Earticle

초록

영어

The order of the community where we live together is not only in crisis because we lose our morality and destroy our humanity living in modern civilization, but also ecosystem is facing a crisis owing to environmental destruction. The ethics of life and a sense of values have to be actually established that man and man, and nature and man can coexist and live together. This thesis, herewith, tries to study the ideas of Haewol (Choi, Si-hyeong, 1827～1898, the second founder of “Cheondoism”) from an eco-feministic perspective in particular to explore whether eco-feminism can restore ecosystem being destroyed in organic relations and humanity being lost. It was Haewol that expressed more practically and concretely Suun (Choi Je-woo, 1824～1864, the first founder of Cheondoism)' s idea of ‘serving in my body absolute god called Heaven’. Haewol identified heaven and earth with parents from the perspective ‘that 'heaven' is internal in all things and that all things in the universe cannot exclude 'heaven'’ for an ecosystem based on the idea. He said that one should treat heaven and earth as parents recognizing a beneficial virtue done by them as parents. He also explained through the comparisons of 'grain' and 'milk' why one should serve heaven and earth as parents. And he explained the principle that heaven and earth and parents are not two but one saying that ‘one should respect heaven and earth as parents and cherish the earth as a mother's skin’. He also understood heaven and earth more concretely and practically in real life beyond recognition. Having pain in chest seeing a child pass rapidly wearing wooden clogs means that heaven and earth and I have already become not two but one. The heart of sharing the pain in the earth is conveyed to Haewol by ‘will and spirit’. The thinking that nature and I are one, the converted recognition that ‘others and I are brothers and things and I are also brothers’, can save an ecosystem today. Haewol said that all things in heaven and earth are also the existences serving Heaven and that they certainly serve the absolute god. He is showing the highest perfection in the idea of respecting life, in particular, in the idea of worshipping things among the ideas of worshipping three categories such as Heaven, man and things. It is not too much to say that the arrogant thinking that man is the measure or center of all things has brought about the destruction of an ecosystem, the damage of nature, and the pollution of environment. The love for all things in the universe is being much broadened in the extent by Haewol. The perspective ‘that 'heaven' is internal in all things and that all things in the universe cannot exclude 'heaven'’ says that all things in the universe should be treated as Heaven. Haewol's vitalism is not limited to vital things, but it is extended to earth, soil, water and lifeless matter. He talks about the food chain in an ecosystem in the idea that ‘heaven is eaten by heaven’. The idea means not the relation that the weak is eaten by the strong but the Principle of Mutual Life-Giving that men are born by the principle of heaven and that they encourage and foster one another strengthened by heaven. He sees that all things in the universe are generated strengthened by heaven and that they are penetrated by one vigor. Thus, we can eat things to eat with gratitude, which results from fattening and fostering heaven by eating it. Also, the case does not end with eating it but this is again circulated to return to nature. Recognizing that deity exists in all things in nature and daily life, Haewol said the perspective ‘hat 'heaven' is internal in all things and that all things in the universe cannot exclude 'heaven'’. That is, he identified all things including man with heaven. The idea that ‘heaven is eaten by heaven’ is ecological because it sees that the act of protecting nature by understanding things and man as one organic relation is, that is, ‘fostering Heaven’ and that subject and object are not mutually opposed but interrelated. Eco-feminism is ultimately aimed at the harmony and balance between man and man, between man and nature. We can find the links among all existences through their combination and balance and the practical eco-feminism in the idea that ‘others and I are brothers and that things and I are also brothers’ and the idea that ‘'heaven' is internal in all things and that all things in the universe cannot exclude 'heaven'’ among his ideas.

한국어

현대문명에 살고 있는 우리는 도덕성 상실로 인하여 인간성이 파 괴되어 더불어 살아가는 공동체의 질서가 위기에 처해 있을 뿐만 아 니라 또한 환경파괴로 인하여 생태계가 위기에 직면하고 있다. 따라서 생존의 위협과 더불어 가치관과 세계관의 혼란은 새로운 패러다임을 요구하고 있으며 생태계 위기에 처한 현대인은 다양한 관점에서 생태계를 살리기 위한 노력들을 시도하고 있다. 인간과 인 간, 자연과 인간이 공존･공생할 수 있는 생명의 윤리, 가치관의 확 립이 절실히 요구되고 있는 실정이다. 이에 본 논문은 에코페미니즘 (Ecofeminism)적 시각을 가지고 동학에 있어서 해월사상을 바라 보았다. 동학에서 여성과 자연에 대한 인식은 제1세교조 수운의 侍天主를 근간으로하여 제2세 교조 海月의 物物天 事事天에서 그 극치를 발 휘한다. 우주는 지극하고 혼원한 기운 즉, 至氣로 가득 차 있으며 지기의 발현이 곧 한울의 자취이다. 至氣가 사람에게는 內有神靈과 外有氣化로 나타나며 항상 내안의 신령한 무엇과 내 밖에 있는 기 운과 항상 소통하여 우주 만물이 하나로 되어 가는 것이다. 따라서 人吾同胞 物吾同胞는 곧 敬物의 극치에 이르게 된다. 수운이 두 하인을 며느리와 수양딸로 삼은 일화나 해월이 여자와 어린아이도 한울님을 모신 존재로 대접해 준 사실이나 天地萬物 또한 한울님을 모신 存在라고 하여 萬物이 侍天主 아님이 없다고 한 모든 것들은 바로 이러한 이유에서이다. 侍天主로 모든 만물이 하나로 연결되어 있어 나는 他者를 존재케 하고 他者는 나를 존재케하고 있으며, 內有神靈, 外有氣化, 各知 不移를 깨달을 때 비단 인간만이 아니라 동식물과 자연도 모두가 같 은 하나의 同胞라고 인식할 수 있다. 한울님의 靈氣로 화생한 인간 과 자연은 하나의 동포이며 형제인 것이다. 그러므로 自然과 人間 은 하나이다. 한울님의 기운으로 화생한 자연과 인간이 하나라는 사 실을 인식할때에 에코토피아의 세상은 가능하게 되는 것이다.

목차

1. 머리말
 2. 자연과 여성의 관계
 3. 天地ㆍ萬物에 대한 敬物思想
 4. 以天食天
 5. 女性의 位相
 6. 結論
 국문초록
 Abstract
 참고문헌

키워드

저자

• 정정숙 [ Chong, Chong-Sook | 천도교중앙총부 ]

참고문헌

발행기관

간행물

표지보기 관심저널 등록

• 간행물명

  동학학보 [The Korea Journal of Donghak Studies]

• 간기

  계간

• pISSN

  1598-7566

• eISSN

  2713-3605

• 수록기간

  2000~2026

• 등재여부

  KCI 등재

• 십진분류

  KDC 151 DDC 181