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.

講學과 經世 : 李顒의 書院講學과 社會敎化

정병석 한국서원학회 2022 한국서원학보 Vol.14 No.-

In the historical condition of the replacement of the Ming and Qing dynasties, Liyong's fundamental problem consciousness begins with reflection on reality. He starts with a reflection on Confucianism, the root cause that resulted in the collapse of the country. Liyong criticizes that the content or purpose of what people studied at that time was to pursue only personal honor and interests by focusing on passing the imperial examination, and that it was a vulgar study. He emphasizes the need for correct learning here. Correct learning does not simply pursue individual honor and interests, but refers to learning that fully reveals one's mind and enlightens the people and society. Liyong is looking for the most effective way to realize the correct learning in his lecture at Academy of classical learning. The lecture he refers to is the basic practice content and method of the statecraft. This is the doctrine of statecraft in the making practical use of truth(mingtishiyong), which he claims to teach the people and society through lectures at Academy of classical learning. The content or direction of the lecture that Liyong argues is not intended to spread any theory of thought, but rather to focus on the practical aspect of correcting or restraining the mind and body. In other words, it is a lecture activity with a strong social enlightenment or popular enlightenment character through a method of embodying and practicing the theory of Confucianism. In this context, Liyong raises the view of Huiguozixin for the purpose of social enlightenment. It means that you repent of your mistakes and renew yourself. Huiguozixin can be seen as a change of direction to saving of the mind, not direct saving the world, which is both an indirect method of saving of the world and the most fundamental method of the making practical use of truth(mingtishiyong). Liyong is talking about practicing method of self-scrutiny, called Huiguozixin itself, through sit still as a form of therapy(Jingzuo). This method of self-scrutiny is to sit still and cleanse the taste buds. He uses the Jingzuo method as an important and effective method of training in practicing Huiguozixin. In a sense, Liyong's emphasis on sit still as a form of therapy(Jingzuo) can be said to be an attempt to make it easy for ordinary people to practice through the process of daily life and publicizing highly complex Confucian philosophical thinking systems. This means the practice and popularization of studying Confucianism. 明淸의 교체라는 역사적 조건 속에서 遺民 李顒의 근본 문제의식은 현실에 대한 반성에서 출발한다. 그는 나라의 멸망이라는 결과를 초래한 근본 원인을 儒家사 상에 대한 반성에서부터 시작한다. 이옹은 당시 사람들이 학문하는 내용이나 목적이 科擧에 치중하여 개인의 名利만을 추구하는 것으로 그것을 俗學이라고 비판한 다. 그는 여기에서 正學의 필요성을 강조한다. 正學은 단순히 개인의 명리를 추구 하는 것이 아니라, 자신의 마음을 온전히 밝히고 백성과 사회를 교화하는 학문을 말한다. 正學을 실현하기 위한 가장 효과적인 방법을 이옹은 書院 講學에서 찾고 있다. 그가 말하는 강학은 다름 아닌 경세관의 기본적인 실천 내용이고 방식이다. 강학을 통해서 민중과 사회를 敎化하는 이것이 그가 주장하는 明體適用의 經世觀 이다. 이옹이 주장하는 講學의 내용이나 방향은 어떤 사상이론을 傳播하려는 것이 아니라 心身을 올바르게 하거나 절제하는 실천적인 측면에 초점이 있다. 즉 유학이 론을 구체화하고 실천화하는 방식을 통한 사회교화 혹은 민중계몽적인 성격이 강한 강학 활동이다. 이런 맥락에서 이옹은 사회교화라는 목적을 위해 悔過自新이라는 관점을 제기한다. 회과자신은 자신의 잘못이나 허물을 뉘우치고 스스로 새롭게 한다는 말이다. 悔過自新의 제기는 직접적인 救世가 아니라 救心으로 방향을 전환한 것으로 볼 수 있는데 이것은 救世의 간접적인 방식인 동시에 가장 근원적인 明 體適用의 방식이라고 할 수 있다. 李顒은 회과자신이라는 自我點檢의 수양방법을 靜坐를 통해서 실천하는 것에 대해 말하고 있다. 이런 자아점검을 위한 靜坐의 공부법이 바로 默坐澄心이다. 이옹은 회과자신을 실천하는 데 있어서 靜坐法을 중요 하고 그것을 효과적인 수양방법으로 삼고 있다. 이옹의 정좌에 대한 강조는 어떤 의미에서 고도의 복잡한 유가의 철학적 사유 체계들을 日常 生活化하고 公共 敎學 化하는 과정을 통하여 보통 사람 누구나 쉽게 실천할 수 있게 만드는 하나의 시도 라고 할 수 있을 것이다. 이것은 바로 유학의 실천화와 대중화를 의미한다.

