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Àΰ£ÀÌ ÀÚ½ÅÀÇ ¿î¸í¿¡ ´ëÇØ °ü½ÉÀ» °¡Áö´Â °ÍÀº Àΰ£ º»¼º ÁßÀÇ ÇϳªÀÌ´Ù. Á×À½Àº Àΰ£µéÀÇ »îÀÇ Á¾¸»Àΰ¡? ¹«(Ùí;nothingness)¶ó´Â ´Ü¾î°¡ Àΰ£ »îÀÇ Á¾¸»À» ÀûÀýÇÏ°Ô Ç¥ÇöÇÑ °ÍÀϱî? ºñÁ¸Àç(non-being)´Â Á×À½ ÈÄ¿¡ ¸ÂÀÌÇÏ´Â Á¸Àç(being)ÀÇ ÇÑ ÇüÅÂÀΰ¡? °ú¿¬ Á¸Àç¿Í ¹«´Â ¾î¶² °ü°èÀϱî? Çϳª´ÔÀº ºñÁ¸Àç·Î Ç¥ÇöµÉ ¼ö Àִ°¡? °ú°ÅÀÇ ¿ª»ç µ¿¾È À§´ëÇÑ Ã¶ÇÐÀÚµé°ú ½ÅÇÐÀÚµéÀº ÀÌ·¯ÇÑ ÇüÀÌ»óÇÐÀû Áú¹®µéÀ» ÅëÇØ ¹«(nothingness)¿Í ºñÁ¸Àç(non-being)¿¡ ´ëÇØ ¸¹Àº È£±â½É°ú °ü½ÉÀ» Ç¥¸íÇß´Ù. ÁÒÁö ÆÐƼ½¼Àº ¹«(Ùí)¿ÍÀÇ ¸¸³²Àº Çö´ë Á¾±³»ç»ó¿¡¼­ ºó¹øÇÏ°Ô µîÀåÇÏ´Â ÁÖÁ¦¶ó°í ¸»ÇÑ´Ù. È®½ÇÇÑ °ÍÀº ¹«(Ùí)¶ó´Â °³³äÀÌ ÀÌÇØÇϱ⿡ °¡Àå ¾Ö¸ÅÇÏ°í ³­ÇØÇÑ Ã¶ÇÐÀÇ °³³äµé °¡¿îµ¥ Çϳª¶ó´Â °ÍÀÌ´Ù.  Áï ¹«(Ùí)ÀÇ °³³äÀÌ ¿ª»çÀûÀ¸·Î ¸Å¿ì ´Ù¾çÇÏ°í º¹ÇÕÀûÀ¸·Î »ç¿ëµÇ¾î ¿Ô±â ¶§¹®¿¡ ¿ì¸®´Â '¹«'ÀÇ °³³äÀ» ±×¸® ½±°Ô Á¤ÀÇÇÒ ¼ö ¾ø´Ù.
¾î¶² öÇÐÀÚ´Â ¹«(Ùí)°¡ ºñÁ¸ÀçÀÇ Á¸ÀçÀÇ ¾ç½Ä(mode)À̶ó°í ÁÖÀåÇÑ´Ù. ¾î¶² ÀÌ´Â Àΰ£ÀÇ ´«À¸·Î º¼ ¼ö ¾ø´Â ¿µÀûÀÎ °ÍÀ¸·Î ¹«(Ùí)¸¦ ¼³¸íÇÏ·Á ÇÑ´Ù. ¶Ç ´Ù¸¥ ÀÌ´Â '¹«(Ùí)´Â »îÀÇ ¾îµÎ¿î ¸é(the dark side of life)ÀÌ´Ù'¶ó°í ¸»ÇÑ´Ù. À×±×·¥ ¼­¾î´Â ¹«(Ùí)´Â »î, °¡Ä¡, ÀǹÌÀÇ ºÎÁ¤(negation)À̶ó°í ÁÖÀåÇÑ´Ù. À×±×·¥ ¼­¾îÀÇ ÁÖÀåÀº ¹«(Ùí)°¡ ¾Ç(evil)À̳ª È¥µ· ±× ÀÚü(chaos itself)¶ó´Â ÁÖÀå°ú ¿¬°üÀÌ ÀÖ´Ù. ÇöóÅæÁÖÀÇÀû ÇüÀÌ»óÇÐÀÚ Ç÷ÎƼ´©½º´Â ¾ÇÀº º»¼ºÀûÀ¸·Î ºñÁ¸Àç¿Í ¿¬°áµÇ¾î ÀÖ´Ù°í ÁÖÀåÇÏ¿´´Ù. Áï ¾ÇÀº ºñÁ¸ÀçÀÇ ¿µ¿ª¿¡ ¼ÓÇÑ´Ù´Â °ÍÀÌ´Ù. ±×·¸´Ù¸é ¹«(Ùí)´Â Çϳª´Ô°ú ¼±(good)¿¡ ´ëÇ×ÇÏ´Â ¾ÇÀÇ ÈûÀ¸·Î ÀÌÇØµÉ ¼ö ÀÖ´Ù.

 ¿ª»çÀûÀ¸·Î ¹«(Ùí)/ºñÁ¸Àç¶ó´Â ¿ë¾î´Â ¸Å¿ì ´Ù¾çÇÑ Àǹ̷Π»ç¿ëµÇ¾îÁ® ¿Ô´Ù. ¸¹Àº ½ÅÇÐÀÚµé°ú öÇÐÀÚµéÀº ÀڽŵéÀÇ ½Å¾Ó°ú »ç»óÀ» µå·¯³»±â À§ÇØ ¹«(Ùí)ÀÇ °³³äÀ» ´Ù¾çÇÏ°Ô »ç¿ëÇÏ¿´´Ù. ÀÌÁ¦ Æú Æ¿¸®È÷¿Í Ä® ¹Ù¸£Æ®ÀÇ ¹«(Ùí)/ºñÁ¸Àç °³³äÀ» ¿¬±¸ÇÔÀ¸·Î½á ¿ì¸®´Â ±×µéÀÇ ½ÅÇÐÀÇ °øÅëÁ¡°ú Â÷ÀÌÁ¡À» ¾Ë°Ô µÇ¸ç, µ¿½Ã¿¡ ¹«(Ùí)¿¡ ´ëÇÑ ½ÅÇÐÀû ÀÌÇØÀÇ ±íÀ̸¦ ´À³¢°Ô µÉ °ÍÀÌ´Ù. Áï, ÀÌ µÎ ½ÅÇÐÀÚÀÇ ºñÁ¸Àç °³³äÀ» ¿¬±¸ÇÔÀ¸·Î½á, ¿ì¸®´Â ½Å·Ð, ±âµ¶·Ð, Àΰ£·Ð, ±¸¿ø·Ð ¹× ¾ÇÀÇ ¹®Á¦¿¡ ´ëÇÑ ±×µéÀÇ ÀÔÀå¿¡ Á» ´õ ¿ëÀÌÇÏ°Ô Á¢±ÙÇÒ ¼ö ÀÖÀ» °ÍÀÌ´Ù.
II. Æú Æ¿¸®È÷¿Í Ä® ¹Ù¸£Æ®ÀÇ ºñÁ¸Àç ÀÌÇØ
Æ¿¸®È÷´Â ºñÁ¸Àç(non-being)¶ó´Â ¿ë¾î¸¦ ÅëÇØ, ¹Ù¸£Æ®´Â ¹«(nothingness)¶ó´Â ¿ë¾î¸¦ ÅëÇØ ±×µéÀÌ ¿øÇÏ´Â ½ÅÇÐÀû ÁÖÀåÀ» Àü°³ÇÑ´Ù. »ç½Ç ÀÌ µÎ ¿ë¾î´Â Çϳª´Ô°ú Àΰ£¿¡ °ü°èµÈ ½Çü(reality)¶ó´Â ¸é¿¡¼­ °°Àº ¸Æ¶ôÀ¸·Î ÀÌÇØµÉ ¼ö ÀÖ´Ù. ±×·¯¹Ç·Î ÀÌ ³í¹® Àüü¿¡¼­ ¹«(Ùí)¿Í ºñÁ¸Àç, ÀÌ µÎ ¿ë¾î´Â »óÈ£ ±³È¯ÀûÀ¸·Î »ç¿ëµÉ °ÍÀÌ´Ù. ±×·¯³ª, Æ¿¸®È÷¿Í ¹Ù¸£Æ®¿¡ ÀÇÇØ ÀÌ ¿ë¾îµéÀÌ »ç¿ëµÉ ¶§ ¿ì¸®´Â ±× µÎ ¿ë¾îµé »çÀÌÀÇ °øÅëÁ¡°ú Â÷ÀÌÁ¡À» ´À³¢°Ô µÉ °ÍÀÌ´Ù.
Æ¿¸®È÷¿Í ¹Ù¸£Æ®ÀÇ ½ÅÇÐÀûÀÎ Â÷À̸¦ Á» ´õ Àß ÀÌÇØÇÏ·Á¸é À̵éÀÇ ½ÇÁ¦ÀûÀÎ Àΰ£°ü°è¸¦ ¸ÕÀú ¾Ë¾Æ¾ß ÇÑ´Ù. À̵éÀº Ãʱ⿡ ¼­·Î°¡ Çù·ÂÀÚ¶ó°í »ý°¢Çß´Ù. Àû¾îµµ Æ¿¸®È÷´Â ¹Ù¸£Æ®ÀÇ ·Î¸¶¼­ÁÖ¼®¿¡ ³ªÅ¸³­ »õ·Î¿î º¯Áõ¹ýÀû ½ÅÇÐÀ» ÀÚ½ÅÀÇ ½ÅÇп¡ ¿¬°áÇÏ·Á°í ÇÏ¿´´Ù. ±×·¯³ª À̵éÀº ÀڽŵéÀÌ °°Àº ³ë¼±ÀÇ ½ÅÇÐÀ» ÇÒ ¼ö ¾ø´Ù´Â °ÍÀ» ±ú´Ý°Ô µÈ´Ù. ¿¡¹öÇÏµå ºÎ½¬´Â ¼³¸íÇÑ´Ù:


 1923³â 11¿ù ÃÊ¿¡, ¹Ù¸£Æ®´Â ÀÌ¹Ì Æ¿¸®È÷¿Í Á¤±âÀûÀÎ ³íÀïÀ» ÇÏ°í ÀÖ¾ú´Ù. À̵éÀÇ ³íÀï Á¡Àº '¿ª¼³'¿¡ ´ëÇÑ °³³äÀÇ ¹®Á¦Á¡¿¡ ´ëÇÑ °ÍÀ̾ú´Ù. º»ÁúÀûÀ¸·Î ¿ª¼³Àº ½ÅÇп¡ À־  ¿¹¼ö ±×¸®½ºµµÀÇ ÀΰÝÀÇ À§Ä¡¿Í °ü·ÃµÇ¾î ÀÖ´Ù. ¹Ù¸£Æ®´Â ±×¸®½ºµµ¸¦ ±¸¿øÀÇ ¿ª»ç·Î   ÀÌÇØÇÏ´Â ÇÑÆí Æ¿¸®È÷´Â ±×¸®½ºµµ¸¦ ¾ðÁ¦³ª ¾îµð¼­³ª ÀνĵǴ ÇöÁ¸ÇÏ´Â °è½ÃÀÇ »ó¡  À¸·Î ÀÌÇØÇÑ´Ù. Æ¿¸®È÷ÀÇ ÀÌ·¯ÇÑ »ó¡Àû °è½ÃÀÇ ÀÌÇØ´Â ¹Ù¸£Æ®ÀÇ °è½Ã ÀÌÇØ Áï, Çϳª´Ô  ¿¡ ÀÇÇØ °è½ÃµÈ Ưº°ÇÑ ¿ª»çÀû »ç°ÇÀ¸·Î¼­ÀÇ °è½Ã ÀÌÇØ¿Í´Â ´Ù¸¥ °ÍÀÌ´Ù.

 Æ¿¸®È÷´Â Á¸Àç´Â, ºñÁ¸Àç·ÎºÎÅÍÀÇ ÀúÇ×ÇÒ ¼ö ¾ø´Â Èû°ú À§ÇùÀ» ´À³¥ ¼ö¹Û¿¡ ¾ø´Ù°í ¸»ÇÑ´Ù. ¿Ö³ÄÇÏ¸é ºñÁ¸Àç´Â Á¸À縦 ¿ÏÀüÈ÷ Á¦¾ÐÇÔÀ¸·Î ½Â¸®Çϱ⠶§¹®ÀÌ´Ù. °á°úÀûÀ¸·Î ºñÁ¸ÀçÀÇ À§Çù¿¡ ´ëÇÑ Á¸ÀçÀÇ ¹ÝÀÛ¿ë(reaction)Àº Àý¸ÁÀÌ´Ù. Á¸Àç´Â ºñÁ¸Àç¿¡ ÀÇÇØ Á¦ÇÑµÇ°í °áÁ¤µÇ´Â ¿î¸í¿¡ óÇØ ÀÖ´Ù. ÀÌ°ÍÀÌ ¹Ù·Î Æ¿¸®È÷°¡ ¸»ÇÏ´Â Á¸ÀçÀÇ À¯ÇÑ(finitude of being)ÀÌ´Ù. Æ¿¸®È÷´Â Çϳª´Ô¸¸ÀÌ Àΰ£ÀÇ À¯ÇѼºÀ» °ø°ÝÇÏ´Â ºñÁ¸ÀçÀÇ À§Çù¿¡ ´ëÇÑ À¯ÀÏÇÑ ÇØ°áÃ¥À̶ó°í ¸»ÇÑ´Ù. Æ¿¸®È÷ÀÇ Çϳª´ÔÀº °ð Á¸ÀçÀÇ Èû, Á¸ÀçÀÇ ±Ù¿ø, ±×¸®°í Á¸Àç ±× ÀÚü·Î¼­ÀÇ Çϳª´ÔÀ¸·Î ÀÌÇØµÉ ¼ö ÀÖ´Ù. ½ÇÁ¦·Î Æ¿¸®È÷°¡ ¸»ÇÏ´Â Á¸Àç ±× ÀÚü·Î¼­ÀÇ Çϳª´ÔÀº °ð »ïÀ§ÀÏü Çϳª´ÔÀÌ´Ù.
 Æ¿¸®È÷´Â Àΰ£ÀÇ ½ÇÁ¸ÀÇ »óŸ¦ ¼Ò¿Ü(estrangement)·Î º»´Ù. ¸ðµç Á¸Àç´Â º»Áú·ÎºÎÅÍ ºÐ¸®µÈ ½ÇÁ¸Àû ¼Ò¿Ü °¡¿îµ¥ ÀÖ´Ù. ¸ðµç Á¸ÀçµéÀÌ ¼Ò¿Ü °¡¿îµ¥ ÀÖÀ¸¹Ç·Î ±×µéÀº ¼Ò¿Ü·Î ÀÎÇÑ Àý¸Á°ú ºÒ¾ÈÀ» ÇÇÇÒ ¼ö ¾ø´Ù. Æ¿¸®È÷´Â ¿¹¼ö ±×¸®½ºµµ°¡ º»Áú°ú ½ÇÁ¸»çÀÌÀÇ ¼Ò¿Ü¸¦ ±Øº¹ÇÒ ¼ö ÀÖ´Â »õ·Î¿î Á¸Àç¶ó°í ÁÖÀåÇÑ´Ù. Áï »õ·Î¿î Á¸Àç·Î¼­ÀÇ ¿¹¼ö ±×¸®½ºµµ°¡ Àΰ£ÀÇ ¼Ò¿Ü»óÅ¿¡¼­ ¹ß»ýÇÏ´Â ¸ðµç ¹®Á¦µéÀÇ À¯ÀÏÇÑ ÇØ°áÃ¥ÀÌ µÇ´Â °ÍÀÌ´Ù.   


