王船山對宋儒朱子主張‘告子認氣爲性’之反省—─孟告之辯的詮釋

채가화 성균관대학교 유교문화연구소 2014 Journal of Confucian Philosophy and Culture Vol.0 No.21

告子與孟子對於人性的論辯一直是哲學史上的重要議題, 朱子對於孟告之辯的評論是, 孟子知性之爲理, 故爲正說;評論告子認氣爲性, 故不知性。然船山在哲學史上亦屬氣學之說。故船山對於氣說護航, 然船山學還是以孟子爲正, 故重新以氣學的方式, 對朱子的詮釋提出質疑;一方面認爲朱子視告子的認氣爲性之說是有誤的。因爲若真能懂氣, 則能懂性。然也並不因此即視告子爲正統, 一方面他亦指出告子之失, 失於只識氣之用, 而不識氣之體;另一方面, 認爲告子以具象物喻性, 則爲不知性。然孟子亦以物喻性, 而船山於此間, 如何折合孟子之喻爲正、而告子之喻不正, 乃本文所要處理的問題。最後船山視告子以情才爲性, 都是不知性, 而不能談到性之至善;因爲情、才可善可惡, 而不到性善之層次。吾人認爲船山與朱子對於氣的定義實有不同, 故於文中申論之。 The debate between Gaozi and Mencius on humanity has been an important issue in the intellectual history of Chinese Philosophy. Zhu Xi understands that Mencius correctly treated nature as li, whereas Gaozi incorrectly regarded qi as nature because he did not understand nature properly. On the other hand, the thought of Wang Chuan-shan belongs to the school of thought based on the theory of qi. Wang also understands that Mencius’s idea is correct, though he offers different understanding of the debate from the perspective of the theory of qi and questions Zhu Xi’s understanding. On the one hand, Wang thinks that Zhu Xi incorrectly understands that Gaozi regarded qi as nature, for he thinks that proper understanding of qi leads to proper understanding of nature. However, Wang also points out that Gaozi merely understood the function of qi, but he did not properly understand the underlying substance of qi. On the other hand, for Wang, Zhu Xi misunderstands that Gaozi understood nature metaphorically in terms of concrete objects in the world, so that he did not understand nature at all. However, Mencius in fact also understood nature metaphorically in terms of concrete objects in the actual world. For this reason, the question raised in this paper is on what basis Wang can think that Mencius’s metaphor is correct, whereas Gaozi’s metaphor is wrong. Finally, Wang suggests that Gaozi regarded affection as nature, and therefore he did not understand nature and could not suggest the highest goodness of nature. This paper suggests that Wang Chuan-shan and Zhu Xi define qi differently.