성리학 기반의 한의학 정신치료 이론과 사티어 변형체계적 치료이론의 비교 연구 - 인간관, 빙산 메타포, 변화의 7단계, 의사소통유형을 중심으로 -

이정환 ( Jung-hwan Lee ),이정은 ( Jeong-eun Lee ) 사암침법학회 2021 사암침법학회지 Vol.3 No.1

Objectives : The purpose of this study is to systematize and structure the Psychology of Korean Neo-Confucianism as a mental theory by comparing with the Satir Transformational Systemic Therapy. Method : We summarized the main concepts of the Satir transformational Systemic Therapy and compared it with the concepts of the Psychology of Korean Medicine based on Neo-Confucianism as a mental theory, supplementing the weakness and strengthening the merits of the Psychology of Korean Medicine. Results and conclusions : We examined the similar parts and differences through the study comparing Satir transformational systemic therapy with the psychology of Korean medicine based on Neo-Confucianims. Through this process, the Psychology of Korean Medicine can be more systemized and embodied. Satir transformational systemic therapy and the psychology of Korean medicine based on Neo-Confucianims have the following similarities and differences. 1. Both theories have a positive view of human beings and a belief in possibility based on the theory of human nature as original goodness. 2. Iceberg metaphor and Korean medicine cognitive theory are tools to help us to understand the human mind hierarchically. They are similar in general, but have different structures. 3. The 7 stages of change model has a similar structure of the Five Phases theory, which is the basic principle of change in oriental philosophy and Korean medicine, and it can explain the mental changes of human being. 4. The 4 types of communication in Satir can be further embodied as the communication types of 6 qi-personality types in Korean medicine. Based on the above study, mind observation paper using the Korean medicine cognitive theory, five phases change process, three yin and three yang communication types are developed. The limitation is that Satir’s theory was limitedly absorbed in order to systematize and embody the Psychology of Korean medicine.

Allow Your Creativity to Dance -Dance/Movement Therapy-

고경순 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

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.

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.

고대 유가의 악론에서 감정조절을 위한 음악치유론의 가능성 모색

박정련(Park, Jeong-ryen) 한국양명학회 2012 陽明學 Vol.0 No.31

이 글은 현재 서양의 사유를 근간으로 한치우 친음악 치료의 영역에서 벗어나 동아시아의 역사속에서 적지 않은 영향을 끼쳐온 유가(儒家)의 사상, 특히 유가의 악론(樂論)을 통해 음악치유의 접근과 모색의 가능성을 제언해 본 글이다. 그래서 유가의 악론이 집대성된?예기 악기를 중심으로 현재의 음악[Music]보다 세밀히 논의된 ‘성’ㆍ‘음’ㆍ‘악’이인간의 감정과 어떤 관련성을 지니고 있는지 살피고, 더불어‘성’?‘음’?‘악’을 통해 음악 치유의 활용가능성이 무엇인지 검토하였다. 소리[聲]는 사람의 마음이 외부의물(物)에 감응해 움직여 생기는 것으로 단조로운 듯하나 ‘간성’(姦聲)이나 ‘정성’(正聲)과 같은 성격의 소리가 있다. 또 다양한 인간의 감정을 불러일으키는 소리가 있는 것도 밝힌다. 또한 이글에서는 종성(鍾聲)ㆍ석성(石聲)ㆍ사성(絲聲)ㆍ죽성(竹聲)ㆍ고성(鼓聲)이나 비성(?聲) 등 실제적 소리를 통해 사람의 감정변화에 의미있는 변화를 일으킨다는 이론적 근거도 제시해 봄으로써 음악치유의 활용가능성을 언급하였다. 소리가 서로 응해 절주(節奏)를이루는‘음’(音)도 다양한 감정을 불러일으킨다. 치세(治世)의 음, 난세(亂世)의 음, 망국(亡國)의 음, 정음(鄭音)?송음(宋音)?위음(衛音)?제음(齊音)?상음(商音) 등을 통해 ‘음’이라는 것이 인간의 감정과 밀접한 관련성이 있고, 음의 특징을 통해 부족하거나 넘치는 인간의 감정을 조절할 수 있다. 성음(聲音)과 몸의 동정(動靜)으로 표현 되어지는‘악’(樂)은 인간의 좋고 싫음의 감정을 공평하게 하는데, 이는 그 감정을 치우치지 않도록 조절하는 것이다. 또한‘악’은 서로의 동질감을 증대시키고, 친하고 화락한 감정을 불러일으키며, 동일한 ‘악’을 사용함으로써 서로의 간극과 긴장감을 부드럽고 화락한 분위기로 조성하기에 ‘악’ 또한 인간의 감정을 변화있게 생성하는 매개체였다. 이렇듯 성ㆍ음ㆍ악의특징을 통해 인간의 치우친 감정을 조절하는 치유의 가능성을 이 글에서 살펴보았다. This paper tried to suggest a possibility of music therapy in oriental Asia history which have been influenced very much by Confucian thought especially through confucian music theory out of Western music thought. So, the author reviewed the meaning of the sound, melody, and music in Lichi(禮記): record of courtesy?」?? 「Yuehchi(樂記): record of music」 which was concentrated to the music theory of Confucianism compare Sound[聲] might be monotonous but is a sense of human mind influenced by exterior materials but keeps the characteristics of ‘inconvenient giggling sound(姦聲)’ or ‘normal sound(正聲)’. Also, the Confucian theory describes various type of sounds to invoke human emotion. and this paper suggested a possibility of music therapy by analyzing the various kind of practical sounds such as Sound of Bell(鍾聲)ㆍSound of Stone(石聲)ㆍSound of Thread(絲聲)ㆍSound of Bamboo(竹聲)ㆍSound of Drum (鼓聲) or Sound of String(?) which have influenced meaningfully to human emotion. The harmony of the sounds which corresponds each other also invokeddynamic emotion of human. The sound of ruling age(治世), sound of tumbling age(亂世), sound of collapse(亡國), sound of Zheng(鄭音)ㆍsound of Sung(宋音)ㆍsound of Wi(衛音)ㆍsound of Je(齊音)ㆍsound of Sang(商音) can relate to human emotion of living closely and the sound can control excessive or short human emotion by the characteristics. The music which was controlled by sound music(聲音) or dynamic statistical or physical motion can equalize the human emotion expressing the abhor or affection of the mind. Also, ‘music’enhance the kindred spirit of people, and invoke harmony of mind, and release stress, which become a media to create human emotion in various states. This paper reviewed a possibility of Confucian music to cure human emotion through the characteristics of soundㆍmelody and music.