 ¹Ù¸£Æ®´Â ¸ðµç ÇÇÁ¶¹°Àº ¹«(Ùí)ÀÇ À§Çù¿¡ Á÷¸éÇÏ¿© ¼Ó¼ö¹«Ã¥À̶ó°í ¸»ÇÑ´Ù. ¹Ù¸£Æ®ÀÇ ¹«(Ùí)´Â Æ¿¸®È÷ÀÇ ºñÁ¸Àçó·³ ÇϳªÀÇ ½Çü·Î ÀÌÇصǾî¾ß ÇÑ´Ù. ÇÇÁ¶¹°Àº ´ÜÁö ¹«(Ùí)ÀÇ Èñ»ý(prey)ÀÌ µÇ°Å³ª ¾ÕÀâÀÌ(instrument)°¡ µÇ°í ¸¸´Ù. ¹«(Ùí)´Â Çϳª´Ô°ú ÇÇÁ¶¹° »çÀÌÀÇ °ü°è¼ºÀ» Æı«½ÃŲ´Ù. ¹Ù¸£Æ®´Â ¹«(Ùí)°¡ Çϳª´ÔÀ» È­³ª°Ô ÇÒ »Ó ¾Æ´Ï¶ó Çϳª´ÔÀÇ ÇÇÁ¶¹°À» À§ÇùÇÑ´Ù°í ¸»ÇÑ´Ù. ´ÜÁö Çϳª´Ô¸¸ÀÌ ¹«(Ùí)ÀÇ Á¤º¹ÀÚ°¡ µÈ´Ù. Çϳª´Ô¸¸ÀÌ À¯ÀÏÇÏ°Ô ¹«(Ùí)ÀÇ À§ÇùÀ» ±Øº¹ÇÏ°í ´Ù½º¸± ¼ö Àֱ⿡ ¹«(Ùí)ÀÇ Á¤º¹Àº ÀüÀûÀ¸·Î Çϳª´Ô²² ¼ÓÇØÀÖ´Ù. ±×·¯¹Ç·Î Çϳª´Ô¸¸ÀÌ ÇÇÁ¶¹°µéÀÇ À¯ÀÏÇÑ ¼Ò¸ÁÀÌ µÈ´Ù. Çϳª´Ô²²¼­ ¹«(Ùí)¸¦ Á¤º¹ÇÏ´Â ¹æ¹ýÀº ¹Ù·Î ¿¹¼ö ±×¸®½ºµµÀÇ ¼ºÀ°½ÅÀ» ÅëÇؼ­ÀÌ´Ù. Áï ¹«(Ùí)ÀÇ À§Çù°ú ÈûÀº ¿¹¼ö ±×¸®½ºµµ¸¦ ÅëÇØ ±Øº¹µÇ°í Á¦°ÅµÈ´Ù.
 ÁÒÁö Çîµå¸®´Â Æ¿¸®È÷ÀÇ ºñÁ¸ÀçÀÇ ÀÌÇØ´Â ºñÁ¸Àç¿¡ ´ëÇÑ Ãæ°ÝÀ» Æ¿¸®È÷ ÀÚ½ÅÀÌ ½ÇÁ¸ÀûÀ¸·Î °æÇèÇÔÀ¸·Î ¹ß»ýµÇ¾ú´Ù°í ¸»ÇÑ´Ù. Æú ¸®ÄÚ¸£´Â Æ¿¸®È÷°¡ Çϳª´ÔÀÇ ¾ÇÇÑ ¸ð½À(the demonic aspect of the deity)À» ÁÖÀúÇÏÁö ¾Ê°í ¸»ÇÑ´Ù°í ÁÖÀåÇÑ´Ù. Æ¿¸®È÷ÀÇ Çϳª´ÔÀº Àý´ëÀûÀÎ ºñÁ¸ÀçÀ̸鼭 ¾Ç¸¶Àû ¼Ó¼ºÀ» Æ÷ÇÔÇÑ´Ù´Â °ÍÀÌ´Ù. ¹°·Ð, Æ¿¸®È÷ÀÇ Çϳª´ÔÀº ±×ÀÇ »ç¶ûÀÇ Ç¥ÇöÀÎ ¿¹¼ö ±×¸®½ºµµ¸¦ ÅëÇØ ÀÚ±â Ç¥¸í(self-manifestation)À» ÇÔÀ¸·Î½á ¾Ç¸¶Àû ¼Ó¼ºÀ» ȸº¹ÇÑ´Ù. À×±×·¥ ¼­¾î´Â ÇÏÀ̵¥°ÅÀÇ ½ÇÁ¸Ã¶ÇÐÀÌ Á×À½ÀÇ ÇüŸ¦ ÅëÇØ À§ÇùÀûÀÌ°í ÆĸêÀûÀÎ ¹«(Ùí)¸¦ ¼³¸íÇÏÁö¸¸, Æ¿¸®È÷´Â ÇÏÀ̵¥°Å¿¡ ºñÇØ ºñÁ¸À縦 ´õ¿í °³ÀÎÀûÀÌ°íµµ öÀúÇÏ°Ô ºÐ¼®ÇÏ°í ÀÖ´Ù°í ÁÖÀåÇÑ´Ù. Á¸ ·£´ÞÀº Æ¿¸®È÷ÀÇ Á¸Àç¿Í ºñÁ¸ÀçÀÇ °ü°è¼ºÀ» ½ÇÁ¸Àû Á¸Àç·ÐÀ¸·Î ±ÔÁ¤ÇÑ´Ù. ±×´Â Æ¿¸®È÷ÀÇ Á¸Àç·ÐÀÌ Æ¿¸®È÷ ÀÚ½ÅÀÇ ¿ª»çÀûÀÌ°í ¹®È­ÀûÀÎ »óȲ ¼Ó¿¡¼­ ³ª¿Ô°í ¶ÇÇÑ ±×°Íµé¿¡ ÀÇÇØ Á¦Çѵȴٴ ¸é¿¡¼­ °¡Àå ½ÇÁ¸ÀûÀ̶ó°í ÁÖÀåÇÑ´Ù.


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Á¸ À¥½ºÅÍ´Â "ÁË´Â ¹«(Ùí)ÀÌ´Ù"¶ó´Â ¹Ù¸£Æ®ÀÇ ÁÖÀå°ú ÁË´Â Àΰ£µéÀÌ ÇÏ´Â ÀÏ»óÀûÀÎ °ÍÀÌ ¾Æ´Ï¶ó´Â ¾î¸®¼®Àº ÁÖÀåÀ» È¥µ·Çؼ­´Â ¾È µÈ´Ù°í ¸»ÇÑ´Ù.  ¹Ù¸£Æ®ÀÇ ¹«(Ùí)´Â ¹«½ÃÇعö¸®±â¿¡´Â ³Ê¹«³ª ¹Ì¹¦ÇÑ °ÍÀÌ´Ù.
¹Ù¸£Æ®¿¡ ÀÇÇϸé, ÁøÁ¤ÇÑ ¹«(Ùí)´Â Çϳª´Ô°ú Àΰ£ÀÌ Á¸ÀçÇÏ´Â °Íó·³ Á¸ÀçÇÑ´Ù°í ¸»ÇÒ ¼ö ¾ø´Ù. ±×·¯³ª, ¹«(Ùí)°¡ ¾Æ¹« °Íµµ ¾Æ´Ï´Ù¶ó°í ¸»ÇÒ ¼öµµ ¾ø´Ù. ¹«(Ùí)´Â Àΰ£ÀÇ ÀÚ¿¬ÀûÀÎ Áö½ÄÀÇ ÀϺΰ¡ ¾Æ´ÏÁö¸¸, Çϳª´ÔÀÌ °áÁ¤ÀûÀÎ °ü°è(critical relationship)¿¡¼­ °è½ÃµÉ ¼ö ÀÖ´Â °Íó·³ ¹«(Ùí)µµ ±× ¼Ó¼ºÀÌ µå·¯³¯ ¼ö ÀÖ´Ù. ¹«(Ùí)´Â Çϳª´ÔÀÇ ¿Þ¼Õ¿¡ À§Ä¡Çϸç Çϳª´ÔÀÌ °ÅºÎÇÏ´Â °÷, Áï Çϳª´ÔÀÌ ¿øÄ¡ ¾Ê´Â ÀÇÁö¿¡ ±× ±Ù¿øÀ» µÐ´Ù. ¹Ù¸£Æ®ÀÇ ¹«(Ùí)¸¦ ÀÌÇØÇϱâ À§ÇØ ¿ì¸®´Â ¹Ù¸£Æ®ÀÇ º¯Áõ¹ýÀû ³íÁõ°ú, ±×ÀÇ »ç»óÀ» Àü°³ÇÔ¿¡ À־ ÀÚ¿¬½º·´°Ô µû¸£´Â ÀÌÁßÀûÀÎ ½É¸®(the ambivalence inherent)¸¦ ÁÖÁöÇØ¾ß ÇÑ´Ù.


 Æ¿¸®È÷¿Í ¹Ù¸£Æ®ÀÇ ºñÁ¸Àç ½ÅÇÐÀ» Á¾ÇÕÀûÀ¸·Î ÀÌÇØÇϱâ À§ÇØ, ºñÁ¸ÀçÀÇ ÀüüÀûÀÎ ±¸µµ¸¦ ¼³¸íÇÏ´Â °ÍÀÌ ÇÊ¿äÇÏ´Ù. Àý´ëÀû ºñÁ¸Àç·Î¼­ÀÇ Æ¿¸®È÷ÀÇ Çϳª´ÔÀº Á¸Àç¿Í ºñÁ¸ÀçÀÇ ºÐ¸®¸¦ ³Ñ¾î¼­´Â, ÃÊ¿ùÇÏ´Â Çϳª´ÔÀ̶ó´Â ¸é¿¡ ÀÖ¾î Çì°ÖÀÇ Çϳª´Ô°ú À̾îÁú ¼ö ÀÖ´Ù. Áï Çì°Ö°ú Æ¿¸®È÷ÀÇ Çϳª´ÔÀº ºñÁ¸ÀçÀÇ À§ÇùÀ» ¼ö¿ëÇÒ »Ó´õ·¯ ÃÊ¿ùÇÑ´Ù. Áï À̵éÀÇ Çϳª´ÔÀº ±× ÀڽŠ¾È¿¡ ¾Ç¸¶Àû ¼Ó¼ºÀ» Áö´Ï°í ÀÖ´Ù. Æ¿¸®È÷ÀÇ º¯ÁõÀû ºñÁ¸Àç´Â Àΰ£¿¡°Ô Ä¡¸íÀûÀÎ À§ÇùÀ» Áشٴ ¸é¿¡¼­ ¹Ù¸£Æ®ÀÇ ¹«(Ùí)¿Í ¸Å¿ì Èí»çÇÏ´Ù. ±×·¯³ª Æ¿¸®È÷ÀÇ º¯ÁõÀû ºñÁ¸Àç´Â Àý´ëÀûÀÎ ºñÁ¸Àç·Î¼­ÀÇ Çϳª´Ô²² ±× ±Ù°Å¸¦ µÐ´Ù´Â ¸é¿¡¼­ ¹Ù¸£Æ®¿Í ´Ù¸£´Ù. ¿Ö³ÄÇÏ¸é ¹Ù¸£Æ®ÀÇ ¹«(Ùí)´Â ÀüÀûÀ¸·Î Çϳª´Ô°ú ±¸º°µÉ »Ó¸¸ ¾Æ´Ï¶ó ºÐ¸®µÇ¾î Àֱ⠶§¹®ÀÌ´Ù. ´Ù½Ã ¸»Çϸé, Æ¿¸®È÷´Â ¾ÇÀÇ ±â¿øÀ» ºñÁ¸Àç·Î¼­ÀÇ Çϳª´Ô²² µÎ´Â ¹Ý¸é, ¹Ù¸£Æ®´Â ¾ÇÀÇ ±â¿øÀ» ÀüÀû ŸÀڷμ­ÀÇ Çϳª´Ô²² µÎÁö ¾Ê´Â´Ù. 
¹«(Ùí)ÀÇ °³³äÀº Æ¿¸®È÷¿Í ¹Ù¸£Æ®ÀÇ Á¸Àç·ÐÀ» ÀÌÇØÇÏ´Â ¿­¼è°¡ µÈ´Ù. ¿ì¸®´Â ¹«(Ùí)ÀÇ °³³äÀ» ÅëÇØ ÀÌ µÎ ½ÅÇÐÀÚÀÇ Á¸Àç·ÐÀû ±¸Á¶¸¦ ÆľÇÇÒ ¼ö ÀÖ´Ù. Á¸Àç¿Í ºñÁ¸Àç, À¯¿Í ¹«, Àΰ£°ú Çϳª´ÔÀº Æ÷°ýÀûÀ¸·Î ÀÌÇصǾî¾ß ÇÑ´Ù. °á±¹ ÀÌ µÎ ½ÅÇÐÀÚÀÇ ºñÁ¸Àç ÀÌÇØ´Â À̵éÀÇ Á¸Àç·Ð, ½Å·Ð, ±âµ¶·Ð, Àΰ£·Ð, ±¸¿ø·Ð ±×¸®°í ¾ÇÀÇ ¹®Á¦¿¡ ´ëÇÑ ÀÌÇØ·Î À̾îÁø´Ù.
  


