지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2010.12
- 수록면
- 1 - 44 (44page)
이용수
초록· 키워드
오류제보하기
This essay critically discusses “the problem of meaning” and various suggested solutions to it in order to introduce later Wittgenstein’s view of “religion as practice.” The problem of meaning, stemming from the tendency to treat meaning as an aspect of the individual’s beliefs and feelings, has brought about the methodological difficulties associated with making verifiable claims about subjective phenomena. At the root of the problem lies the dualistic understanding of human, the Cartesian dualism, on which a human being is understood as composed of two distinct substances; the mind and the body. The logical corollary of the Cartesian dualism is that others’ mental states are entirely opaque, even inaccessible to others since the subject alone knows the meaning of his/her action: “other minds problem.”
Ever since the classical thinkers worked on religion with a great awareness of the split between the self as subject and the external as object conceiving religion as a set of subjective beliefs or outlooks associated with the individual, many solutions such as shared meanings, symbols, codes and discourse have been offered to get over the problem of subjective meaning. But they are unsatisfactory because the proponents of the solutions seem to be trapped between Scylla of subjectivism and Charybdis of objectivism by failing to problematize the Cartesian dualism itself. Wittgenstein successfully debunks the mysterious character of the Cartesian mind regarded as an inner realm of subjective experience contingently connected with bodily behavior by showing that the puzzlement which we encounter in approaching subjective phenomena is really a puzzlement caused by the mystifying use of our language.
Wittgenstein’s primary concern with persons and their actual practices leads us to see religion as something a person does or a way of life. For him, religion is a particular form of life, a mode of orientation or a way of living in the world. From this view, the religious meanings and a way of life are inseparable, or rather they can be made intelligible in the practice of the believer. Thus Wittgenstein opposes the analysis of religious practice based on the sharp distinction between belief and practice according to which religious practice is treated as a result of assent to the efficacy of the beliefs. Such an analysis misses the sense in which a practice says something.
Ever since the classical thinkers worked on religion with a great awareness of the split between the self as subject and the external as object conceiving religion as a set of subjective beliefs or outlooks associated with the individual, many solutions such as shared meanings, symbols, codes and discourse have been offered to get over the problem of subjective meaning. But they are unsatisfactory because the proponents of the solutions seem to be trapped between Scylla of subjectivism and Charybdis of objectivism by failing to problematize the Cartesian dualism itself. Wittgenstein successfully debunks the mysterious character of the Cartesian mind regarded as an inner realm of subjective experience contingently connected with bodily behavior by showing that the puzzlement which we encounter in approaching subjective phenomena is really a puzzlement caused by the mystifying use of our language.
Wittgenstein’s primary concern with persons and their actual practices leads us to see religion as something a person does or a way of life. For him, religion is a particular form of life, a mode of orientation or a way of living in the world. From this view, the religious meanings and a way of life are inseparable, or rather they can be made intelligible in the practice of the believer. Thus Wittgenstein opposes the analysis of religious practice based on the sharp distinction between belief and practice according to which religious practice is treated as a result of assent to the efficacy of the beliefs. Such an analysis misses the sense in which a practice says something.
목차
Ⅰ. 머리말
Ⅱ. 의미의 문제
Ⅲ. 의미의 문제를 넘어서 실천으로
Ⅳ. 실천으로서의 종교
Ⅴ. 결론
참고문헌
Abstract
참고문헌 (0)
참고문헌 신청함께 읽어보면 좋을 논문
논문 유사도에 따라 DBpia 가 추천하는 논문입니다. 함께 보면 좋을 연관 논문을 확인해보세요!
-
종교 사용 설명서 : 종교 교육에 대한 시론적 접근
종교문화연구
2012 .12
-
한국 종교교단 연구의 현실과 과제
종교연구
2013 .03
-
비트겐슈타인의 종교철학적 관점에서 본 신화와 종교
대동철학
2014 .01
-
한국 종교학 방법론의 과제와 전망
종교연구
2013 .03
-
19세기 말~20세기 초 서양 선교사들의 한국종교 이해
한국기독교와 역사
2003 .08
-
영성과 몸에 관한 종교적 이해-종교적 수행을 중심으로-
대학과 복음
2004 .05
-
New Religions and Social Change in Modern Korea History
THE REVIEW OF KOREAN STUDIES
2002 .06
-
한국 종교정책의 진단과 과제 : 문화체육관광부의 종무실을 중심으로
종교연구
2011 .12
-
중국문화 연구에서 ‘종교’를 다루기 위한 선행적 연구
중국어문학논집
2014 .12
-
비기독교학교에서 종교교육을 통한 학원선교
장신논단
2007 .09
-
Wittgenstein의 세계, 의미, 이해
철학연구
2000 .05
-
불교와 종교학
불교학연구
2007 .01
-
The New Religions in Korean Society
Korea Journal
1980 .02
-
비트겐슈타인과 宗敎
철학
1982 .11
-
Non-Western Religion
Korea Journal
1967 .02
-
한국사회 법의 영역에서 형성된 종교 개념 : 지구적 관점의 적용
종교문화연구
2009 .06
-
종립사학과 학문의 자유
종교문화연구
2009 .06
-
자연주의적 종교연구와 종교학의 죽음
종교문화연구
2009 .12
-
원불교 종교활동과 노년기의 주관적 삶의 질 : 생애사적 접근
종교연구
2012 .03
이 논문의 저자 정보
이 논문과 함께 이용한 논문
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2014-205-000841658