WONHYO'S DOCTRINES OF ULTIMATE REALITY AND FAITH: A WHITEHEADIAN EVALUATION (KOREA, BUDDHISM, PROCESS THEOLOGY) 작성자 : WANG SHIK, JANG 작성일자 : 1992년 소속대학교 : THE CLAREMONT GRADUATE UNIVERSITY 초서론 : The main aim of this study is to present a concrete example of the Process-Mahayana dialogue. This aim has been pursued by establishing a Whiteheadian evaluation of the doctrines of ultimate reality and faith of the Korean monk, Wonhyo (617-686 C.E.). Wonhyo, who was a Mahayana scholar, provides highly developed Buddhist doctrines of ultimate reality and faith. For Wonhyo, 'One Mind' is ultimate reality, the salient characteristic of which is its non-dualistic nature. Part One of the present study is devoted to introducing how Wonhyo articulates the characteristics of his non-dualistic One Mind and the ways in which this non-dualistic One Mind characterizes Wonhyo's doctrine of faith, called 'Mahayana faith.' However, Part One addresses not only the philosophical and religious characteristics of Mahayana doctrines of ultimate reality and faith, but also some problems those doctrines face. I have suggested social justice as one such problem posed by Mahayana doctrines. Whitehead, who is regarded as one of the most distinguished philosophers in the West, provides highly sophisticated philosophical doctrines of ultimate reality. Whitehead's theory of the ultimate, which occupies the central position in his metaphysics, has especially enabled Process theologians to reshape their doctrines of God. For this reason, Process Theology provides us with well-developed Whiteheadian doctrines of faith and ultimate reality. Part Two of this study demonstrates how a Whiteheadian philosophy of religion, based on Whitehead's metaphysics and Process theology, offers a hermeneutical framework by which to interpret and evaluate Wonhyo's sophisticated Mahayana philosophy of religion. After showing how Whitehead articulates his doctrines of ultimate reality, I demonstrate how a Whiteheadian theology can provide us with particular concepts of faith and ultimate reality which contrast with and illuminate Mahayana concepts of those doctrines. First, by articulating the fact that creativity, which is Whitehead's ultimate reality, shares many points of similarity with Wonhyo's 'One Mind,' then, by showing how both creativity and One Mind are not sufficient for fulfilling the qualifications of the philosophical ultimate, I will assert that this deficiency can be successfully addressed by Whitehead's concept of God, which is understood as another ultimate in this study. I have argued that because of the doctrine of God, Process thought can provide us with a more appropriate and credible solution to the problem of social justice than does Mahayana thought.   <현대불교미디어센터 ⓒ 2006>