후기구조주의 페미니즘 시각에서 본 주체성 문제와 신학적 인간학에서 말하는 하나님 형상의 의미 (The Subjectivity of Poststructural Feminism and the Meaning of “the Image of God” as a Theological Anthropology)

서지정보

· 발행기관 : 한국조직신학회
· 수록지 정보 : 한국조직신학논총 / 16호 / 157 ~ 187페이지
· 저자명 : 김정숙

초록

이 페이퍼의 목적은 후기구조주의 페미니즘에서 논의되는 다양하고
새로운 주체성의 이해가 기존의 남근 중심적이며 가부장적 사회의 억
압적 권력 관계 속에서 여성성을 타자성으로 또한 여성을 타자로서 정
의하고 정당화시켜온 본질주의에 근거한 주체성 이론과, 이에 근거한
억압적 체제를 폭로하며 이를 전복할 수 있는 전략적 장치의 가능성을
제공함으로 여성의 해방에 기여해왔음을 밝히는 데 있다. 더욱이 이와
같은 여성해방론적 후기구조주의 페미니즘에서 조명된 새로운 정체성
의 이론이 전통적으로 주장되어온 신학적 인간학의 이해인“하나님 형
상”으로서의 인간이해를 새롭게 조명함으로서, 그간 추상적 총체적 개
념으로서의 해방된 인간의 모습을 넘어서, 구체적 실존의 상황에서 계
급과 인종 그리고 성의 차별로 인한 억압에서 해방되어가는 인간의 가
능성을 제시함으로서, 구원된 인간의 모형으로 제시되고 있는“하나님
의 형상”이해의 지평을 넓힘을 밝힌다. 사회적 역사적 억압의 차별 속
에서 고통하고 있는 민중 중의 민중인 여성의 해방에 대한 전제 없는
총체적 개념으로서의 하나님 형상에 대한 인간 이해는 허구일 뿐만 아
니라 오히려 억압적 기제로서 역할함에 따라, 후기구조주의 페미니즘에
서 제시하고 있는 새로운 주체성 이론들은“하나님 형상”으로서의 인
간 이해에 대한 신학적 인간학의 폭을 넓힌다고 할 수 있다.

영어초록

This paper aims to demonstrate that the various theories of
subjectivity of poststructural feminism expose the phall-l o g o c e n t r i c
ideas of subjectivity produced by the patriarchal system degrade and
justify the woman as the other as well as the otherness. The new ideas
of subjectivity of it also contribute for the liberations of women with
the strategic devises of possibility to subvert the essentialist ideas of
fixed subjectivity as the oppressive ideology. Furthermore these new
ideas of subjectivity enable to broaden and deepen the ideas of the
image of God as a theological anthropology by considering class,
ethic, and sex in a concrete human existence the Christian traditions
and theologies have neglected to do. Since this abstract and universal
idea of human being has no space a least woman suffering in a
concrete situation fits in the ideas of the image of God founded upon
the ontology of metaphysics are exposed in dangers to be an oppressive
ideology over women rather than to free them. Hence poststructural
feminist ideas of subjectivity are able to be complementary for
the theological anthropology of the image of God by adding diversity,
materiality, and individuality of women’s experiences.
The image of God as a human being is usually based upon the
ontological metaphysics exploring what makes a human being a
human in terms of the essence, the nature, or the principle of humans.
Throughout the history of Christian thought the understanding of the
image of God has defined the characteristics of the human based upon
the sameness or similarity of God as well as the difference from
animals according to the metaphysical ontology. However these
essentialist ideas of human being based upon the sameness of God
have caused humans to be separated from nature and lead to anthropocentrism.
Furthermore this ontological analogy with God tends to
remove the important characteristics of humans such as the concrete,
diverse and existential experiences of women. In other words, this
what-question of humans excludes the who-question as an existential
question, who I am, raised by a woman struggling in the midst of an
unjust suffering situation.
The theories of subjectivity insisted by poststructural feminism
claim that there is no fixed essence of subjectivity as a woman in
terms of otherness. Claiming that subjectivity is fluid as well as
excess rather than fixed or reduced to essence, and that a woman as
an other is only a social construction, poststructural feminists enable a
woman to be in change and to be a subject. These new theories of
subjectivity, however do not nullify the universal ideas of the human
being based on ontological metaphysics, rather extend the understanding
of humans by including the diversity, temporality and difference.
It also means to go beyond the ontological metaphysics to the
epistemological turn of metaphysics, the epistemological metaphysics,
acknowledging the nature or the essence of humans is
impossible to be defined as a scientific knowledge, an essence, or a
principle.
The true meaning of the human being as the image of God in
Genesis indicates that as God is, so a human is a mysterious being,
and she/ he cannot be defined as an essence of something or a certainty
as a knowledge. Hence with the epistemological turn of metaphysics
these poststructural feminist thoughts of subjectivity are able
to broaden and enlarge the horizon of the image of God as a theological
anthropology.

참고자료

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