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학문으로서의 영성의 관점에서 동학사상 안에서 드러난 수운의 종 교경험을 분석해 본다. 그의 시천주의 교리 안에서 영성의 본질적 요소 들이 어떻게 드러나는지 검토해 보면서, 수운의 종교경험의 영성적 특 징들을 확인해 본다. 본 논문의 목적은 영성의 본질, 즉 경험으로서의 영성과, 학문으로서의 영성의 본질을 검토해 봄으로써, 지구적 위기를 극복할 수 있는 지속가능한 생명의 영성을 연구할 수 있는 기본적 틀 을 마련하는 데 있다.


There has been a growing interest in spirituality for the last several decades. Why are we much more interested in spirituality than in religion, faith or theology? This question requires us to clarify what spirituality really means before we study spirituality in specific areas. This paper first reviews the trends, causes and limits of contemporary spirituality. It is noted that contemporary spirituality is relational, interdisciplinary and holistic as well as individual, pragmatic and divisive. From an anthropological perspective, this paper attempts to investigate the nature of spirituality by consideration of the strengths and weaknesses of contemporary spirituality in order to define what spirituality really means. This paper explores the nature of spirituality in terms of two dimensions, namely as human experience and as an academic discipline. It notes four constitutive elements of spirituality, that is, selftranscendence, ultimate value, life integration and lived expe-rience. And then it comes to an inclusive definition of spirituality as “lived human experience” which realizes life integration in search of selftranscendence toward ultimate value. This paper affirms that this definition is relational, holistic, interdisciplinary, and participatory and could be used as a criterion for authentic spirituality. It also affirms the necessity of spirituality as an academic discipline which reflects the constitutive elements of human spiritual experience. This paper reviews the relationships of spirituality to other disciplines on the basis of the relation of spirituality and theology in the history of Christian theology. It affirms that spirituality as an academic discipline also should be relational, holistic, interdisciplinary and participatory in order to critically reflect the adequacy of spirituality as human experience. To this end, spiritualty should be an autonomous academic discipline, free from theology as well as other disciplines. Finally, this paper investigates Suun’s spiritual experience focusing on Si Chonju thought and finds four constitutive elements of spirituality in his spiritual experience. Finally, this paper presents a basic frame of interpretation in which Tonghak spirituality could be further studied and developed. We could use the essential elements of spirituality and its academic characteristics as criteria for using sustainable authentic spirituality in dealing with the global crisis.


There has been a growing interest in spirituality for the last several decades. Why are we much more interested in spirituality than in religion, faith or theology? This question requires us to clarify what spirituality really means before we study spirituality in specific areas. This paper first reviews the trends, causes and limits of contemporary spirituality. It is noted that contemporary spirituality is relational, interdisciplinary and holistic as well as individual, pragmatic and divisive. From an anthropological perspective, this paper attempts to investigate the nature of spirituality by consideration of the strengths and weaknesses of contemporary spirituality in order to define what spirituality really means. This paper explores the nature of spirituality in terms of two dimensions, namely as human experience and as an academic discipline. It notes four constitutive elements of spirituality, that is, selftranscendence, ultimate value, life integration and lived expe-rience. And then it comes to an inclusive definition of spirituality as “lived human experience” which realizes life integration in search of selftranscendence toward ultimate value. This paper affirms that this definition is relational, holistic, interdisciplinary, and participatory and could be used as a criterion for authentic spirituality. It also affirms the necessity of spirituality as an academic discipline which reflects the constitutive elements of human spiritual experience. This paper reviews the relationships of spirituality to other disciplines on the basis of the relation of spirituality and theology in the history of Christian theology. It affirms that spirituality as an academic discipline also should be relational, holistic, interdisciplinary and participatory in order to critically reflect the adequacy of spirituality as human experience. To this end, spiritualty should be an autonomous academic discipline, free from theology as well as other disciplines. Finally, this paper investigates Suun’s spiritual experience focusing on Si Chonju thought and finds four constitutive elements of spirituality in his spiritual experience. Finally, this paper presents a basic frame of interpretation in which Tonghak spirituality could be further studied and developed. We could use the essential elements of spirituality and its academic characteristics as criteria for using sustainable authentic spirituality in dealing with the global crisis.