종교불학의 학문적 성격과 해석학적 과제 - 문명 전환기의 불교연구 지평 확대를 위한 시론 -

Abstract

The present study is concerned with the issues of the academic characteristics and hermeneutical tasks of Buddhology of Religions. It is a tentative discussion for expanding the horizons of Buddhist Studies at the Turn of Civilization, so-called postmodern era. The main intention is to establish Buddhology of Religions as a branch of Buddhist studies. In general, humanities begins with bibliographical research and textual criticism. The next stage includes translation of classics, philology, history, philosophy, and hermeneutics. And it is developed into comparative thought or practical-applied studies. Therefore, the design of Buddhology of Religions can be considered the final step in Buddhist studies. Why do we propose the Buddhology of Religions in this era? The 21st century global village has become a cross cultural society characterized by plurality, inter-connectivity, and openness. The boundaries between religion and ideology, ethnicity and race, language and culture are gradually weakening. Buddhology of Religions starts from the academic demands of this value pluralism that seeks to transcend boundaries. Modern Buddhist studies was centered on philology and historical- ideological research based on methodologies of humanities. There is a tendency to study of Buddhism separately without any perspective of the world religions or global intellectual history. Global intellectual history is a field that explores the movement of ideologies, thoughts, knowledge, and ideas on a global level and the issues of interaction that emerged in that process. In the history of Buddhist studies, Abhidharma and Mahayana masters, who were Buddhist scholars in the traditional sense, also accepted the academic trends of various schools other than Buddhism that were popular at the time, including the ‘Pañca-vidyā’. We need to recall again the fact that they used the external studies they accepted to elaborate their theories. There is a need to continue this tradition and expand the research horizon by sensitively accepting contemporary trends of thought and academic methods. Buddhology of Religions is a convergent study of Buddhist studies with religious studies. It can be called as ‘Buddhistic religious study’ that pursues a ‘religious understanding of Buddhism’ or a ‘Buddhist understanding of religion.’ In 2003, I proposed the necessity and methodology of a ‘religious understanding of Buddhism’ to expand the horizons of Buddhist studies. Afterwards, at the lecture commemorating retirement in December 2015, I again introduced the concept of ‘Buddhology of Religions’ and presented the task of converging Buddhism and religious studies. This article explores the theoretical foundations of Buddhology of Religion, which include the Buddha’s critical inclusivity, the idea of the open inclusivism, and the harmonious idea in Mahayana doctrines. In addition, it introduces the research subjects of Buddhology of Religions. and the theories of modern religious interpreters. It also explores the possibility of applying these principles of interpretation to Buddhology of Religions. The reason why hermeneutics is considered important as a methodology for Buddhology of Religions is because we believe that in order to understand the essence of religion, there must be an appropriate hermeneutical framework. And through this, we are able to connect the meaning and values inherent in human religiosity and its various cultural expressions. This article proposes that the Buddhist theory of inter-religious relations is ‘open inclusivism’. Contemplation of emptiness denies obsession and exclusivity toward the conception of the absolute truth. ‘There is no fixed Dharma’ is the truth of Dharma. ‘Open inclusivity’ is a vision that dismantles the idolatry of absolute truth and cautions against the reification of religion. The teaching of emptiness is not an attempt to integrate truth into one, but rather to dismantle these attempts. The Dharma is always open to everyone, and Buddhism does not limit itself to any concept. In this sense, Buddhism has a dimension that transcends Buddhism itself. Religious intelligence is needed to gain broad and deep views on the essence of religion. Interpretation is a continuous process of expanding understanding. Religion always needs new interpretation, and that interpretation will increase in depth through other interpretations. When faithful to this hermeneutical dynamism, Buddhology of Religions can contribute to further broadening the horizons of Buddhist research at the era of transitional civilization.