최용술의 일본 수련기에 대한 재고(再考)

김이수(YiSooKim) 한국체육학회 2008 한국체육학회지 Vol.47 No.6

이 연구는 최용술과 관련하여 잘못 기술되어 있는 역사를 바로잡고, 說로만 전해지고 있는 사실을 실증적인 자료를 통해 밝히고자 하였다. 그 과정에서 다께다 소오카쿠(武田惚角)의 강습회에 참가한 조선인 5인을 발견함으로서 일본인들의 주장을 반박할 수 있었던 것이 첫 번째 수확이라고 하겠으며, 두 번째는 사실적으로 구술하고 있는 ‘최용술의 인터뷰 기록지’를 통해 최용술의 일본행적을 실증적으로 밝히는 계기가 되었다. 특히 수련장소에 대한 구체적인 설명, 입산수련에 함께 참가한 동행자에 대한 기술, 수련과정과 수련내용에 대한 사실적인 묘사, 그리고 다께다 소오카쿠(武田惚角)와의 관계성 등을 통해 한국 합기도의 정체성을 검토하는 계기가 되었다. This research aimed to straighten out wrong descriptions related to Choi Yong Sul and to identify the facts that have only been passed down by word of mouth through empirical evidence only. Amid these research procedures, firstly, evidence to refute the Japan’s claim was found by discovering five Koreans who participated in the short course of martial art training conducted by Takeda Sokaku(武田惚角) in Japan. Secondly, this research was turned into a good occasion to take a new look at Choi Yong Sul’s traces and achievements while he stayed in Japan, through ‘Records of Interview with Choi Yong Sul’ that describe the situation in a realistic fashion. Particularly, it occasioned a close review of identity of Korean Hapkido through specific explanations about the training venue, descriptions of a company, vivid descriptions of training course and the contents, relationship with Takeda Sokaku, and so forth.

체육철학 : 동양무예(東洋武藝)에 있어서 기합(氣合)의 의미

김이수(YiSooKim) 한국체육학회 2004 한국체육학회지 Vol.43 No.3

This research started from a question, “What does Ki-hap mean to trainers in martial arts?” It is conducted on two finds of methods: the Participation & Observation Method (Qualitative Research Methodology) and the In-depth Interviews Method.As a result of the research it suggested that Ki-hap displays strong mental & psychological senses including even life & death. In terms of word meaning, it means, “to encourage others to do” as well as to recover one’s feeling, breath, & spirit. In particular, it also revealed that Ki-hap could be used as “one method to express life to oneself with renewed vigor.”Accordingly, Ki-hap can be defined as “a series of activities to control one’s breath through shouts, focus one’s attention, then regain one’s spirit. Especially, it is displayed in various types and methods on the stage of martial arts, namely, three methods: the beginning, the intermediate and the final.They are, however, voluntary Ki-hap(unconscious & natural Ki-hap) in common, which should promote confidence and concentration of the self while showing one’s power to and confusing foes. In particular, the ultimate goal of Ki-hap is regarded as one method to culminate in martial skills, through the unity of spirit, mind and body.※ Note: Ki-hap The sound produced when martial arts trainers shout themselves for concentration of spirit in martial arts, such as Taekwondo; Judo; Hapkido; Karate; etc. In the Western Societies, it is not called KI-hap but Kiai from Japan.

