해방 이후 한국 사회문제와 불교의 대응 및 지향점

초록

There have been many social problems in Korea since independence in 1945. I place them under 5 categories: the loss of national identity vs. purging colonial remnants, the division of the Korean peninsula vs. the national unification movement, developmental dictatorship vs. the democratization movement, capitalist contradictions vs. the labor movement, and the global environmental crisis vs. the environmental movement. Supported by the government and the people, Korean monks actively purged pro-Japanese monks and colonial remnants in Korean Buddhism, such as the married order of monks. This movement contributed to the unification of religious order, the creation of new ascetic traditions as well as re-establishing Korean Buddhism as an ethnic religion. However, because the leaders at the time did not thoroughly reflect on the identity of Korean Buddhism this is an issue that continues to generate debate. Korean buddhists took part in the national unification movement in order to heal the contradictions caused by the division of the Korean peninsula. However, they acted passively, and failed to entirely overcome the ideology of ‘Buddhism for national protection.’Many Buddhists engaged in the popular movement for democratization against president Park's dictatorship and policy of authoritarian development. They were arrested, imprisoned, and tortured. They fought against the military junta at the risk of their lives. This movement contributed to the democratization of South Korea in 1987. However, few men of renown took the lead, and failed to achieve solidarity with laborers. In 20th century, many Christians led the movement for democratization and human rights. However, most leaders of Korean Buddhism supported ‘buddhism for national protection’ and held onto the coat-tails of the military dictatorship. Thus Korean Buddhism lost its religious authority after the fall of the military dictatorship. On the other hand, the environmental and peace activism led by the Vens. Dobeop, Sugyeong, Munsu, and Jiyul have provided great contributions, above all opening new prospects for national and citizen movements through their exploration of ecological paradigms and the concept of the ecologically conscious life. South Korea is facing several problems in 21st century: the global environmental crisis, the contradictions of neoliberalism, the buildup of violence and the threat of war, the increase in avarice and materialism, and the crisis of representation. Now, Korean Buddhism must look dispassionately at the current realities and establish systematic ideologies and alternatives that synthesize individual enlightenment and social reform. By putting into practice these alternatives and ideologies, we may truly create the Pure Land in this country.

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