거짓자기, 참자기, 자기부인: 대상관계 이론을 통한 기독교 자기부인 고찰

김규보 ( Kyubo Kim ) 한국복음주의상담학회 2014 복음과 상담 Vol.22 No.2

The act of self-denial in the Christianity seems to be in conflict with the idea of self-fulfillment. True self-denial however leads to self-fulfillment in God. Within the framework of true and false self based on Donald W. Winnicott’s theory and Christian theology, this paper addresses the reality that while selfdenial by the false self results in distorted practices of denial, the practice of self-denial motivated by the true self rather achieves self-fulfillment. In selfdenial by the false self, people feel empty, though it may help them to adapt to a religious environment. The defensive reaction of the false self has a tendency to reveal itself with compliant, aggressive, and evasive self-denial. However, the true self in the practice of self-denial can fulfill the roles that God empowers to the self, find spiritual satisfaction, and feel real in the restored relationships with God and others. Given that pastoral environments provide “ good-enough mothering” and “ responsible fatherly care” for a psychologically and spiritually safe place to reveal the true self, an individual can face his/her reality of false self-denial and engage in true self-denial. The true self then can practice mortification of sin and self-giving love through surrendering to God within community, and eventually accomplish selffulfillment, which completes the purpose of God and glorifies God.

Psychoanalytic Approach to the Centering Prayer : Focused on Winnicott’s and Keating’s Ideas

Moon, Sung-Il 한국실천신학회 2023 신학과 실천 Vol.- No.85

This research aims to examine the psychological understanding of a prayer, particularly, how Winnicott’s theory can help explain Thomas Keating’s Centering prayer. Donald Winnicott reinterprets the psychological place of religion by introducing the concept of ‘transitional object’ and ‘transitional phenomena.’ The third area between dream and reality is a creative and mystic place of connection with God. His approach focusing on the relationship between inner self and the external world, still shows spiritual insight. As Meissner’s argument, it is essential for man to “revive the roots of his capacity for creative living and for faith experience” in the transitional area. Also, Winnicott’s the ideas of True Self and False Self offers insightful psychological understandings of religious activities in the individual psychic place. These concepts are essentially related to an individual’s religious life, which is an intermediate area between faith and reality. Thomas Keating explains that the‘True Self’ may be identified by Divine union during the centering prayer. The False Self can be transformed into the True Self through unloading the unconscious. The ideas of the True Self and False Self in Winnicott and Keating teach us to need of remaining the appropriate distances between True Self and False Self. Korean ministers should help church members to pray with one’s True Self. If our prayer is not based on voice of the True Self, our prayer can be a hypocritical formal and empty prayer of hypocrisy. Winnicott’s contribution that Korean church may function as a holding environment for Korean Christians and Korean society These lessons guide Korean churches to help to connect with God in the space of the True Self through prayer.

아동의 4단계 자아실현을 위한 전능감과 참자기의 중요성 - 『훌라후프 돌리기 여왕』과 『달님을 잡아라』를 중심으로

이영준 ( Lee Youngzun ),이우학 ( Lee Woohak ) 건국대학교 동화와번역연구소 2022 동화와 번역 Vol.43 No.-

Children's self-actualization should be discussed in a specific way according to their age and developmental stages. This is because the primordial sense of omnipotence and true self that is built up in infancy is a prerequisite for it. When the internalized omnipotence and true self become a primal need, and they are expressed as creative energy, children can reach self-actualization. The Hula Hoopin' Queen and Catching the Moon show how the primordial omnipotence and true self direct children to achieve self-actualization. These children who have the true self may gain it by satisfying their inner needs. They, with inter-social capability later on, such as self esteem and perspective view, will be led to a successful life in their community. Children's self-actualization has a psychological significance. The hula hoop and baseball, the second transitional objects, can evoke the second transitional phenomenon. By sensing their omnipotence and true self, they will reach the fourth stage of self-actualization. Self-actualization that integrates the inner world with the outer world is an important social activity for their growth and development.

