학술논문
불교에서 본 창조론과 진화론
이용수 451
- 영문명
- An Examination of Creationism and Evolutionism from the Perspective of Buddhism
- 발행기관
- 불교학연구회
- 저자명
- 이중표(Lee Jung-Pyo)
- 간행물 정보
- 『불교학연구』제3호, 211~232쪽, 전체 22쪽
- 주제분류
- 인문학 > 불교학
- 파일형태
- 발행일자
- 2001.12.01
5,440원
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국문 초록
영문 초록
I understand the opposition between creationism and evolutionism not as a conflict between religion and science but as a humanist confrontation against the destruction of human dignity and the ethical crisis caused by development of natural science. In this paper, I examine creationism and evolutionism from the perspective of the doctrine of co-dependent arising. My intention in this paper is to search for solving the opposition of natural science and humanities, and to search for an ethical foundation.
Creationism and evolutionism are contradictory theories about the beginning point of life. We should assume both the beginning and the ending of the things in order to discuss them in terms of time. However, from the perspective of dependent co-arising enlightened by the Buddha, there is nothing to have time continuity. For everything is dependent co-arising and changing impermanently. It is meaningless to discuss the beginning and the ending of an existence if every existence is empty in its nature. According to Buddhism, creationism and evolutionism as a discuss on the beginning of an existence is a meaningless false view. Furthermore, they are not able to provide us with an ethical foundation.
The foundation of creationism and evolutionism is linear causality. Linear causality is based on the concept of substance and identity, and originated from logic that takes the principle of identity and contradiction as its principles. Buddhism considers the notion of "substance" and "identity" which are the basis of logic as a false. Instead, Buddhism argues for mutual causality. We do not need the first cause or substance in mutual causality. According to this Buddhist mutual causality, the self and the world, human and nature, and mind and matter are not dual substances. They are understood in a mutual causal relation which gives and takes influences in a mutual way. In other words, there is no any substance but there is only a relation. The Buddhist theory of karma means this mutual causal relation.
This way of understanding of the world provides us with an ethical foundation. If everything is connected with karmic relations, namely, the self and others, and human beings and nature are connected with without being separated, we cannot but practice compassion of oneness toward others and nature. This is a foundation not only for ethics among human beings but also for ethics to nature, namely, environmental ethics.
The Buddhist mutual causality is consistent with the modern systems theory and the perspective of modern biology. The systems theory criticizes the previously dominant mechanistic world-view in which the world is the sum of parts, and sees that parts are an inseparable pattern appearing in a web of relation. So there are no things but there are only relations. According to modern biology, evolution is not linear and individual but mutual emergence. It sees life in the sense of a verb. The modern scientific theory and Buddhism share a common causal foundation. They show a possibility that humanities and natural science are not contradictory but they together contribute to revealing what a right way of life is. I think this possibility will be come true in the 21th century.
Creationism and evolutionism are contradictory theories about the beginning point of life. We should assume both the beginning and the ending of the things in order to discuss them in terms of time. However, from the perspective of dependent co-arising enlightened by the Buddha, there is nothing to have time continuity. For everything is dependent co-arising and changing impermanently. It is meaningless to discuss the beginning and the ending of an existence if every existence is empty in its nature. According to Buddhism, creationism and evolutionism as a discuss on the beginning of an existence is a meaningless false view. Furthermore, they are not able to provide us with an ethical foundation.
The foundation of creationism and evolutionism is linear causality. Linear causality is based on the concept of substance and identity, and originated from logic that takes the principle of identity and contradiction as its principles. Buddhism considers the notion of "substance" and "identity" which are the basis of logic as a false. Instead, Buddhism argues for mutual causality. We do not need the first cause or substance in mutual causality. According to this Buddhist mutual causality, the self and the world, human and nature, and mind and matter are not dual substances. They are understood in a mutual causal relation which gives and takes influences in a mutual way. In other words, there is no any substance but there is only a relation. The Buddhist theory of karma means this mutual causal relation.
This way of understanding of the world provides us with an ethical foundation. If everything is connected with karmic relations, namely, the self and others, and human beings and nature are connected with without being separated, we cannot but practice compassion of oneness toward others and nature. This is a foundation not only for ethics among human beings but also for ethics to nature, namely, environmental ethics.
The Buddhist mutual causality is consistent with the modern systems theory and the perspective of modern biology. The systems theory criticizes the previously dominant mechanistic world-view in which the world is the sum of parts, and sees that parts are an inseparable pattern appearing in a web of relation. So there are no things but there are only relations. According to modern biology, evolution is not linear and individual but mutual emergence. It sees life in the sense of a verb. The modern scientific theory and Buddhism share a common causal foundation. They show a possibility that humanities and natural science are not contradictory but they together contribute to revealing what a right way of life is. I think this possibility will be come true in the 21th century.
목차
Ⅰ. 서언
Ⅱ. 창조론과 진화론에 대한 붓다의 비판
Ⅲ. 불교의 연기설(緣起說)
Ⅳ. 시스템 이론과 새로운 진화론
Ⅴ. 결어
Ⅱ. 창조론과 진화론에 대한 붓다의 비판
Ⅲ. 불교의 연기설(緣起說)
Ⅳ. 시스템 이론과 새로운 진화론
Ⅴ. 결어
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