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dc.description.abstractTailhard de Chardin, as one of discovers of the Peking Man and an advocate of the Out-of-Africa hypothesis of mankind s evolution was a geologist, paleontologist, scientist and theologist, advocating the theory of evolution. Literallly, he contributed his lifetime to disclosing the secret of the Origin and Evolution of man by freely getting around the surface of the Earth and digging up the strata. He was to find the past and future of man in the universe and the existence of God in the evolution of the world, meantime. That is, the things he had sincerely mused upon, wrote and communicated to people for his lifetime were Love toward God and Love toward the World . The Synthesis of Science and Religion. His Lifetime effort to synthesize such two beliefs is clearly described in his primary work, 『Phenomenon of Man』. However, he emphasized that this book shall be regarded not as a metaphysical or theological work but as an only science book since this book discribes man just as a phenomenon -it s just a phenomenon . This paper stated the Chardin s Theory of Evolution by focusing on his work, 『Phenomenon of Man』. His theory is divided into 3 stages as follows; The first stage is scientific phenomenalism - which describes a general theory of evolution systematically just on the basis of scientific data without depending on the Revelation of Christ. According to his opinion, any totally inactive and insensible material does never exist. He stresses the Within as well as the without of an object by regarding that even inorganic matter has indistinct consciousness - that is to say, he had already found mental energy in the course of the evolution of matters, the material of the universe. Evolution moves toward advanced consciousness much more going with the law of complexity- onsciousness. Therefore, the universe moves in a certain structure with a certain direction. Chardin calls it Orthogenesis . The evolution is directed toward the certain existing hypostatic center following the law of complexity-consciousness. The second stage regards that the hypostatic center into which evolution converges is Christ with data of the Revelation on the basis of evolutionary physics. Morecules or cells independently appear in the appearance of living organisms, and the fruit of the Evolution of Life is the very man. Therefore, Chardin said that the history of life shall be understood before understanding the history of man and the history of the universe shall be understood before understanding life. Consequently, the evolution of cosmogenesis, biogenesis and noogenesis is continued on the Genesis of Christ comprehensively. Of course, it is discontinuous continuity with instantaneous jump. Chardin thought that his Christology that Christ has humanistic, divine, cosmic and world qualities amazingly agrees with the Christology of St. John and St. Paul and the theology of the Greek Fathers as well as matches with the modern concept of the universe. The third stage describes Christian mysticism emphasizing human efforts. Chardin bases his Christology on the Christian mysticism. Christ is both the acme of the Evolution of the Universe and the convergence point of evolution. That is, the object human beings pursue is the world of pure awareness overcoming materiality completely. It is Omega Point as a superhuman world, where personality of the world men is united into one. Such setting of Omega Point is not a metaphysical hypotheses for him but a resonable inference obtained by applying extra-polation of all the existing directions and meanings of evolution. It is a contradiction - can never be assumed - that the genesis of the universe is meaningless without man, and as long as the Omega Point is given as the object of evolution, man cannot attain in the object. Therefore, the personality community of human beings is realized within the comprehensive mystery of Christ in the End of the world. According to Chardin, Christ of God and Man is the mainstay of salvation and the transcendental supreme point. It is the very his outlook on the universe, which he had made an attempt at reconciliation between science and belief, and the universe and God, and a human image of the future. In conclusion, Chardin had tried to synthesize science and religion by arguing that man evolves toward God. Such his work confirmed the converging evolution of the universe as the result of paleontological observance, argued that the center of the universe into which evolution converges is Chirst on the basis of data of the Revelation, and then suggested futurology for human salavation to grant supernatural values to human efforts. Therefore, definitely, Chardin must be a guide of new wish to direct the future of mankind.-
dc.description.tableofcontentsI. 序論 = 1 A. 問題 提起 = 1 B. 硏究의 目的과 方法 = 4 II. 떼이야르 드 샤르댕의 思想的 背景 = 7 A. 샤르댕의 生涯 = 7 B. 進化와 進化論 = 8 C. 宇宙 現象論 = 11 1. 宇宙에 대한 理解 = 13 2. 宇宙 안에서의 人間의 位置 = 14 D. 두 信仰에 대한 샤르댕의 努力 = 16 III. 떼이야르 드 샤르댕의 進化 現象論 = 19 A. 이른 生命 = 21 1. 宇宙의 바탕 = 21 2. 事物 안 = 24 3. 靑年地球 = 30 B. 生命 = 32 1. 生命의 出現 = 33 2. 生命의 膨脹 = 38 3. 意識의 上昇 = 46 C. 생각 = 51 1. 생각의 登場 = 52 2. 펼쳐지는 얼누리 = 57 3. 現代 世界 = 65 D. 다음생명 = 68 1. 收斂하는 進化 = 69 2. 최고의 힘-사랑 = 74 3. 오메가 포인트 = 77 4. 세상 끝 = 81 IV. 떼이야르 드 샤르댕의 進化論的 終末論 = 86 A. 人類進化의 중심인 우주적 그리스도 = 88 B. 進化 過程에서의 惡의 問題 = 97 C. 오메가 포인트와 神的 一致 = 102 V. 結論 = 109 참고문헌 = 114 ABSTRACT = 118-
dc.format.extent1709453 bytes-
dc.publisher이화여자대학교 신학대학원-
dc.title샤르댕의 진화(進化)사상(思想) 이해(理解)-
dc.typeMaster's Thesis-
dc.title.subtitle오메가 포인트를 중심으로-
dc.identifier.major신학대학원 신학과- 8-
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