The Moral Education in the Formal School as an Inheritance of Traditional Education

( Lee Sang-hee ) 한국윤리학회(구 한국국민윤리학회) 2018 倫理硏究 Vol.119 No.1

The purpose of this study is to explain the historicity of moral education in school and particularly to cast light upon implications that the subject of self-cultivation in the modern enlightenment period gives to contemporary moral education. By representing characters of traditional education concerning goals and contents that the subject of self-cultivation in the modern formal school has, I raise a question about the moral education in the formal school was created for political purposes, therefore, insist that it can be assume that the subject of self-cultivation in regular schooling was made for taking the place of the traditional education. Against it, you may think so that the subject of self-cultivation was the works of imitating the Japanese school system. At that time there was an inquiry into the educational systems of Japan and the United States for setting formal schooling, obviously, it was under the influence of Japan. But with a plethora of circumstantial and historical evidence, it presents that the subject of self-cultivation was a try to mediate traditional education and modern moral education, not as a mere imitation. Thus, it should reconsider the history of moral education in school, especially our own creativity of the subject of the self-cultivation in Korea. Claiming that the subject of the self-cultivation has the internal characteristics unrelated to copying the self-cultivation education of Japan, this study suggests that concrete and historical facts that prove the moral education in continuity and takes a look at contents of the subject in some detail to give a flavor of the theoretically based identity of moral education in school. The idea that the spirit of Confucianism must maintain but selectively it could be taken goods of western civilization was prevailing at that time. Although pragmatism is emphasized, the traditional moral codes and values are still significant educational contents. We can confirm coexistence of modern and traditional education in many places. The criteria for the admission of the school of education was to select a person skilled in Chinese, and teaching methods were also old-fashioned. Even though new knowledge and skills are introduced to school education, they had to be based on traditional education. Traditional education was accepted not only in general public education but also in foreign language schools for a particular purpose. Even new schools established to introduce foreign cultures were centered on Confucian education. In a transitional stage, it was considered that traditional methods were still valid. It was possible that because it was relatively autonomous to make a modern school system despite the influences of foreign. In 1909, according to the standards for textbooks, Japan confiscated several textbooks of the subject of self-cultivation and banned the sale of ones. That is what demonstrate real goals and functions of the self-cultivation subject. The subject of self-cultivation had a variety of functions and characteristics. First is to raise and practice virtues as the aims of official educational. Second is colonial ideology injection of Japan as cultivating humanity to meet the purpose of Japanese rule. The third is to recover of having lost country through education and then to promote the prosperity of the nation. We should not devalue the subject of self-cultivation due to partial functions intended by Japan. In the same vein, to teach the subject of the self-cultivation, there were traditional ways of using Sohak and Dongmongseonseup, types of ethnic education by educated persons of private schools, western courses replaced by the Bible and the ethics and so on. The goals of education of the Joseon Dynasty and its contents were about the self-cultivations and moral trainings. Traditional education at that time was, from the viewpoint of goals and contents of education, moral education in a broad sense, even though not a form of school moral education. After that, a modern curriculum of regular schooling was created and the subject of self-cultivation was born as an independent study. The subject of self-cultivation in modern times is the predecessor of Korean school moral education. The foundation of the curriculum was to preserve the value of traditional education, but its purpose had been altered in the course of its implementation. However, it is very important that moral education in school was created the first as an essential course in the modern education curriculum and it has become the basis of moral education in Korea.

The Moral Education in the Formal School as an Inheritance of Traditional Education