인문,사회과학편 : ≪소학(小學)≫의 <경신(敬身)>권에 나타난 구용(九容)의 체육교육적 의미

김이수(YiSooKim) 한국체육학회 2006 한국체육학회지 Vol.45 No.5

아동의 수신서인《소학》의 "경신"은 몸을 공경하는 방법과 그 실천에 대해 공부하는 내용으로 구성되어 있으며, 持身 · 養身과 상통하는 용어라고 할 수 있다. 이 중에서 九容은 예절교육과 육예교육의 출발선상에서 신체교육을 통해 인성교육을 목적(군자가 되기 위한)으로 하고 있다. 특히 구용을 통해 주변과의 경계(옳고 그름의 분별)를 확실히 함으로서 바른 행동을 하도록 하는 Mental Education의 역할을 하고 있다고 하겠다. 따라서 경신에서 구용과 구사는 지행합일을 통해 배움을 실천하는 실천지의 의미를 담고 있다고 하겠다. 그 대표적인 예는 활쏘기(射)가 그것이다. 즉, ‘심신의 하나됨'을 통해 활쏘기가 가능함을 설명하고 있다. The chapter, 'Reverence-for-Self'(敬身) of Synthesis of Primary Learning(Hsiao-hsueh: 小學) which is a text of Self-Discipline, especially for younger ages, comprises a method to respect the body of a human being and the way to put it into practice, and it can be said that this term carries a meaning in common with such words as Ji Sin, in Korean(持身) and Yang Sin, in Korean(養身). In the text, the section, Nine Ways of Courteous Attitude(九容: Gu Yong) was written with the purpose of education for humanity through somatic education as the starting point for education of the six physical skills and teaching of propriety. Particularly, by clarifying the contiguous borders(discerning right or wrong) with neighboring factors through Nine Ways of Courteous Attitude(九容: Gu Yong), the teaching of 'Reverence-for-Self' plays a role as a Mental Education making people display behaviors thought to be correct or appropriate. Thus, in the range of the concept of Reverence-for-Self, Nine Ways of Courteous Attitude and Nine Types of Right Thinking contain a meaning of embodied knowing, in that learning will be put into acting through the unity of knowledge and action. The representative example of this case is archery. That is, it tells that an archery can be well performed by means of the 'Unity of Mind and Body.'

인문,사회과학편 : 안자산의 무예관(武藝觀) 연구 -<조선무사영웅전(朝鮮武士英雄傳)>을 중심으로-

김이수(YiSooKim) 한국체육학회 2007 한국체육학회지 Vol.46 No.3

이 연구는 안자산의 <조선무사영웅전>을 통해 저자의 武藝觀이 무엇인가를 고찰하기 위함이다. 자산은 근대 학교의 교사이자 국학자, 그리고 독립운동가로서 민족 바로 알리기에 앞장선 선각자로서 <조선무사영웅전>도 다른 서적과 함께 그 맥을 같이 한다고 할 수 있겠다. 특히 <조선무사영웅전>이 출판된 1940년의 상황은 일본의 문화 식민지정책이 극에 달하던 때로서 국민들에게 무사적 덕성을 고취시키는 것이 중요했을 것으로 생각된다. 따라서 저자는 주체적인 조선의 신체문화(무사와 무예)를 소개함으로서 국민들에게 자긍심을 심어주고, 주체성을 회복하고자 하는 의도가 숨어있다고 하겠다. 이를 통해 알 수 있는 자산의 무예관은 ① 文과 武의 균형적인 발전을 추구하고, ② 조선무예의 우월성을 강조하며 武士의 탁월성을 강조하고 있다. ③ 조선의 무예의 이론정립에 기틀을 마련함 ④ 조선의 무예와 서양체육의 균형적인 발전을 꾀함 ⑤ 이와 같은 자산의 무예관은 당시 서양문화를 선호하던 지식층의 사고와는 큰 차이를 보이고 있다고 평가할 수 있겠다. The purpose of this research was to investigate what Ahn Ja-san's view on martial arts through his work, < The Story of Korean Martial Arts Heroes > Ja-san was a precursor taking the lead in movement of teaching and publicizing of nation's history and identity as well. At the same time he was a patriot and activist who had sacrificed so much and fought hard in pursuit of independence of nation And he was not only an eminent educator in early stage of modernized education system, but was a Korean classical scholar also. So then, in this context, it can be said that < The Story of Korean Martial Arts Heroes > shares identical meaning to other books published during the same period of time. In particular, situation of Korean society in 1940 when < The Story of Korean Martial Arts Heroes > was printed was overwhelmed by Japanese colonial cultural policy. And, it is thought that the first of all necessary things was to inculcate in general populace a spirit or virtues that may be required for warriors or military heroes. Therefore, in these episodes of martial arts heroes written by An Ja-san, there were hidden purposes so as to recover nations identity having attempted to imbue people with pride and self-confidence by introducing somatic culture [military hero(or warrior) and martial art] uniquely and independently developed by Korean people.