III. ºñÁ¸Àç¿¡ °üÇÑ ½ÅÇÐÀû ´ëÈ­


 ÀÌÁ¦ Æ¿¸®È÷¿Í ¹Ù¸£Æ®°¡ ºñÁ¸Àç¿Í ¹«(Ùí)¿¡ °üÇÏ¿© ¼­·Î°¡ ºñÆòÇÑ °ÍµéÀ» ¿¬°áÇÔ À¸·Î½á À̵éÀÇ ºñÁ¸ÀçÀÇ ½ÅÇÐÀ» ½ÅÇÐÀû ´ëÈ­·Î Á¤¸³ÇÏ°íÀÚ ÇÑ´Ù. ÀÌ µÎ ½ÅÇÐÀÚÀÇ ½ÅÇÐÀû ´ëÈ­¸¦ Àü°³Çϸ鼭 Çϳª´Ô, Á¸Àç, ºñÁ¸Àç, ±×¸®°í ¹«¿¡ ´ëÇÑ À̵éÀÇ ÀÌÇØÀÇ °øÅëÁ¡°ú Â÷ÀÌÁ¡À» µå·¯³¾ °ÍÀÌ´Ù. ¶ÇÇÑ ÀÌ µÎ ½ÅÇÐÀÚÀÇ ºñÁ¸Àç ÀÌÇØ¿¡ ´ëÇÑ »ý°¢ÀÇ ¹ß´Þ °úÁ¤¿¡ ÃÊÁ¡À» ¸ÂÃ߸鼭 ÀÌ µÎ ½ÅÇÐÀÚÀÇ ºñÁ¸Àç ÀÌÇظ¦ Çì°ÖÀÇ ¹«(Ùí) ÀÌÇØ¿Í ¿¬°ü½ÃÅ°·Á ÇÑ´Ù.
 ¹«(Ùí)´Â ±àÁ¤ÀûÀ¸·Î ¶Ç´Â ºÎÁ¤ÀûÀ¸·Î ÀÌÇØµÉ ¼ö ÀÖ´Ù. Æ¿¸®È÷¿Í ¹Ù¸£Æ®´Â ¹«(Ùí)¸¦ ºÎÁ¤ÀûÀÎ Ãø¸é¿¡¼­ ÀÌÇØÇÑ´Ù. Æ¿¸®È÷´Â Á¸Àç¿¡ ´ëÇÑ ºñÁ¸ÀçÀÇ À§Çù°ú °øÆ÷¸¦ ÁÖÀåÇÑ´Ù. ¹Ù¸£Æ®µµ ¿ª½Ã ÇÇÁ¶¹°¿¡ ´ëÇÑ ¹«(Ùí)ÀÇ À§Çù°ú Çϳª´Ô²² ´ëÇÑ ¹«(Ùí)ÀÇ ÀúÇ×(opposition)À» ¸»ÇÑ´Ù. ¹Ù¸£Æ®ÀÇ Çϳª´ÔÀº ¹«(Ùí)ÀÇ Á¤º¹ÀÚÀ̸ç, ¹«(Ùí)¿Í´Â ÀüÀûÀ¸·Î °áº°ÇÑ »çÀÌ´Ù. ±×·¯³ª Æ¿¸®È÷ÀÇ Çϳª´ÔÀº ºñÁ¸Àç¿Í ±ä¹ÐÇÏ°í °¡±î¿î °ü°è¿¡ ÀÖÀ¸¹Ç·Î, Çϳª´ÔÀº Á¸Àç¿¡ ´ëÇÑ ºñÁ¸ÀçÀÇ À§ÇùÀ» ÇØ°áÇÏ´Â ÀÚ°¡ µÈ´Ù.
Æ¿¸®È÷´Â ºñÁ¸Àç¿Í Á¸ÀçÀÇ °ü°è¸¦ ºÎÁ¤ÀûÀ¸·Î º»´Ù. ¿Ö³ÄÇϸé Á¸Àç¿¡°Ô À־ ºñÁ¸Àç´Â ÀüÀûÀÎ À§Çù°ú °øÆ÷°¡ µÇ±â ¶§¹®ÀÌ´Ù. ±×·¯³ª ºñÁ¸Àç¿Í Çϳª´Ô°úÀÇ °ü°è´Â ¹èŸÀûÀÌÁö ¾Ê°í ¿ÀÈ÷·Á ¼ö¿ëÀûÀÎ °ü°è´Ù. ÀÌ·± Ãø¸é¿¡¼­ Æ¿¸®È÷°¡, ºñÁ¸ÀçÀÇ ¾îµÎ¿î Ãø¸é°ú Çϳª´ÔÀÇ °Å·èÇÔ »çÀÌÀÇ ÀÌ¿ø·ÐÀû ±¸Á¶¸¦ ³Ñ¾î¼­·Á°í ³ë·ÂÇßÀ½À» º¼ ¼ö ÀÖ´Ù. Æ÷½ºÆ® ¸ð´ø ½ÅÇп¡ À־ ½ÅÇÐÀÚ°¡ ÀÌ¿ø·ÐÀû ½ÅÇÐÀ» ¶Ù¾î ³Ñ´Â°¡ ¾Æ´Ï¸é ÀÌ¿ø·ÐÀû ½ÅÇп¡ ¸Ó¹«´Â°¡´Â ÃÖ´ëÀÇ °ü½É»çÀÌ´Ù. »ø¸®  ¸ÆÆı׿¡ µû¸£¸é, Æ÷½ºÆ® ¸ð´ø °úÇÐÀº ¿µÈ¥°ú À°ÀÇ ¿¬ÇÕ°ú ¿¬¼Ó¼ºÀ» °¡¸£Ä£´Ù. ¸ÆÆı״ ÁÖÀåÇÑ´Ù:
Æ÷½ºÆ® ¸ð´ø °úÇÐÀÇ °¡Àå Áß¿äÇÑ ¹ß°ßÁßÀÇ Çϳª´Â ¹°Áú°ú ¿¡³ÊÁöÀÇ »çÀÌÀÇ ¿¬¼Ó¼ºÀÌ´Ù. ÀÌ´Â »î°ú Á×À½, À°°ú ¿µ, ÀÚ¿¬°ú Àΰ£ µî°ú °°Àº ÀüÅëÀûÀÌ°íµµ °è±ÞÀûÀÎ ÀÌ¿ø·ÐÀû ±¸Á¶¸¦ µÚÁý´Â °ÍÀÌ´Ù. ³ú, »ý°¢À̳ª È¥°ú °°ÀÌ ¿ì¸® ÀÚ½ÅÀÇ ÀϺζó°í »ý°¢ÇÏ´Â °ÍµéÀº ¿ì¸®ÀÇ ¸öÀ¸·ÎºÎÅÍ ÆÄ»ýµÈ °ÍÀÌ°í, ±×°ÍµéÀº ¿¬¼ÓÀûÀ¸·Î À̾îÁ® ÀÖ´Ù. ¸¸¾à ¿ì¸®°¡ ¿ì¸® ÀÚ½ÅÀÇ ÀϺÎÀÎ ¸¶À½À̳ª ¿µÈ¥À» ÁÁ¾ÆÇÑ´Ù¸é, ¿ì¸®´Â ´ç¿¬È÷ ÀÌ°ÍÀÇ ±âÃÊÀÌ¸ç »Ñ¸®ÀÎ ¸öÀ» Á¸ÁßÇØ¾ß ÇÑ´Ù. ¿Ö³ÄÇÏ¸é ¿µÈ¥°ú À°Àº ¼­·Î¿¡°Ô ¼ÓÇÏ¿© Çϳª°¡ µÇ±â ¶§¹®ÀÌ´Ù.

 

¸ö°ú ¿µÈ¥, ¼±°ú ¾Ç, ÀÌ »ó¹ÝµÇ´Â ¾ç±ØÀ» Çϳª·Î ¹­À½À¸·Î¼­ ¿ì¸®´Â ÀüÅëÀûÀÎ ÀÌ¿ø·ÐÀû »ý°¢µéÀ» Á¦°ÅÇÒ ¼ö ÀÖ´Ù. ¸ö°ú ¿µÈ¥ÀÌ ¶È°°Àº »Ñ¸®¿¡¼­ ³ª¿Ô´Ù°í »ý°¢ÇÏ¸é ¸ö°ú ¿µÈ¥À» Çϳª·Î ¹­À» ¼ö ÀÖ´Ù. ´Ù½Ã ¸»Çϸé, Á¸Àç¿Í ºñÁ¸Àç°¡ °°Àº ±â¿øÀ» µÎ°í ÀÖ´Ù¸é ÀÌ µÑÀº °á±¹ ÀÏÄ¡µÇ´Â °ÍÀÌ´Ù. Çì°ÖÀº, Á¸Àç¿Í ºñÁ¸Àç´Â ±× Á÷Á¢¼º(immediacy)¿¡¼­ ÀüÀûÀÎ ´ëÁ¶¸¦ º¸ÀÌÁö¸¸ °á±¹ Á¸Àç¿Í ºñÁ¸Àç´Â Çϳª¶ó°í ÁÖÀåÇÑ´Ù. Á¸Àç¿Í ¹«(Ùí)ÀÇ ´ëÁ¶¿Í ÀúÇ×Àº ´ÜÁö Ãß»óÀûÀÌ°í °ü³äÀûÀÎ °Í¿¡ ºÒ°úÇÏ´Ù. Á¸Àç¿Í ¹«(nothingness) »çÀÌÀÇ °¥µîÀº º¯È­°úÁ¤(becoming)¿¡ ÀÇÇØ ÇØ°áµÈ´Ù. Á¸Àç¿Í ¹«´Â º¯È­°úÁ¤À» ÅëÇØ °úÁ¤ ¼ÓÀ¸·Î »ç¶óÁö¸é¼­ Çϳª·Î ¿¬ÇյȴÙ.
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Çì°ÖÀÇ Çϳª´ÔÀº ½º½º·Î °áÁ¤Áþ°í, ½º½º·Î °³º°È­ÇÏ´Â Çϳª´ÔÀÌ´Ù. ÀÌ Á¡¿¡ À־ Æ¿¸®È÷´Â, Çì°ÖÀÌ ºñÁ¸Àç¿Í ±× ´ë¸³À» Çϳª´ÔÀÇ Àڱ⠽ÇÇö °úÁ¤ ¼ÓÀ¸·Î ²ø¾îµéÀδٰí ÁÖÀåÇÑ´Ù. ÀÌ ¸»Àº ºñÁ¸Àç°¡ Çì°Ö öÇÐÀÇ Á߽ɿ¡ ¼­ÀÖÀ½À» ÀǹÌÇÑ´Ù. Æ¿¸®È÷´Â Çì°Ö öÇÐÀÇ Àüü ±¸Á¶ ¼Ó¿¡¼­ ºñÁ¸Àç´Â Á¤º¹µÇ°í; ¿ª»ç´Â ³¡ÀÌ ³ª°í; ÀÚÀ¯´Â ½ÇÁ¦È­µÇ¸é¼­ ±×¸®½ºµµÀÇ ¿ª¼³Àº ±× ¿ª¼³Àû Ư¼ºÀ» ÀÒ°Ô µÈ´Ù°í ÁÖÀåÇÑ´Ù. Çì°ÖÀÇ Ã¶ÇÐ ±¸Á¶ ¾È¿¡¼­ ºñÁ¸ÀçÀÇ À§ÇùÀº ³Ê¹«³ª ½±°Ô Á¤º¹µÇ°í ±Øº¹µÈ´Ù. Àΰ£Àº ÀÚ½ÅÀÇ Á˼ºÀ̳ª º»Áú·ÎºÎÅÍÀÇ ¼Ò¿Ü·Î ÀÎÇØ ºñÁ¸Àç·ÎºÎÅÍ À§ÇùÀ̳ª Á¦ÇÑÀ» ¹ÞÁöµµ ¾Ê´Â´Ù. ÀÌ¿¡ ´ëÇØ Æ¿¸®È÷´Â ºñÆòÇÑ´Ù:
½ÇÁ¸Àº ³í¸®ÀûÀ¸·Î ÇÊ¿äÇÑ º»ÁúÀÇ ½ÇÀç(actuality)ÀÌ´Ù. º»Áú°ú ½ÇÁ¸»çÀÌ¿¡ °£°ÝÀ̳ª ±Þ°ÝÇÑ º¯È­´Â ¾ø´Ù.  .  .  . Çì°ÖÀº Çϳª´ÔÀº º»Áú°ú ½ÇÁ¸À» ³Ñ¾î¼±´Ù´Â ½ºÄݶó öÇÐÀ» ¿ìÁÖ¿¡ Àû¿ëÇÏ¿´±â ¶§¹®¿¡, ±×´Â °íÀüÀû º»ÁúÁÖÀÇÀÚ´Ù. º»Áú°ú ½ÇÁ¸»çÀÌÀÇ °£°ÝÀº Çϳª´Ô ¾È¿¡¼­ ¿µ¿øÈ÷ ±Øº¹µÉ »Ó ¾Æ´Ï¶ó Àΰ£ ¾È¿¡¼­µµ ¿ª»çÀûÀ¸·Î ±Øº¹µÈ´Ù. ¼¼»óÀº Çϳª´ÔÀÇ Àڱ⠽ÇÇöÀÇ °úÁ¤ÀÌ´Ù. º»ÁúÀÌ ½ÇÁ¸À» ÅëÇØ Àڱ⠽ÇÇöÀ» ÇÒ ¶§ º»Áú°ú ½ÇÁ¸ »çÀÌÀÇ °£°Ý, ºÒ¾ÈÁ¤, ¸ðÇ輺 ±×¸®°í º»ÁúÀÇ Àڱ⠻ó½ÇÀÇ À§ÇèÀº ¾ø´Ù. 'Á¸ÀçÇÏ´Â ¸ðµç °ÍÀº ÇÕ¸®ÀûÀÌ´Ù'¶ó´Â Çì°ÖÀÇ À¯¸íÇÑ Áø¼úÀº Àΰ£ÀÇ ÇÕ¸®¼º¿¡ ´ëÇÑ ¾î¸®¼®Àº ³«°ü·ÐÀÌ ¾Æ´Ï´Ù.  .  .  . ¼¼°è´Â Çϳª´Ô Á¤½Å(the divine mind)ÀÇ Àڱ⠽ÇÇöÀÌ°í, ½ÇÁ¸Àº º»Áú·ÎºÎÅÍÀÇ Å¸¶ôÀÌ ¾Æ´Ï¶ó º»ÁúÀÇ Ç¥ÇöÀÌ´Ù. 

 

»ç½Ç, ÀÌ·¯ÇÑ Çì°ÖÀÇ ºñÁ¸Àç¿¡ ´ëÇÑ ±àÁ¤Àû ÀÌÇØ´Â ¸¹Àº ½ÇÁ¸ÁÖÀÇÀÚµé·ÎºÎÅÍ ¹Ý¹ßÀ» ÀÏÀ¸Ä×´Ù. Çϳª´Ô ÀºÃÑÀ¸·ÎºÎÅÍ Å¸¶ôÇÑ Àΰ£À̳ª º»Áú·ÎºÎÅÍ ¼Ò¿ÜµÈ Àΰ£Àº Çì°Ö öÇÐ ¾È¿¡¼­ ÀÚÁÖ °£°úµÇ°Å³ª ¹«½ÃµÇ¸é¼­ Àΰ£ÀÇ Á¸¾ö¼ºÀº ±×ÀÇ ÇÕ¸®¼ºÀ» ÅëÇØ ½ÅÀûÀÎ °æÁö(a divine state)¿¡ µµ´ÞÇÏ°Ô µÈ´Ù. ÀÌ·¯ÇÑ ³í¸®´Â ¸ðµç ½ÇÁ¸ÁÖÀÇ Ã¶ÇÐÀڵ鿡°Ô °­·ÂÇÑ µµÀüÀÌ´Ù. ¿Ö³ÄÇÏ¸é ½ÇÁ¸ÁÖÀÇÀÚµéÀº Àΰ£ÀÇ ½ÇÁ¸»óȲÀ» Á˼ºÀÇ »óÅÂ(a state of sinfulness) ȤÀº º»Áú·ÎºÎÅÍÀÇ ¼Ò¿Ü(estrangement) »óÅ·Πº¸±â ¶§¹®ÀÌ´Ù.
¹Ù¸£Æ®ÀÇ º¯Áõ½ÅÇÐÀº Çϳª´ÔÀÇ Á¤ÀÇ(justice)¿Í ½ÅÁ¤·Ð(theodicy)À» º¯È£ÇÑ´Ù. ±×·¯±â À§Çؼ­ ±×´Â ¼±°ú ¾ÇÀÇ ÀÌ¿ø·ÐÀû Ư¼ºÀ» ÇÇÇÒ ¼ö ¾ø´Ù. ¹Ù¸£Æ®¿¡ ÀÇÇϸé, ¹«(nothingness)´Â Çϳª´Ô°ú ÇÇÁ¶¹° ¸ðµÎ¿¡°Ô ¿ø¼ö(the enemy)°¡ µÈ´Ù. Çϳª´Ô¸¸ÀÌ ¹«¸¦ ¾Ë°í ÅëÁ¦ÇÏ¸ç ±Øº¹ÇÏ°í Á¦¾ÐÇÒ ¼ö Àֱ⿡ ¹«ÀÇ Á¤º¹Àº ÀüÀûÀ¸·Î Çϳª´ÔÀÌ ÁÖ°üÇÒ ¹®Á¦ÀÎ °ÍÀÌ´Ù. ÇÇÁ¶¹°Àº ´ÜÁö ¹«ÀÇ Èñ»ý¹°(the prey)ÀÌ´Ù. ±×·¯³ª Çϳª´ÔÀº ÀÚ½ÅÀÇ º»¼ºÀ¸·ÎºÎÅÍ ¹«ÀÇ ½ÇÀ縦 °ÅºÎÇÑ´Ù. ÀÌ·¯ÇÑ ¹Ù¸£Æ®ÀÇ ÀÌ¿ø·ÐÀû ºñÁ¸Àç ÀÌÇØ´Â ÁË¿Í ¾ÇÀ» °Å·èÇÑ Çϳª´Ô°ú ºÐ¸®ÇÏ´Â ¼º¼­Àû ÀüÅë, Ưº°È÷ ¿äÇѺ¹À½Àû ÀüÅë ¼Ó¿¡¼­ ÀÌÇØµÉ ¼ö ÀÖ´Ù.  