이상희 한국윤리학회 2018 倫理硏究 Vol.119 No.1

The purpose of this study is to explain the historicity of moral education in school and particularly to cast light upon implications that the subject of self-cultivation in the modern enlightenment period gives to contemporary moral education. By representing characters of traditional education concerning goals and contents that the subject of self-cultivation in the modern formal school has, I raise a question about the moral education in the formal school was created for political purposes, therefore, insist that it can be assume that the subject of self-cultivation in regular schooling was made for taking the place of the traditional education. Against it, you may think so that the subject of self-cultivation was the works of imitating the Japanese school system. At that time there was an inquiry into the educational systems of Japan and the United States for setting formal schooling, obviously, it was under the influence of Japan. But with a plethora of circumstantial and historical evidence, it presents that the subject of self-cultivation was a try to mediate traditional education and modern moral education, not as a mere imitation. Thus, it should reconsider the history of moral education in school, especially our own creativity of the subject of the self-cultivation in Korea. Claiming that the subject of the self-cultivation has the internal characteristics unrelated to copying the self-cultivation education of Japan, this study suggests that concrete and historical facts that prove the moral education in continuity and takes a look at contents of the subject in some detail to give a flavor of the theoretically based identity of moral education in school. The idea that the spirit of Confucianism must maintain but selectively it could be taken goods of western civilization was prevailing at that time. Although pragmatism is emphasized, the traditional moral codes and values are still significant educational contents. We can confirm coexistence of modern and traditional education in many places. The criteria for the admission of the school of education was to select a person skilled in Chinese, and teaching methods were also old-fashioned. Even though new knowledge and skills are introduced to school education, they had to be based on traditional education. Traditional education was accepted not only in general public education but also in foreign language schools for a particular purpose. Even new schools established to introduce foreign cultures were centered on Confucian education. In a transitional stage, it was considered that traditional methods were still valid. It was possible that because it was relatively autonomous to make a modern school system despite the influences of foreign. In 1909, according to the standards for textbooks, Japan confiscated several textbooks of the subject of self-cultivation and banned the sale of ones. That is what demonstrate real goals and functions of the self-cultivation subject. The subject of self-cultivation had a variety of functions and characteristics. First is to raise and practice virtues as the aims of official educational. Second is colonial ideology injection of Japan as cultivating humanity to meet the purpose of Japanese rule. The third is to recover of having lost country through education and then to promote the prosperity of the nation. We should not devalue the subject of self-cultivation due to partial functions intended by Japan. In the same vein, to teach the subject of the self-cultivation, there were traditional ways of using Sohak and Dongmongseonseup, types of ethnic education by educated persons of private schools, western courses replaced by the Bible and the ethics and so on. The goals of education of the Joseon Dynasty and its contents were about the self-cultivations and moral trainings. Traditional education at that time was, from the viewpoint of goals and contents of education, moral education in a broad sense, even though not a form of sc...

주자학과 대순사상의 수양론 비교 연구

이광주 대진대학교 대순사상학술원 2015 대순사상논총 Vol.24 No.2

This thesis examined Chu Hsi’s self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory ‘Li-Qi’ and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi’s self- cultivation theory. While Geokyung was to reveal one’s true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind’s essence and function. Chu Hsi’s self- cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching ‘Meukeukdo’ and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje’s great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self- cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo- Confucianism intends to give scope to ability of the complete use of mind’s essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chu- zhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self- deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

