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영어

Buddhism as a religion tries to ask 'What is human existence?' and find the answer for it. The basic vision of the Buddhist human view is that it attempts to resolve human problems in human perspective. In other words, Buddhism doesn't explain the human reality and the human nature by the will of the transcendent presence of God. In particular, Bodhisattva is the ideal human being that has a compassionate heart for the liberation of others and it best represents the nature of Mahāyāna Buddhism. Bodhisattva-practice is the action that Bodhisattva does to save all sentient beings and the Bodhicaryāvatāra is the representative publications in the middle of Mahāyāna that discusses about bodhisattva-practice in detail and extensively. The Bodhicaryāvatāra which emphasizes bodhicitta and bodhisattva-practice is based on the teachings and human view of “The great compassion of One-body(同體大悲)” Neo-liberalism makes all individuals into competitive human capital. Neo-liberalism crates a new class society excluding failed individuals. Michel Foucault refers to the humans in neo -liberalism as “homo economicus” that means they act according to the neo-liberal economic principles like enterprise. According to Foucault's perception about the neo-liberalism, government is not the power in a macro society but it creates the way/manner(form)/order of life. Thus, the issue is creating the 'counter conduct'; changing the way of conduct in the existing system, not changing the political power. Foucault denies the subordinate conduct neo-liberalism demands and explores the possibility to move on to the ‘subjectivation’ not ‘assujetissement’. The life of benefiting both oneself and others aims at true self-contemplation and self determination and it also aims to take the social responsibility at the same time. In terms of a way of thinking, they both reject the self-control form of ‘assujetissement’ and invent a new form of self-control. Foucault's response to the neo-liberalism focuses on “Ethics of Care for the Self” in the concept of “subjectivation”. But the basic view of the Bodhicaryāvatāra is 'the conduct of benefiting both oneself and others', that means looking after oneself properly is considering and taking care for others. Here, the dichotomy including myself and the other/the perfecting of self and for perfecting others/self-interest and altruism/other-sacrifice and self-sacrifice is dismantled. For the restoration of the moral life, we should free from the false desires of self-development that neo-liberalism demands, follow Foucault‘s ‘subjectivation’, and try to practice a life of “parātma-samatā(自他平等)” and “The great compassion of One-body(同 體大悲)" in the Bodhicaryāvatāra.