Çì°Ö¿¡ ÀÇÇϸé, µ¿ÀÏÇÑ ±Ù¿ø ¼Ó¿¡¼­ ³ª¿Â ¼±°ú ¾ÇÀº ÀÏÄ¡ÇÑ´Ù. Çì°ÖÀº ¾ÇÀ» ±×Àú Ãß»óÀûÀ¸·Î, Áï Çϳª´ÔÀÇ ¹Ý´ëÆí, À¯ÇÑÇÑ °Í, ºÎÁ¤ÀûÀÎ °ÍÀ¸·Î º¸¸é¼­ Çϳª´ÔÀ» ¾ÇÀÇ ¹Ý´ëÆí, ¼±ÇÑ °Í, ±àÁ¤ÀûÀÎ °Í, Áø½ÇµÈ °ÍÀ¸·Î ±ÔÁ¤ÇÏ´Â °ÍÀº ¿ÇÁö ¾Ê´Ù°í ÁÖÀåÇÑ´Ù. Çì°ÖÀº ¾ÇÀÇ °³³äÀ» ´ÜÁö Ãß»óÀûÀ¸·Î ¹Þ¾ÆµéÀδÙ. ¾ÇÀº ´ÜÁö ¼±°úÀÇ »ó¹Ý °ü°è¿¡ ÀÖÀ» »ÓÀÌ´Ù. ¾ÇÀÌ ÀüÀûÀ¸·Î ¼±°ú »ó¹ÝµÉÁö¶óµµ »ç½Ç ¼±°ú ¾ÇÀº ¼­·Î ¿¬°üµÇ¾î ÀÖ´Ù. Çϳª´ÔÀ» ¾Ç°ú´Â ÀüÇô °ü°è¾ø´Â ¾ÇÀÇ ¹Ý´ëÆí, Áï ¼±ÀÇ ÀÚ¸®¿¡ ³õÀ¸·Á´Â ³ë·ÂÀº ¾µµ¥¾ø´Â °ÍÀÌ´Ù. 
¹Ù¸£Æ®´Â ÀÌ·¯ÇÑ Çì°ÖÀÇ ¼±°ú ¾ÇÀÇ °³³äÀº Àΰ£ ¿ª»ç ¼Ó¿¡¼­ Çö½ÇÀûÀÌÁö ¸øÇÏ´Ù°í ÁÖÀåÇϸ鼭 Çì°ÖÀÇ ¼±°ú ¾ÇÀÇ °³³äÀ» °­·ÂÈ÷ °ÅºÎÇÑ´Ù. ¹Ù¸£Æ®¿¡ ÀÇÇϸé, Çì°ÖÀÇ ¼±°ú ¾ÇÀÇ °³³äÀº ½¯¶óÀÌ¿¡¸£¸¶ÇãÀÇ °ßÇØ¿Í ÀÏÄ¡ÇÑ´Ù. ¹Ù¸£Æ®´Â Çì°ÖÀÇ Á˷аú ½¯¶óÀÌ¿¡¸£¸¶ÇãÀÇ ±×°ÍÀº ´ÜÁö ±×µéÀÇ »ó»ó·Â¿¡ ÀÇÇÑ Ã¢ÀÇÀûÀÎ »ý°¢ÀÏ »ÓÀ̶ó°í ÁÖÀåÇÑ´Ù. Àΰ£ÀÇ ÁË¿Í ¾ÇÀ» ºÎÁ¤ÇÏ´Â Çì°Ö°ú ½¯¶óÀÌ¿¡¸£¸¶ÇãÀÇ »ç»óÀº Á¤ÁË ¹Þ¾Æ¾ß ÇÑ´Ù. ¿Ö³ÄÇϸé Àΰ£ÀÇ ÁË¿Í ¾ÇÀÌ ÀÌ ¼¼»ó¿¡ ½ÇÁ¸Çϱ⠶§¹®ÀÌ´Ù. ¹Ù¸£Æ®´Â ÀÌ·¯ÇÑ ³í¸®·Î Çì°Ö°ú ½¯¶óÀÌ¿¡¸£¸¶ÇãÀÇ Àΰ£ÀÇ ÁË¿¡ ´ëÇÑ ÁÖÀåÀÇ Á¤´ç¼º°ú Áø½Ç¼ºÀ» ÀǽÉÇÑ´Ù. ¹Ù¸£Æ®´Â ÁÖÀåÇÑ´Ù:


ºê·¡Æ®½¬³ªÀÌ´õ¿Í Çì°Ö¿¡°Ô À־, ÁËÀÇ ÇÊ¿¬¼ºÀº ¼º¸³µÈ´Ù. ÁËÀÇ ¸ðµç ºÎÁ¤ÀûÀΠƯ¼ºÀ» °­Á¶Çϱâ À§ÇÏ¿© ÁË´Â ±àÁ¤ÀûÀ¸·Î »ý°¢µÈ´Ù. ±×·¯³ª ÀÌ·¯ÇÑ ÁË°¡ ÁøÁ¤ÇÑ ÁËÀΰ¡? ½¯¶óÀÌ¿¡¸£¸¶ÇãÀÇ ÁÖÀåó·³ Á¦ À§Ä¡°¡ ¾ø´Â ÁË°¡ Àΰ£ ½ÇÁ¸ ¼Ó¿¡¼­ ÃÖÁ¾Àû ´Ü°è(a definite stage)¿¡ ¼ÓÇÏ°Ô µÇ°í ¶ÇÇÑ ÃÖÁ¾Àû ´Ü°è¿¡ À̸£±â±îÁö Çϳª´ÔÀ¸·ÎºÎÅÍ ÀǵµµÇ°í ÆÄ»ýµÇ´Â Á˸¦ ÁøÁ¤ÇÑ Á˶ó°í ¸»ÇÒ ¼ö Àִ°¡? ¹Ý´ë·Î, ÁË¿Í ¿¬°üµÇ¾î ¾ð±ÞµÇ´Â ÀºÃÑ, ÁË¿ÍÀÇ ´ë¸³À» ÅëÇØ »ì¾Æ³ª´Â ÀºÃÑÀ» ÁøÁ¤ÇÑ ÀºÃÑÀ̶ó°í ÇÒ ¼ö Àִ°¡? ¾Ç°ú ÇÔ²² Á¸ÀçÇÏ´Â ¼±ÀÌ Çϳª´ÔÀÇ ¼±Àΰ¡? ¿ì¸®°¡ Çö½ÇÀûÀÎ ¿ª»ç, Çö½ÇÀû Ãæµ¹°ú ¾Ë·Â, ÁË¿Í ÀºÃÑ»çÀÌÀÇ °á´ÜÀ» ¾ð±ÞÇÒ ÇÊ¿ä°¡ ¾ø´Â °÷¿¡¼­ ÁøÁ¤ÇÑ ÁË¿Í ÀºÃÑÀ» ¸»ÇÒ ¼ö Àִ°¡? ¸ðµç ½ÅÇÐÀû Áö½ÄÀÇ ±Ù¿øÀ¸·Î¼­ ½¯¶óÀÌ¿¡¸£¸¶Çã°¡ ¼±ÅÃÇÏ°í ´ÜÁ¤À» ³»¸° ±âµ¶±³ÀÇ ÀǽÄ(Christian consciousness)ÀÇ ¿µ¿ª¿¡´Â ÁøÁ¤ÇÑ ÁË¿Í ÁøÁ¤ÇÑ ÀºÃÑÀÌ ÀÖÀ» °ø°£ÀÌ ¾ø´Ù.

 ¹°·Ð Çì°ÖÀÌ ¿ª»ç¸¦ °ú°Å, ÇöÀç, ¹Ì·¡ ¾È¿¡¼­ Àΰ£ÀÇ ÇູÀ» À§ÇÑ Àå¼Ò·Î ÀνÄÇÏÁö ¾Ê¾ÒÀ½À» Æ¿¸®È÷´Â ÀÎÁ¤ÇÑ´Ù. ±×·¯³ª ¿Ö°îµÈ ¼¼¼Ó»ç(distorted temporality)¸¦ Æ÷ÇÔÇÏ´Â Àΰ£ÀÇ ½ÇÁ¸Àû »óȲ¿¡ ÃÖÁ¾ÀûÀÌ°í ¿ÏÀüÇÑ ¿ª»ç Çؼ®À» ÁÖ±â À§ÇÑ Çì°ÖÀÇ ½Ãµµ´Â ½ÇÆжó°í Æ¿¸®È÷´Â ¸»ÇÑ´Ù. 


 Çì°ÖÀº Çö»ó(appearance)°ú ½ÇÁ¸(existence)ÀÌ µÎ °¡Áö ´Ù¸¥ Á¾·ùÀÇ °ÍÀ¸·Î º¸ÀÌÁö¸¸ »ç½ÇÀº Çϳª¶ó°í ¹Ï´Â´Ù. ¿Ö³ÄÇϸé ÀÌ µÑÀ» ±×µéÀÇ ±â¿øÀûÀÎ °üÁ¡¿¡¼­ º¸°Ô µÇ¸é ÀÌ µÑ »çÀÌÀÇ ´ë¸³Àº »ç¶óÁö±â ¶§¹®ÀÌ´Ù. Àΰ£ÀÇ °üÁ¡À¸·Î ¼±°ú ¾ÇÀ» ±¸º°Áþ´Â °ÍÀº ¸Å¿ì ¾î·Æ´Ù. »ç¶÷ÀÇ ½Ã°¢¿¡¼­ ¼±ÇÏ°Ô º¸ÀÌ´Â °ÍÀÌ ½ÇÁ¦ÀûÀ¸·Î Çϳª´ÔÀÇ ½Ã°¢¿¡¼­´Â ¾ÇÇÏ°Ô º¸ÀÏ ¼öµµ Àֱ⠶§¹®ÀÌ´Ù. ¸¸¾à ¼±°ú ¾ÇÀÌ Çϳª´Ô ¾È¿¡¼­ Çϳª·Î ¿¬Çյǰí ÀÌ µÑ »çÀÌÀÇ ´ë¸³°ú Àû´ë°¨ÀÌ ¿µÀûÀÎ ¼¼°è(the supersensible world)¿¡¼­ ½ÇÁ¦°¡ ¾Æ´Ï¶ó¸é, ¾ÇÀº ¹«ÀǹÌÇÑ °ÍÀÌ°í ¾Æ¹« °Íµµ ¾Æ´Ñ °ÍÀÌ µÈ´Ù. Áï ¾ÇÀº ÅÖ ºó ¹«(a hollow nothingness)ÀÎ °ÍÀÌ´Ù. ¿©±â¿¡¼­ ¹«·Î¼­ÀÇ ¾ÇÀº ¼±°úÀÇ »óÀ̼º(otherness)À» »ó½ÇÇÑ´Ù. ¿Ö³ÄÇÏ¸é ¾Ç°ú ¼±ÀÇ Ãæµ¹ÀÌ ¾Æ¹«·± ºÒ¾È(anxiety)À» ÀÏÀ¸Å°Áö ¸øÇϱ⠶§¹®ÀÌ´Ù. °á°úÀûÀ¸·Î Æı«¼ºÀÌ ¾ø´Â ¹«±â·ÂÇÑ ¾ÇÀº ¼±°ú Á¶È­·Î¿î °ü°è¸¦ À¯ÁöÇÑ´Ù. ÀÌ·¯ÇÑ ¸é¿¡¼­ Çì°ÖÀÇ ¾ÇÀÇ °³³äÀº ¹«(nothingness)ÀÌ¸ç ºñÁ¸Àç(non-being)ÀÌ´Ù. ÀÏÄ¡¿Í Á¶È­ÀÇ Çϳª´ÔÀÌ ¹«ÇÑÇÑ ÁßÀç·Î¼­ ´Ù½º¸®´Â ¿µÀûÀÎ ¼¼°è¿¡¼­´Â ¼±°ú ¾ÇÀÇ ¿ÜÇüÀûÀ̸ç Çö»óÀûÀÎ Ãæµ¹Àº ±Øº¹µÇ°í Á¦°ÅµÈ´Ù. ¾ÇÀº ´õ ÀÌ»ó ÀǵµÀûÀÎ ¼±°ú Ãæµ¹Çϰųª ´ë¸³ÇÏÁö ¾Ê´Â´Ù.


