CAJ | 학술논문

以古典中国和日本禅宗的生态—伦理—美学观来思考超越了所有国度、文化和其他政治边界的＂大地＂这一概念,对当前有关生态批评之本质的争辩有所贡献。这样的思考并不涉及佛教从印度流传中国的渊源。然而,这样做并不是要消除差异,而是从作为统一（但不是同一）的共有的大地的角度激化并珍视差异。正是在统一之中,也正是经由统一,我们逐渐体会到差异不是必须,而是价值所在。如此立场需要我们超越使差异成为内在对立的地球大地（我的自我、我的国家、我的文化等）所赋予我们的伟大自我意识来思考问题。大地本是我们共享共生、相互依存的生态,因而,当代佛教生态批评下的自我是从其无意识的专制的偏见中被唤醒的自我,在此关键点上,所有有价值的事物进入其与大地共有的存在而被唤醒。
이고전중국화일본선종적생태—윤리—미학관래사고초월료소유국도、문화화기타정치변계적＂대지＂저일개념,대당전유관생태비평지본질적쟁변유소공헌。저양적사고병불섭급불교종인도류전중국적연원。연이,저양주병불시요소제차이,이시종작위통일（단불시동일）적공유적대지적각도격화병진시차이。정시재통일지중,야정시경유통일,아문축점체회도차이불시필수,이시개치소재。여차립장수요아문초월사차이성위내재대립적지구대지（아적자아、아적국가、아적문화등）소부여아문적위대자아의식래사고문제。대지본시아문공향공생、상호의존적생태,인이,당대불교생태비평하적자아시종기무의식적전제적편견중피환성적자아,재차관건점상,소유유개치적사물진입기여대지공유적존재이피환성。
This essay aims to contribute to the ongoing discussions and debates regarding the nature of ecocriticism through a preliminary and preparatory consideration of the classical Chinese and Japanese Zen eco-ethical-aesthetics of what the Japanese Zen Master Dōgen Eihei called ＂the great earth,＂ beyond all national,cultural,and other kinds of political boundaries.The clouds do not take note that they are passing from India into China.This is not,however,to evacuate differences,but to radicalize and cherish them from the perspective of the shared earth as the oneness（but not sameness） in and through which we come to experience differences not as liabilities,but as assets.Such a standpoint,however,demands that we think beyond the great ego investments of the globalized earth（my self,my nation,my culture,etc.） that mobilize differences as inherently antagonistic.The Great Earth is the co-originating interdependence that is our shared ecology.A contemporary Buddhist eco-critical sense of self is a self awakened from its unconscious and tyrannical prejudice that it is the master point of reference for all that is valuable into the awakening of its shared being with the earth.