Thomas Merton의 참자아발견을 통한 전인교육론

한철희(Churl-Hee Hahn) 한국기독교교육정보학회 2011 기독교교육정보 Vol.29 No.-

Thomas Merton, a Roman Catholic monk of the Trappist Abbey of Gethsemani, was a teacher for most of his adult life, from the professor of Columbia University and St. Bonaventure College to the Master of Scholastics and Novice Master of Abbey. Merton’s education was a person-oriented approach. He endeavored to support the formation of his students as whole persons, and sought to awaken the innate intuitive capacity of them. In his teaching, Merton manifests his concern for a sapiential experience, which is important to the contemplative life. For him, to teach is to open others to a way of knowing which may lead to the deeper level of awareness and identity. He believes that education means more than just imparting ‘knowledge.’ It is the formation of the whole person. He says that “the danger of education is that it so easily confuses means and ends.” He maintains the idea of “self-discovery” as the one end of all education. He contrasted the true self with the false self. The goal in the quest for self-identity is the “true self”. The villain who obstructs the way is the “false self.” The false self has no substance, but just “the hollow.” The true self entails inner discovery of the someone that one already potentially is, that is, the very self who finds. “For me to be a saint means to be myself. Therefore the problem of sanctity and salvation is in fact the problem of finding out who I am and of discovering my true self.” To provide a rich counterpoint for discussion of the different manifestations of the true self, Thomas Del Prete, a Thomas Merton scholar, grouped conveniently as psychological, social, and temporal in nature. According to Del Prete, one who personified the purpose of education as self-discovery has learned that to live and love are the same thing. As Merton put it simply, “We study in order to love.”

그림책을 통해본 아동의 ‘참자기’와 ‘거짓자기’: 아동발달단계에 따른 분석을 중심으로

이영준 한국현대영어영문학회 2019 현대영어영문학 Vol.63 No.4

Newborns are in a primordial state that the mother and the infant are in a perfect harmony. By the ‘good enough mother,’ the magical omnipotence of the infant is established, and by the process the true self is created: the powerful source of life. However, if the Id-needs of the baby are not satisfied, the infant becomes a docile child. This is the cause of false self, inflicting negative effects to life. In this paper, the theoretical basis of the reflective(primordial) true self, the illusive(self-reflective) true self and the imaginary·symbolic(self-projective) true self are analyzed in details according to the periods and stages of children’s developments. At the same time, these issues related to the fantastic self by mirror images, the loss of self through imitation, the loss of identity by vanity and the formation of false self by docile children are discussed through picture books. Finally, this thesis will explain the social and cultural significance of the true self.

‘지금여기와 호흡명상’으로 비추어 본 불교 자아관(自我觀)

손병욱 ( Son Byeong-ook ) 동아시아불교문화학회 2018 동아시아불교문화 Vol.0 No.34

In this paper, the author gave special attention to the fact that the main concept of ‘Here and Now’ which is consistent from training to enlightenment on Buddhism has deep relation with the ‘Breath Meditation’. And also I wanted to emphasize on the importance of ‘Breath Meditation’ as the method of the explanation to the relation of Here and Now & the Breath Meditation. Furthermore, I tried to answer to the several questions which were demanded to explain as the method of examining the view point of self through dividing the view point of truth, the view point of training-enlightenment, and the view point of true self. In Chapter Ⅱ, the view point of truth on Buddhism, on condition that self on Buddhism is the same as universal self, I tried to present the means of training and enlightenment through the research about anecdotes. In Chapter Ⅲ, the view point of training-enlightenment on Buddhism, I tried to research the deep relation between Here & Now and Universe, between right mindfulness[正念] and Breath Meditation, and the several meanings of Here & Now as the enlightenment on Buddhism. In Chapter Ⅳ, the view point of true self, what is the identity of true self? What difference is the true self from an-atman? Is the true self same as atman or different from atman? How do we understand that this word has the mutable elements? And how do we understand the opinion that the concept about true self disagree with Buddhism? What action do Korean Buddhism needs in order to agree with the name as Mahayana buddhism? I hoped to be able to give some helps for the way of Mahayana bodhisattva through answering these questions. In this paper, I wanted to understand the view point of self on Buddhism more deeply. And I tried to explain the relation between training and enlightenment.