 ±×·¯³ª Çì°Ö°ú´Â ´Þ¸®, ¹Ù¸£Æ®¿¡°Ô À־ ¹«·Î¼­ÀÇ ¾ÇÀº ¾Æ¹«°Íµµ ¾Æ´Ñ °ÍÀÌ ¾Æ´Ï´Ù. ¾ÇÀº Çϳª´Ô²²¼­ ¼·¸®ÇÏ´Â ´ë»óµé Áß¿¡ µûµ¹¸² ¹Þ´Â ´ë»óÀÌ´Ù. ¹«·Î¼­ÀÇ ¾ÇÀº Çϳª´Ô°ú ±×ÀÇ ÇÇÁ¶¹°µé°ú´Â ¾î¶² °øÅëÁ¡µµ °®°í ÀÖÁö ¾Ê´Ù. ¹Ù¸£Æ®¿¡°Ô ¾ÇÀº ¾î¶°ÇÑ ½ÇÀçÀÎ °ÍÀÌ´Ù. ¾ÇÀº Çϳª´Ô°ú ±×ÀÇ ÇÇÁ¶¹°°úÀÇ °ü°è¸¦ Æı«½ÃŲ´Ù. ¾ÇÀº ÇÇÁ¶¹°À» ÅëÇÏ¿© Çϳª´Ô²² °ø°ÝÇÏ·Á°í ³ë·ÂÇÑ´Ù. ±×·¯¹Ç·Î Çϳª´ÔÀº ¹«¸¦ ¿ø¼ö·Î ´Ù·ç½Ã°í ¶ÇÇÑ Çϳª´ÔÀÌ Çϳª´Ô Àڽſ¡°Ô ¹ßÇ¥ÇÑ ÀüÀûÀÎ ºÎÁ¤(the No)À¸·Î ´Ù·ç½Å´Ù. ¿©±â¼­ ¹Ù¸£Æ®ÀÇ Çϳª´ÔÀº Çì°ÖÀÇ Çϳª´Ô°ú ÀüÀûÀ¸·Î ´Ù¸§À» ¾Ë ¼ö ÀÖ´Ù. ¹Ù¸£Æ®´Â Çì°ÖÀÇ Çϳª´ÔÀÌ ³Ê¹« °ü³äÀûÀÌ°í ȯ»óÀûÀ̶ó´Â ÁÖÀå ¾Æ·¡ ±×ÀÇ »ïÀ§ÀÏü Çϳª´ÔÀ» ºÎÁ¤ÇÑ´Ù. ¹Ù¸£Æ®´Â Çì°ÖÀÇ Ã¢Á¶¿Í ÁË »çÀÌ¿¡ ±ú¾îÁöÁö ¾ÊÀº ¿¬¼Ó¼ºÀÌ °á±¹ Çϳª´ÔÀ» ¾ÇÀÇ ±Ù¿øÁö³ª ¿øÀÎ Á¦°øÀÚ·Î ¸¸µç´Ù°í »ý°¢ÇÑ´Ù. 


¿ì¸®´Â ÀÌÁ¦ ´õ ³ôÀº ¼öÁØ¿¡ ¿Ã¶ó°¡¼­ À§´ëÇÑ Çì°ÖÀ» Á¶»çÇÒ °ÍÀÌ´Ù. Çì°ÖÀº 1821³â¿¡ Àý´ëÀû Á¾±³¶ó´Â Á¦¸ñ¾Æ·¡ Á¾±³Ã¶Çп¡ °üÇÑ °­ÀǵéÀ» ÇÏ¿´´Ù. ±×´Â °­ÀÇµé °¡¿îµ¥ ¼¼ ¹ø° ºÎºÐ¿¡¼­ ¼ººÎÀÇ ¿Õ±¹, ¼ºÀÚÀÇ ¿Õ±¹, ¼º·ÉÀÇ ¿Õ±¹À̶ó´Â Ç¥Á¦µé·Î ±¸¼ºµÈ ±âµ¶±³ ±³¸®¸¦ ¹ßÀü½ÃÄ×´Ù. óÀ½¿¡´Â ¼ºÀÚÀÇ ¿Õ±¹À̶ó´Â Á¦¸ñ¾Æ·¡ âÁ¶, Àΰ£°ú ÁË, ´ÙÀ½¿¡´Â ½Å-ÀÎÀÎ »ç¶÷(the God-man)°ú ¼ÓÁË·ÐÀ» ´Ù·ç¾ú´Ù. ¼ºÀÚÀÇ ¿Õ±¹¿¡¼­ ´Ù·ç¾îÁö´Â ÁË·ÐÀ» º¼ ¶§, ¿ì¸®´Â ¸¶Ä¡ ±×°Í¿¡ ÁÖÀǸ¦ ÁýÁßÇØ¾ß ÇÒ °Í °°ÀÌ º¸ÀδÙ. ±×·¯³ª ¿ì¸®´Â °ð¹Ù·Î Á¤½ÅÀ» Â÷¸®°Ô µÈ´Ù. ±×ÀÇ ÁË·ÐÀº ½Å-Àηаú ¼ÓÁË·ÐÀ» ¾Õ¼­±â ¶§¹®¿¡ Á˷п¡¼­ ½Å-Àηаú ¼ÓÁË·ÐÀÌ ³ª¿ÀÁö ¾Ê´Â´Ù. Çì°Ö¿¡°Ô ÀÖ¾î, Çϳª´ÔÀº Àý´ë °ü³ä, Àý´ë Á¤½Å, Àý´ë Áø¸®¿Í ÀÏÄ¡ÇÏ°í ¶ÇÇÑ Àý´ë Á¤½ÅÀÇ À¯ÇÑÇÑ ¾ç½ÄÀ¸·Î¼­ Àΰ£ÀÇ »ç°í¿¡¼­ »ý¼ºµÇ´Â º¯ÁõÀû ¿îµ¿(dialectical movement)°úµµ ÀÏÄ¡ÇÑ´Ù. ¼ººÎ´Â ¿µ¿øÇÏ°íµµ Æ÷°ýÀûÀ̸ç ÃÑüÀûÀÎ º¸Æí¼º(generality)ÀÌ´Ù. ¼ºÀÚ´Â Çö»ó(phenomenon)ÀÇ ¿µ¿øÇÑ Æ¯À̼º(particularity)ÀÌ´Ù. ¼º·ÉÀº ´ë¸³ÀÇ Á¶È­(the unity of antithesis)ÀÎ ¼ø¼ö Áö½Ä¿¡·ÎÀÇ º¹±Í, Áï ÀÚ±â Àڽſ¡°Ô·ÎÀÇ º¹±ÍÀÌ´Ù. ´Ù½Ã ¸»Çϸé, ¼ººÎ´Â Á÷Á¢¼º¿¡¼­ °´°ü¼ºÀ¸·Î ¿òÁ÷ÀÌ´Â »ç°íÀÇ ¿îµ¿(the movement of thought)ÀÌ´Ù. ¼ºÀÚ´Â °¨»ó(reflection)°ú Ç¥»ó(presentation)ÀÇ ¸Å°³(mediacy)·ÎÀÇ »ç°íÀÇ ÀüȯÀÌ´Ù. ¼º·ÉÀº »ç°íÀÇ ¼øȯ(the circle of thought)ÀÌ Ã³À½ºÎÅÍ ½ÃÀÛµÇ°í ¶Ç ´Ù½Ã ½ÃÀ۵Ǵ ¼øȯÀ» °¡´ÉÄÉ ÇÏ´Â °³Ã¼(individuality)ÀÌ´Ù. ÀÌ¿Í ¶È°°Àº ¹æ½ÄÀ¸·Î âÁ¶, ÁË, ¼ÓÁË´Â À¯ÇÑÇÑ Á¤½Å ¼øȯÀÇ ¿ª»ç ¼Ó¿¡¼­ ÇÊ¿äÇÑ ¼¼ ¼ø°£µé(the three necessary moments)ÀÌ´Ù.

 

À¯ÇÑÇÑ Á¤½Å ¼øȯÀÇ ¿ª»ç ±× ÀÚü°¡ Àý´ë Á¤½ÅÀÇ °úÁ¤ Áß ÁßÃßÀû ¼ø°£Àε¥, ¹Ù·Î °Å±â¿¡¼­ Çϳª´ÔÀº ÀÚ½ÅÀÇ ÀüȯÁ¡À» ¹ß°ßÇÏ°Ô µÇ°í ¹Ù·Î À̶§¿¡ Çϳª´ÔÀº ±× ÀڽŠ¹Û¿¡¼­ ÃÖ°íÀÇ Á¸Àç¿¡ µµ´ÞÇÏ°Ô µÈ´Ù.(ed. Lasson, p.95). ù ¹ø° °æ¿ì¿¡ À¯ÇÑÇÑ Á¤½ÅÀ¸·Î¼­ÀÇ ¿µÀº ÀÚ¿¬ÀÇ Á¤½ÅÀÌ´Ù.  .  .  . ÀÚ¿¬ÀÇ Á¤½ÅÀº ±× ÀÚü·Î´Â ÁÁÁö¸¸, ´ÜÁö À̸§¸¸À¸·Î ÁÁÀº °ÍÀÌ°í ½ÇÁ¦·Î´Â ±×·¸Áö ¾Ê´Ù(p.114). ±×·¯³ª ÀÚ¿¬ÀÇ Á¤½ÅÀº ÀÚ½ÅÀ» ´Ü¼øÇÑ ÀÇÁö¿¡¼­ »ç°í·Î ²ø¾î¿Ã¸®¸ç, ÀÚ½ÅÀÇ ¾ÇÇÔ °¡¿îµ¥¼­ ¹«ÇÑÇÑ ºÎÁ¤(contradiction)°ú ´ë¸³(antithesis)ÇÔÀ¸·Î ÀڽŠ¾È¿¡¼­ ±×¸®°í ÀÚ½ÅÀ» À§Çؼ­ ±× ÀÚ½ÅÀÇ Á¸À縦 ÀǽÄÇÏ´Â ÀÚÀ¯ÀÇ ¿µÀÌ´Ù(p.112). ÀÚ¿¬ÀÇ ¿µÀº ÀÚ½ÅÀ» ¾ÇÇؼ­´Â ¾È µÇ´Â Á¸Àç·Î °£ÁÖÇϸ鼭 ±× ÀÚ½ÅÀ» ¾ÇÀ¸·Î °¡Á¤ÇÑ´Ù(p.106). "¾ÇÀÇ Á¦°Å, Áï Á¤½ÅÀÇ ÀÚ±â Àڽſ¡·ÎÀÇ ¿µ¿øÇÑ º¹±Í, Á¤½ÅÀÇ ÀÚ±â ÀڽŰúÀÇ È­ÇØ°¡ ½ÃÀ۵ȴÙ." ¾ÇÀÇ ±Ù¿ø, Áï Àΰ£ÀÌ µéÀÌÅ°´Â Á×À½°ú ÆĸêÀÇ µ¶ÀÌ µé¾îÀÖ´Â Äŵµ,  È­ÇØ¿Í °Ç°­ÀÇ ±Ù¿øµµ ¶È°°Àº ³í¸®ÀÌ´Ù(p.96). º´µµ ÁÖ°í ¾àµµ ÁÖ´Â °ÍÀº ÇϳªÀÇ ¶È°°Àº Áö½ÄÀÌ´Ù. ±×·¡¼­ »óó(º´) ¾Æ´Ï¸é ¾Ç ±× ÀÚü(Çì°ÖÀÌ º¸±â¿¡)´Â ÇÊ¿¬ÀûÀÎ ¼ø°£Àû ÀüȯÁ¡À̰ųª Á» ±ä ÀüȯÁ¡ÀÌ´Ù. ¹°·Ð ÆĸêÀº ÀÚ¸íÇÑ °ÍÀÌ´Ù(p.105) ¿ä¾àÇϸé âÁ¶¿Í ÁË ±×¸®°í ÁË¿Í ¼ÓÁË»çÀÌ¿¡ ±úÁöÁö ¾Ê´Â ¿¬¼Ó¼ºÀÌ ÀÖ´Ù´Â °ÍÀÌ´Ù.

 

Çì°ÖÀÇ ¹«°³³ä°ú ¹Ù¸£Æ®ÀÇ ¹«°³³äÀÌ Ä¿´Ù¶õ Â÷ÀÌÁ¡À» º¸ÀÌ´Â °ÍÀº ÀÌ µÎ »ç¶÷ÀÇ ½ÅÇÐÀû ¹è°æÀÌ, ȤÀº ½ÅÇÐÀû Á¢±Ù ¹æ¹ýÀÌ ´Ù¸£±â ¶§¹®ÀÏ °ÍÀÌ´Ù. Çì°ÖÀÇ ¹«°³³äÀº ÇÕ¸®ÀûÀÌ°íµµ °ü³äÀûÀÎ ÇüÀÌ»óÇп¡ ±âÃÊÇÏ´Â ¹Ý¸é ¹Ù¸£Æ®ÀÇ ¹«°³³äÀº °íÀüÀûÀÌ°í ¼º¼­ÀûÀÎ Á¤ÅëÁÖÀÇ ½ÅÇп¡ ±âÃÊÇÑ´Ù. Æ¿¸®È÷´Â Çì°ÖÀÇ Ã¶ÇÐÀÌ º¯ÁõÀû ¹æ¹ý°ú ºñÆòÀû ¿ä¼Ò»çÀÌ¿¡ ±ÕÇüÀ» ÀÒ¾ú±â ¶§¹®¿¡ ¿ë³³Çϱ⠾î·Á¿î ÇüÀÌ»óÇÐÀ̶ó°í ÁÖÀåÇÑ´Ù. ¶ÇÇÑ ±×´Â Çì°ÖÀÇ º¯ÁõÀû ¹æ¹ýÀÌ ºñÆòÀû ¿ä¼Ò¸¦ Æ÷ÇÔÇÏÁö ¾Ê´Â´Ù°í »ý°¢ÇÑ´Ù. 


öÇÐÀÌ ÀǹÌÀû ½Çü(the meaning-reality)·ÎºÎÅÍ ÀǹÌÀÇ ¿ø¸®µéÀ» ¹ßÃéÇÏ´Â ÇÑ ÀÌ°ÍÀº ºñÆòÀûÀÎ °ÍÀÌ´Ù. öÇÐÀÌ ÀǹÌÀÇ ¿ø¸®µéÀ» ¼­·Î¿¡°Ô Á¶Á÷ÀûÀ¸·Î ¿¬°á½ÃŲ´Ù¸é ÀÌ°ÍÀº º¯ÁõÀûÀÎ °ÍÀÌ´Ù. ±×·¯³ª ÀÌ µÎ °¡Áö ¹æ¹ýÀº ÇϳªÀÌ´Ù. ºñÆòÀû ¹æ¹ýÀº Ç×»ó º¯ÁõÀûÀÎ °ÍÀÌ´Ù. . . . ±×¸®°í º¯ÁõÀûÀÎ ¹æ¹ýÀº ÇÊ¿¬ÀûÀ¸·Î ºñÆòÀûÀÌ´Ù. ¿Ö³ÄÇϸé ÀǹÌÀÇ ÇÊ¿¬Àû »óÈ£¿¬°á(a necessary interconnection)Àº ÀǹÌÀû ½Çü ±× ÀÚü ¾È¿¡¼­ º¸¿©Áö´Â °ÍÀÌ ¾Æ´Ï¶ó ´ÜÁö ÀǹÌÀÇ ¿ø¸®µéÀÇ Á¶Á÷ ¾È¿¡¼­¸¸ º¸¿©Áö±â ¶§¹®ÀÌ´Ù. . . . º¯ÁõÀû ¹æ¹ýÀÌ ºñÆòÀû ¿ä¼Ò¸¦ Àؾî¹ö¸± ¶§ ÀÌ·¯ÇÑ Á¸Àç¿Í ¿ª»ç¿¡ °üÇÑ ÇüÀÌ»óÇÐÀº ¿ë³³µÉ ¼ö ¾ø°Ô µÈ´Ù(¿¹¸¦ µé¾î, Çì°ÖÀÇ Ã¶ÇÐó·³). . . . ÇüÀÌ»óÇÐÀûÀÌ°í ÇÕ¸®ÀûÀÎ ¹æ¹ý(the metalogical method)Àº ºñÆòÀûÀÌ°í º¯ÁõÀûÀÎ ¹æ¹ý¿¡ ±âÃÊÇÑ´Ù. . . . ÀÌ ¹æ¹ýÀº Çü½Ä°ú ÀÇ¹Ì »çÀÌÀÇ ¹«ÇÑÇÑ ±äÀåÀ» ¾Ë±â ¶§¹®¿¡ Çì°ÖÀÇ º¯Áõ¹ýÀ̳ª ½©¸µÀÇ ÀÚ¿¬ ü°èÀÇ ¹æ¹ýÀ¸·Î ÀǹÌÀÇ ´ë»óµéÀ» ÀÌÇØÇÏ·Á°í ½ÃµµÁ¶Â÷ ÇÏÁö ¾Ê´Â´Ù. ½ÇÁ¦ÀûÀÎ ¸ðµç °ÍÀÇ ¹«ÇѼº¿¡ ´ëÇÑ ÀνÄÀº ÀÌ·¯ÇÑ ½Ãµµ¸¦ ºÒ°¡´ÉÇÏ°Ô ¸¸µç´Ù.