한의학에서 바라본 자연과 인간

안상우(Sang woo AHN) 한국외국어대학교 철학문화연구소 2013 철학과 문화 Vol.27 No.-

Korean medicine is a traditional medicine wherein mental and physical disorders and diseases prevalent in human society have been diagnosed and treated based on observations on nature and humans for a long time. In the procedures of treatment, natural products including herbal roots and tree bark are used in raw state or minimally processed; the pharmacological mechanism for their efficacy is the application of the law of life and changes acquired from nature. Awareness of how humans view nature can be reasoned inductively to the perception of the existence of human being in the great nature surrounding humans and is further linked to concrete action plans on how to assimilate or communicate with nature to maintain the healthy life of human beings. Unlike western medicine that considers the human body as an object of disorganization and analysis, Korean people have been believed that the human body resembles the shape of the universe, and that the principles of universal changes are the same as the principles that determine the life and death of humans. Here, the perception on nature and human was studied with emphasis on the contents of 『EuibangYoochui 醫方類聚』(Classified Collection of Medical Formulas)』 based on medical theories including the relationship between nature and human(天人相應觀) featured in Korean medicine literature such as 『DonguiBogam 東醫寶鑑』 as well as influences of natural orders and rules such as day-night, four seasons, and five movements and six energies on the physiological changes in humans. Moreover, the relationship between pathological conditions and diseases is observed when disharmony and imbalance among these factors develop. The results of such discussion are summarized below. The idea that man is a microcosm of the universe (人身小宇宙) means that man not only resembles the universe in the morphological aspect but also communes with or identifies closely with the great nature through respiration (鼻-肺) and food ingestion (口-脾). It has changed to the perception of 'oneness with heaven and earth (同天地)' in 『Donguibogam』, which is closer than the relation between nature and human through 『EuibangYoochui』. Therefore, the perception is changed that human being forms part of nature and gets coordinated by the same rules and laws. The most significant comment among articles on nature or heaven-earth in 『EuibangYoochui』 is that men can change the surrounding environment[heaven, earth, and nature] at will. The argument that "Nature can be changed by man's faith" assumes the correspondence between the variability of human's faith and environmental changes and suggests that emotional changes can induce the abnormality of sensory organs and cause diseases in a small sense, induce abnormal phenomena in nature, and bring a dangerous condition to the country in a big sense. The view that the will of heaven and earth can be changed by humans' faith concludes that all changes come from humans on the premise that heaven and earth can be changed by humans' faith, and that humans should continuously try to be more in touch with heaven's will. In the view of four great elements creates feature (四大成形說) from 『EuibangYoochui』, the birth of a human being is a temporary shape formation of 4 factors: earth (地) ㆍ water (水) ㆍ fire (火) ㆍ wind (風). Death is the disappearance of these 4 factors; thus, there is no substantiality. In other words, the harmony of these 4 factors makes the human body comfortable and active; if one factor is not in harmony with others, a person can cause a disease and lose his/her life. In addition, diagnosis and treatment in Korean medicine are closely related to the course of nature. Likewise, the rules and phenomena of nature are applied in the principles of herbal prescription and preventive care, e.g., the therapeutic rules of difference on various environment and the principle of addition-subtraction on the four seasons. In Korean medicine, natu 한의학은 역사적으로 오랜 기간에 걸쳐 자연과 인간을 관찰한 결과를 토대로 인간 사회에 만연하는 심신의 장애와 질병을 진단하고 치료해 온 전통의학이다. 그 치료과정에 있어서도 초근목피(草根木皮)를 위주로 자연의 산물을 生用하거나 약간의 가공을 거쳐 사용하며, 이것들이 효과를 발휘하는 약리기전 역시 철저히 자연에서 지득한 생명과 변화의 법칙을 응용한 것이다. 인간이 자연을 어떻게 바라보는가하는 문제의식은 결국 인간을 둘러싼 대자연 속에서 인간의 존재는 무엇인가라는 인식으로 귀납될 수 있으며, 나아가 인간의 건강한 삶을 유지하기 위해 자연과 어떻게 동화 혹은 상호 교감해야 하는지에 대한 구체적 실천방안으로 연계할 수 있다. 인체를 해체하고 분석의 대상으로 여겨온 서양의학과 달리 한의학에서는 인간이 우주의 형상을 닮아 있고 우주변화의 원리가 인간의 생사를 결정짓는 이치와 동일하다고 여긴다. 여기서는 『의방유취』를 중심으로 『동의보감』 등 한의학서에 등장하는 천지상응관(天地相應觀)을 비롯한 의론(醫論)을 토대로 자연과 인간에 대한 인식을 살펴보고 주야(晝夜), 사시(四時), 오운육기(五運六氣) 등 자연계의 질서와 규율이 인체의 생리와 변화에 미치는 영향을 살펴보고자 하였다. 또 이들 요소간에 부조화와 균형이 깨트려졌을 때, 발생하는 병리현상과 질병의 상호관계에 대해 파악하고자 하였다. 고찰 결과는 다음과 같이 요약할 수 있다. 인간이 우주를 닮아 있는 축소판(人身小宇宙)이라는 생각은 형태적인 측면에서 닮아있을 뿐만 아니라 호흡(鼻-肺)과 음식섭취(口-脾)를 통해 대자연과의 교감 혹은 동질감을 갖게 되며, 『의방유취』를 거쳐 『동의보감』에서 천인상응관보다 더 밀접한 '同天地'라는 인식으로 전환되었다. 이로써 인간은 자연의 일부가 되어 동일한 규율과 법칙에 의해 조율되어야 하는 천인동조론(天人同調論)의 입장으로 변화되었다. 『의방유취』에 나타난 천지 즉 자연에 관한 논설 가운데 가장 획기적인 언급은 사람이 마음먹기에 따라서 주변 환경[천지자연]을 바꿀 수 있다는 주장이다. "자연도 사람 마음먹기에 따라 달라진다."는 이 주장은 인간 심지의 가변성과 환경의 변화가 대응하고 있음을 전제하고 작게는 감정의 변화가 감각기관의 이상을 불러 질병을 초래하고 크게는 자연에 이상 현상을 야기시켜 나라가 위태로워질 수도 있다 말한다. 천지수인관은 천지가 사람에 따라 바뀔 수 있다는 전제에서 모든 변화의 요인이 인간으로부터 비롯된다는 사실에 귀착하고 있으며, 인간은 끊임없이 天心에 가까이 다가가야 한다는 결론에 도달하게 된다. 『의방유취』에서 비롯된 사대성형설(四大成形說)에서 인간의 탄생은 지(地), 수(水), 화(火), 풍(風)이라는 4가지 요소가 일시적으로 형상을 이루는 것이며, 죽음도 역시 이 4가지가 없어지는 것일 뿐이니 본래 실체가 없기 때문이라고 설명한다. 때문에 4가지 요소가 잘 화합해져 있으면 일신(一身)이 편안하고 왕성하며 그 중 한 가지라도 화합하지 못하면 모두가 병을 일으키고 생명을 잃게 되는 것이다. 아울러 한의학에서 질병을 진단하고 치료하는 것도 자연의 흐름과 밀접한 관련성을 갖고 있다. 또한 용약과 양생의 원칙에 있어서도 역시 자연의 현상과 규율성이 적용되었는데 그 대표적인 사례로 남북치법과 사시가감법 등을 들 수 있다. 한의학에서 자연은 초극하고 정복해야할 대상이나 객체가 아니라 인간과 끊임없이 교감하고 인간의 삶 속에서 유기적 관계를 형성하고 생성, 변화, 소장을 함께 하며 동조해야할 관계로 바라보고 있다.

