율곡의 수양실천에서 본 유교치료학의 가능성

李燕茜,辛炫承 한서대학교 동양고전연구소 2025 동방학 Vol.- No.53

유교(혹은 유학)는 태생적으로 치료적⋅실천적 요소를 갖추고 있다. 현대 사회에서 치료학(治療學, Therapeutics)은 질병이나 장애를 예방하고 치료하 는 방법을 연구하는 의학의 한 분야이다. 하지만 치료학은 다양한 방법과 기 술을 포함하며, 의학, 약학, 심리학, 재활의학 등 여러 학문과 밀접하게 연결 된다. 심리학과 연결된다는 측면에서 인문학과도 깊은 연관성을 갖고 있다. 따라서 유교치료학(儒敎治療學, Confucian Therapeutics)은 인문학 분야에 속 하는 유교의 철학과 윤리를 기반으로 한 치료 개념으로, 인간의 정신적⋅신 체적 건강 문제에 대해 도덕과 자기수양을 통해 회복하고 유지하는 것을 목 표로 한다. 『대학(大學)』 팔조목(八條目)의 이념인 수기치인(修己治人)을 학 문과 인생의 목표로 삼았다. 이 네 문자 속의 첫째 동사 수(修)는 “고치다, 손질하다, 다스리다, 정리하다” 등의 뜻이고, 기본적으로는 ‘고치다, 다스리 다’의 의미가 강하다. 뒤이어 따라오는 명사 기(己, 자기자신)의 경우는 정신 적‧육체적으로 바로잡고 다스린다는 ‘치료적’ 의미가 있다. 또 둘째의 동사 치(治)도 수(修)와 마찬가지로 “다스리다, (질서를) 바로잡다, (병을) 고치다” 등의 뜻이고 본래적 의미에서 ‘치료적’이다. 수(修)가 인간 개별의 병리(病理) 현상에 국한된 치료라면, 치(治) 글자는 사회적 병리현상에 대한 치료인 것 이다. 이상의 의미에서 신유학의 핵심적 이론은 ‘치료적’일 수밖에 없으며, 서양 현대철학에서의 철학치료학과 밀접한 관련성을 갖고 있다. 따라서 이 논문은 주자학(혹은 성리학) 계열에 속하는 조선시대의 대유학자 율곡(栗谷) 이이(李珥, 1536-1584)의 수양공부론에 초점을 맞추고 수기치인(修己治人)의 관점에서 유교치료학의 가능성을 모색해 보고자 한다. 35)36) In essence, a therapeutic quality is possessed by Confucianism, or Ruism. In modern society, a branch of medicine that focuses on the study of methods for preventing and treating diseases or disorders lies in therapeutics. However, being closely correlated with various disciplines such as medicine, pharmacology, psychology, and rehabilitation medicine, therapeutics is a field that encompasses a wide range of methods and techniques, which also shares profound ties with the humanities in terms of its connection with psychology. As a result, Confucian Therapeutics is presented as a therapeutic concept within the field of humanities, grounded in Confucian philosophy and ethics. Under this concept, through moral cultivation and self-discipline, human health issues of both mental and physical aspects are resolved and tried to be solved, so rehabilitation and the maintenance of health can be realized. When it comes to the concept of the Eight Items in the Great Learning that encompasses the cultivation of oneself and the governance of others, the Confucian ideal of learning and life's purpose is embodied. Carrying meanings of to repair, to organize, to govern, the first verb xiu has its basic meaning being to correct, to adjust, primarily referring to the correction and adjustment of the self on both mental and physical levels, as well as carrying a clear therapeutic implication. Being similar to xiu, the second verb zhi also means to govern, to rectify, to cure, in which its original meaning is similarly imbued with therapeutic qualities. Then, zhi refers to the treatment of social pathological phenomena if xiu mainly refers to the treatment of individual pathological phenomena. These meanings reveal that the core theory of Song-Ming Confucianism (Neo-Confucianism) is closely correlated with the concept of philosophical therapeutics in modern Western philosophy in addition to being inherently therapeutic. Therefore, the attention of this paper is paid to the self-cultivation theory of Yulgok Lee (1536-1584), a prominent Confucian scholar of the Joseon period associated with the Zhuism (or Neo-Confucianism), and the exploration of the possibility of Confucian Therapeutics from the perspective of self-cultivation and governing others will be tried.