인문,사회과학편 : 유소년 축구지도자가 본 축구교실 운영 개선방안 실태

강유원(YuWonKang),김이수(YiSooKim),김평석(PyungSeokKim) 한국체육학회 2006 한국체육학회지 Vol.45 No.1

This study was conducted in search of improvement plans for revitalization of young boys' soccer class activities, from the viewpoint of the team coaches. Method of research includes collection and analysis of data using focus group interview, a qualitative research method, conducted on 12 research objects. This was done for an in-depth analysis of the phenomenal experiences of the 12 team coaches. Analysis of interview materials on improvement plans of soccer teams resulted in 7 categories of themes.1) Planning of specified soccer training programs suited for the development stage of young boys2) Increase of training opportunities for the team coaches3) Need for securing and improving facilities for young boys' soccer activities4) Securing jobs and improving society's treatment of soccer coaches5) Cooperative efforts and support from organizations and official departments6) Improvement of systems and policies for young boy's soccer activities7) Fostering horizontal relationship and cooperative atmosphere among team coaches.In order to achieve the goals mentioned above, it is advisable to activate a cross-team development system for young boys' soccer activities, based on liaison of official organizations including the Soccer Qrganization. Also, building educational institutions such as the so-called (Boys' soccer research center' or the 'Boys' soccer training center/ which enable gathering of soccer professionals, sports administrators, and educators in one place, will be helpful in developing and planning professional and systematic programs for the boys.

인문,사회과학편 : 한국의 신체문화에 나타난 수행과정과 몸닦달의 의미

강유원(YuWonKang),김이수(YiSooKim),김평석(PyungSeokKim) 한국체육학회 2006 한국체육학회지 Vol.45 No.1

This study aims to discover the somatic culture of Korea through physical education, which based on human experience using the body. In other words, looking from the viewpoint of an autonomous body(MOIV^, this study aims to explain the somatic aspect underlying Korean culture that is different from the generally understood by Western culture. This study enploys the term ’DAKDAL(cultivation)/ meaning ’cultivation^ in order to explain the educational processes of the human body(physical education), which embodies the Korean somatic culture. Thus cultivation of body, the 'MOM-Cultivation/ Fortunately the meaning of MOM as used in Korea had many similarities with the Western sense of ’SOMA/ which helps making present research cross-oilturally valid. This paper includes the definition of terms MOM and SOMA, based on which the term DAKDAL, the training process used in Korean somatic culture, is elaborated. Thus the concept of ’MOM-Cultivation/ as appears in Korean somatic culture, constitutes the basis of knowledge in this research.1. The Korean understanding of 'body is synonymous to the ’subjective body or the 'body of energy/ represented by 'SOMA' in Western culture. Thus MOM refers to a unified whole, which includes the concept of both body and mind, or body and soul.2. ’DAKDAL(cultivation)’ means disciplining of the body or governing one’s mind, and refers to the process of cultivation which is emphasized in Confucianism Its initial form is a passive concept but is ultimately transformed into an active concept.The MOM-Cultivation is a corr^rehensive concept, which includes the processes of both disciplining the body and governing the mind. Therefore those who are weak in MOM(who suffer from MOM-sori or MDM-burim) and who are dishabille and dull may train themselves through MOM-Cultivatioi\ through IVDM-pulki (body relaxation) and MOM-dakki (body discipline), and revitalize and cleanse their bodies (MOM-salim) through the process of body decoration, which enables their bodies to move freely and thus ultimately leading them to nobleness and beauty.

프로스포츠에 반영된 스포테인먼트의 코드 읽기

강덕모(DeukMoKang),김이수(YiSooKim),강유원(YuWonKang) 한국체육학회 2009 한국체육학회지 Vol.48 No.6

이 연구는 자본주의 사회에서 새로운 스포츠 패러다임으로 부각된 스포테인먼트의 개념 및 그 적용 사례를 통해 현대 스포츠의 특성을 이해하고 유가치적인 스포츠 문화 조성의 중요성을 피력하고자 하는데 목적이 있다. 이와 같은 목적에 따라 스포츠 현장에서 행해지고 있는 스포테인먼트의 양상 및 실례에 대하여 문헌자료를 활용해 다각적인 분석을 실시한 결과 두 가지 요소가 복합적으로 작용하고 있는 것으로 판단된다. 첫째는 스포테인먼트의 순기능적인 측면으로서 스포츠 자체의 즐거움과는 별개의 경기 외적인 즐거움을 창출함으로서 관람스포츠의 위상을 견고히 한다는 것이다. 둘째는 역기능적인 측면으로서 스포츠의 본질을 망각한 스포테인먼트는 스포츠 자체의 존립을 위협하는 악재가 될 수 있다는 것이다. 이러한 상황에서 중요한 것은 스포테인먼트의 극단적인 두 가지 양상을 조화롭게 융합시키는 이상적 관계를 모색하는 것이다. 이상적 관계 모형을 정립함에 있어서 가장 큰 축이 되어야 하는 것은 스포츠의 본질 및 내재적 가치를 보존하면서 스포츠의 놀이적 즐거움을 찾는 ‘Arete적 행복’이 되어야 한다. The aim of study is understanding the characteristics of modern sports and showing the importance of the valuable sports culture creation through the concepts of sportainment and their applied instances which are embossed in new sports paradigm. According to the goal, both factors act as a complicated way through the result of multilateral analysis by using literatural documents for the aspect and example sportainment to practice in sports field. First, as a positive function of sportainment, sportainment can make a status of viewing sports strong and steady by creating external happiness, separating from the sports happiness itself. Second, as a negative part, sportainment can be unfavorable and can threaten the existence itself if it disregards its inherent characteristics. What is important here is to make an attempt to have an ideal relationship, merging two kinds of extreme phenomena into a single body. The most essential things to do in establishing an ideal relationship model is to preserve the essence and internal value of sports and to pursuit the Arete happiness, which is searching for the joy of sports.