 

´õ ³ª¾Æ°¡ Æ¿¸®È÷´Â Çì°ÖÀÇ Ã¶ÇÐÀÌ ³Ê¹« Áö³ªÄ¡°Ô ³«°üÀûÀÌ°í ½ÇÁ¸ÀÇ °øÆ÷¿Í µÎ·Á¿òÀÇ °æÇèÀ» º¸¿©ÁÖÁö ¸øÇÔÀ» ºñÆÇÇÑ´Ù. Æú ¸®ÄÚ¸£´Â Çì°ÖÀÇ ¼±°ú ¾ÇÀÇ ±¸Á¶°¡ ºñź(lamentation)À¸·Î¼­ÀÇ °í³­(suffering)À» Æ÷ÇÔÇÏÁö ¾Ê°í ÀÖÀ½À» ÁöÀûÇÑ´Ù. Àΰ£ ÁøÅð¾ç¶õÀÇ ½ÇÁ¸Àû »óȲ(the human dilemma)À» ¶Ù¾î ³Ñ´Â ºÎÁ¤¼º(negativity)ÀÇ Áõ°¡´Â °í³­ÀÇ Ä¡¿å½º·¯¿òÀ» Ãà¼Ò½ÃÅ°°í ¾àÈ­½ÃÅ´À¸·Î½á °í³­ÀÇ ±¼¿åÀû Ãø¸éÀ» ¹«½ÃÇÏ°Ô ÇÑ´Ù. ´õ ³ª¾Æ°¡ °í³­ÀÇ Ä¡¿å½º·¯¿òÀº Èñ»ý¾çÀÎ Àΰ£µé¿¡°Ô ¹èÁ¤µÈ µµ¿òÀÇ ±¸Á¶(relief)¸¦ À§ÇÑ ¸ð¼øµéÀÇ Á¶Á¤(the reconciliation of contradictions)À¸·Î ´ëüµÇ°í ÀÌ·Î ÀÎÇØ °í³­ÀÇ Ä¡¿å½º·¯¿òÀº Á¦°ÅµÈ´Ù.        


¾ÇÀº ¼±°ú Á¶È­·Î¿î °ü°è¿¡ ÀÖ´Ù´Â Çì°ÖÀÇ ÁÖÀåÀº ¼º¼­ÀÇ ¿øÁË·ÐÀ» ºÎÁ¤ÇÏ´Â °ÍÀÌ´Ù. ÀÌ°ÍÀº Çϳª´ÔÀÌ ¾ÇÀÇ ±â¿øÀ̶ó´Â ³í¸®·Î À̾îÁ®¼­ Çì°ÖÀº ºñ³­´çÇÔÀ» ¸éÄ¡ ¸øÇÏ°Ô µÈ´Ù. Àΰ£ÀÇ °í³­, Æı¹, ÀÚ¸ê°ú ¿¬°áµÈ Àΰ£ÀÇ Á˼º°ú Ÿ¶ôÀÌ ´ç¸éÇÑ ¹®Á¦Á¡¿¡ ´ëÇØ Çì°ÖÀº ´äº¯ÇØ¾ß ÇÑ´Ù. Á» ´õ ³ª¾Æ°¡, Á¤ÀǷοî Çϳª´ÔÀÇ ½ÉÆÇ¿¡ ´ëÇØ ÁÖÀÇ ±í°Ô ´Ù·ç¾î¾ß ÇÑ´Ù. ¿Ö³ÄÇϸé Àΰ£ÀÇ Á˼º°ú Ÿ¶ôÀ» ½ÃÀÎÇÏ´Â Àڵ鿡°Ô Çϳª´ÔÀÇ ½ÉÆÇÀº ½ÇÁ¦ÀûÀ̱⠶§¹®ÀÌ´Ù.
 ¹Ù¸£Æ®°¡ ÇϳªÀÇ ½ÇüÀÎ ¾ÇÀÌ Çϳª´Ô°ú ÇÇÁ¶¹°¿¡°Ô Àû´ëÇÑ´Ù°í ÁÖÀåÇϱ⠶§¹®¿¡ ¸®ÄÚ¸£´Â ¹Ù¸£Æ®ÀÇ ½ÅÇÐÀ» ±ú¾îÁø ½ÅÇÐ(broken theology)À̶ó°í ºÎ¸¥´Ù. ¿ª»ç ¼ÓÀÇ Àΰ£ ºñ±Ø°ú °ï±ÃÀÇ Çö»óÀ» Ç¥ÇöÇÏ´Â µ¥¿¡ Çì°ÖÀÇ ÀڽŠ¸¸¸¸ÇÑ º¯Áõ¹ýÀû öÇк¸´Ù´Â ¹Ù¸£Æ®ÀÇ ±ú¾îÁø º¯Áõ¹ýÀû ½ÅÇÐÀÌ ´õ¿í Çö½ÇÀûÀÌ°í Áø½ÇµÇ´Ù°í »ý°¢ÇÒ ¼ö ÀÖ´Ù.   


¹Ù¸£Æ®´Â ±âµ¶±³ ½ÅÀÚÀÇ ¹ÏÀ½ÀÇ ÀÔÀå¿¡¼­ º¸¸é ÁËÀÇ ½Çü°¡ ÀηùÀÇ ÀÏ»ó»ýÈ° ¼Ó¿¡¼­ µå·¯³ª°í, ¶ÇÇÑ ÁËµÈ »ýÈ° ¼Ó¿¡¼­ ½º½º·Î º¯¸íÇϸç ÀÚÀ§ÇÏ´Â °³ÀÎÀÇ »î ¼Ó¿¡¼­ µå·¯³­´Ù°í ÁÖÀåÇÑ´Ù. ÀÌ¿¡ ´ëÇØ Æ¿¸®È÷´Â ¹Ù¸£Æ®ÀÇ ¹èŸÀûÀÎ À¯ÀϽŷÐÀÌ Çì°ÖÀÇ ¹ü½Å·ÐÀÇ ¹®Á¦Á¡À» ºÎºÐÀûÀ¸·Î ÇØ°áÇÒ ¼ö ÀÖ´Ù´Â Á¡À» ÀÎÁ¤ÇÑ´Ù. ÇÏÁö¸¸ Æ¿¸®È÷´Â ¹èŸÀû À¯ÀϽŷÐÀÇ Çϳª´ÔÀÌ Ã¶ÇÐÀû ½ÇÀç·Ð(philosophical realism)ÀÌ ´Ù·ç´Â ½Çü¿Í ºÐ¸®µÇ±â ¶§¹®¿¡ ¹èŸÀû À¯ÀϽŷÐÀº ½Å·ÐÀÌ µÉ ¼ö ¾ø´Ù°í ¸»ÇÑ´Ù. ÀÌ°ÍÀº Çϳª´ÔÀ» ºÎÁ¤ÇÏ´Â °ÍÀ» ÀǹÌÇÏ´Â °ÍÀÌ ¾Æ´Ï¶ó Çϳª´ÔÀÌ À̽ŷÐÀÇ Çϳª´Ôó·³ ÇϳªÀÇ °æ°è¼±»óÀÇ °³³äÀ¸·Î ´Ü¼øÈ÷ ½ÇüÀÇ ±¸¼®¿¡ ¹Ð·Á³­´Ù´Â ÁÖÀåÀ» ÅëÇØ ¹Ù¸£Æ® ½ÅÇÐÀÇ ÇѰ輺À» ÁöÀûÇÑ °ÍÀÌ´Ù. ´Ù½Ã ¸»ÇÏ¸é ¹Ù¸£Æ®°¡ Çϳª´ÔÀÇ ÃÊ¿ù¼ºÀ» ³Ê¹« Áö³ªÄ¡°Ô °­Á¶ÇÑ °ÍÀÌ Çϳª´ÔÀ» ±×ÀÇ Ã¢Á¶¹°·ÎºÎÅÍ ºÐ¸®ÇÏ°Ô µÈ´Ù´Â »ç½ÇÀ» Æ¿¸®È÷°¡ ÁöÀûÇÑ °ÍÀÌ´Ù.


 ¸®ÄÚ¸£¿¡ µû¸£¸é, ¹Ù¸£Æ®ÀÇ º¯Áõ¹ýÀû ½ÅÇÐÀº ȸº¹µÉ ¼ö ¾øµµ·Ï ±ú¾îÁø ÀÚ½ÅÀÇ »óŸ¦ ÀÎÁ¤ÇØ¾ß ÇÑ´Ù. Áï ¸®ÄÚ¸£´Â ¹Ù¸£Æ®°¡ ¹«ÀÇ ½Çü¸¦ Çϳª´ÔÀÇ ¿Þ¼Õ(¹Ù¸£Æ®¿¡ ÀÖ¾î Çϳª´ÔÀÇ ¿À¸¥¼ÕÀº ¼±ÅÃ, ¿Þ¼ÕÀº °ÅÀýÇÏ´Â ¼ÕÀÌ´Ù)¿¡ µÎ´Â °ÍÀ» ±ú¾îÁø Æ´(breach)À¸·Î º¸¸é¼­ ¹Ù¸£Æ®ÀÇ º¯Áõ¹ýÀÇ ¸ð¼øÀ» ÁöÀûÇÑ´Ù.  
  Çì°ÖÀÇ ¼±°ú ¾ÇÀÇ ÀÌÇØ´Â ¹Ù¸£Æ®¿Í´Â ´Þ¸® ÀÚ±â¸ð¼ø¿¡ ºüÁöÁö ¾ÊÀ¸¸é¼­ ¸Å¿ì ³í¸®ÀûÀÌ°í ¿ì¸®ÀÇ À̼º¿¡ ½±°Ô ¿ë³³µÇ´Â °Íó·³ º¸ÀδÙ. Çì°Ö¿¡ ÀÖ¾î ¹«(nothingness)ÀÎ Á×À½Àº »ý¸íÀÇ Á¾¸»ÀÌ ¾Æ´Ï¶ó »îÀÇ ºÎºÐÀÌ´Ù. Áï »î°ú Á×À½Àº ´ÜÀÏüÀÌ´Ù. Á×À½Àº Ç㹫ÇÑ °ÍÀÌ ¾Æ´Ï¶ó ÀÚ¿¬ÀÇ ¼ºÀå°úÁ¤¿¡¼­ ÇϳªÀÇ Áß¿äÇÑ ´Ü°èÀÌ´Ù. Á×À½À» ÅëÇØ °³Ã¼´Â ±×ÀÇ ¿ø·¡Àû Á¸Àç·Î µ¹¾Æ°£´Ù. °á°úÀûÀ¸·Î »î°ú Á×À½À» ÅëÇØ ¸ðµç »ý¸íÀº ¿ÂÀüÇÑ »îÀ» ÀÌ·ç°Ô µÈ´Ù. ´õ ³ª¾Æ°¡ »î°ú Á×À½Àº ¼º·É ¾È¿¡¼­ÀÇ ¸ØÃßÁö ¾Ê´Â ¹Ýº¹ÀÌ´Ù. ¿Ö³ÄÇÏ¸é ¼º·ÉÀº °á´ÜÄÚ ½¬Áö ¾Ê°í Ç×»ó ¾ÕÀ¸·Î ÀüÁøÇÏ¸ç ¿òÁ÷À̱⠶§¹®ÀÌ´Ù. ±×·¯³ª ³¡ÀÓ ¾øÀÌ ¹Ýº¹µÇ´Â µÇÇ®À̳ª ¼øȯÀ» ±× º»¼ºÀ¸·Î »ï´Â Çì°ÖÀÇ »ïÀ§ÀÏü Çϳª´ÔÀ» ¹Ù¸£Æ®´Â °­·ÂÇÏ°Ô ºÎÀÎÇÑ´Ù. ¹Ù¸£Æ®¿¡°Ô À־ ÁøÁ¤ÇÑ Çϳª´ÔÀº ¼øȯµµ ¾Æ´Ï°í ¿µ¿øÈ÷ µÇÇ®À̵Ǵ ÄÚ½º(a way of eternal recurrence)µµ ¾Æ´Ï´Ù. 


 ¼ººÎ, ¼ºÀÚ, ¼º·É Çϳª´ÔÀÇ ±æ, Áï ÁøÁ¤ÇÑ Çϳª´ÔÀÇ ±æÀº ±× ³¡ÀÌ °è¼ÓÇؼ­ »õ·Ó°Ô ½ÃÀ۵Ǵ ¼øȯÀÌ ¾Æ´Ï°í, ¿µ¿øÇÑ ¹Ýº¹ÀÇ ±æµµ ¾Æ´Ï´Ù. ±àÁ¤°ú ºÎÁ¤, ÀºÃÑ°ú ½ÉÆÇ, »î°ú Á×À½»çÀÌ¿¡¼­ ²÷ÀÓ¾øÀÌ ¹Ýº¹Çϰųª ¿µ¿øÈ÷ ¶°µ¹¾Æ´Ù´Ò °ÍÀ» Àΰ£¿¡°Ô ¿ä±¸ÇÏ´Â °ÍÀº ½ÅÈ­ÀûÀÎ ¹æ¹ýÀÌ´Ù. ¿ì¸®´Â ÁøÁ¤ÇÑ Çϳª´ÔÀÇ ±æ¿¡ ´ëÇÑ º¹À½À» ½ÅÈ­·Î ¸¸µé¾î¼­´Â ¾È µÈ´Ù(½ÉÁö¾î Å°¿¡¸£ÄÉ°í¸£³ª ·çÅÍ ÀÚ½ÅÀÇ À̸§À¸·Îµµ ¾È µÈ´Ù).  ¿ì¸®´Â Çϳª´ÔÀÇ ±æÀ» ¼øȯÀ¸·Î Çؼ®Çؼ­´Â ¾È µÈ´Ù. 
   
