 김지하, "도덕과 정치", 녹색평론, 66 (2002)
- 김성동, "서평 : 生命과 緣起의 법칙 : 김지하 지음 『생명』", 녹색평론, 6 (1992)
- 임홍빈, "서평 : ‘생명사상’의 논리와 설득력의 문제 : 김지하 지음《타는 목마름에서 생명의 바다로》", 《옹치격(雍齒格)》, 1994, pp.15, ~
- 권혁범, "생명사상의 체계화 : 김지하 《생명과 자치》", 녹색평론, 31 (1996)
- 김인환, "이문구 기록 《김지하 사상기행》", 녹색평론, 47 (1999)
- 천규석, "｢김지하의 ‘유목-농경문화 통합론’｣에 대하여", 녹색평론, 85 (2005)
- 이명원, "비판적 인문주의를 향하여 : 통섭(Consilience) 이전의, 혹은 너머의 문학", 오늘의문예비평, 75(겨울), pp.119~ (2009)
- 김홍중, "녹색 계급의 출현", pp.176~ (2022), 이음
- 클라이브 해밀턴, "인류세", pp.29~30 (2018), 이상북스
- 호세 루첸버거, "가이아 경제학", 녹색평론, 2 (1992)
- 제임스 러브로크, "가이아를 위하여", 녹색평론, 3 (1992)
- 프리먼 다이슨, "가이아의 얼굴", 녹색평론, 12 (1993)
- 김종철, "시적 인간과 생태적 인간", pp.5~ (1999), 삼인
- Eduardo Viveiros de Castro, "The land within: indigenous territory and the perception of the environment", pp.42~ (2005), IWGIA
- 에두아르두 비베이루스 지 카스트루, "식인의 형이상학: 탈구조적 인류학의 흐름들", pp.187~188 (2018), 후마니타스
- 아네르스 블록, "처음 읽는 브뤼노 라투르", pp.177~ (2017), 사월의 책
- 서은혜, "신들의 마을", pp.333~ (2015), 녹색평론사
- 김홍중, "인류세의 사회이론 1 : 파국과 페이션시(patiency)", 과학기술학연구, 40, pp.26~ (2019)
- 주윤정, "경이와 돌봄의 정동: 천성산과 제주의 여성 지킴이들", 젠더와 문화, 13(2), pp.83~ (2020)
- 김종철, "지율, 숲에서 나오다", pp.164~ (2004), 숲