한국철학사에서 자기정체성과 타자성의 문제

Abstract

The other is a stranger to the a subject. The myth of Dangun mythologically in Korea expresses the process in which the other changes the subject through the process of metamorphosis. Just as an individual's identity is formed in social relationships, the identity of philosophy is also formed through relationships with others. There are typically three ways in a philosophical tradition that makes responses when it interacts with other traditions: conversion(轉向), confrontation(對決), and consilience(統攝). Firstly, in conversion, one admits that the other is superior and gives up one’s own self-identity all together. There are two types in the conversion.: collective conversion and individual conversion. As a case of collective conversion, there is a case in which the royal family of Silla collectively turned to Buddhism, and as an example of an individual conversion, there is the case of Choe Byeong- heon who converted from a Neo-confucian scholar to a Protestant Christian. Secondly, in confrontation, one believes that one’s system of beliefs is correct and other’s is incorrect so a conflict is inevitable. Wijeongcheoksa(衛正斥邪) theory belongs to the case of confrontation. The root of Wijeongcheoksa theory lies in the Horak(湖洛) debate. Thirdly, the case of consilience is found in Wonhyo(元曉), a Buddhist thinker of Silla. Hwajaeng(和諍=harmonization of disputes) was Wonhyo's method of integrating the theories of other lineage within Buddhism, but it was also applied to theories outside of Buddhism. Western philosophy is the other that Koreans confronted for the last time in the history of Korean philosophy. After the introduction of Western philosophy, Korean philosophy suffered a serious crisis of identity confusion. After the Japanese colonial period, the traditional subject-other or host-guest relationship is reversed. This situation is a very uncomfortable truth for Eastern or Korean philosophers to accept. Now, what is the direction Korean philosophy should go in the future, and where is the identity to be newly formed? In the global world, the relationship between the subject and the other is not fixed and is constantly evolving. In the global knowledge field, the subject and the other will exchange information more actively than ever before, forming a new amalgam.