精神治療측면에서 본 儒敎와 Feminism

박병탁 韓國精神治療學會 1999 韓國精神治療學會誌 Vol.13 No.1

儒敎의 學習哲學

신창호 성균관대학교 유교문화연구소 2009 儒敎文化硏究 Vol.- No.14

본고는 유교를 학습의 과정으로 이해하려는 하나의 시도이다. 유교는 ‘修養’으로 대변되는 학습활동을 통해 이론을 구축한다. 그것은 자기노력과 익힘이라는 자발성을 전제로 하는 일종의 깨우침의 과정이다. 그 기초는 『논어』에서 발견된다. 『논어』의 첫 구절에 드러난 ‘學而時習’은 학습의 시작-중간-완성이라는 유기적 상황을 잘 보여준다. 학습으로 인한 개인적 희열과 타자와의 대화, 그리고 지도적 인격을 갖춘 君子에로의 지향은 유교 학습의 기본 양식이다. 『맹자』에서 善端의 확충이나 『순자』에서 악한 性의 인위적 변화도 같은 맥락에서 논의된다. 맹자는 학습을 인간 내면의 선한 본성을 잘 보존한다는 측면에서 예방성을 강조하고, 그것을 길러서 외면으로 선한 행위를 펼쳐내는 계발식 학습을 주장하였다. 그와 반대로 순자는 악한 성을 인위적으로 변화시키려는 치료적이고 교정식의 학습을 추구한다. 주자로 대표되는 신유학은 원시유학에서 제기한 학습의 문제를 구체적으로 체계화 한다. 『대학장구』는 三綱領 八條目을 통해 학습의 원리와 실천 과정을 포괄적으로 담아냈다. 즉 학습의 거시적 기준과 원리, 그 실천을 구조화 하였다. 개인학습에서 공동체학습에 이르는 修己治人의 학습 형식을 정돈한 것이다. 아울러 『중용장구』는 性-道-敎의 학습 과정을 통해 삶의 내용 완성을 도모한다. 즉 선의 가능성과 잠재능력으로 존재하는 성을 계발할 수 있다는 학습의 가능성, 본성을 따라 그에 적합한 길을 가며 학습하려는 자기노력, 그리고 궁극적으로 인간 삶의 장치인 문화를 창출하는 학습의 양식을 확인시켜 주었다. 이런 유교의 학습철학은, 요컨대, 공자의 일관된 길이었던, ‘忠恕’의 자세와 태도를 익히는 작업이다. 그것은 ‘자기충실’과 ‘타자배려’라는 인간 자신에 대한 관심에서 비롯되었다. This research paper is an attempt to understand Confucianism as a process of learning. Confucianism builds up a theory through learning activity that will be in line with the views held by moral self-cultivation(修養). This is a process of a kind of awakening on the premises of spontaneity, dubbed self-effort and inurement. The basics thereof are discovered in Analects of Confucius(論語). The words that appeared in the beginning paragraph of the Analects of Confucius; Leaning with a constant perseverance and application(學而時習) is an organic process of learning, and it well describes the situation of completeness. Individual joy derived from learning and dialogue with others, as well as aiming at Noble-hearted Person or Confucian Gentleman who plays a leading and prominent part in the society are basic forms of the Confucian learning. These are discussed from the identical perspective as in the context of seeing and developing own innate goodness in the Works of Mencius(孟子), and also of artificial changes in man’s natural inclination towards selfishness and evil in Xun Zi(荀子). Mencius emphasized the learning from the perspective of prevention of the innate goodness of human beings, and, at the same time, asserted developmental learning that is required to be spread over as good behaviors, which are exposed externally, by having developed such innate goodness of human beings. Counter to Mencius’s view, Xun Zi pursued therapeutic and correctional learning aiming at artificial change of innate human evil. Neo-Confucianism represented by Chu Hsi(朱子) systemized those issues of learning that presented by the Original Confucianism. Prose Commentary on the Great Learning(大學章句) described the principle of learning and the process of practice thereof through Three Essential Principles or Doctrines (三綱領) and the Eight Basic Steps of Self Cultivation(八條目). Specifically, Chu Hsi structuralized macro standards and principles of learning and its practice as well. Also, he arranged the learning form of self-cultivation and personal self-realization(修己治人) that encompass both individual learning and learning community. In addition, Prose Commentary on Doctrine of the Mean(中庸章句) pursued completeness of the contents of life through learning process of Human Nature(性), the Way(道), and Education(敎). That is to say, Doctrine of the Mean confirmed the style of learning that creates a culture, which is a device related to the life of human beings ultimately, as well as self efforts in order to learn while following the suitable path according to the possibility and nature of learning in that the intrinsic nature of human beings that exists in a form of possibility and potential ability of goodness can be developed. Such a philosophy of learning of Confucianism is a work to inure oneself to posture and attitude toward Sincere Dedication or Sympathy(忠恕), which was a consistent path of learning taught by Confucius. This is originated from the interests in humans themselves, known as ‘self-control & faithfulness’ and ‘being considerate toward others.’