의미적 자연과 사실적 자연 -노자의 경우

정세근 ( Jeong Se-geun ) 한국동서철학회 2018 동서철학연구 Vol.0 No.88

This paper presupposes that Laozi’s nature does not denote a nature as an objective thing, but represents the nature of human beings. It could be a ‘naturality (naïvety)’. The original meaning of nature in the philosophy of Laozi is ‘Automatically Such’(ziran自然): “I am my master. My behavior is my result. Do not regard me as someone’s agency or subject.” Great was the discovery of Automatically Such. The declaration that “All reason of All is not in another, but in me”, is the kernel of Laozi’s thought. So his philosophy becomes ‘natural philosophy’ (ziran). Therefore one should not bother others about their life. So his philosophy becomes ‘nonactive philosophy’(wuwei 無 爲). According to I, it is a philosophy of nature. According to others, it is a philosophy of nonaction. This is a principle of nonactive nature (wuwei ziran). Nature (ziran) in Chinese must not be regarded as a noun. Nature is not an object, a name or a noun; but a situation, an attitude, and an adjective. After ages, nature has regrettably come to denote objective things (wanwu 萬物). It was a retrogression and adherence in the thinking of Laozi. Nature is not natural any more. The narrow meaning of nature is close to artificiality (human: ren人), and far from spontaneity (heaven: tian天), instead. Nature in the philosophy of Laozi is wide, considerable, and imaginable. It has an ideal meaning, and is not a wild fact. In this way, Nature is an assumption and supposition which somebody longs for and nobody escapes from. Mankind cannot help leaving this presupposition. I suggest that nature should be separated into ‘nature for a fact’ and ‘nature for a meaning’. Nature as a fact is a kind of circumstance, while Nature as a sense is an idea which people fancy, desire, and interpret. We are living in nature for a fact, however we can create nature for a meaning, for example: peaceful or innocent nature, and moral or aesthetic nature. Lovely nature, motherlike nature, and holy nature also belong to Nature as a sense.

자연 유대감 측정 도구 Inclusion of Nature in Self(INS), Connectedness to Nature Scale(CNS), Nature Relatedness(NR)에 대한 비교 분석

김흥태,김현경,김혜진,서수진,황혜영 한국생물교육학회 2022 생물교육 Vol.50 No.4

The purpose of the study was to assess the nature connectedness of pre-service secondary school teachers using three scales including INS, CNS, and NR-6, and to investigate the relationships between their nature connectedness and pro-environmental variables including self- transcendence, ecological belief, ecological sensitivity, pro-nature behavior, and nature-related experiences. The results showed that INS was a little different from the other two scales and a close association between CNS and NR-6 were identified, but low variations between items and gender allowed NR-6 to be considered as a relatively more reliable scale for nature connectedness than INS and CNS. Moreover, the relationships between their nature connectedness and pro-environmental variables differed by gender, indicating that the moderating effects of gender could affect the relationships.