공맹 유학에 나타난 욕심의 치료적 함의

김경수 원광대학교 인문학연구소 2019 열린정신 인문학연구 Vol.20 No.1

Confucianism regards greed as the core element threatening humanities. Because of it, they treat prevention and removal of greed as a significant philosophical subject. Hence, this paper tries to find out therapeutic implication about greed in confucianism responding to the tendency which greed become an issue these days. Since confucianism regards humanities divided into two parts, ontological part and social part, greed which conflicts with humanities is also divided into those two parts. The ontological part of greed arises from the difference between a human nature and the appointments of Heaven(命), and the social part of greed arises as a result of ontological part of greed. A therapeutic method about greed also starts from the ontological part, and the concept of desires few witch is appeared in Mencius suggests an alternative applicable today. A therapeutic method on social part of greed can find out from mutual ethics which are composed of the combination between benevolence(仁) and propriety(禮). 공맹 유학은 ‘분수에 넘치는 탐심[過欲]’을 지칭하는 ‘욕심’을 인간다움을 위협하는 핵심적 요소로 파악하고, 이에 대한 미연의 방지와 제거를 중요한 철학적 주제로 다루고 있다. 이러한 철학적 특징에 기인하여 본고에서는 현대사회에서 더욱 문제시되고 있는 욕심에 대한 치료적 함의를 공맹 유학에서 찾고자 한다. 유학의 수기치인(修己治人) 구조는 인간다움이 도덕성으로 정의되는 존재론적 차원과 인륜의 실현이라는 사회적 차원으로 구성된다는 것을 나타내며, 이에 대비되는 욕심 또한 두 차원으로 분류될 수 있음을 함축한다. 존재론적 차원에서의 욕심은 성(性)과 명(命)의 개념 차이로부터 그 연원을 추적할 수 있으며, 이것이 사회적으로 발산됨으로써 발생하는 사회적 욕심은 개인의 사사로움을 중시하는 사욕의 형태로서 나타난다. 이러한 구조에 기인한 유학의 욕심에 대한 치료적 방안은 존재론적 차원에서 사회적 차원으로서 단계적 연속성을 지닌다. 먼저 전자에 대한 방법론으로서 맹자의 과욕(寡欲) 개념은 절제만을 강조하여 욕심을 통제하려는 현 시대의 방법적 한계를 보완할 수 있는 대안적 요소를 제공한다. 다음으로 후자에 대한 방법론으로서는 관계윤리를 구성하는 인(仁)과 예(禮)의 결합 원리에서 그 기본원리를 찾을 수 있으며, 이를 통해 개체성과 사회성이 공존하는 현대인들에게도 유의미한 치료적 함의를 발견할 수 있다.

유학과 철학치료 -『맹자』를 중심으로-

이연도 ( Yun Do Lee ) 한국동서철학회 2008 동서철학연구 Vol.49 No.-

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.