선불교(禪佛敎)의 깨달음에 관한 E. Fromm의 견해(見解)에 대한 분석심리학적(分析心理學的) 비판(批判)

이문성 ( Moon Sung Rhee ) 한국분석심리학회 2009 心性硏究 Vol.24 No.1

Suzuki로부터 소개된 선불교에 대하여 깊은 감명과 영향을 받았음에도 불구하고 E.Fromm은 선불교의 깨달음에 대하여 그가 가지고 있었던 기존의 정신분석학적 관점에서만 이해하려고 하였기 때문에 선불교를 제대로 이해할 수 없었던 것으로 보인다. 이성(理性)에 의하여 비합리적이고 무의식적인 정념(情念)을 지배하고 현실(reality)에 대한 지식을 획득하고자 하는 프로이트의 목표를 추종하는 E.Fromm은 지식을 통해서가 아니라 사람의 마음을 직접 가리켜 본성(本性)을 보아 부처가 되고자 하는 선불교의 기본적인 태도와 큰 차이가 있음을 알 수 있다. 이와 달리 C.G.Jung은 인간의 이성(理性)이 순전히 본능적이고 원시적인 상태에 있었던 인류의 정신으로부터 이룩한 커다란 발전인 것은 분명하지만, 이성(理性)에만 의지하여 마음의 문제를 해결하고자 한다면 오히려 이성 (理性)이 정신의 지속적 발전에 가장 큰 장애가 된다고 보았다. E.Fromm은 또한 자아의 강화가 프로이트 정신분석의 목표라고 주장하고 있는데, 이러한 그의 견해는 불교의 가장 기본적인 교리인 제법무아(諸法無我)와도 전적으로 어긋나는 것이다. 또한 그는 의식이 무의식보다 더 높은 가치를 갖고 있다고 하였지만 이 주장도 불교의 근본적인 가르침에 어긋나는 것이다. 유식학에서 지칭하는 아뢰야식이 자아의식이 아닌 무의식에 해당된 다고 볼 때, 불성인 아뢰야식이 자리잡고 있는 무의식이 마음의 중심이라고 보는 것이 불교의 입장이다. E. Fromm은 깨달음의 주체인 전인(全人)이 의식이 아니라 무의식에 있음을 그 자신이 인정하면서도``정신분석학의 목표는 무의식의 의식화``라는 것을 계속해서 주장하는 것을 보면 그가 무아(無我)라는 불교의 가르침을 받아 들일 수 없었으며, 그 결과 선불교에 대한 그의 이해는 어쩔 수 없는 한계를 지닐 수밖에 없었던 것으로 보인다. 선불교의 깨달음의 주체는 자아가 아니라 마음의 본성인 불성이고 분석심리학의 궁극적인 목표인 자기실현의 주체도 자아가 아니라 자기(自己)라고 보는 것이 선불교의 깨달음에 관한 E.Fromm의 견해와 분석심리학적인 견해의 근본적인 차이점이 될 것이다. Erich Fromm wrote that the stimulation of the conference on Zen Buddhism and subsequent thinking led him to a considerable enlargement and revision of his ideas. Those referred not only to his understanding of Zen, but also to certain psychoanalytic concepts, such as the problems of what constitutes the unconscious, of the transformation of the unconscious into consciousness, and of the goal of psychoanalytic therapy. So impressed though he was with Zen Buddhism which was introduced from D. T. Suzuki, he tried to understand the enlightenment in Zen Buddhism from his existing psychoanalytical perspective with the result that he could not understand the enlightenment in Zen Buddhism correctly. If a psychoanalyst tries to understand Zen Buddhism only by his psychoanalytical knowledge or experience, he could not encounter with Zen Buddhism beyond the territory of the Psychoanalysis from the very beginning. Therefore, the psychoanalyst to understand Zen Buddhism, first he has to leave his values of Psychoanalysis and study how to understand the mind in Zen Buddhism. And I think that the psychoanalyst is needed to practice Zen actually to understand Zen Buddhism correctly. Only then mistakes in translating Zen Buddhism into psychoanalytical language will be minimized. E. Fromm followed the Freud`s aim that was the knowledge of reality and the domination of irrational and unconscious passions by reason. Their aim differs entirely with the basic Zen teachings such as Nonattachment to Language(不立文字), Pointing Directly to Mind(直指人心), See Your Nature, Become Buddha(見性成佛). These teachings express how the practice of Zen is not dependent on understanding, or on knowledge of books and that Zen practice points directly to our minds so that we attain our true nature. On the contrary of rationalistic attitude of E. Fromm, C. G. Jung was of opinion that in civilized man the rationalism of consciousness, otherwise so useful to him, proves to be most formidable obstacle to the frictionless transformation of psychic energy. And he insisted that reason is only a means to an end, a symbolical expression for a transitional stage in the path of development. E. Fromm also wrote that a strengthening of the ego is an aim of Freudian psychoanalysis. But such an aim violates one of the most basic teachings of Buddha, All dharmas are without ego-nature(諸法無我). From the standpoint of Analytical Psychology, ego-strengthening is also considered a necessary process in the path of Self-actualization. Therefore E. Fromm`s attitude can not be accepted entirely wrong. But I point that he insisted a strengthening of the ego as a final one not as a transitional process. And E. Fromm insists that consciousness is of a higher value than unconsciousness. But when we consider alaya-vijnana of Yogacara(瑜伽行派) to be located in the unconsciousness, it is a Buddhistic standpoint that the center of the mind is in the unconsciousness where Buddha Nature as alaya-vijnana is located. So his opinion violates the teachings of Buddhism. However, under the influence of Zen Buddhism, E. Fromm thinks that there is something like Buddha Nature in the unconsciousness of everyone, unlike Freud who sees the unconsciousness negative only. Therefore it seems obvious that he became closer to the Zen Buddhism than Freud. But, he continues to insist that the aim of psychoanalysis is that of making the unconscious conscious at the same time he admits the Whole man is in the unconsciousness. This shows that there is an inevitable limitation in his understanding of Zen Buddhism because he does not have an insight into Non-ego(無我). However, the E. Fromm`s aim that is the total experience of the whole man and the full recovery of unconsciousness by consciousness is not entirely incorrect and have some aspect acceptable at the standpoint of Analytical Psychology. But it is so only if the whole man is considered as a shadow of the personal unconsciousness, not as a Buddha Nature. In Analytical Psychology, making the personal unconsciousness conscious is called the integration of a shadow. The integration of a shadow is a very difficult task throughout one`s life. But this is only an ego-centered process. It is possible that some Zen practitioner mistakes this integration of a shadow for an attainment of enlightenment. However, this is only the first step of Self-actualization, the ultimate aim of Analytical Psychology. Self-actualization means becoming the whole of the psyche including the collective unconsciousness. It is the Self archetype that makes the individual become the whole of his psyche beyond ego. The Self archetype is a priori when everyone is born and could be compared with Buddha Nature which makes us enlightened with insight into Non-ego. C. G. Jung warned that human arrogance could bring us the enormous tragedy when we want to integrate the contents of the collective unconsciousness into consciousness like E. Fromm. The Self is a construct that serves to express an unknowable essence which we cannot grasp as such, since by definition it transcends our powers of comprehension. Thus, it is obvious that the ego can not be a subject of understanding the Self of the collective unconsciousness and making it conscious. Therefore, it is the fundamental difference from E. Fromm`s views that C. G. Jung recognized the subject of enlightenment in Zen Buddhism is not ego but Buddha Nature that could be compared with the Self of Analytical Psychology.

