[탈근대성에 대한 동양철학의 담론 3] 잘 죽음(well-dying) : 한국 문화의 맥락에서 본 웰다잉의 조건과 방식

유권종 ( Kwon Jong Yoo ) 동양철학연구회 2008 동양철학연구 Vol.55 No.-

The goal of this study is to grasp context and situations of Korean`s culture related to well-dying, and to seek for and propose a necessary requirement for a true well dying. According to this study, important spheres related to human death are all four; body, society, spirit, and soul. If all conditions asked from these four could be satisfied, then well dying will be realized. That granted, a matter of concern is how Koreans can satisfy them. For grasping the context and situation, some bottom-up style approaches are analysed, a special attention was paid to surveys of public opinion by Korean gallup and some qualitative studies for getting real state of Korean`s cultural context and situation about well dying. Result of this analysis shows that in the Korean cultural context and situation religious authenticity has reduced and instead another sphere which religious influence cannot touch has increased, and that attitudes inclining toward material values have been increasing so much. This observed facts imply that a renewed religion or something new as an alternation for traditional religion which play a role for leading human lives belonging to this spiritual dimension to the direction of health and sacredness. Therefore a discussion about the preparative method for well dying dependent of a top-down style approach is needed. In regard to this ideal types which could be taken from traditional thoughts of Korean or Western are deferred in this paper and the reason why traditional thoughts or ideal types can do valuable roles for well dying in the context of Korean`s cultural context is inferred. Attitude of Dr. Kuebler Ross, contents of education for preparing death, teachings of Tibetian Buddhism, and Ken Wilber and his wife`s notes during commonly accepting process toward the time of her death told that looking one`s death in the eye and meeting the death self-confidently is feasibly get by virtue of a philosophically conviction or a religiously firm belief. Some ideas from them such as constructing a one`s own philosophy regarding death, religiously interpreting of death, Ken Wilber`s perennial philosophy, Tibetian thinking that death is bridge for increasing possibility of spiritual awakening, etc. should be effective measures, and meditation or contemplation should be another approaching measure to these. Even though these ideas are extracted, of course, from accumulation of long term experiences relating to many people`s death, at the same time they are the inferential results according to traditional ideas of philosophy or religion regarding as apriori wisdom.

바렐라의 『윤리적 노하우』와 유교 연구

유권종(Yoo Kwon-jong) 계명대학교 한국학연구원 2011 한국학논집 Vol.0 No.42

儒敎的 成就에 관한 現象學的 이해를 위한 시론

유권종(Yoo, Kwon Jong) 중앙대학교 중앙철학연구소 2016 철학탐구 Vol.44 No.-

본 연구는 유학 연구를 현상학적 관점과 방법을 통해서 접근하는 것이 필요하다는 점을 주장하기 위한 시론적 연구이다. 여기서 말하는 현상학적 관점과 방법이란 특히 메를로퐁티의 인간과 세계의 접촉점으로서의 원본적인 체험인 ‘지각’체험을 현상학적으로 기술한다는 관점을 근거로 주장되는 것이다. 즉 유학자들에게서 이에 해당하는 체험들을 재정리함으로써 유교의 현상학적 연구가 가능함을 보이는 것이 본 연구의 목적이다. 이러한 목적을 이루기 위하여 본 연구에서는 우선 論語로부터 공자의 이러한 지각 체험들을 선정하여 지각 체험이 그의 학문적 방법의 중추로 자리잡고 있었음을 증명했다. 아울러 조선의 성리학자들 중에서 특히 退溪와 旅軒의 문집에 기록된 그들의 의식상의 체험들을 근거로 공자의 학문방법이 조선의 성리학에 전수되어 발전하였음을 증명했다. 마지막으로 현상학적 관점에 입각한 연구는 인지과학적 연구방법의 일인칭방법론에 해당하며, 이를 유학사상 연구에 적용하는 것은 앞으로 유학의 학문적 자산을 현대화하는 중요한 통로가 될 수 있음을 논하였다. 그리고 그것이 한국의 유학적 전통을 적절하게 이해하고 계승하는 중요한 학문적 바탕이 될 수 있다는 점도 아울러 논의된 사항이다. This study makes an attempt to argue necessity of phenomenological approach to Confucian studies. The phenomenological approach focused here is allied with the method of securing the inner world of experience by E. Husserl’s phenomenological ephoche and phenomenological description of perception experience by M. Merleau-ponty’s viewpoint. That is, to show possibility of phenomenological study on Confucianism is the point of this paper. For the point, many sentences mentioned by Confucius in the Analects are tested for new interpretation based on the phenomenological approach and the possibility is successfully argued with discovery that in the Analects such phenomenological approach is more persuasive and proper way to understand the essence of Confucian learning. That’s because Confucius originally stressed on the change of experiential structure on one’s mind through long term self cultivation. And especially in Joseon Korea Dynasty the Neo-Confucian scholars had emphasized on such Confucius’ idea and commonly made efforts to improve the experiential structure of every mind and as results of the efforts many of them left many descriptions of their own experiences in the mind. Therefore, being different from the established studies that have been focusing on analyses of theories and evaluation of their advancement, the phenomenological approach to Confucian scholars’s experiences will shed lights on a new area of understanding of history of Confucianism. This phenomenological approach is relevant to the first-person methodology and the application of the methodology to future studies of Confucianism is believed to open a way to put the Confucian heritage into the context of present time sciences.