한국인의 자연관 형성 배경과 그 특징에 대한 이론적 고찰

이유미 ( Yumi Lee ),손연아 ( Yeon-a Son ) 한국생물교육학회 2017 생물교육 Vol.45 No.1

Western Modern Science is the main stream of Science Education in Korea. However, real life and other subjects are effected by traditional view of nature. It is needed understanding students and teachers` view of nature to construct correct scientific concepts and not to separate from real life. Koreans` view of nature has formed in the impact of changeable climate, mountainous land, agricultural society and Buddhism and shamanism. It was difficult to resist the natural environment and the view of nature was formed which respect for nature and adapt themselves to the nature. In the agricultural society, heaven and earth were important. One year period of cyclic life made them believe that nature was not created but opened by itself, and that nature itself is harmonious. Human being is not a special existence but a part of nature, and, according to shamans` myth, man have evolved from worms. Nature is not only the real world but also utopia, and an exit from the difficulties of reality. The Traditional view of nature, which sees nature as a self-regulating system such as creature, can be applied to the learning of the biology and ecology. In science class, it is necessary to understand nature and human life not only from the viewpoint of modern science but also in a holistic way.

자연친화교육 및 자연친화적 통합예술교육에 대한 유아교사의 인식

박선영,전유영 한국영유아교원교육학회 2013 유아교육학논집 Vol.17 No.3

본 연구는 자연친화교육 및 자연친화적 통합예술교육을 실행하는 데 있어 유아교사가 접근하고 있는 방식과 이에 대한 한계점 및 요구를 알아보는 데 목적을 두었다. 이를 위해 서울과 경기 지역의 유치원 교사 8명을 대상으로 심층면담을 실시하였고 이를 전사하고 범주화하여 분석하였다. 연구결과, 첫째, 자연친화교육과 자연친화적 통합예술교육활동의 접근방식에 대해 살펴보면 자연친화교육은 실외에서 이루어지는 산책, 바깥놀이, 현장학습과 실내에서 동식물 기르기 형태로 이루어지고 있다고 하였고, 자연친화적 통합예술교육에 대한 접근방식으로는 자연물을 활용한 조형활동 위주의 접근이 주로 이루어지고 음악이나 신체표현활동들도 일부 시도되고 있다고 밝혔다. 둘째, 자연친화교육과 자연친화적 통합예술교육활동의 한계점에 대해 살펴보면 교사들은 자연친화교육의 한계점으로 교사의 이해 및 부모의 인식 부족, 자연친화적 환경 및 관련 활동정보 부족, 수업 계획 및 운영의 어려움이라 밝혔고, 자연친화적 통합예술교육의 한계점으로는 교사의 이해부족, 수업 계획 및 운영의 어려움, 조형활동에 치우친 예술활동, 자연의 의미가 퇴색된 예술활동이라 밝혔다. 셋째, 자연친화교육 및 통합예술교육에 대한 요구에 대해 살펴보면, 자연친화교육에 대한 개선방안으로 일상에서 쉽게 실천할 수 있는 자연친화교육, 매체를 활용한 자연친화교육을 제시하였고, 자연친화적 통합예술교육에 대한 요구로는 자연친화적 통합예술교육에 대한 의미와 가치 교육이 필요하며 구체적인 자연친화적 통합예술활동 프로그램이 제공되어야 한다고 밝혔다. 본 연구에서 도출된 결과는 자연친화적 통합예술교육의 올바른 방향을 제시하는 데 기여할 것으로 생각된다. This study investigated how inservice preschool (kindergarten) teachers teach and what demands and difficulties are when they teach young children nature-friendly education and nature-integrated art education. For this study, we transcribed, categorized, and analyzed interviews with 8 kindergarten teachers. The results of this study were as follows: first, a nature-friendly education was composed of walking around the kindergarten, outdoor play, field trip, and growing plants and raising animals indoors. The nature-integrated art education usually consisted of fine arts with natural objects and partially music and physical expression. Second, the limitations of nature-friendly education that teachers recognized were short in teacher understanding, parent awareness, related activities, difficulty of instruction planning, and class operation. The limitations of nature-integrated art education that teachers recognized were the lack of teacher understanding, difficulties in instructional planning and operating class, and art activities sided(confusing..) fine arts and a lack of value of nature. Third, teacher requests about nature-friendly education were practical activities in daily life and available media. Their requests about nature-integrated art education were teacher education about meaning and value of that education and concrete natured integrated art education programs for young children. This program could be helpful for developing desirable nature-integrated art education programs.