대승 『대반열반경(大般涅槃經)』의 자아관

김지명(Kim Ji Myeong) 불교학연구회 2016 불교학연구 Vol.49 No.-

불교학에서 자아관은 초기불교의 무아사상과 대승불교의 진아사상으로 압축할 수 있다. 무아사상은 ‘나’는 색(色)·수(受)·상(想)·행(行)·식(識)의 인연 화합물이기에 고정적·불변적인 실체로서의 아(我)가 없다는 것이다. 즉 붓다가 설한 무아는 오온의 결합물인 ‘가아(假我)’를 자아로 여기는 것을 깨뜨려 고통에서 벗어나기 위한 것이다. 이에 따라 ‘가아’와 구분하여 오온(五蘊)과 동일시되지 않는 참된 자아의 존재인 진아(眞我)가 성립되고, 자연스레 불성과 이어질 수 있는 것이다. 불성사상은 모든 중생은 부처와 똑같이 부처의 성품을 가지고 있어서 언제든 성불할 수 있지만, 번뇌에 가려지고 더럽혀져 깨닫지 못할 뿐이라고 말한다. 『대반열반경』은 ‘일체의 중생은 모두 불성을 갖는다[一切衆生悉有佛性]’라고 선언하고 있고, 이러한 붓다가 되는 원인인 불성은 『대반열반경』 곳곳에서 자아로 정의된다. 『대반열반경』에서의 아(我)는 하나의 의미만을 나타내지 않는다. 아(我), 대아(大我), 진아(眞我), 무아(無我), 외도의 아로 다양하게 드러난다. 이러한 자아는 긍정되는 자아와 부정되는 자아로 나누어 살펴볼 수 있다. 긍정되는 자아는 진아와 부처, 불성, 여래장 등으로 표현되는 여래성(如來性)의 나와 대열반의 근거가 되는 여덟 가지 자재함을 갖는 나[大我]로 구분하여 설명할 수 있다. 부정되는 자아는 중생의 자아인 오음과 외도의 아뜨만이다. 『대반열반경』을 통해 대승불교에서 말하는 자아는 불성이고, 이 불성은 가아에 반대되는 진정한 자아[眞我]에 해당함을 알 수 있다. 이때 진아는 초기불교에서 말하는 무아와는 다른 범주에 있으므로 서로 상충되지 않으며, 외도의 아뜨만에 대한 이해와도 또한 다른 것이다. The views of self in Buddhist Studies can be summed up as non-self (無我) in early Buddhism and true self (眞我) in Mahayana Buddhism. According to the notion of non-self, ‘self’ is the compound of five-aggregates (五蘊); matter(色) •feeling(受) •sensation(想) •volition(行) •consciousness(識), so there is no self present as a static and unchangeable substance. In other words, non-self which Buddha preached about is to break the notion that one considers ‘false self (假 我),’the compound of five-aggregates, as self, and to be freed from pain. Therefore, distinguished from ‘false self,’ true self [眞我] not identified with five-aggregates (五蘊) can be established, and it can lead to Mahayana Buddhism’s idea about true self. Maha parinirvana Sutra declares that ‘all living things are equipped with the nature of Buddha (一切衆生悉有佛性),’ and the nature of Buddha is often defined as self in Maha parinirvana Sutra. Self does not mean only one thing in Maha parinirvana Sutra. It is realized in various ways as self, absolute self (大我), true self (眞我), non-self (無我) or self of tirthika (外道). This self can be examined separately as affirmed self and negated self. Affirmed self can be explained separately by self of Buddha, described as true self, Buddha, nature of Buddha, or tathagatagarbha and by absolute self [大我] equipped with eight materials which form the grounds for nirvana. Negated self is five-aggregates of sentient beings’ self and ātman of tirthika, that is, the self of living things. Self that Mahayana Buddhism describes in Maha parinirvana Sutra is the nature of Buddha, and this nature of Buddha corresponds to true self [眞我] opposite to false self. Here, true self falls into a different category from non-self that initial Buddhism refers to; therefore, they do not collide, and it is different from understanding of ātman of tirthika.