체육철학 : 동양무예에 보이는 수파리(守破離)의 절차탁마(切磋琢磨)적 해석

강유원(YuWonKim),김이수(YiSooKim) 한국체육학회 2005 한국체육학회지 Vol.44 No.2

This is a research on Confucian approach to Yaburu-Haburu-Hanareru(守破離) that one would face in practicing oriental martial arts. The Yaburu-Haburu-Hanareru is a concept that has its base on Japanese Geido(藝道) and recognized as the same with Buddhist practice course(聞: passive learning 思: enhancing thought 修: awakening). In other words, it is a way to reach the utmost goal of martial arts: Do(道). Yaburu(守) refers to a phase where trainees must follow and obey what the master says and also can be expressed as practicing(習) and passive learning(聞). Haburu is a step where trainees embody what they have learned within principle and can be expressed as enhancing thoughts(思) and understanding the master's teachings. The last phase of Hanareru(離) is where trainees work to make their ability superb, beyond the men's area(入神) and can be interpreted to Buddhist's awakening(修). With the Confucian approached adopted, the course of Yaburu-Haburu-Hanareru is explained as Jul-Char-Tark-Mar(切磋琢磨). 1. Jul(切), as a stage for joining a certain branch of martial arts, means unconditional acceptance, literally representing "cut," or "break off," and is a symbol of absolute loyalty to the point that you can kill yourself by disemboweling. 2. Char(磋), which means design, preparation, and more relaxed practicing, is a step where trainees physically learn techniques of the branch. In short, Char has three different meanings: "design," "practicing," and "preparation." 3. Tark(琢) conveys the idea of "careful adventure," "challenge," "rhythm," and "harmony," which follows the rule of nature." Along with Char, Tark is one of the most important stages. Tark represents overall and somatic learning that includes physical, mental, and mind. 4. Mar(磨) is a phase where trainees escape the human limit(入神). They understand true meaning of harmony by learning softness, hardness, surrounding(上下左右) and Yin/Yang(陰陽). It is a phase of self-examination where trainees review(整理), finalize(磨勘) what they have learned during the previous stages, and eventually prepare for the end of life. Review and finalization, however, do not necessarily mean the end of practicing. They can be the new beginning and start. In other words, In the Mar stage, trainees set for a fresh beginning by understanding themselves (physically, mentally and their ideologies), communicating with God and their apprentices.