¹Ù¸£Æ®ÀÇ Á×À½¿¡ °üÇÑ ÀÌÇØ´Â Çì°ÖÀÇ ÀÌÇØ¿Í ÀüÀûÀ¸·Î ´Ù¸£´Ù. ¹Ù¸£Æ®´Â Á×À½À» Àΰ£ÀÇ Å¸¶ôÀ¸·Î ÀÎÇØ ¹ß»ýµÈ °íÅëÀ¸·Î ÀÌÇØÇÑ´Ù. Á×À½Àº »ý¸íÀÇ ÀÚ¿¬½º·± °á¸»ÀÌ ¾Æ´Ï´Ù. ´õ ³ª¾Æ°¡ Á×À½Àº Çϳª´ÔÀÇ ½ÉÆÇÀÎ °ÍÀÌ´Ù. ÁË·Î ÀÎÇØ Á×À½ÀÌ ¿Â °ÍÀÌ´Ù. Ÿ¶ô ÀÌÈÄ Àΰ£Àº Çϳª´ÔÀÇ ½ÉÆǾƷ¡ ÀÖ°Ô µÇ¾úÀ¸¸ç, ÀÌ·Î ÀÎÇØ Çϳª´Ô°ú ±×ÀÇ ÇÇÁ¶¹° »çÀÌÀÇ ±³Á¦³ª ±³ÅëÀº ´ÜÀýµÇ¾ú´Ù. ¹«·Î¼­ÀÇ Á×À½Àº Çϳª´Ô°ú ÇÇÁ¶¹°ÀÌ ¼­·Î ±³Á¦ÇÏ´Â °ÍÀ» ¸·´Â Çϳª´Ô°ú ÇÇÁ¶¹° »çÀÌÀÇ Å« °£°ÝÀÌ´Ù. ÀÌ·¯ÇÑ ¹Ù¸£Æ®ÀÇ Á×À½¿¡ °üÇÑ ÀÌÇØ´Â ¼º¼­ÀûÀÌ°í º¹À½ÁÖÀÇÀûÀÎ °ÍÀÌ´Ù. ¹Ù¸£Æ®ÀÇ Çϳª´ÔÀº º»ÁúÀûÀ¸·Î Àΰ£°ú´Â ´Ù¸£¸ç, ÀüÀûÀ¸·Î ÃÊ¿ùÀûÀÎ ºÐÀÌ´Ù. ÀÌ¿¡ ¹ÝÇØ Çì°ÖÀÇ Çϳª´ÔÀº ÇöÀúÇÏ°Ô Àΰ£ ¾È¿¡ ³»ÀçÇÑ´Ù. ÀÌ·± ¸é¿¡¼­ ¹Ù¸£Æ®ÀÇ Çϳª´Ô°ú Çì°ÖÀÇ Çϳª´ÔÀº ¾ç¸³ÇÒ ¼ö ¾ø´Ù.
Àý´ëÀû ºñÁ¸Àç·Î¼­ÀÇ Æ¿¸®È÷ÀÇ Çϳª´ÔÀº ¾Ç¸¶Àû ¼Ó¼ºÀ» Áö´ÏÁö¸¸ ¿¹¼ö ±×¸®½ºµµ¸¦ ÅëÇØ ÀÚ½ÅÀÇ »ç¶ûÀÇ ¼Ó¼ºÀ» µå·¯³¿À¸·Î ¾Ç¸¶Àû ¼Ó¼ºÀ» ÁßÀçÇÑ´Ù.


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Àü¿¡ ¾ð±ÞÇÑ °Íó·³, Æ¿¸®È÷¿Í ¹Ù¸£Æ®´Â Ãʱ⿡ ¼­·Î Çù·ÂÀÚ¶ó°í »ý°¢Çß´Ù. Àû¾îµµ Æ¿¸®È÷´Â ¹Ù¸£Æ®ÀÇ ·Î¸¶¼­ÁÖ¼®¿¡ ³ªÅ¸³­ »õ·Î¿î º¯Áõ¹ýÀû ½ÅÇÐÀ» ÀÚ½ÅÀÇ ½ÅÇп¡ ¿¬°á½ÃÅ°·Á ÇÏ¿´´Ù. ±×·¯³ª À̵éÀº ÀڽŵéÀÌ °°Àº ³ë¼±ÀÇ ½ÅÇÐÀ» ÇÒ ¼ö ¾ø´Ù´Â °ÍÀ» ±ú´Ý°Ô µÈ´Ù. ¿Ö³ÄÇÏ¸é ¼­·Î°£ÀÇ ½ÅÇÐÀû ÀÔÀåÀÌ ÇöÀúÇÏ°Ô Â÷ÀÌ°¡ ³²À» ¾Ë°Ô µÇ¾ú±â ¶§¹®ÀÌ´Ù. Ưº°È÷ ¹Ù¸£Æ®´Â Æ¿¸®È÷ÀÇ »ó¡ÀÇ »ç¿ëÀ» ¿ë³³ÇÏÁö ¾Ê´Â´Ù. ¿Ö³ÄÇÏ¸é »ó¡Àº ±âµ¶±³ÀÇ ¹ÏÀ½À» Èñ¼®½Ãų »Ó¸¸ ¾Æ´Ï¶ó ¾àÈ­½ÃÅ°±â ¶§¹®ÀÌ´Ù. "±×¸®½ºµµ¿Í ºÎ´Ù, ÀÌµé ¾È¿¡ ¹«Á¶°ÇÀûÀ¸·Î ÃÊ¿ùÀûÀÎ °ÍÀÌ º¸¿©Áö´Â ÇÑ À̵éÀº »ó¡ÀÌ´Ù"¶ó°í ¸»ÇÒ ±Ç¸®°¡ ¿ì¸®¿¡°Ô ÀÖ´Ù(Relig. Verwirkl., 1930, p.104)´Â Æ¿¸®È÷ÀÇ ÁÖÀåÀ» ¹Ù¸£Æ®°¡ ¿ë³³ÇÒ ¸®´Â ¸¸¹«ÇÏ´Ù. Æ¿¸®È÷°¡ »ç¿ëÇÏ´Â »ó¡µé Áß¿¡ ±âµ¶·ÐÀû »ó¡Àº ¹Ù¸£Æ®°¡ °¡Àå ²¨¸®´Â °ÍÀÌ´Ù. ¹Ù¸£Æ®´Â Æ¿¸®È÷°¡ ÀÚÀ¯ÁÖÀÇ ½ÅÇÐÀ¸·ÎºÎÅÍ ³Ê¹« °úµµÇÑ ¿µÇâÀ» ¹Þ¾Ò´Ù°í ºñÆÇÇÑ´Ù. 
±×·¯³ª ÇÑÆíÀ¸·Î Æ¿¸®È÷´Â ´õ ÀÌ»ó ±¸Á¦ ¹ÞÀ» ¼ö ¾ø´Â »ç»óÀÇ ¿ª»çÇÐÀÚÀÌ¸ç ±³È¸¿¡ ´ëÇ×ÇÏ´Â ºÒÄèÇÑ ÀÚÀ¯ÁÖÀÇ ½ÅÇÐÀÇ »ó¼ÓÀÚ´Ù. (±×¸®°í ÀÌ°ÍÀº Á¡Â÷ ´õ¿í ½ÉÇØÁú °Í°°ÀÌ º¸ÀδÙ). ¹Ý¸é¿¡ ±×´Â ³ª¸¦ ÀÚ±ØÇÏ·Á´Â Àǵµ¸¦ °¡Áö°í ³ªÀÇ ±³¸®Çп¡ ³ªÅ¸³­ º¯Áõ¹ýÀû ¿îµ¿ÀÇ ÃÖÁ¾Àû ÃÊÀÚ¿¬ÀûÀÎ ´Ü°è¿¡ Ç×ÀÇÇϱ⸦ ½ÃµµÇß´Ù. ±×·¯±â À§Çؼ­ ÀüÀï ÈÄ¿¡ °ð¹Ù·Î µÚµû¸£´Â °¡Â¥ Á¾¸»·ÐÀû »óȲÀ» ÀÌ¿ëÇؼ­ ÀÚ½ÅÀÇ ½ÅÇÐÀ» ÀǵµÀûÀÌ°í Á¶Á÷ÀûÀ¸·Î Çü¼ºÇØ ³ª°¬´Ù(Rel. Verwirkl., 1930, p. 20). ¶ó°¡Áî¿Í Æ¿¸®È÷, µÎ ½ÅÇÐÀÚ´Â ±×µéÀÇ ½ÅÇÐÀû È°µ¿À» ¿ªµ¿ÀûÀ¸·Î »ý°¢Çϸ鼭 ³ªÀÇ È°µ¿À» ¿òÁ÷ÀÓÀÌ ¾ø´Â Á¤ÀûÀÎ °ÍÀ¸·Î °£ÁÖÇÑ´Ù. . . ÀÌ¿¡ ´ëÇØ ³»°¡ ¹«¾ùÀ» ¸»ÇÒ ¼ö Àְڴ°¡?

 

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I.   Primary Sources

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_________. Church Dogmatics:  The Doctrine of God, II/1, ed. G. W. Bromiley and T. F.  Torrance. Edinburgh:  T. and T. Clark, 1957.

_________. Church Dogmatics:  The Doctrine of God, II/2, ed. G. W. Bromiley and T. F.  Torrance. Edinburgh:  T. and T. Clark, 1957.

_________. Church Dogmatics:  The Doctrine of Creation, III/1, ed. G. W. Bromiley and T. F. Torrance. Edinburgh:  T. and T. Clark, 1958.

_________. Church Dogmatics:  The Doctrine of Creation, III/2, ed. G. W. Bromiley and T. F. Torrance. Edinburgh:  T. and T. Clark, 1960.

_________. Church Dogmatics:  The Doctrine of Creation, III/3, ed. G. W. Bromiley and T. F. Torrance. Edinburgh:  T. and T. Clark, 1960.

_________. Church Dogmatics:  The Doctrine of Reconciliation, IV/1, ed. G. W. Bromiley and T. F. Torrance. Edinburgh:  T. and T. Clark, 1956.

_________. Church Dogmatics:  The Doctrine of Reconciliation, IV/2, ed. G. W. Bromiley and T. F. Torrance. Edinburgh:  T. and T. Clark, 1958.

_________. Dogmatics in Outline. Translated by G. Ronald Howe. New York:  Harper and Brothers (Harper Torchbooks), 1959.

_________. The Epistle to the Romans. Oxford: Oxford University Press, 1968.

_________. The Humanity of God. Richmond:  John Knox Press, 1960.

_________. Protestant Thought from Rousseau to Ritschl. New York:  Harper & Row, 1959.
 
Tillich, Paul. Biblical Religion and the Search for Ultimate Reality. Chicago:  University of Chicago Press, 1955.

__________. Christianity and the Encounter with World Religions. New York:  Columbia University Press, 1963.

__________. The Courage to Be. New Haven:  Yale University, 1952.

__________. Dynamics of Faith. New York:  Harper Torchbooks, 1957.

__________. A History of Christian Thought, ed. Carl E. Braaten. New York:  Harper and Row, 1968.

__________. The Interpretation of History. New York:  Charles Scribner's Sons, 1936.

__________. My Search for Absolutes. New York:  Simon and Schuster, 1967.

__________. The New Being. New York:  Charles Scribner's Sons, 1963.

__________. On the Boundary:  An Autobiographical Sketch. New York:  Charles Scribner's Sons, 1966.

__________. The Protestant Era. ed. James Luther Adams. Chicago:  University of Chicago Press, 1948.

__________. The Shaking of the Foundations. New York:  Charles Scribner's Sons, 1948.

__________. The System of the Sciences according to Objects and Methods. London and Toronto:  Associated University Press, 1981.

__________. Systematic Theology. 3 vols. Chicago:  University of Chicago Press, 1951-1963.

__________. Ultimate Concern:  Tillich in Dialogue, ed. D. MacKenzie Brown. New York:  Harper and Row, 1965.

__________. What is Religion?, ed. James Luther Adams. New York:  Harper and Row, 1969.

__________. The World Situation. Philadelphia:  Fortress Press, 1965.

 

II. Secondary Sources 

Books
          
Adams, James L. Paul Tillich's Philosophy of Culture, Science, and Religion. New York:  Harper and Row, 1965.

Altizer, Thomas J. J. The Genesis of God. Louisville:  Westminster/ John Knox Press, 1993.

Aristotle. Metaphysics. Ann Arbor:  University of Michigan Press, 1978.

Saint Augustine. The City of God. Harmondsworth:  Penguin, 1972.

________. Confessions.  Harmondsworth:  Penguin, 1961.

_________. The Writings Against the Manicheans and Against the Donatists. Grand Rapids:  Eerdmans (reprint of Library of Nicene and Post-Nicene Fathers 1887 edition).

Berkouwer, Gerrit C. The Triumph of Grace in the Theology of Karl Barth. Grand Rapids:  Eerdmans Publishing Co., 1956.

Berry, P. and A. Wernick. Shadow of Spirit:  Postmodernism and Religion. London: Routledge & Kegan Paul, 1992.

Berthold-Bond, Daniel. Hegel's Grand Synthesis:  A Study of Being, Thought, and History. New York:  State University of New York Press, 1989.

Brueggemann, Walter and George W. Stroup, eds. Many Voices, One God. Louisville: Westminster John Knox Press, 1998.

Brunner, Emil.  The Christian Doctrine of GodI. Philadelphia:  Westminster, 1946.
 
Busch, Eberhard. Karl Barth:  His Life from Letters and Autobiographical Texts. Grand
                        Rapids:  Eerdmans Publishing Co., 1994.

Carey, John J. Kairos and Logos. Macon:  Mercer University Press, 1984.

Chavannes, Henry. The Analogy between God and the World in Saint Thomas Aquinas and Karl Barth. New York:  Vantage Press, 1992.

Chen, Ellen M. The Tao Te Ching:  A New Translation with Commentary. New York: Paragon House, 1989.

Choi, Du Yol. Transcendence and Immanence in Paul Tillich's Theology and Chu Hsi's Neo-Confucian Philosophy. Ph.D. diss., Drew University, 2000.

Clayton, J. Powell. The Concept of Correlation:  Paul Tillich and the Possibility of a Mediating Theology. Berlin:  De Gruyter, 1980.

Clarkson, George E. Grounds for Belief in Life After Death. Lewiston:  Edwin Mellen Press, 1987.    

Cobb, John B., Jr. and C. Ives. eds. The Emptying God: A Buddhist-Jewish-Christian Conversation. New York:  Orbis, 1990.  

Cobb, John B., Jr. and David R. Griffin, Process Theology:  An Introductory Exposition. Philadelphia:  Westminster, 1976.

Cupitt, Don. Creation out of Nothing. London:  SCM, 1990.

Davis, Stephen T., ed. Encountering Evil:  Live Options in Theodicy. Atlanta:  John Knox Press, 1981.

Dourley, John P. Paul Tillich and Bonaventure. Leiden:  E. J. Brill, 1975. 

Eck, Diana L. Encountering God. Boston:  Beacon Press, 1993.

Griffin, David Ray.  God, Power, and Evil:  A Process Theodicy, 1976.
 
Gunton, Colin E. Becoming and Being. London:  Oxford University Press, 1978.

Hamilton, Kenneth. The System and the Gospel. New York:  Macmillan, 1963.

Hammond, Guyton B. Man in Estrangement:  A Comparison of the Thought of Paul Tillich and Erich Fromm. Nashville:  Vanderbilt University Press, 1966.

Hegel, G. W. Friedrich. Hegel's Logic: Being Part One of the Encyclopedia of the Philosophical Sciences (1830). Translated by William Wallace, with a foreword by J. N. Findlay. Oxford:  Clarendon Press, 1971.

_____. Lectures on the Philosophy of Religion. Translated by R. F. Brown, P. C.  Hodgson, and J. M. Stewart. Berkeley:  University of California Press, 1988.

_____. Phenomenology of Spirit. Translated by A.V. Miller with analysis of the text and foreword by J. N. Findlay. New York:  Oxford University Press, 1977.