한국민담 용꿈 꾸고 얻은 두 공주의 분석심리학적 해석

이문성 ( Moon Sung Rhee ) 한국분석심리학회 2006 心性硏究 Vol.21 No.2

자살에 대한 불교적 관점과 해결책 -윤회론적 입장을 중심으로-

이문성 ( Moon Sung Rhee ) 한국분석심리학회 2007 心性硏究 Vol.22 No.1

육조단경(六祖壇經)에 대한 분석심리학적 이해 -식심견성(識心見性) 자성불도(自成佛道)를 중심으로-

이문성 ( Moon Sung Rhee ) 한국분석심리학회 2005 心性硏究 Vol.20 No.1

P300과 반응시간을 이용한 거짓반응의 타당성에 대한 예비적 연구

박건태,이문성,김무진,노인수,정필자,Park, Gun-Tae,Rhee, Moon-Sung,Kim, Moo-Jin,Roh, In-Soo,Jeong, Phil-Ja 대한불안의학회 2008 대한불안의학회지 Vol.4 No.2

Objectives : The authors sought to examine the differences in the number of P300 detected by subjects in experimental and control groups when exposed to relevant stimuli. In addition, the authors tried to determinethe subjects' reaction time when asked to respond to relevant stimuli. Methods : The subjects were 20 informed female volunteers aged 22-38 years (median age : 24). Relevant stimuli (concealed information) were created by unknowingly exposing the two groups to obscene pictures and semantic questions. The number of P300 detected and the length of reaction time were compared between the two groups. Results : Contrary to theauthors' expectations, there were no significant differences in the number of P300 detected or in the length of reaction time between the two groups. Conclusions : These results indicate that, unlike a polygraph test, concealed information tests adopting P300 and reaction time as major physiological responses ofsubjects exposed to meaningful personal information might not serve as a valid practical tool in the field of criminal psychology. However, further studies involving a greater number of subjects are needed before a final conclusion regarding the validity of this new type of concealed information test can be drawn.

