환경과 생명의 위기에 대한 붓다와 맑스의 대화

초록

When we seek alternatives to the crises of the environment and life, Marxism has a dual significance. Marxism is the sharpest analytic tool among all ideas in criticizing the capitalist contradiction as the dominant and fundamental cause of the global environmental crisis. On the other hand, nature seen in Marxism is nothing but an object on which humans create new value by working for their own purposes. Marxism does not escape anthropocentrism because it focuses on the instrumental value rather than on the intrinsic value of nature. Buddhism places more emphasis on life than any thoughts, and looks all life forms in nature not from anthropocentrism but from dependent origination. However, it does not see the power dynamics inherent in it. By combining these two thoughts, we synthesize them into the humanization of nature and the naturalization of human being. Its concrete expression might be 'ecological labor' or 'sustainable development', and its ultimate goal should be Hwajaeng Buddhist ecological community. At this time, its premise must, first of all, be to acknowledge the intrinsic value of nature, to move away from the separation between spirit and body and to think in the mom as the integration of the mind and the body. It is also necessary to shift the human purpose toward nature to new rationality, which is an Hwajaeng Buddhist ecological rationality whose purpose is to communicate and coexist with all the life forms, overcoming the instrumental rationality. The postmodern alternative is to reform the society into an ecologically circulatory system that does not produce waste and pollution, under the paradigm of hwajaeng Buddhism. Finally, in order to overcome the global environmental crisis, we must synthesize individual enlightenment and socio-cultural reform through consciousness transformation and solidarity.

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