NATURE AS EXTENDED-SELF: SACRED NATURE RELATIONSHIP AND IMPLICATIONS FOR RESPONSIBLE CONSUMPTION BEHAVIOR

Vimala Kunchamboo,Christina K. C. Lee,Jan Brace Govan 글로벌지식마케팅경영학회 2016 Global Marketing Conference Vol.2016 No.7

This article explores alternate ways to conceptualize self-nature relationship, that is, how nature in general, rather than specific nature places, become part of the extended self and how this influences responsible consumption. An ethnography, using participant observation, iterative in-depth interviews and photographs, was used to understand self-nature relationship and consumption behavior. The study was conducted in Malaysia using the English language as the medium of communication. The results suggest three levels of extended-self, reflecting the individual’s depth of relationship with nature; relational extended-self, encapsulated-self and assimilated-self. Nature as extended self, then, influences meanings attached to nature which results in different levels of attachment with nature; these are, functional, emotional, religious and spiritual attachment. When nature is perceived as separate from self, consumption behaviour is motivated by self-interest or self-preservation. As nature experiences are internalised, individuals begin to form emotional connections which initiates the process of self-extension whereby nature is progressively seen as part of the self. At the higher level, stronger affiliation with nature may result in religious or spiritual attachment, which motivates further assimilation of the self with nature and a sense of oneness with the broader universe promoting communal relationship and mutual gain. Our study contributes theoretically with the discovery of three dimensions of extended self and how extended self influences responsible consumption. Practically, these insights are valuable for public policy, social marketing and sustainability programs, for example, it highlights a possible solution to our unsustainable consumption behaviour which is, programs or activities which encourage our citizens to spend time with nature.

니체의 ‘자연’ 사유에 대한 소고

김주휘 한국니체학회 2011 니체연구 Vol.19 No.-

Recently there have been various attempts to infer the implications of Nietzschean thoughts on the environmental philosophy. In this regard, we would address such questions as what ‘nature’ is and what the relationship between nature and human civilization is in Nietzsche’s thought, and ask what we should turn to in order to infer the environmental implications of Nietzschean thought. Nietzsche suggests his own thesis of “ascend to nature” in contrast to Rousseau’s famous “return to nature.” From this we find that for Nietzsche nature and human civilization are not simple opposites. Rather, nature itself is considered as the source of the creative and productive forces which lead to human civilization. That is, nature itself involves the seeds of its own negation. In addition, Nietzsche attends to the violences which both of nature and its negation imply, while rejecting any idyllic notion of nature and humanity. Consideration of the violent nature and anti-nature leads Nietzsche to the suggestion of ‘beauty’as the highest goal of humanity, in which the simple opposition of nature and anti-nature is superceded for the higher combination of affirmation and negation. We propose that the ideal of beauty is what we should attend to for the environmental implications of Nietzschean thought. 근래에 니체의 사유로부터 환경 철학적 함의를 이끌어내려는 다양한 시도들이 행해지고 있다. 본 논문에서는 이러한 시도에 앞서 우선 니체에게서 ‘자연’은 어떻게 이해되고 있으며 인간과 문명, 그리고 자연의 관계는 어떠한지의 문제에 천착하고, 니체 사유의 환경 철학적 함의를 도출하기 위해 우리가 주목해야 하는 지점은 무엇인지를 제안해 본다. 우선 필자는 니체가 루소의 ‘자연으로 돌아가라’ 테제를 비판하면서 그것과 대비하여 ‘자연으로의 상승’ 테제를 주장한 데에 주목하고, 이로부터 니체에게서 자연과 문명은 단순한 대립이 아니라 연속성과 초월성의 이중적 관계를 갖고 있으며, 특히 니체가 자연을 창조적인 것으로, 문명 자체를 그로부터 산출할 수 있는 생산적인 자연으로 파악하고 있음을 강조한다. 또한 니체가 자연에 대해 목가적이고 이상적인 상을 갖는 대신, 오히려 자연의 폭력성과 파괴성에 주목하고 자연에 대한 어떠한 도덕화의 시도에도 반대한다는 점을 지적한다. 하지만 그러한 자연을 극복하고자 하는 시도들 역시 마찬가지로 폭력적일 수밖에 없다. 인간이 극복하고 넘어서야 하는 대상으로서의 자연이 하나의 야수라면, 그러한 자연을 부정하는 자로서의 인간 역시 또 하나의 야수인 상황에서, 필자는 니체가 아름다움에로의 상승을 요청하는 데에 주목하고, 이것이 니체에게서 환경 철학적 함의를 이끌어내기 위해 우리가 주목해야 하는 지점이라고 제안한다.