인문,사회과학편 : 《소학(小學)》에 나타난 몸에 대한 의미와 체육교육

강유원(YuWonKang),김이수(YiSooKim) 한국체육학회 2006 한국체육학회지 Vol.45 No.4

성리학의 아동 수신서인 《소학》을 체육적 관점에서 고찰하기 위한 이 연구는 “입교” 제 7장에 보이는 육예 · 육행 · 육덕을 신체교육적 관점에서 접근을 시도하였다. 《소학》에서 몸(body)에 대한 시각은 “身體髮膚 受之父母(신체와 모발과 살은 부모에게서 받았다)”에서 출발한다고 하겠다. 따라서 몸(MOM : SOMA)을 공경(敬身)하여야 하는 것은 당연한 것이다. 특히 몸은 “父生我身 母鞠我身”이라고 하여, ‘아버님은 내 몸을 낳으시고, 어머님은 내 몸을 기르셨다.’고 하는 시각은 서양의 관점과는 다른 시각을 가지고 있음을 알 수 있다. 따라서 몸을 교육하는 출발 시기도 의학적 출생 이후가 아닌 어머니의 腹中(胎敎)에서부터 출발하고 있음을 알 수 있다. 태교에서부터 출발한 교육은 3단계의 과정으로 구분할 수 있는데, 그것은 유가, 특히 성리학의 궁극적인 목적을 수행하려는 것으로 보인다. 그 첫 번째는 몸(MOM : SOMA)을 공부(기초적인 몸닦달)하기 위한 과정인 六藝가 그것으로 체육에서의 ‘몸의 대한 교육’(education of the physical)이라 할 수 있으며, 두 번째는 六行로 ‘몸을 통한 교육’(education through the physical)이라 할 수 있으며, 세 번째로는 앞의 과정을 통해 성리학의 궁극적인 목적에 접근하기 위한 六德(Somatic Education으로서의 교육 : Somatic Education)의 과정으로 설명할 수 있겠다. 이 같은 일련의 과정은 진정한 거경(居敬)을 완성하기 위한 것이라고 하겠으며, Somatic교육과도 그 맥을 같이하는 일원론적 입장의 교육사조로 이해해도 무방해 보인다. The view of body as a appears in Hsiao-Hsueh(小學) begins with the concept that one's "limbs, hair and flesh are the legacies of parents(身體髮膚 受之父母)." This naturally leads to the ethics, which legitimatizes the veneration towards one's own soma(MOM). This also emphasize that education begins with prenatal care, inside the mother's womb. Thus education, which starts from the mother's body, goes through 3 levels of training, in order to achieve the purpose of a Confucian scholar. That is, the somatic education(六德) is completed by processes of both the education of the physical(六藝) and education through the physical(六行), which are processes for MOM-Cultivation. Such educational process can be understood as a trend that underscores a type of Monism, which is in the same line as the somatic educational theory.

인문,사회과학편 : 유가에서 신체교육을 통한 거경(居敬)의 함양

강유원(YuWonKang),김이수(YiSooKim),박성진(SeongJinPark),김원동(WonDongKim),송영희(YoungHeeSong),정지혜(JiHyeJeong) 한국체육학회 2006 한국체육학회지 Vol.45 No.5

이 연구는 유가의 교육과정에 있어 신체교육의 의미를 알아보기 위해 문헌연구를 중심으로 실시되었다. 유가에서의 거경은 유가교육의 핵심인 ‘경의 실천’을 의미한다. 이 같은 이유에서 유가의 교육을 實踐之學이라 하는 것이다. 또한 유가에서 거경과 실천지학은 신체라고 하는 몸뚱이가 그 주체이며, 바탕이 된다. 그 이유는 신체는 ‘부모로부터 물려받은 것’이기 때문에 몸을 아끼고 사랑하여야 하는 것은 당연한 것이란 신체존중사상에서 비롯된다. 또한, 유가에 있어서 체육교육(Physical Education)은 신체만을 교육(Education of the physical)하는 개념으로 이해하지 않고, 체육교육을 통해 전인교육(education for the whole man)의 실현을 목표로 하였다고 할 수 있다. 즉, ‘앎(knowing)’을 실천(함:acting)하는 것이 진정한 배움이며, 익힘이라고 하였으며, 그것을 거경이라고 하는 것이다. 이러한 배움(學)과 앎, 그리고 실천(함)의 과정을 ‘학이시습(學而時習)’이라고 하는 과정을 통해 거경에 도달하게 되는 것이며, 이것이 實踐知라고 할 수 있을 것이다. 따라서 유가에서의 신체교육은 Physical Education의 의미보다는 Somatic Education적인 교육을 통해 거경을 함양함을 목적으로 한다고 할 수 있겠다. It has been derived from the reverence for the body of a human being which is a belief of Confucian in that it is a matter of course to love and treat physical body tenderly, for 'Human body is inherited from parents.' Also, it can be said that Physical Education in Confucian is understood not only as by a concept encompassing education of the physical but also aims to realize education for the whole man. The text spells out that knowing and acting are true learning and practice, and then such a state of cultivation is being called Geo Gyeong, in Korean(居敬 Jujing in Chinese, staying in Jing or staying in respect-for-human body doctrine). Therefore, it can be said that, in Confucian, the purpose of the education for physical body to enhance its performance is to promote Geo Gyeong through Somatic Education rather than through simple Physical Education.