무도교육이념(武道敎育理念)에 함의(含意)된 도의상마(道義相磨), 욕이위인(欲而爲人) = The martial art instruction of DouiSangMa Yogiwiin(道義相磨 欲而爲人)

다국어 초록 (Multilingual Abstract)

This study focuses on the ideologies and thoughts of martial arts education that are concerned with internalized self-perfection through the practice of DouiSangMa Yogiwiin(道義相磨 欲而爲人) implied in orientalism and self-development through the physical techniques of martial arts instruction. The following discusses the moral principles, the development of human virtues, and how martial arts instruction can be obtained through practice. First, in terms of martial art instruction, the moral principle of DouiSangMa Yogiwiin(道義相磨 欲而爲人) can be that trainees need to become men of virtue who can put his decent desire into practice through ceaseless efforts. Also, It can mean that they should be righteous people who can live for others`s benefit by living up to the moral principles. Therefore, martial arts seen through the perspective of the instruction of DouiSangMa Yogiwiin(道義相磨 欲而爲人) can help improve lives in both quantity and quality, through systemizing patterns and bodily techniques of a certain martial art. Not only that, it is the essential value of martial arts in terms of DouiSangMa Yogiwiin(道義相磨 欲而爲人) that trainees better develop themselves and help others become righteous through martial arts education. During the process, by thinking highly of etiquette and Tao, being considerate, and giving respect to others, one can improve oneself, which is the meaning and value of the purpose of the principle. Secondly, in the sense of martial arts education, DouiSangMa Yogiwiin(道義相磨 欲而爲人), is to find a right way to develop human virtues depending on individual`s moral traits in the category of martial arts instruction. This is done by considering the improvement in morality through the process of martial arts practice. That is, the martial arts practice can fulfill the meaning of moral principle by restraining one`s body and mind beyond regulations, sincerity and consistency in everyday`s life, and forming attitudes and habits. Especially improving his morality through his own self-consciousness he can achieve internalized self perfection in a practical sense, and contribute to the society. On the other hand, the aim of Zen is harder to achieve than excellent beauty. However, not like the practice of Zen, that of martial arts makes achievable the educational value in the sense of martial art education in DouiSangMa Yogiwiin(道義相磨 欲而爲人) because it is a kind of bodily meditation that soothes the spirit with the mind of ``JeolChaTakMa(切磋琢磨)``. Thirdly, DouiSangMa Yogiwiin(道義相磨 欲而爲人) as a martial arts instruction can be obtained through practice, which creates internalized self-perfection. That is, a martial arts instruction is an endless lesson in order to make one`s own controlled life possible. The ultimate level to reach is to obtain self-realization and considerate on and respect of others. It is to serve and contribute to the nation. Also in martial arts instruction, honorable virtues and respectful temperament require self-control, which means that internalized self-perfection can be naturally made possible by means of the virtue and temperament of self-control. Putting all the mentioned ideas together, we can conclude that a deliberate effort and a right orientation in martial arts education are prerequisites and this orientation makes one reflect upon oneself. This is a mentor and mentoring situation. Therefore one needs to find the meaning of DouiSangMa Yogiwiin(道義相磨 欲而爲人) from the original text and investigate consistently how it has been used in martial arts education. Through these investigations, we can find the clear and accuate meaning of DouiSangMa Yogiwiin(道義相磨 欲而爲人).