爲己之學의 개념화 과정

유권종(Kwon Jong Yoo) 중앙대학교 중앙철학연구소 2012 철학탐구 Vol.32 No.-

본 연구는 爲己之學 개념의 형성 과정에 대한 연구이다. 연구의 범위는 선진시대부터 남송시대까지 걸쳐있으며, 특히『論語』의 爲己라는 관념으로 부터 爲己之學이라는 개념의 형성과정을 고찰하는 것이 목적이다. 따라서 본 연구는 위기지학의 개념이 발전하는 맥락에 대한 고찰이므로 일종의 개념 형성의 역사에 대한 고찰이며, 유가 사상의 특징이나 학문 방법론 전반에 관한 고찰이라고 할 수는 없는 한계가 있다. 필요하다는 점 때문이다. 위기지학은 남송의 朱熹에 이르러서 유학의 정 체성을 뚜렷하게 보여주는 학문 방법론과 지향성을 지닌 개념이고, 또 조선에서도 이러한 경향을 계승하여 이에 대한 철저한 고찰과 실천의 지향성이 있었던 것이었다. 그럼에도 불구하고 이러한 개념의 형성과정과 그 과정에서 중시되었던 학문적 내용에 대한 깊이 있고 정밀한 고찰이 결여되어 있는 것이 현실이다. 그러한 현실을 넘어서서 송대 유학의 본령을 고찰하고 이해하기 위한 전초작업으로서 본 연구가 기획된 것이다. 본 연구는 위기로부터 위기지학 개념으로의 변천과 발전 과정에 대해서 그 맥락을 형성했던 주요 인물들을 고찰하였다. 즉 孔子와 荀子, 李軌, 張載와 ?程, 楊時와 李? 등이 그들이다. 특히 위기지학의 개념이 이궤에 의하여 처음 사용된 이래로 북송 시대의 유학자들이 개발하여 주희에게 전승된 것이 위기지학이다. 이 과정은 위기지학의 방법과 내용에 관한 이해의 진전과정이며, 동시에 유학적 학문방법의 체계화의 성취과정이라고 할 수 있다. 이들의 위기지학 개념과 그 내용을 가능한 한 학문적 논의가 가능하도록 검토하고 분석한 것이 본 연구이다. This is a study on the process of forming the concept of the Confucian typical methods for self-organization, that is, wi-gi-ji-hak(爲己之學). The scope of this study lies from Pre-Chin to Chinese Song Dynasty. And this study has a target to study on the process of the concept of wi-gi-ji-hak that has its origin from the words of Confucius, wi-gi(爲己) in the Analects. This study focuses only on the context of developing the concept of wi-gi-ji-hak, but it does not touch whole the methodology relating to the Confucianism or the features of Confucianism itself. The reason why to study on wi-gi-ji-hak lies on the demand or the necessity for newly understanding of Confucianism. Wi-gi-ji-hak is the most representative methods of the Neo-Confucianism, which shows a new identity of the Neo-Confucianism that had newly arisen from the early Northern Song Dynasty and compiled as so-called Zhuzixue(朱子學) by Zhuxi(朱熹) in the era of the Southern Song Dynasty. In addition in Chosun Korea Dynasty many Neo-Confucian scholars who learned the Zhuzixue had intensified and developed the context of Zhuzixue more and more by unyielding practice of the wi-gi-ji-hak. Thus the wi-gi-ji-hak as the main and comprehensive methods must be studied as the most important theme among the Confucian items. Nevertheless no research on the wi-gi-ji-hak has been tried appropriately in China and Korea, too. This study is designed in order to approach the proper function of the Neo-Confucianism especially of Zhuzixue in China and Korea In this study the process of the settlement of the concept wi-gi-ji-hak from Confucius to Li Dong(李?). Between them Xunzi(荀子) , Li Gui(李軌), Zhang Zai(張載), Cheng Yi(程?), and Yang Shi(楊時) are also studied with their concepts and understandings. According to this a long context of wi-gi-ji-hak organized by them is analysed and the differences between each and every of them are discussed.

