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초록· 키워드
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The articles on the Gita are grouped into four. The first is those which have superficial remarks on it with one or two sentences. The second is those of professionals not in Gitalogy(Study of the Gita) but in their own field such as philosophy, religious studies, mathematics, medicine and education. They select particular features for their own purpose. Usually the cosmology of Brahman and its tributaries are the main use. The third group is those of western thinkers who see the Gita from the perspective of Advaita Vedanta
(impersonal non-dualism). The last is the writings of Hindu thinkers, whose mentality seems different from that of their western counterparts, see the Gita in personal (theistic) dualism.
There have been many occasions which deny the framework of the impersonal non-dualism to which westerners are accustomed to. Gandhi is a good example. His peculiar interpretation of the Gita is near neither to the traditional Hindu viewpoint nor to the western one. This makes westerners confused and to explore further. Consequently, the contemporary western scholar’s viewpoint seems to be nearer to theistic dualism.
All the articles together could give a picture of Gita’s identity. However, no one alone can’t satisfy in explaining it. There is an allusion that the only way to understand the Gita is in each and everyone’s own personal religious (awakening) experience as happened in Arjuna. Until then many Gita lovers will pursue to identify its nature.
One thing we should pay attention to is the usage of the Gita as a means to convey writers’ (or commentators’) viewpoint, field of profession and national culture. To grasp its nature is one thing and how it can be used seems to be another. This aspect of Gitalogy seems to be more substantial in the present world of globalization.
(impersonal non-dualism). The last is the writings of Hindu thinkers, whose mentality seems different from that of their western counterparts, see the Gita in personal (theistic) dualism.
There have been many occasions which deny the framework of the impersonal non-dualism to which westerners are accustomed to. Gandhi is a good example. His peculiar interpretation of the Gita is near neither to the traditional Hindu viewpoint nor to the western one. This makes westerners confused and to explore further. Consequently, the contemporary western scholar’s viewpoint seems to be nearer to theistic dualism.
All the articles together could give a picture of Gita’s identity. However, no one alone can’t satisfy in explaining it. There is an allusion that the only way to understand the Gita is in each and everyone’s own personal religious (awakening) experience as happened in Arjuna. Until then many Gita lovers will pursue to identify its nature.
One thing we should pay attention to is the usage of the Gita as a means to convey writers’ (or commentators’) viewpoint, field of profession and national culture. To grasp its nature is one thing and how it can be used seems to be another. This aspect of Gitalogy seems to be more substantial in the present world of globalization.
목차
Ⅰ. 머리말
Ⅱ.『기타』에 대한 상식적인 언급
Ⅲ.『기타』에 대한 전문인들의 언급
Ⅳ. 서양 철학자 종교학자의 관점, 일원론(Non-dualism)
Ⅴ. 인도 사상가와『기타』전공자의 관점, 이원론(Dualism)
Ⅵ. 맺음말
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UCI(KEPA) : I410-ECN-0101-2014-800-000780086