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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2010.6
- 수록면
- 169 - 198 (30page)
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This article re-examines what William E. Paden calls “new comparativism.” According to him, new comparativism is based on a thoughtful critique of the traditional comparative methods. Having encapsulated the modem history of the study of religion in terms of strategy of comparison, he says comparative religion has been trapped into “the magic of comparison.” Traditional comparative methods have lived off three sorts of magic, namely Christian apologetics, rationalistic deconstruction of faith, and de-contextualized universalism. These sorts of magic have been oriented ideologically and unscientifically. Based on such reflections, Paden concludes that traditional comparative methods are deeply rooted in “comparison as ideology,” not in “comparison as method.” What matters is that such magic of comparison has been and remains to be problematic.
New comparativism as Paden proposes is an attempt to go beyond the boundary of the magic of traditional comparative method. He formulates it as follows: First, we should advance towards “religion as a whole” without making a stop at “religions as elements;” Second, we need comparative perspective distilled from historical knowledge; Third, the scope of comparative data and analysis should be located within contexts, such as periods, locales, types of religion, etc., by which the religious manifestations are conditioned; Fourth, we should focus on analogy rather than identity, because similarities as derived from comparativistic endeavors are different from identities; Fifth, we should listen to the criticism that comparativistic projects may lose sight of the richness of cultural diversity; Lastly, the purpose of comparison is not comparison itself, and the comparison process should entail examination of historical particulars with regard to overarching themes.
Not only does Paden emphasize the importance of historical approaches to “religions,” but also he thinks highly of the necessity to consider “religion as a whole.” To him, comparison is not a problem of choice. What matters is how to find a rigorous and appropriate method of comparison. For this end, radical reflections on the nature of the study of religion are required. Paden’s “new comparativism” is actually not new at all, but, nevertheless, considering the present platitude in the study of religion, it still functions like something new.
New comparativism as Paden proposes is an attempt to go beyond the boundary of the magic of traditional comparative method. He formulates it as follows: First, we should advance towards “religion as a whole” without making a stop at “religions as elements;” Second, we need comparative perspective distilled from historical knowledge; Third, the scope of comparative data and analysis should be located within contexts, such as periods, locales, types of religion, etc., by which the religious manifestations are conditioned; Fourth, we should focus on analogy rather than identity, because similarities as derived from comparativistic endeavors are different from identities; Fifth, we should listen to the criticism that comparativistic projects may lose sight of the richness of cultural diversity; Lastly, the purpose of comparison is not comparison itself, and the comparison process should entail examination of historical particulars with regard to overarching themes.
Not only does Paden emphasize the importance of historical approaches to “religions,” but also he thinks highly of the necessity to consider “religion as a whole.” To him, comparison is not a problem of choice. What matters is how to find a rigorous and appropriate method of comparison. For this end, radical reflections on the nature of the study of religion are required. Paden’s “new comparativism” is actually not new at all, but, nevertheless, considering the present platitude in the study of religion, it still functions like something new.
목차
Ⅰ. 머리말
Ⅱ. 전통적 비교론의 주술
Ⅲ. 새로운 비교론의 전략과 방법
Ⅳ. 페이든의 비교종교학과 비교의 전략
Ⅴ. 맺음말
참고문헌
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