즙산의 인간론과 개과천선의 유교치료학

신현승 ( Hyun Seung Shin ) 고려대학교 철학연구소 2012 철학연구 Vol.0 No.45

As this thesis investigated humanities therapy, which is just introduced to domestic academia of humanities, especially a field of study as a new public opinion called ``philosophical therapy,`` it questioned the possibility of philosophical therapy through theory of human of a certain Confucian scholar who took an active role at the end of Myung Dynasty in China. This Confucian scholar is Jishan 劉宗周(Liu-Zongzhou). Therefore, as focusing on his work 人譜(Renpu), this thesis is to question the possibility of Confucian therapeutics related to understanding of problems of philosophical therapy that is popular recently. In particular, among 人譜(Renpu), 「人譜續篇三」(Renpuxupian-san) was selected as a key material for demonstration , and this work is composed of 「紀過格」(Jiguoge)·「訟過法」(Songguofa)·「改過說三篇」(Gaiguoshuo-sanpian). On the first paragraph of the body understood those two documents 「Jiguoge」·「Songguofa」 as philosophical awareness and introspection so they analyzed ``過惡(guoe),`` individual pathological phenomenon, and investigated the process of self-awareness. Considering 「Gaiguoshuo」 as the main document, the second paragraph discussed ``becoming聖人`` as philosophical therapy (especially perspective of Confucian therapeutics) and Confucian treatment of ``改過遷善 (Gaiguo-qianshan). Moreover, it pointed out that the problem of ``gai(改),`` which is a key issue of Confucian therapeutics of Jishan, is that this letter includes a therapeutic meaning of ``to correct or to rectify.`` As mentioned on two paragraphs of the body, this thesis understood a remark about theory of man of Jishan as a part of Confucian therapeutics and linked the concept ``Gaiguoqianshan`` that has become a word of everyday life in East Asia to Confucian therapeutics.