자폐증 청소년에서 체중감소와 연관된 반추적 구토의 정신과적 치료

신윤오(Yun O Shin),이문성(Moon Sung Rhee) 대한소아청소년정신의학회 2009 소아청소년정신의학 Vol.20 No.1

We treated the persistent ruminative vomiting of a 13-year-old autistic boy by using a behavioral and psychopharmacological approach in a closed ward. Before the interventions, the patient had lost about 10kg of body weight due to very high-frequency ruminative vomiting. Together with psychopharmacological trials, the psychiatric treatment included a combination of a behavioral approach and food regulation that emphasized food restrictions, and we provided regular light meals. There was a considerable reduction of the ruminative vomiting and 2kg weight gain was achieved during the admission. These therapeutic gains were maintained at the 4-month follow-up assessment and the vomiting symptom reached a near-zero level and the weight loss were recovered by about 8kg. The issues related to the treatment approaches for ruminative vomiting with autism are discussed.

알콜성 장애의 임상적 고찰

이문성 大韓神經精神醫學會 1984 신경정신의학 Vol.23 No.3

The author investigated family backgrounds, attitudes to the treatment and associated illness of alcoholic disorders, including alcohol abuse and alcohol dependence with or without alcohol induced mental disorder, among 41 alcoholic patients who were admitted to dept. of neuropsychiatry, Soon Chun Hang Univ. Hosp. for last five years. The results were summarized as follows ; 1. The ratio of alcoholic disorders among neuropsychiatric inpatients has been increased yearly, from 1.74% during 1979 to 6.62% during 1983. Average ratio of alcoholic disorders for 5 years was 3.35%. 2. The male patients were 20 times more in number than female patients. 3. Mean age was 28.0 years on alcohol abuse, 44.12 years on alcohol dependence. 4. 58.3% of alcohol abuse showed the impairment of occupational function and 72.4% of alcohol dependence had the impairment. 5. Three were no significant differences between patient's marital status and educational background. 6. Parent loss before the age of 15 due to death among the patients were 22.0%. 7. The numbers of siblings were 4.57 in average and male siblings are twice more than female siblings. 8. The patients who were in the last half of siblings are twice more than being in the first half of siblings. 9. The incidence of persistent, excessive drinking among the first relatives of alcohol dependence was significantly higher than that of alcohol abuse. 10. Affective disorders were the most frequently associated mental disorders. And schizophrenia, personality, disorders, borderline or antisocial, substance use disorder other than alcohol, paranoid disorder are also associated with alcoholic disorders in order. 11. Liver disorders such as hepatitis and liver cirrhosis were the most frequently associated physical disorder with alcoholic disorders. And hypertension, diabetes mellitus, duodenal with alcoholic disorders in order. The incidence of physical disorders associated with alcohol dependence was significantly higher than that of alcohol abuse. 12. About half of alcoholic disorders admitted via E.R. Persistent, excessive drinking as a motive for seeking treatment is only in 29.3% of alcoholics. Other motives for seeking treatment are associated mental or physical illness, alcohol withdrawal symptoms and aggressive actingout. 13. Many alcoholics admitted one time (65.9%) and for brief duration no more than 10 days (55.1%) to our dept. of neuropsychiatry. And many alcoholics (51.2%) discharged against doctor's advice. According to the aforementioned results, we could estimate that the prevalence of alcoholic disorders seem to be increasing on recent years, though these results are not enough to apply directly to general population. Eventhough this disorders cause many problems on occupation, mental or physical condition the patients himself or family member were not cooperative to treatment. And they did not consider the alcoholic disorders as a disease until physical symptoms were developed.

성범죄자 치료 프로그램이 심신장애 성범죄자의 인지 및 정서적 특성에 미치는 영향

김정현,최상섭,이문성,김선범,정지숙,김은혜,류미경 大韓神經精神醫學會 2007 신경정신의학 Vol.46 No.6

Objectives : This study was investigated to prove the effectiveness of Cognitive Behavior Treatment Program in mentally ill sex offenders and to be used as basic data for development of optimized treatment program for mentally ill sex offenders. Methods : Cognitive Behavior Treatment Program was carried out over 10 weeks for 30 mentally ill sex offenders. With Interpersonal Responsiveness Index (IRI), UCLA Loneliness Scale (UCLALS), Coping Using Sex Inventory (CUSI) and Rape Myth Acceptance Scale (RMAS), the effectiveness of the treatment programme was evaluated. The data was analyzed with paired t-test. Results : The results with 23 subjects showed no significant score changes after treatment program in IRI and UCLALS .However, there was a statistically significant improvement in the scores of CUSI and RMAS. Conclusion : Despite several limitations, this study showed significant effects of Cognitive Behavior Treatment Program on mentally-ill sex offenders. Therefore, treatment focused on the changes of cognitive and emotional characteristics of sex offenders along with the treatment for main psychiatric illness should be provided for mentally ill sex offenders to prevent recidivism. More studies to develope optimized treatment programme for mentally ill sex offenders are needed in the future.