[탈근대성에 대한 동양철학의 담론2] 잘삶(well-being) : 한국의 전통적 맥락에 기초한 웰빙 담론의 구조

유권종 ( Kwon Jong Yoo ) 동양철학연구회 2008 동양철학연구 Vol.53 No.-

This study has a target to develop a new structure of discourse about well being based on the context of Korean traditional thoughts or culture. Kinds of ideal types of well being can be put into the structure and realization of them will be feasible in the structure. For making such a structure, it is insisted that methods of qualitative research and bottom-up approaches must be referred to the studies of Korean traditions. Order of this study is as follow: the first is a reflection on current discourse of Korean scholars about well being, the second on the methods and criteria of qualitative research focused on well being, the third structure of discourse about well being, the fourth, as conclusive remark, discourse about well being in Korean society and context of traditional thoughts. In this study, on the basic cognition that methods of qualitative research can give a very useful idea for realization of wisdom of traditional thoughts two things are commented for developing research of traditions. The first is that even though much of our consciousness and other activities of mind seem to be under control of capitalism civilization, other layers of traditional cultures of different nature from capitalism under the surface layer of capitalism still exist and have continuously influenced us. The second is the traditional cultures keep a context of Korean`s consciousness about well being. Therefore it becomes natural that searching a new structure of well being discourse must refer to this context. As conclusive remarks, it is insisted that research of traditional thoughts for well being discourse should aim at discovering new things by studying the past especially by means of making traditional wisdoms more deeply participating into the present context of contemporary Korean people`s lives, practical models of traditional wisdoms must be suggested, and discussions about well being must not only focus on an individual mental maturity but involve the mutual relation between individual and society or other environments.