동양철학과 심리학 융합 연구의 동향과 과제

김문준,하창순 한국사상문화학회 2013 한국사상과 문화 Vol.67 No.-

This study has surveyed the studying results in the Eastern psychology of Korea nearly for 30 years starting from the 1980. The first is Buddhist study. It is the most active field of the Eastern psychology. If the studies before 2000 can be treated as a step to connect Buddhist theory with psychology, the studies that light the relation of psychology and Buddhist philosophy have started since 2000. Especially, the effect of meditation, the experiment of applying aspects, and the result of experience study have achieved. The studies ofter 2010 pursue the way to apply strongly. Within Buddhist psychology, ‘Meditation Therapy’ is the crucial field of Korean psychology. The second is the study of Confucian study. These studies proceeded in the means of probing the tracts of koreans psychologically. The studies related to Confucian philosophy are on basic state compared to studies related to Buddhism. The last is Taoism study. The psychological study related with Taoism is not facilitated yet. The results of studying the Eastern psychology in the past years have gained two crucial outcomes. One of them helped Koreans to understand psychology. The other contributed to the health and cure in mind of Koreans. Thus, it is necessary that the Eastern philosophy must surpass the limits of the Western counseling psychology while continuing efforts of sustaining the Eastern spirit in the container called the Western science. Consequently, to practice these facts, the studies of the Eastern psychology should be directed to make its systematic theory and to develop many programs and counseling method which are adapted to Koreans. 이 조사 연구는 1980년대부터 약 30년간의 한국의 동양심리학 연구 성과를 유불도 사상으로 나누어 연도별로 살펴보고 그 동향을 파악하여 유불도의 동양철학과 현대심리학이 연계한 연구 경향을 조사했다. 첫째, 불교 분야 연구는 가장 활발한 동양심리학 연구 분야이다. 2000년 이전의 연구는 불교 이론을 심리학적으로 연계하는 방안을 검토하는 단계였다면, 2000년 이후 본격적으로 심리학과 불교철학과의 연관성을 밝히는 연구가 이루어졌으며, 특히 명상의 효과와 적용 양상에 관한 실험과 경험 연구의 성과가 나타나기 시작했다. 2010년 이후의 연구는 더욱 실제적인 적용 방법을 적극적으로 검토하는 양상을 보여주고 있다. 불교 심리학 가운데 ‘명상치료’ 심리학 영역은 현재 한국 심리학의 주요 영역으로 자리 잡고 있다. 둘째, 유교 분야 연구는 한국인의 특성을 심리학적으로 탐색하고자 하는 차원에서 진행되었다. 유교철학 관련 연구는 불교철학 관련 연구에 비해 관심이 적고 연구자가 부족하며, 이에 따라 연구 편수가 대단히 적으며 연구 내용도 활용 단계로 나아가지 못하고 기초 단계에 머물러 있다. 셋째, 도교 및 기타 연구이다. 도가사상을 연계한 심리학 연구는 전혀 활성화되고 있지 않은 상태이다. 위와 같은 동양심리학 연구는 크게 두 가지 점에서 성과를 거두었다. 하나는 한국인의 심리 이해에 도움을 주었다는 점이고, 또 하나는 한국인이 자신의 심리건강에 많은 관심을 기울이고 일상적인 심리 치유에 기여하였다는 점이다. 따라서 앞으로도 동양철학의 내용으로 서양 상담심리학의 한계를 극복 보완하고, 동양정신이라는 내용을 서양과학이라는 그릇에 담는 노력이 지속되어야 한다. 그러기 위해 동양심리학의 연구 방향은 동양철학의 가치 체계를 현실 생활에 적용하도록 하기 위해 더욱 현실적이고 체계적인 이론을 만들어 나가도록 해야 하며, 그 이론을 바탕으로 한국의 실정에 맞게 구성된 프로그램이나 상담 기법을 더욱 많이 개발하도록 해야 한다.