근대 초등용 수신 교과서에 나타난 가치교육의 변화 연구

김민재 ( Min Jae Kim ) 한국초등도덕교육학회 2011 초등도덕교육 Vol.0 No.36

본 연구의 목적은 미시적으로는 1880년에서 1910년 시기의 초등용 수신 교과서에 나타난 가치교육의 내용과 방법의 변화를 살펴보는데 있으며, 거시적으로는 근대 수신 교과가 도덕과(道德科) 교육의 연속성을 논의할 때 중요한 비중을 차지한다는 것을 밝히는데 있다. 유가와 불교로 대표되는 우리 전통을 현대의 도덕과 교육과 연결시키려는 여러 시도에는 일종의 공백기가 엿보인다. 그런데 1910년에서 1945년이라는 일제 강점기는 제외하더라도, 전통교육과 현대의 도덕과 교육을 연결하는 접점 역할을 하고 있는 근대 시기의 수신 교과는 그 역사적 의미가 좀 더 제대로 평가되어야 할 것이다. 본고에서는 이것을 드러내기 위하여 연구의 대상으로는 이 시기의 초등용 수신 교과서들을 선정하였고, 그 방법으로는 가치교육의 내용과 방법이 어떠한 양상으로 전개되었는지를 분석하였다. 1880년에서 1910년의 기간 동안 교육계는 두 번의 큰 전환점을 맞이하는데, 첫 번째는 1895년에서 1906년까지의 ``근대식 학제 도입기``이고, 두 번째는 1906년에서 1910년까지의 ``통감부의 학정 잠식기``이다. 이런 상황 속에서 근대 수신 교과서의 모습 역시 지속적으로 변모하는데, ``전통적인 수신서류``와 ``학부 편찬 수신서류``, 그리고 ``민간 제작 사립학교용 수신서류``는 공존 혹은 대립하면서 이 시기의 수신 교과를 지탱하였다. 각각의 범주에 속하는 여러 수신 교과서들 중 본고에서는 「해동속소학」, 「소학독본」, 「초등 소학 수신서」의 3종을 선정하였다. 그리고 그 내용을 분석하여 초기에는 가치를 제시하고 주입하는 교육이 우세하였으나, 시간이 흐를수록 가치를 주체적이고 비판적인 관점에서 바라볼 수 있게끔 하는 능동적인 가치교육이 강조되고 있음을 발견하였다. 실상 후자와 같은 가치교육의 의미가 현대 도덕과 교육의 핵심이라는 점을 감안하였을 때, 초등용 수신 교과서를 통해 살펴본 근대 수신 교과의 흐름이 우리의 전통과 현대의 도덕과 교육을 연결하는 가교 역할을 수행하고 있다는 것을 드러내고자 하였다. The purpose of this study is to microscopically investigate change in content and method of value education shown in textbooks of the self-cultivation in modern elementary school from 1880 to 1910, and macroscopically to figure out that self-cultivation subject then period is important when discussing continuity of moral subject education. It is caught that there is a kind of gap in various trials to connect our tradition represented by Confucianism and Buddhism with contemporary moral subject education. Excluding Japanese ruling period from 1910 to 1945, it would be necessary to properly assess its historical meaning of self-cultivation subject in modern times which played a role of contact point to connect our traditional education with contemporary moral subject education. To this end, this study selected textbooks of the self-cultivation in modern elementary school as study subject, and as a method, analyzed how content and method of value education developed. For that 30 years, education world had two big turning points. First was ``introduction of modern school system`` from 1895 to 1906. The second was ``encroachment of educational administration by Japanese Residency-General(統監府)`` from 1906 to 1910. In this situation, textbooks of the modern self-cultivation had continuously changed. For this period, ``textbooks of the traditional self-cultivation``, ``textbooks of the self-cultivation published by ministry of education(學部)``, ``textbooks of the self-cultivation for private school published by private organization`` coexisted or contradicted. Among several textbooks of the self-cultivation included to each category, this study selected three kinds of 「Hea-Dong Sok So-Hak(海東續小學)」, 「So-Hak Dok-Bon(小學讀本)」, 「Elementary school So-hak textbook of the self-cultivation(初等 小學 修身書)」. And based on analysis on their contents, it was found that in the beginning, education to suggest and then implant the value prevailed over, but as time passed, conative value education was emphasized where value is seen from subjective and critical view. This study aimed at disclosing that when meaning of value education as the latter in above is considered as essence of contemporary moral subject education, flow of modern self-cultivation subject investigated from textbooks of the self-cultivation in elementary school played a role of a bridge connecting our tradition with contemporary moral subject education.