郊隱 鄭以吾의 학문과 사상

유권종(Yoo Kwon-Jong) 한국인물사연구소 2009 한국인물사연구 Vol.12 No.-

Gyoeun Jung Yi-o was a Confucian scholar and government official who lived in the early period of Chosun Dynasty. This paper is a presentation of his life and Confucianism on the reference to newly edited and translated collection of his works, and consisted of three chapters except introductory remarks and concluding remarks. Main idea of the first chapter is focused what should have been his justification for his official life in the new Chosun dynasty even though his former official life in the last Koryo Dynasty. It is reasoned as follow: it was a demand of his times to make a recovery of order and well-being from the disorder and insecurity in the ending period of Koryo Dynasty. He, as a government official, was deeply interested in enlightenment of the people, recovery of ruling power and cultural system, and re-erection of state economy, and counted the spread of education and the accomplishment of King's enlightenment of his people as the most important things. Specially he regarded the devotional attitude of an illustrious official caused from worry about state and people as the way that he should be. It is sure that he made a significant contribution to the laying the foundations for new Chosun Dynasty state with such an attitude. In the second, four items are discussed under the title of his Confucian ideology and the system of his thinking. Collection of his works shows he had observed and explained all the things on a viewpoint of monism of Confucian Principle, and also had self-directedness to the Confucian mind-learning with the methodology of clarifying the reality and mastering of its process or the methodology of preferentially doing the foundation of a thing to the minor details. From such his ideas we can also understand that he had a firm faith that the Chosun Dynasty had to make a unified rule and culture, and to unify the people's minds and behaviors. In the third, his main two articles about the public morals are analyzed. One is an official report to the King for the correction and reformation of setting of funeral period, named as Jang-il-tong-yo and the other is record of the government office for the funeral services. 郊隱 鄭以吾는 조선초기 유학자이며 주로 관인으로서 일생을 보낸 인물이다. 논문은 서론과 결론을 제외하면 모두 3개의 장으로 구성되었다. 첫째 장에서는 그의 交遊와 立志에 관해서, 둘째 장에서는 유교적 이념과 그 체계, 셋째 장에서는 그의 주요 저술인 『葬日通要』와 그것으로부터 추론 가능한 美風良俗의 구현에 관한 내용으로 나누어 논술하였다. 첫째 장의 논지의 초점은 다음과 같다. 창업된 조선왕조의 역할이 고려말의 혼란과 불안을 불식시키고 시급하게 사회의 질서와 평안을 가져오는 것이고, 당시의 지식인으로서 이러한 새 왕조의 업무에 동참하는 것을 시대적 당위로 삼아야 한다는 것이 그의 입장이었다. 그는 이러한 입장에서 관직에 임하면서 왕도정치에 입각한 백성의 교화와 질서의 회복, 및 국가 경제의 재건 등에 관하여 깊은 관심을 표방하였으며, 그 중에서도 특히 교육의 보급과 王化의 성취를 꾀하는 것을 중시하였다. 특히 그는 범중엄과 같은 송대 사대부의 憂民 憂國과 공직에 헌신하려는 태도를 자신의 태도로 삼으면서 실제로 공직에서 그의 평생을 보냈다. 이는 당대의 지식인들이 고려조에 대한 충절을 이유로 은거했던 경우도 있었던 것과 비교해보면, 현실의 시무와 백성의 구제 및 교화에 충실함으로써 신왕조국가의 정초를 다지는 데에 그가 매우 중요한 공헌을 했음을 의미한다. 둘째 장의 그의 유교적 이념과 그 체계에 대해서는 첫째 天理 혹은 天道에 입각한 일원적인 세계관의 지향, 둘째 心學的 경향, 셋째 明體 達用 내지는 先本後末의 방법론, 넷째 사회에는 일정하고도 통일된 법도를 세워서 그것으로써 전체 구성원의 마음과 행동을 통일해야 한다는 신념 등으로 정리하여 살폈다. 셋째 장에서는 『葬日通要』와 「京畿歸厚署記」를 중심으로 유교적 상례의 보급을 통한 미풍양속의 추구의 내용을 살폈다. 이글을 통해서 그의 학문적 입장이 왕의 교화가 덕에 의한 교화와 동시에 엄정한 제도와 규범의 준수를 통해서 공동의 질서와 양속을 형성하는 것을 중시하는 입장이었음도 알 수 있다.