Heidegger, Martin. Being and Time.  Translated by J. Macquarrie and E. Robinson. New York:  Harper & Row, 1962.

Hick, John. Evil and the God of Love. London:  Fontana / Collins, 1968.

Hordern, William. A Layman's Guide to Protestant Theology. New York:  Collier
                      Books, 1986.

Ho-Shang-Kung. Ho-Shang-Kung's Commentary on Lao-Tse. Translated by Eduard Erkes. Ascona:  Artibus Asiae, 1950.

Hummel, Gert. God and Being. Berlin:  De Gruyter, 1989.

____________. ed. New Creation or Eternal Now. Berlin:  De Gruyter, 1991.

____________. ed. The Theological Paradox. Berlin:  De Gruyter, 1995.

____________. ed. Truth and History. Berlin:  De Gruyter, 1998.

Ives, Christopher. ed. Divine Emptiness and Historical Fullness. Valley Forge: Trinity Press International, 1995.

Johnson, Wayne G. Theological Method in Luther and Tillich. Washington, D. C.: University Press of America, 1981.

Jungel, Eberhard. Karl Barth, a Theological Legacy. Philadelphia:  The Westminster Press, 1986.

Kegley, C. W. and R. W. Bretall., eds. The Theology of Paul Tillich. London:  Macmillan, 1956.

Kierkegaard, Soren. The Concept of Anxiety. Princeton:  Princeton University Press, 1980.

Kierkegaard, Soren. The Concept of Dread. Princeton:  Princeton University Press, 1957.

Kierkegaard, Soren. Concluding Unscientific Postscript. Princeton:  Princeton University Press, 1992.

Lauer, Quentin. Hegel's Concept of God. Albany:  SUNY Press, 1982.

Lao-Tzu. Tao Te Ching, Translated by Stephen Mitchell. New York:  HarperPerennial, 1988.

Lee, Jung Young. The Theology of Change:  A Christian Concept of God in an Eastern Perspective. New York:  Orbis Books, 1979.

Levin, David M. The Opening of Vision:  Nihilism and the Postmodern Situation. London:  Routledge & Kegan Paul, 1988.

Luther, Martin. Lectures on Romans. Vol. 25 of Luther's Works. St Louis:  Concordia, 1972.

McDowell, John C. Hope in Barth's Eschatology. Aldershot:  Ashgate, 2000.

McFague, Sallie. The Body of God: An Ecological Theology. Mineapolis:  Fortress Press, 1993.

McKelway, Alexander J. The Systematic Theology of Paul Tillich:  A Review and Analysis. Richmond:  John Knox Press, 1964.

Mallow, Vernon R. The Demonic:  An Examination into the Theology of Edwin Lewis,
            Karl Barth, and Paul Tillich. Lanham:  University Press of America, 1983.

Marcel, Gabriel. The Mystery of Being. London:  Harvill, 1950.

Marion, Jean-Luc. God Without Being. Chicago:  University of Chicago Press, 1991.

Martin, Bernard. The Existential Theology of Paul Tillich. New York:  Bookman,
            1963.

Merleau-Ponty, Maurice. The Visible and Invisible. Evanston:  Northwestern University Press, 1968.

Merton, Thomas. The Way of Chuang Tzu. New York:  New Directions, 1965.

Moltmann, Jurgen. History and the Triune God. London:  SCM Press, 1991.

Nishida, Kitaro. An Inquiry Into the Good. New Haven: Yale University Press, 1987, 1992.

Nishitani, Keiji. Religion and Nothingness. Berkeley: University of California Press, 1982.

_________. The Self-Overcoming of Nihilism. Translated byGraham Parkes and Setsuko Aihara. Albany:  State University of New York, 1990.

Oden, Thomas C. Systematic Theology. 3vols. Peabody:  Prince Press, 1998

O'Meara, Thomas A. and Celestin D. Weisser, eds. Paul Tillich in Catholic Thought. Dubuque:  The Priority Press, 1964.

Palmer, Michael F. Paul Tillich's Philosophy of Art. Berlin:  De Gruyter, 1984.

Pannikar, Raimundo. The Silence of God:  The Answer of the Buddha. New York:  Orbis, 1989.

Pannenberg, Wolfhart. Systematic Theology. 2vols. Grand Rapids:  Eerdmans, 1991-1994.

Pattison, George. Agnosis: Theology in the Void. New York:  St. Martin's Press, 1996.

Plotinus. Ennead. Translated by McKenna. Harmondsworth:  Penguin, 1991.

Ramm, Bernard. After Fundamentalism:  The Future of Evangelical Theology. San Francisco:  Harper & Row, 1983.

Ricoeur, Paul. Time and Narrative. Vol. 1. Chicago:  University of Chicago Press, 1984.

Ristiniemi, Jari. Experiential Dialectics. Stockholm:  Almqvist & Wiksell International, 1987.

Rodin, R. Scott. Evil and Theodicy in the Theology of Karl Barth. New York:  Peter
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Rosen, Stanley. The Question of Being. New Haven:  Yale University Press, 1993.

Sartre, Jean-Paul. Being and Nothingness. London:  Methuen, 1958.

_________. La Nausee. Paris:  Gallimard, 1938.

Scharlemann, Robert P., ed. Theology at the End of the Century. Charlottesville: University Press of Virginia, 1990.
   
__________________. The Being of God:  Theology and the Experience of Truth. New York:  Seabury Press, 1981.

Sykes, Stephen W., ed. Karl Barth: Centenary Essays. Cambridge:  Cambridge University Press, 1989.

Tavard, George H. Paul Tillich and the Christian Message. London:  Burn & Oates,        1962. 

Taylor, Mark C. Erring:  A Postmodern A/Theology. Chicago:  University of Chicago Press, 1984.

Thielicke, Helmut. Between God and Satan. London:  Oliver and Boyd, 1958.

______________. Death and Life. Translated by Edwards H. Schroeder. Philadelphia:  Fortress Press, 1970.

Thomas, J. Heywood. Paul Tillich. Richmond:  John Knox Press, 1966.   

________________. Paul Tillich:  An Appraisal. Philadelphia:  Westminster Press,
  1963.
   
Tinsley, E. J., ed. Paul Tillich--Modern Theology Series 3., London:  Epworth Press, 1973.

Towne, Edgar A. Two Types of New Theism. New York:  Peter Lang, 1997.

Trueblood, David Elton. Philosophy of Religion. Grand Rapids:  Baker, 1975.

Unhjem, Arne. Dynamics of Doubt. Philadelphia:  Fortress, 1966.

Vanhoozer, Kevin J., ed. The Trinity in a Pluralistic Age. Grand Rapids:  Eerdmans Publishing Co., 1997.

Waldenfels, Hans. Absolute Nothingness:  Foundations for a Buddhist-Christian Dialogue.New York:  Paulist Press, 1980.

Wang Pi. Commentary on the Lao-Tzu, Translated by Arian Rump, in collaboration with Wing-Tsit Chan. Honolulu:  University Press of Hawaii, 1979. 

Webster, John. Barth's Moral Theology. Grand Rapids:  Eerdmans Publishing Co., 1998.

Whitehead, Alfred North. Process and Reality: An Essay in Cosmology. eds. David Ray   
             Griffin and Donald W. Sherburne. New York:  Free Press, 1978.

Willis, W. Waite, Jr. Theism, Atheism and the Doctrine of the Trinity.Atlanta:  Scholars Press, 1987.

Zum Brunn, E. St. Augustine:  Being and Nothingness. New York: Paragon House, 1986.


Periodicals and Articles

Brennan, Joseph G. "Whitehead on Time and Endurance." Southern Journal of   
             Philosophy 12 (1974):  117-26.

Carter, Robert E. "The Nothingness beyond God." Eastern Buddhist 18 (1985):  120-30.

Cobb, John. "Barth and the Barthians: A Critical Appraisal." In How Karl Barth changed my mind, ed. Donald McKim. Grand Rapids:  Eerdmans Publishing Co., 1986.

Comstock, Richard. "Two Ontologies of Power: A Comparison of Santayana and Tillich." Harvard Theological Review 60 (1967):  39-67.

Gonzalez, Gonzalo. "God and the Devil: Conquest of Dualism." Theology Digest           
 26 (Spring, 1978):  19-23.

Grigg, Richard. "Tillich's Ontological Eschatology." In New Creation or Eternal Now,
              ed. Gert Hummel. Berlin:  Walter De Gruyter, 1991.

Hamilton, Wayne B. "Existential Time: A Re-Examination," Southern Journal of
             Philosophy 13 (1975):  297-307.

Hendry, George S. "Nothing." Theology Today 39 (1982):  274-89.

McCormack, Bruce. "Grace and Being." In The Cambridge Companion To Karl Barth, ed. John Webster. Cambridge:  Cambridge University Press, 2000.

Muller, Richard. "The Place and Importance of Karl Barth in the Twentieth Century:             A Review Essay." Westminster Theological Journal 50 (1988):  127-56.

Otto, Randall E. "The Doctrine of God in the Theology of Paul Tillich." Westminster                    Theological Journal 52 (1990):  303-23.

Randall, John Herman, Jr. "The Ontology of Paul Tillich." In The Theology of Paul  
Tillich, eds. Charles W. Kegley and Robert W. Bretall. New York:  Macmillan, 1952.

Reuther, R. Radford. "The Left Hand of God in the Theology of Karl Barth." The Journal of Religious Thought 25 (1968):  3-26.

Ricoeur, Paul. "Evil, a Challenge to Philosophy and Theology." Translated by D.  Pellauer. Journal of the American Academy of Religion 53 (1985):  635-48.

Scharlemann, Robert. "The No to Nothing and the Nothing to Know: Barth and Tillich and the Possibility of Theological Science." Journal of the American Academy of Religion 15 (1987):  57-71.

Scheltens, D. F. "Contingency and the Proof for the Existence of God." International Philosophical Quarterly 12 (1972):  572-86.

Seah, Ingram. "On the Fascinations of Being and Non-being." South East Asia Journal of Theology 20 (1979):  1-11.

Shiner, Larry E. "Some Structures of Historiographical Time." Southern Journal of Philosophy 11 (1973):  317-28.

Smith, John Edwin. "Significance of Karl Barth's Thought for the Relation between Philosophy and Theology." Union Seminary Quarterly Review 28 (1972):  15-30.
 
Taylor, Mark. "Nothing Ending Nothing." In Theology at the End of the Century, ed. Robert Scharlemann. Charlottesville:  University Press of Virginia, 1990.

___________. "Time's Struggle with Space: Kierkeggard's Understanding of Temporality." Harvard Theological Review 66 (1973):  311-29.
Ward, Graham. "Barth, Modernity, and Postmodernity." In The Cambridge Companion to Karl Barth, ed. John Webster. Cambridge:  Cambridge University Press, 2000.

Winquist, Charles E. "The Silence of the Real." In Theology at the End of the Century, 
            ed. Robert Scharlemann. Charlottesville:  University Press of Virginia, 1990.


Nothingness in the Theology of Paul Tillich and Karl Barth
                                   
Jung, Seok-Min
Lecturer
Seoul Theological University
Bucheon, Korea

In this study, both Tillich's nothingness and that of Barth are investigated, especially in their doctrines of God, Christologies, anthropologies, and understandings of the problem of evil, which will lead to a better understanding of their existential analyses of being and non-being and their implications with their trinitarian God.         
To accomplish this task, a comparative study is engaged by examining two theologians' understandings of nothingness: Paul Tillich and Karl Barth. The differences and similarities in their understandings of nothingness will be examined.  This study begins with the problems and issues related to the theme of nothingness.  It will deals with Paul Tillich's idea of nothingness.  Tillich's existential and theological understanding of non-being will be probed.  Then Barth's idea of nothingness will be dealt with.  In so doing, his biblical and evangelical idea of nothingness will be examined.  Moreover, ¤± theological dialogue between Tillich and Barth will be presented by comparing their ideas that are related to the theme of nothingness such as the doctrine of God, Christology, anthropology, and the problem of evil.  This study focuses on the development of their ideas, but particularly as they relate to Hegel.  In so doing, it will be demonstrated that Hegel serves as the foundation of the thinking of both.  Yet, Tillich serves as the bridge between Hegel and Barth. 
 Both Tillich and Barth are the same in claiming that being is threatened by nothingness.  For both, there is enmity and confrontation between being and non-being.  However, Tillich's argument that God is the absolute non-being is totally different from that of Barth because, for Barth, nothingness is the enemy of God. 
For Tillich, God produces the absolute threat of non-being, which produces "naked anxiety." If God is the absolute non-being, it is clear that there is a profound relationship between God and the threat of non-being.  That God produces the absolute threat of non-being indicates that God is the solution to the problem related to non-being, that is, human finitude.  Here, one can say that Tillich's understanding of non-being is very inclusive in the sense that the absolute threat of non-being is originated from God.  This may mean that God is the source of evil.  If so, Tillich's theology is beyond the dualism of good and evil, being and non-being.  Both good and evil are included and transcended in Tillich's God as being-itself. 
On the contrary, for Barth, nothingness is God's enemy.  The attack of nothingness upon God takes place within God's good creation.  That is to say, the attack of nothingness should be understood in the context of human sin and the fall.  The creature has no power to resist the threat of nothingness, so that it surrenders to nothingness.  Accordingly, the human being is fallen by rebelling against the grace of God.  In this sense, nothingness is the adversary of God and the creature.  Barth holds that "the controversy with nothingness, its conquest, removal and abolition, are primarily and properly God's own affair." Since God knows and controls nothingness, He can overcome and conquer it.  Therefore, God is the Master of nothingness.                Barth's theology falls under the influence of dualism in the sense that nothingness was passed over and negated by God when God created the world.  Since Barth's dialectical theology is to defend the God of justice and his theodicy, he cannot avoid expressing the dualistic characteristic of good and evil.  Barth holds that evil is not autonomous.  It is not a self-generated being which exists outside of and apart from God's will.  At the same time, it is absolutely no creature of God and no part of his plan.  However, he tries to overcome dualism by including evil under God's permissive will and by not permitting it to have its own autonomous status.  That is, Barth wishes to contain evil under God's absolute rule only in the form of the excluded reality that is apart from God's positive will.
 Tillich's God, as the absolute non-being, is very close to that of Hegel in the sense that God is beyond essence and existence.  Their God includes and transcends the threat of non-being.  That is, their God includes demonic nature with Himself.  On the other hand, Tillich's dialectic non-being is very similar to Barth's idea of nothingness in the sense that they disclose the threat of nothingness to human beings.  The difference between them is that Tillich's dialectic non-being is based on God as the absolute non-being, while Barth's nothingness is totally distinct and separate from his God.    
In closing, this study is formulated to show how Tillich's nothingness is different from that of Barth.  Tillich's understanding is philosophical-theological and it goes beyond that of traditional metaphysics.  That is, Tillich's theology differs from the metaphysics of Hegel and Schelling that are ideal and abstract.  In this sense, the objective of this study is to demonstrate that Tillich's philosophical theology can serve as a source of mediation between philosophy and theology.  At the same time, this study will show that Barth's nothingness, as an evangelical-biblical understanding, is very significant in defending Christian faith.  That is, this study will lead us to know that Barth's theology of nothingness safeguards Christian faith from being trivialized and marginalized by liberal theology.

 

 

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