한국 춘란 재배가 난애호인의 정서에 미치는 영향

김성민,장유진,박천호 인간식물환경학회 2011 인간식물환경학회지 Vol.14 No.3

To investigate the effects of cultivating orchid on its lovers, mainly based on cultivators of Korean native orchid, a survey had been carried out to get details about their cultivation, status of their possession of it and other related information such as difficulties to raise it and benefits from their cultivation. The study had been progressed through questionnaire and Internet for 402 orchid cultivators, were researched and the results are men account for 90.2% and 50.4% for their 50s. In the responses of the value of orchid, 26.3% of the respondents recognize orchid as their companion plant, 24.6% for cultural and artistic value, 19.8% for psychological self-esteem, 14.4% for beauty of appearance, 12.8% for economic value and 1.5% for other reasons. In the questionnaire of when you did take pride in orchid cultivation, 62.9% of the respondents say that it was when they submitted their orchid to exhibition, 16.6% discovered their orchid through information media and 9.0% registered their species of orchid and 8.5% confirmed their orchid at old documents or old paintings and 0.3% for other reasons respectively. This study showed that coefficient of correlation between self-confidence and self-esteem, both acquired from orchid cultivation, was 0.26, and 0.30 between happiness and self-esteem and 0.28 between satisfaction and self-esteem, which proved all significant under the significance level of less than 0.01. And from the study of correlation between the cultivation period and increased self-esteem, cultivators with less than one-year experience of cultivation are 12.50%, 10.0% for less than three years, 14.89% for less than ten years and 34.54% for more than ten-year experience of orchid cultivation, that means self-esteem enhances with cultivation period. From the regression analysis where self-confidence, happiness and satisfaction-related items were set up as dependent variable while independent variable for test items obtained from self-esteem scale, p value of the regression model shows all 0.00(>0.01)and which implies that orchid cultivation helped to heighten positive emotions such as happiness, satisfaction, and self-confidence. Which confirms the fact that orchid cultivation leads its cultivators to more positive changes of emotion such as self-confidence, happiness, satisfaction, ultimately positively affecting the self-esteem of cultivators themselves. 한국 춘란의 재배가 난애호인의 정서에 미치는 영향에 대하여 알아보고자 한국춘란을 재배 해 온 난애호인을 대상으로 춘란 재배 관련 사항, 춘란 보유 상황, 재배 시 어려운 점, 재배를 통해 얻게 된 점 등에 대하여 설문을 실시하였고 난애호인의 정서 변화를 알아보기 위해 자긍심 척도를 사용하여 결과를 분석하였다. 한국 춘란을 재배해 온 난애호인 402명의 일반적 특성으로는 남성의 비율이 92.0%로 높았으며 연령대는 50대가 50.4%로 높았으며 난의 가치에 대한 응답 결과, 춘란을 반려식물로 인식하는 경우가 26.3%, 문화·예술적 가치 24.6%, 심리적 자긍심 19.8%, 외형적 아름다움 14.4%, 경제적 가치 12.8%, 기타 1.5%로 4.6다. 춘란을 기르면서 자긍심을 느끼게 된 경우에 있어서는 전시회에 출품 할 때 62.9%, 정보 매체를 통해서 16.6%, 춘란 품종을 등록했을 때 9.0%, 고문서 또는 고서화 등 책을 통해 8.5%, 기타 0.3%로 나타났다. 난 기르기에 의해 얻어진 자신감과 자긍심과의 상관계수는 0.26, 재배를 통해 얻어진 행복감과 자긍심의 상관계수는 0.30, 만족감과 자긍심의 상관계수는 0.28로써 모두 유의수준 0.01하에서 유의한 결과로 나타났다. 즉, 한국 춘란 재배에 따라 난애호인의 자긍심에 변화가 있는 것으로 나타났으며 이는 춘란 재배를 통해 얻어진 자신감과 행복감, 만족감 등의 긍정적인 정서는 난애호인으로 하여금 자신에 대해 느끼는 자긍심에 영향을 주고 있음을 알 수 있었다. 한국 춘란을 재배한 기간에 따라 자긍심을 느끼는 차이를 조사한 결과, 재배 기간이 1년 미만인 경우에 자긍심을 매우 많이 느끼고 있는 경우는 12.50% 이었으며 3년 미만인 경우는 10.0%, 5년 미만 13.33%, 10년 미만 14.89%, 10년 이상 34.54%로 나타나 재배 기간이 늘수록 자긍심이 커지는 것으로 조사되었다. 한국 춘란재배에 따른 자신감, 행복감, 만족감 관련 문항을 종속변수로 하고 자긍심 척도를 통해 얻은 검사 문항을 독립변수로 하는 회귀분석의 결과, 회귀 모형의 p값이 모두 0.00(>0.01)으로 나타나 자긍심은 춘란재배를 통해서 얻어지는 자신감, 행복감, 만족감에 의해 증가됨을 알 수 있었다.