孔子의 마음이해와 老子의 마음이해의 동이

유권종(Yoo, Kwon Jong) 중앙대학교 중앙철학연구소 2015 철학탐구 Vol.40 No.-

본 연구는 아직 학계에서 탐구되지 않은 공자의 마음 이해와 노자의 마음 이해를 비교하는 시론적 연구에 해당한다. 마음 이해란 어느 한 사상가 혹은 어느 고전에 담긴 마음을 이해하는 관점과 방법을 통칭하며, 특히 개념을 단위로 삼아서 이루어진다. 그러므로 마음 이해에 대한 연구는 어느 사상가 혹은 어느 고전에서 발견되는 마음과 유관한 개념군의 성격과 그들의 관계 유형에 주목함으로써 접근방법을 구체화하게 된다. 이에 공자와 노자의 마음이해의 同異를 밝히기 위하여 본 연구에서는 필자가 지난 3년동안 토대기초연구를 행하면서 제작한 통합마음모형의 범주를 적용하여 양자의 마음 이해를 분석하고 비교하였다. 통합마음모형은 동서양 철학, 심리학, 정신분석, 사회학, 인지과학, 문학 등의 마음 이해로부터 관찰된 마음 개념들의 속성을 모두 여섯 가지의 범주(마음의 구조와 작동, 마음의 변화 및 성장과 퇴화, 마음의 존재와 영역, 마음의 관찰 평가 진단, 마음의 작용과 효과 범주, 마음의 은유)로 구성되어 있다. 논의의 결과에 의하면, 양자는 마음의 구조와 존재 영역에 대한 논의는 소략하거나 없으며, 마음의 작동에 관한 관찰 내용은 풍성하다. 그리고 마음의 변화(성장 또는 퇴화)에 관한 논의가 주를 이룬다. 그 결과 공자와 노자는 각각 마음의 양성 혹은 성장을 추구하는 프로그램을 제시하였으며, 그 효과에 대한 논의도 역시 세밀하고 깊이 있게 전개한 것으로 보인다. 바로 이점이 같거나 유사하게 보이는 점이다. 그러나 마음의 성장 방향과 그 방법에 대한 설명은 매우 상이한 내용을 담고 있다. 대체로 공자가 禮의 실천을 통해서 덕을 축적한 결과가 仁이라고 하는 일종의 축적과 건립의 방법으로 이해한다면, 노자는 허정의 상태로 나아가는 비움에 의한 성장의 방법으로 이해하는 점이 매우 다르다. 그러나 최근의 인지과학적 관점은 이러한 차이가 관념상의 차이인가 아니면 실질적인 차이인가라는 새로운 물음을 제기하고 있어서 이에 대해서는 판단을 보류하고 미래의 과제로 남겨놓는다. This study purports to attempt a new comparative study of Confucius and Laozi in their understanding of mind, which has never been inquired properly recently. The understanding of mind includes the viewpoints and methods in understanding the mind that are observed in the ideas of a scholar or a homogenous group sharing some thoughts or a classical text, consisting of concepts. Thus, it is the quality of concepts and linkage patterns of the concepts that the study of the understanding stresses on. This study adopts as a useful standard of comparison the integrated mind model that has been developed as the result of a foundational research on the comparative studies of the mind models. The integrated mind model includes all six categories of the mind: structure and activities; existence and field; change to growth or degeneracy; observation, evaluation, and diagnosis; work and effect; metaphors. According to the result of the discussion, Confucius and Laozi commonly have few ideas about the structure of the mind, but have a number of ideas about its activities. Both of them respectively keep their deep attention on the change to growth or degeneracy. Accordingly, each of them develops one’s own program for the growth of the mind to the highest level. Of course, about the effect of the growth, each of them adds explanation. Conceptually, each of them proposes a very different way on its growth, explaining the substance of its highest level peculiarly. However, a group of recent cognitive scientists has explained their substance is not so different from each other. Due to this new explanation, our proper judgement on their difference, in the substantial effect of the mind or the situation of its highest level, should be our future task.

초연결사회와 유교적 진실의 재구성

유권종 ( Kwon Jong Yoo ) 한국공자학회 2018 공자학 Vol.36 No.-

This is a discussion for checking conditions of re-organizing Confucian truths that fit for so-called hyper-connected society expected to be realized as results from the 4th Industrial Revolution. In this discussion, the future society coming as results from the 4th Industrial Revolution is counted as the hyper-connected society in which many new revolutionary changes will come into not only individuals’ lives but also whole social structure and operating system. The new phenomena are defined by some sociological researches and smart technologies as high flexibility, wave nature, ultra complexity, implosion and convergence, etc.. They are, however, at the same time alarmist because of their serious side effects so-called as two groups of 3Ds; Disorder, Disconnect, Discard and Dissonance, Devide, Displacement. What this discussion focuses on as follow. The first is asks of the hyper-connected society based of smart technology, the second necessity to reinterpret traditional Confucianism for its gaining of suitability to the new society depending on such kind of cybernetics or systems thinking, the third reorganization and extension of Confucian truths that has only been limited to the human beings into a new truth that has connection between the human beings and other actors of the new society, and final development of Confucian solution for confidence building. The hyper-connected society is going on its realization and thus in order to get higher suitability of the new society the new truths of Confucianism should be discussed.