Winnicott의 참자기와 거짓자기의 의미와 상담관계에의 실천적 함의

전명남(Jun, Myong-Nam) 한국청소년상담학회 2021 청소년상담학회지 Vol.2 No.2

이 연구에서는 Winnicott의 거짓자기와 참자기 개념을 이론적으로 탐구하고, 상담관계에서의 실천적 함의를 고찰해보고자 하였다. Winnicott은 참자기로 살 때에 오롯이 삶을 생생하게 느끼고 개별화에 성공하며 자신의 삶에서 스스로 선택하고 창의성으로부터 솟아나는 삶, 살 만한 가치가 있는 삶으로 살 수 있지만, 거짓자기에 지배될 때에는 순응적이거나 회피적 또는 공격적인 형태의 왜곡을 보인다고 했다. 거짓자기로 살게 되면 개별화에 실패하고 순응적인 삶을 살게 되거나 내적으로 자기 자신이 소외된 존재이거나 참자기는 보호되지만 얼어붙어 있고 단절되어 자기에게 닿을 수 없어서 살만한 가치가 있는 그런 삶은 어렵다고 했다. 순응하는 자기’, 부정론적 거짓자기, 잊혀진 자기는 참자기와 구분이 되었다. 상담관계에서 참자기와 거짓자기의 실천적인 시사점들로 ‘촉진적 환경’에 대해 다루었으며 구체적으로, ‘충분히 좋은 엄마’,‘반영하기’, ‘안아주기’,‘통합’.‘다루어주기와 대상 사용’,‘거주하기’,‘중간 현상과 중간 대상의 형성’,‘대상제시’ 등을 논의하였다. This study attempted to theoretically explore Winnicott s concept of false self and true self, and examine practical implications in counseling relationships. Winnicott said that human being feels life vividly when living as a true self, succeeds in individualization, makes choices in his/her life, springs out of creativity, and lives worth living, but when dominated by false self, he/she is compliant or avoiding. It is said to show an enemy or aggressive form of distortion. If he/she live as a false self, he/she fail to individualize and live a compliant life, or he/she is alienated internally, or the true self is protected, but it is frozen and disconnected that he/she cannot reach him/her, so that life worth living is difficult. The complying false self, the negative self, and the forgotten self became distinct from the true self. In the counseling relationship, the ‘promoting environment’ was dealt with practical implications of the true self and the false self. Specifically, a good enough mother ,‘reflecting ,‘holding , and‘integration . And also ‘handling’ and ‘use of objects’,‘indwelling’, ‘intermediate phenomena and formation of intermediate objects’, and ‘object presentation’ were discussed according to the point of view of Winnicott.

『룻기』에 나타난 룻의 삶의 심리적 주제 및 자기

정성원 한국실천신학회 2024 신학과 실천 Vol.- No.88

룻은 성경 「룻기」전체를 통해 크게 세 번의 의사결정을 한다. 룻은 자기의 생 각과 마음 및 의지에 근거하여 과거와 현재 및 미래의 자신의 삶을 결정한 것이다. 모국인 모압사회를 떠나 이방의 유다사회로 이주할 것인지? 그 사회에서 이주민으로 어떻게 살 것인지? 종교와 종족 및 문화 등의 사회문화적 배경이 다른 보아스와 다시 결혼할 것인지? 룻의 삶의 심리적 주제(psychological theme of life)와 자기(self)가 이러한 결정에 영향을 미쳤을 것으로 보인다. 우리는 이러한 문제의식을 가지고 룻에 주목하려고 한다. 연구 결과는 다음과 같다; 룻의 삶의 심리적 주제는 크게 세 가지다. 즉, 빈곤, 상실, 단절이다. 빈곤 주제는 경제지리학적ㆍ사회구조적ㆍ사회자본적 요인에서 확인되고, 상실 주제는 남편과의 사 별, 부가적인 용어가 추가되는 정체성의 혼란에서 기인한다. 단절 주제는 가부장적 사 회에서의 남아선호사상이라는 사회적 압력에서 연유한 것이다. 룻은 삶의 이 세 가지 심리적 주제를 해소했는데, 이는 그녀의 자기가 작동한 결과 로 보인다. 먼저 그녀는 빈곤이라는 삶의 주제를 해결하기 위해 유다사회로의 이주, 이삭줍기라는 경제활동 참여를 결정하였다. 이 과정에서 자발적이고 창의적인 참자기가 작동한 것이다. 또한 자발성과 진정성을 잃지 않는 것이 참자기의 핵심적인 모습 이다. 이삭줍기라는 권리의 행사에서는 자발성을, 그것을 표출하는 방식에서는 연기자 로서의 역할을 수행하였다. 이는 비굴하고 굴종적인 모습인 아닌, 건강한 순응적인 거 짓자기로 빈곤과 상실이라는 삶의 주제에 접근한 것이다. 마지막으로 나오미의 보아 스에 대한 청혼 제안에 대한 룻의 반응은 거짓자기와 참자기의 통합이라고 할 수 있 다. 왜냐하면 그녀의 이러한 반응은 참자기를 드러내지 않은 채 공손한 태도를 드러 내고 있기 때문이다. 따라서 룻은 그녀의 삶의 심리적 주제를 해결하기 위해 세 가지 차원에서 자기를 표출, 작동시키고 있다. 즉, 자기 주도적ㆍ창의적 참자기를 기능시키 거나, 거짓자기 가운데서도 순응적 거짓자기를 표출시키거나, 참자기와 순응적 거짓자기를 통합시키고 있다. Ruth makes three major decisions throughout the Book of Ruth in the Bible. Ruth decided on her past, present, and future life based on her thoughts, heart, and will. Will I leave my home country of Moab and immigrate to the Gentile society of Judah? How will I live as an immigrant in that society? Would I marry Boaz again, who has a different socio-cultural background such as religion, race, and culture? It appears that the psychological themes of Ruth's life and self may have influenced this decision. With this awareness in mind, we would like to focus on Ruth. The research results are as follows; There are three main themes in Ruth’s life. That is, poverty, loss, and disconnection. The theme of poverty is confirmed in economic geographyㆍ social structureㆍsocial capital factors, and the theme of loss stems from the death of a husband and the confusion of identity to which additional terms are added. The theme of disconnection stems from the social pressure of preferring boys in a patriarchal society. Ruth deals with these three themes of life by putting the self to work. Ruth resolves these three psychological themes of life, which seem to be the result of her self working. First, she decided to migrate to Jewish society and participate in economic activities such as gleaning in order to solve the psychological theme of life called poverty. In this process, the spontaneous and creative true self came into play. Also, not losing spontaneity and sincerity is the core aspect of the true self. In the exercise of the right to glean, they showed spontaneity and played the role of an actor in the way they expressed it. This approaches the subject of life, poverty and loss, with a healthy, compliant false self, rather than a servile and subservient self. Lastly, Ruth's response to Naomi's marriage proposal to Boaz can be said to be an integration of the false self and the true self. This is because her reaction shows a polite attitude without revealing her true self. Therefore, Ruth expresses and operates her self in three dimensions to resolve the psychological themes of her life. In other words, the self-directed and creative true self is functioning, the adaptive false self is expressed among the false selves, or the true self and the adaptive false self are integrated.