신유학의 정좌법과 심신수렴의 유교치료

신현승 ( Hyun Seung Shin ) 한국동서철학회 2016 동서철학연구 Vol.0 No.80

Confucianism (Especially, Neo-Confucianism) was the most important traditional humanities in East Asia with very active interests in the relationship between the human body and mind, action and function of the mind, and method of cultivating the mind. In addition, the nature of Confucianism itself is therapeutic and curative. Also, Jingzuo (quiet sitting) as a therapy is one of the methods of psychosomatic moral culture proposed by Neo-Confucian scholars in the Song dynasty of China, which refers to realizing one’s own nature by calming oneself and having an attitude of ‘unmoved in absolute stillness’. In other words, Jingzuo was widely known as a method of psychosomatic convergence or psychosomatic moral culture in Neo-Confucianism (Confucianism after the Song dynasty including Daoxue). Of the Beisong-Wuzi (five great thinkers of Beisong) who contributed to the birth of Neo-Confucianism, Ercheng (the Cheng brothers) taught the importance of Jingzuo, and compiler of Neo-Confucianism, Zhu Xi, too, was very positive about the Confucian method of moral culture of Jingzuo. This method of moral culture is suggested as a method of sitting-in Zen meditation or taking care of one’s health not only in Neo-Confucianism (Zhuxiism and Yangmingism, etc.) but also in Buddhism or Taoism. Accordingly, there has been constant criticism that this method of moral culture is too Zen Buddhist in and out of the world of Confucianism. Thus, this paper focused on investigating the Confucian therapeutic significance of the Jingzuo method and psychosomatic convergence in Neo-Confucianism. In other words, the first part of the main discourse of this study reviewed the Jingzuo method and various discussions about mind and body in Neo-Confucianism, the aspects of the Jingzuo method, an important method of psychosomatic moral culture in Neo-Confucianism and Neo-Confucian scholars’ psychosomatic convergence and its curative significance. In addition, the second chapter discussed eminent Confucianist, Jishan Liu Zongzhou’s Jingzuo theory and meaning of psychosomatic healing, characteristics of Jishan Jingzuo theory and Liu Zongzhou’s discourse about the relationship between psychosomatic healing and Jingzuo, who made a finale of the history of Confucianism in the Ming dynasty the history of Yangmingism in the Ming dynasty before the prosperity of Kaozhengxue in Qing dynasty.

유교의 정좌법에 대한 고찰 - 청소년 수양을 위한 기본 체계 -

김용길 ( Kim Yong-kil ) 한국청소년효문화학회 2020 청소년과 효문화 Vol.36 No.-

In Confucianism, ‘Jeong-jwa’(Sitting Quiet) is one way to maintain a healthy body and to sit quietly and focus to find one’s inner self. Jeong-jwa was originally used to identify the basis of human existence and as a way to find physical and mental health and peace. During the 12th and 13th centuries in Song China, Buddhist was at its pinnacle, and during this time, Confucianism was also highly affected by Buddhism in terms of both religion and academics. The word Jeong-jwa was a new word that appeared during this period, and this word could not be found in earlier ages. Such Jeong-jwa method transformed in various ways depending on the sect and times. The Jeong-jwa method has different postures, methods, effects, etc. depending on personal preference, sects, etc. However, Jeong-jwa is the same in that it is for meditating the mind and body in everyday life. Jeong-jwa should be practiced in everyday life and while performing Jeong-jwa, one must search for their true self in a quiet space and being completely still. The character of Confucianism in itself is therapeutic and has a healing nature, and the Jeong-jwa method in terms of self-meditation for the mind and body has been proven to be effective in research related to psychology, brain science, meditation science, etc. pertaining to the human mind and body. Most people view Jeong-jwa as one way of meditation and therefore use it as the pursuit for the source of existence, not to mention healthy everyday life and inner peace.

Allow Your Creativity to Dance: Dance/Movement Therapy

( Kyung Soon Ko ) 한국무용예술학회 2018 무용예술학연구 Vol.70 No.3

To understand what creativity is and why creativity is needed in Dance/Movement Therapy, this literature-review based study explores how creativity is related to human life, with a focus on the cultural influences of Confucianism, as well as on education in Korea. In Korea, creativity has been underestimated due to a lack of understanding of the full nature of its quality, and has been seen as the exclusive purview of artists. A review of the literature has uncovered many benefits of the creative arts process in both psychotherapy and clinical supervision. As the creative arts process can offer a solution for personal or societal difficulties, cultural sensitivity, openness, and self-reflection around creativity are crucial qualities for educators, therapists, and supervisors. These qualities are therefore essential for providing excellent educational or clinical services, and professionals in these fields should continuously seek to dance with this space of creativity.