철학과 의학의 통합 패러다임 모색

유권종 ( Kwon Jong Yoo ) 한국공자학회 2019 공자학 Vol.38 No.-

This study purports to develop a kind of philosophy-medicine integral paradigm as a new approach to solution of aged society health problem. In a situation asking a new health paradigm turning from treatment to prevention, philosophy-medicine integral paradigm that enables aged/aging society healthier is a paradigm combined with philosophical practice developed as self-cultivation and medical methodologies not only from main stream medicine but the others like complimentary medicine and alternatives. The main stream medicine is firstly counted as one of necessary parts and kinds of complimentary and alternative medicine as Max Gerson’s treatment, Nishi’s or Goda’s, Herbert Benson’s from Germany, U.S.A., and Japan as the other necessary parts because they have been providing a group of new concept to keep health and healing by re-organizing healthy habits or lifestyle with their own clinical data. The new integral paradigm will be qualified with the data that the complimentary and alternative medicines are commonly pointing a very intimate relevance between routine habits and disease/health. And the paradigm will be framed along with traditional Confucianism or Buddhism each of which has developed a typical but very practical self-cultivational methodology especially with system of Confucian proprieties or Buddhist precepts. Accordingly, the paradigm should be organized by doing two main works: One of them is to modify the Buddhist or Confucian rituals fit into individual life in this contemporary society, and the other is to combine the modified rituals to the medical health-method continuously insisted by the complimentary and alternative medicines. In fact according to the works this study will propose that individual lifestyle should be a platform on which mind-body could be continuously healthy and sound living will be lasting. This study proposes six principles to organize the integral paradigm. The first is that this paradigm is not an integration of knowledge or theories of medicine and philosophy but a kind of health engineering paradigm based on how to self-organize and manage individual lifestyles. The second is to design of a platform for maintaining health. The third is to have a definite purpose of life and to establish ritual settings and practice them in daily life. The forth is to make practice of self-check and self-evaluation with self-criteria in order to set aside sustainability. The fifth is to apply Confucius’ way to learn widely and to converge them into daily activities. The sixth is to make various models of healthy lifestyle that could follow Confucianism or Buddhism or others.

삶의 건전성 확보를 위한 철학-의학 통합 패러다임 모색

유권종 ( Yoo¸ Kwon Jong ) 한국공자학회 2021 공자학 Vol.45 No.-

Korean society has got to Aged society and will soon get to Hyper-Aged society. Given this, one of the hottest issues should be 100-Year life era. Even this 100-Year life will be possible depending on development of medicine that highly well treats diverse diseases, at the same time it’s due to development of many other essential parts that are supporting to extend human life expectancy; improvement of economy power, wide sharing of medical and health care knowledge, upward homogenization of food intake and nutrition supply, supply of exercise and mind and body rest, etc. However it is not only depending on medicine and medical doctors to keep fit and enjoy long life. But to enjoy long life based on mind-body health should be also depending on ability of a person concerned to conciliate diverse contents of his/her life including medical knowledge and medical doctor’s remedies. Given this precondition, this study goes to review on ways to conciliate diverse contents of one’s life and know-hows to realize such a good life by centering systemic approach to a good living and ritual theory in this research method. The systemic approach implies so-called Santiago School’s Autopoiesis theory as Fritjof Capra introduced, and the ritual theory that comes from Imamura Shinske and Imamura Hitoshi’s work, Ontology of Ritual. In this study these two will be applied to how to organize one’s lifestyle. Besides, main stream medicine in America and Western Europe could not be coupled with philosophy because of its exclusive framework in defining diseases and treatments. On the other hand, some alternative medicines that count routine and habits as main causes of health or disease need to be treated as good partners to philosophical knowledge for sound life. In addition the philosophical knowledge mainly comes from methodologies of self-cultivation of Buddhism, Confucianism, and Doaism.