주희 공부론의 구조

김광민 한국도덕교육학회 2011 道德敎育硏究 Vol.23 No.2

'Mind-Cultivation'(涵養) and 'Investigation of Principle'(窮理) are the key concepts which consist of Chu Hsi's theory of self-cultivation. When we consider Chu Hsi's way of thinking, which attaches importance to 'Investigation of Principle', it seems to be natural that 'Mind-Cultivation' should be interpreted as the other side of 'Investigation of Principle'. If this interpretation is accepted, it is inevitable that 'Mind-Cultivation' can not be considered as a separate activity from 'Investigation of Principle' and that self-cultivation doesn't have additional channel except 'Investigation of Principle'. But in Chu Hsi's theory of self-cultivation, 'Mind-Cultivation' can be interpreted as 'activity' which is different from 'Investigation of Principle'. The possibility of this interpretation is already expected when we come into contact with Chu Hsi's interpretation of the relation between 'Honoring the moral nature'(尊德性) and 'Following the path of study and inquiry'(道問學), corresponding to the relation between 'Mind-Cultivation' and 'Investigation of Principle'. 'Mind-Cultivation' is a channel for self-cultivation in itself as well as the purpose of self-cultivation, so it works in the process of self-cultivation and incites students to come near a sage. Chu Hsi thinks that 'Investigation of Principle' is the core of self-cultivation, but he says that 'Mind-Cultivation' is important, none the less. After all Chu Hsi thinks that 'Mind-Cultivation' is the purpose of self-cultivation on which 'Investigation of Principle' and 'Mind-Cultivation' converge in the end. 함양(涵養)과 궁리(窮理)는 주희의 공부론을 이루는 핵심 개념이다. 궁리를 중시하는 주희의 체계에 주목할 때, 함양이 궁리의 이면이라는 해석은 일견 자연스럽다. 이 해석에 따르면, 함양은 궁리 이외의 별개의 활동으로 이해될 수 없으며, 나아가 함양은 궁리를 통하지 않으면 확보될 수 없는 것으로 된다. 그러나 주희의 공부론에서 함양은 활동으로 이해될 수 있으며, 공부는 궁리와는 다른 경로, 즉 활동을 통한 함양의 가능성도 확인할 수 있다. 이 점은 함양과 궁리의 관련에 상응하는 존덕성(尊德性)과 도문학(道問學)의 관련 방식을 해석하는 데에서도 시사 받을 수 있다. 함양은 공부의 목적이자 그 자체가 공부로서, 그것은 공부의 과정에 지속적으로 작용하면서 공부에 임하는 사람을 공부의 최종상태에 다가갈 수 있게 한다. 주희가 공부에서 궁리의 중추적인 역할을 인정하면서도 함양을 부각시킨 것은, 활동으로서의 궁리와 함양은 공부의 최종목적으로서의 함양에 수렴되어야 할 것을 강조한 것이다.

『관자』사편에서 수양의 대상에 관한 소고 -意와 形을 중심으로-

조용진 범한철학회 2019 汎韓哲學 Vol.94 No.3

In this paper, we will study self-cultivation of Guanzi, focusing on the concept of 意 and 形. In general, the central concept in self-cultivation is 心. In Guanzi, self-cultivation is an all-methodology for the realization of the order in which 道 is eventually represented in the body, in which case the main factor hindering the gain of 道 is the excessive desire of human beings. In this regard, it can be seen as the subject of the desire to develop activities toward the object of the desire, and it is the reason why 心 is the object of self-cultivation. However, 心 provides the cause of disability that blocks the ideal state of human beings, but at the same time, is also the subject who overcomes disability, including from himself, by controlling sensory needs that stem from the body. This paper discusses 心 as the object of self-cultivation, especially among the dual character of 心 appearing in Guanzi. Most of studies concerning the self-cultivation in Guanzi pay attention to the functions 心 has as the subject, and this paper is meaningful in that is explains how such the function of 心 can also be captured as the object of self-cultivation. According to this paper, this is revealed through the concept of 意 and 形 in Guanzi. 意 is the movement of 氣 triggered by emotion, which will soon have something that reveals a look-alike attitude. Based on this understanding, it can be seen that the object of self-cultivation is 氣, and the fact that poetry and music proposed by Guanzi is for the purpose of self-cultivation also supports the conclusion that the object of self-cultivation is also 氣. 본 논문에서는 의(意)와 형(形) 개념을 중심으로 『관자』사편의 수양론을 살펴 보고자 한다. 일반적으로 수양론에 있어 중심이 되는 개념은 심(心)이다. 『관자』사편에서 수양론은 결국 도로 표현되는 질서를 자신의 몸에 구현시키기 위한 일체의 방법론이라고 할 수 있는데, 이때 도의 체득을 방해하는 주요 요소는 인간의 과도한 욕구이다. 이와 관련해 심은 욕구의 대상을 향하여 활동을 전개한다는 의미에서 욕구의 주체로 볼 수 있는데, 이로 인해 심은 수양의 대상이 된다. 그러나 심은 인간의 이상적인 상태를 가로막는 장애의 원인을 제공하기도 하지만, 동시에 육체로부터 비롯되는 감각적 욕구를 제어시켜 그 자신으로부터 비롯한 장애를 극복하는 주체이기도 하다. 본 논문은 『관자』사편에서 나타나는 심이 가지고 있는 이중적인 성격 중에 특히 수양의 대상으로서의 심과 관련해 논의한다. 『관자』사편 수양론과 관련한 기존의 연구들은 대부분 수양의 주체로서 심이 가지고 있는 기능에 주목하는데, 본 논문은 그와 같은 기능을 가진 심이 어떻게 수양의 대상으로도 포착될 수 있는가를 해명한다는 점에서 의의를 갖는다. 본 논문에 따르면 이는 『관자』사편에서 의와 형 개념을 통해 드러난다. 의는 감정 등으로 인해 촉발된 기(氣)의 움직임이며, 이는 곧 표정과 같은 태도로 드러나는(形) 바가 있게 된다. 이와 같은 이해를 바탕으로 『관자』사편에서 수양의 대상이란 곧 기라는 것을 알 수 있는데, 『관자』사편에서 수양의 방법으로 제안하는 시와 음악 등이 기의 수양을 위한 것이라는 점 역시 수양의 대상이 기라는 결론을 뒷받침해 준다.