인공지능(AI)시대의 인간정체성 위기 문제와 보편적 영성을 통한 해결 가능성 탐색

강찬석(han-Seok Kang) 한국성인교육학회 2023 Andragogy Today : International Journal of Adult & Vol.26 No.2

본 연구의 목적은 인공지능시대 인간정체성의 위기 문제와 보편적 영성을 통한 접근 가능성을 탐색하는 데 있었다. 연구결과, AI시대 인간정체성 위기의 본질은 정체성을 정보의 집합으로 보거나 정신을 부정하는 물리주의 관점을 취할 때 발생하는 것으로 인간을 뇌의 작용이나 물질에 가둠으로써 인공지능에 대처하는 인간능력을 제한하는 데 있음을 밝혔다. 보편적 영성은 존재의 근원으로서 절대성, 자성(自性), 진성(眞性), 부모성의 특성과 같은 근원성을 가지고 있었다. 영성적 자아는 자아 체계에서 절대주체이고, 셀프의 정체성이었고, ‘참나’였다. 셀프는 주체적 자아(I-self)와 현상적 자아(me-self)를 포괄하는 인생경영의 중심으로서 영성적 자아를 정체성으로 하고, 모든 현상적인 개체적 자아를 포괄하면서 대표하는 지위에 있었다. 따라서 보편적 영성과 영성적 자아가 삶에서 갖는 의미로 첫째, 존엄성과 도덕적 삶의 근거이고, 둘째, 진정한 행복의 조건이며, 셋째, 리더십의 본질이고, 넷째, 평생교육이 나아갈 지표로 ‘’참나’로 된 사람’을 설정해야 할 당위성을 들 수 있다. 결론적으로 말하자면, 인류가 보편적 영성에 기반한 진정한 정체성에 눈을 떠서 인간이 가진 무한한 잠재력을 모두 발현시킬 수 있다면, 적어도 개체적 이기심을 극복할 수만 있어도, AI시대 인간 정체성 위기를 극복할 수 있는 강력한 접근의 하나가 될 수 있다고 보았다. The purpose of this study was to explore the crisis of human identity in AI(artificial intelligence) era and the possibility of accessibility through universal spirituality. The research results were as follows; the human identity crisis in the AI era occurs when identity is viewed as a set of informations or when the physicalist perspective denies the spirit, which was revealed that by confining humans to the workings or materials of the brain, they limit the human ability to cope with AI. Source nature means characteristics of Source, which include absoluteness, self-nature, true nature, and parental nature. The spiritual self was the absolute subject in the system of self, the identity of ‘self’ and ‘true self'. ‘Self’ is the center of life management that encompasses the subjective self (I-self) and the phenomenal self (me-self), and is in a position to encompass and represent all phenomenal individual selves. The meaning of universal spirituality and spiritual self in life: first, the basis for dignity and moral life, second, the condition of true happiness, third, the essence of leadership, and fourth, the aim for lifelong education to be a person of true self. If humanity can open its eyes to true identity based on universal spirituality and develop all the infinite potentials of humans, or at least if only individual selfishness can be overcome, it can be one of the powerful approaches to overcoming the extinction crisis in the AI era.