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| 동성애와 불교의 입장 -- 역사적 사례와 잠정적 결론=Homosexuality and Buddhist Position -- Its Historical Cases and A Reserved Conclusions | ||
| 作者 | 허남결 (著)=Heo, Nam-kyol (au.) |
|---|---|
| 出處題名 | 불교연구=佛教研究=Bulgyo-Yongu |
| 卷期 | v.28 n.0 |
| 出版日期 | 2008.02.28 |
| 頁次 | 259 - 286 |
| 出版者 | 韓國佛教研究院 |
| 出版者網址 | http://kibs.or.kr/xe/ |
| 出版地 | Korea [韓國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 韓文=Korean |
| 附註項 | 저자정보: 동국대학교 윤리문화학과 교수 |
| 關鍵詞 | 동성애=homosexuality; 금욕적 삶=monastic life; 판다카=pandaka; 계율=ordination; 중성=neutral; 동성애에 대한 불교적 관점=the essential Buddhist view toward homosexuality; spiritual potential |
| 摘要 | The universality of a culture cannot be understood in isolation from its diversity or particularity, because the universality of culture is derived primarily from the assembly and harmonization of diversities. On the other hand, the particularity of a culture does not mean an independent culture of some indigenous form. Universality and particularity of culture remain in a state of co-existence. Seen from this angle, we can now understand that Korean Buddhism was one of the factors leading to the formation of universal Buddhism of East Asia, and at the same time it also represented particularistic Buddhism, distinct form that universal Buddhism. Although Korean Buddhism is an integral component of East Asian Buddhism, it is also not same as East Asian Buddhism. It is important, therefore, to study Korean Buddhism in relation to the universality of East Asian Buddhism and to examine its individuality and its autonomy vis-a-vis other Buddhist cultures in East Asia. Seen from the theoretical position of Yŏngi (Conditions Opportune or Cooperation of Cause and Conditions), one may argue both ways―Korean Buddhism does not have its own identity or Korean Buddhism has its own identity. But Yŏngi does not imply complete absence of entity. It means the existence of assumed or provisional convergence due to organic relationship which in turn suggests that Korean Buddhism is not without its own unique identity. It is obvious that there is a need for a more open discussion on the universality and particularity of Korean Buddhism. A scholar, however, has launched a vitriolic assault on critical studies on the specificity or identity of Korean Buddhism that appeared in the past decade. He wrote: A section of scholars have perpetrated an act of egregious error by deprecating Korea and negating the identity of Korean Buddhism. Furthermore, it is really a huge problem that some Korean scholars of Buddhism sympathize with an assertion. One must cleary understand that such a logic is based on Japan's colonial historiography. The above passage clearly shows how formidable still is the wall of nationalist historiography, and it is also worthy of note that the severity of assault on critical voices, unleashed by the author, goes well beyond the norms of academic discussion. Ch'oe Pyŏng-hŏn has correctly cited the lack of critical spirit as one of the gravest problems of Korean scholarship on Buddhism. He observed that Korean scholarship on Buddhism has not yet assumed the full form and displayed full flourish of modern, scientific scholarship. Indeed, for the development of Korean scholarship on Buddhism it is important that an environment of vibrant debate and discussion and healthy criticism is created. |
| 目次 | Ⅰ. 서론 260 Ⅱ. 불교문화권 내의 동성애 사례와 교단의 태도 262 1)인도불교와 판다카 264 2)티베트불교와 다돕 269 3)중국불교의 경우 272 4)일본불교와 치이고 276 Ⅲ. 잠정적 결론; 불교교단의 동성애 관습을 어떻게 볼 것인가? 278 |
| ISSN | 12253154 (P) |
| 點閱次數 | 162 |
| 建檔日期 | 2022.02.07 |
| 更新日期 | 2022.02.07 |
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