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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2009.6
- 수록면
- 29 - 56 (28page)
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초록· 키워드
오류제보하기
What is science in a general and wider sense, and how should we do it, particularly in relation to religion? This question, though sounding obsolete, must be asked intentionally. For the times have been changed so drastically so that our self-understanding becomes fundamentally different. Especially the relation of religion and science is asked to be reconstituted in a new fashion. Thus, the identity of science and its way of carrying out should be revised and updated to the contemporary spirit, in comparison with its traditional relation to religion.
For this purpose, we should pay attention to the relation of the human and religion. Thus far, the human has confined itself to religion at the negligence of ‘being human,’ though s/he is ‘homo religiosus.’ As if being human does not need to be examined and reflected upon! However, there was great pitfall in this fainted relation between the human and religion. The human has forgotten his/her own being human in the name of religion. For this reason, there is no reading of religion in the genuine sense. Thus, we need to investigate into the relation of the human and religion. Thereafter, we may go into the sphere of science in order to find out the proper way of studying science. Here we are supposed to look over the evolutionary process of culture by means of genealogical analysis. For if human culture is nothing other than a way of the humans’ living in the world, we should take the relation of religion and science into consideration on the basis of cultural history. From this we may draw upon that although both religion and science are for the humans, they cannot but undergo the tension included in the cultural transition from sphere to sphere such as art and myth. And at this point, we may expect to see the dual relation between religion and science.
Our discussion thus far eventually arrives at the apex which requires thorough examination of the relation between truth as the aims of both religion and science and freedom either as provided by truth or as required by truth. The relation of truth and freedom, overcoming the ordinary contradiction, constitutes paradoxical unity in such a way that it may serve as the basic framework for both religion and science. And this is the very way in which we may constitute the relation of religion and science for the authenticity of religion-affiliated schools more properly and appropriately.
For this purpose, we should pay attention to the relation of the human and religion. Thus far, the human has confined itself to religion at the negligence of ‘being human,’ though s/he is ‘homo religiosus.’ As if being human does not need to be examined and reflected upon! However, there was great pitfall in this fainted relation between the human and religion. The human has forgotten his/her own being human in the name of religion. For this reason, there is no reading of religion in the genuine sense. Thus, we need to investigate into the relation of the human and religion. Thereafter, we may go into the sphere of science in order to find out the proper way of studying science. Here we are supposed to look over the evolutionary process of culture by means of genealogical analysis. For if human culture is nothing other than a way of the humans’ living in the world, we should take the relation of religion and science into consideration on the basis of cultural history. From this we may draw upon that although both religion and science are for the humans, they cannot but undergo the tension included in the cultural transition from sphere to sphere such as art and myth. And at this point, we may expect to see the dual relation between religion and science.
Our discussion thus far eventually arrives at the apex which requires thorough examination of the relation between truth as the aims of both religion and science and freedom either as provided by truth or as required by truth. The relation of truth and freedom, overcoming the ordinary contradiction, constitutes paradoxical unity in such a way that it may serve as the basic framework for both religion and science. And this is the very way in which we may constitute the relation of religion and science for the authenticity of religion-affiliated schools more properly and appropriately.
목차
Ⅰ. 머리말
Ⅱ. 종교와 인간, 그리고 ‘종교적 인간’
Ⅲ. 종교와 학문의 관계, 또는 종교에서 학문에 이르기까지의 문명사적 진화과정
Ⅳ. 진리의 전제로서의 자유!
Abstract
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