참과학과 자연 연결의 측면에서 자연기반학습의 의미 탐색을 위한 실행 연구

형시리,주은정 한국생물교육학회 2022 생물교육 Vol.50 No.2

The purpose of this study is to show how nature-based learning gives meaning to authentic science and nature connection. For the study, nature-based learning based on plant-related units was applied to 4th-grade students in elementary school. In the learning process, a qualitative analysis was conducted to find out how students learn science in terms of authentic science and how it is connected to nature. Student in nature was closely observed and students' behavior and conversations were collected through the teacher diary and students' activity sheets based on observations. And after nature-based learning, a questionnaire was prepared and interviewed students. The data were conceptualized by classifying the data into keywords according to the subject and classified according to the subject using typological analysis. In the results, while experiencing nature as a context of learning, students in nature were interested in science and were connected to active participation. In addition, the students focused on the learning topic and helped them understand and remember what they learned. Nature-based learning provided opportunities for communication and problem-solving and experienced authentic science based on the context in the real world as nature was connected to daily life. Through their experiences in nature, students experienced the enjoyment of nature and empathy and preciousness for creatures. This experience helped connect students with nature, and furthermore, students thought about the relationship between nature and themselves and expressed a sense of responsibility for life.

자연보호 활동으로서 체육

송형석 한국체육철학회 2023 움직임의철학 : 한국체육철학회지 Vol.31 No.1

The purpose of this study is to prove that physical education can be interpreted as a nature conservation activity. Nature can be distinguished into external nature and internal nature. External nature refers to the natural environment surrounding humans, and internal nature refers to the physical and psychological domains inherent in humans and related to life activities. Human history is the process by which man has mastered his hostile external and internal natures. However, since modern times, humans have experienced that excessive domination of nature can become a boomerang to them, and they have come to recognize nature as an object to be protected. Existing discussions on nature conservation have mainly focused on the external nature (natural environment). This study interpreted physical education as an activity that restores the internal nature (especially the body and physical activity) suppressed in the process of becoming civilized. If physical education is a nature conservation activity, studies of physical education should take on the role of environmental studies. If existing environmental studies are studies of how to protect and preserve external nature, studies of physical education should be studies of how to protect and preserve internal nature. 이 연구의 목적은 체육이 자연보호 활동으로 해석될 수 있음을 입증하는 것이다. 자연은 외적 자연과 내적 자연으로 구별될 수 있다. 외적 자연은 인간을 둘러싸고 있는 자연환경을 뜻하고, 내적 자연은 인간에 내재하는, 생명 활동과 관련된 신체적 및 심리적 영역을 의미한다. 인간의 역사는 인간 적대적인 외적 및 내적 자연을 지배해나가는 과정이다. 그런데 근대 이후 인간은 자연의 과도한 지배가 자신에게 부메랑이 될 수 있음을 경험하고, 자연을 보호해야 할 대상으로 인식하게 된다. 자연보호에 관한 기존의 논의는 주로 외적 자연(자연환경)의 보호에 관한 내용에 집중해 왔다. 이 연구는 체육을 문명화과정에서 억압된 내적 자연(특히 신체와 신체활동)을 회복시켜나가는 활동으로 해석하였다. 만일 체육이 자연보호 활동이라면, 체육학은 환경학의 역할을 자청해야만 한다. 기존의 환경학이 외적 자연을 보호하고, 보전하는 방법을 연구하는 학문이라면, 체육학은 내적 자연을 보호하고, 보전하는 방법을 연구하는 학문이 되어야 한다.