퇴계의 수양학(修養學)

김기현 ( Ki Hyun Kim ) 퇴계학연구원 2011 退溪學報 Vol.129 No.-

퇴계는 인간이 도덕성을 천부적으로 타고났다고 믿었지만, 그렇다고 해서 그것의 실현을 낙관했던 것은 아니다. 오히려 그는 도덕적 실존의 불안과 인간의 가변성에 대한 자각을 깊이 갖고 있었다. 그의 수양학은 이러한 인식 위에서 진행된 사람됨의 공부였다. 그러므로 그것은 그의 사람됨의 크기를 보여주는 지표가 될 것이다. 수양의 정신은 물론 퇴계에게 고유한 것이 아니다. 그것은 유가 공통의 것이었다. 유학의 시초로 거슬러 올라가면 우리는 그것을 공자가 자아의 닦음을 강조하고, 또 맹자가 도덕심의 기름을 주장한 데에서 확인할 수 있다. 이는 모두 인간의 본래적 자아를 회복하려는 데에 목표를 둔다. 닦음과 기름의 정신은 존재 개방의 노력이기도 하다. 원래 사람은 자신의 존재를 넓힐 수도 있고 좁힐 수도 있다. 존재의 결정권은 물론 개개인에게 달려 있다. 말하자면 사람은 자기가 원하는 대로 되어간다. 닦음과 기름의 정신은 이러한 문제의식 속에서 자신의 존재를 끊임없이 개방하여 남들은 물론, 만물까지 아우르려는 것이었다. 퇴계의 수양학에 담긴 존재론적인 의의가 여기에서 드러난다. 퇴계는 자아의 닦음과 기름을 마음에서부터 시작하였다. 마음이야말로 세계의 입법자요 삶의 출발점이라는 사실을 그는 잘 알고 있었기 때문이다. 그가 기르고자 했던 것은 일상의 도덕적 품성만이 아니었다. 그는 궁극적으로 마음을 하늘 땅 만큼이나 광대하게 가지려 하였다. 그는 이를 위해 무욕을 추구하고 감정과 사려의 오염을 제거하며, 더 나아가 내면 깊은 곳의 맑은 순수의식을 현전시키려 하였다. 퇴계는 또한 도덕의 수행을 통해서 자아를 기르려 하였다. 구체적으로 그는 사랑과 의로움, 예, 지혜의 덕으로 자아를 길러나갔다. 그는 사랑으로 사람들과, 더 나아가 만물을 자신의 존재 안에 아우르고 보살피려 하였다. 또한 그는 의로움으로 삶을 완성하고, 예로 인간의 존엄성을 지키며, 진리에 따른 삶을 살고자 하였다. 퇴계의 수양학은 궁극적으로 우주적 생명정신을 자기 안에 길러 만물을 아우르면서 그들의 생성을 돕고 그들과 더불어 조화롭게 사는 것을 목표로 하였다. 그의 우주적 생명정신은 자타의 분단과 격절을 거부하고 물아일체 의식 속에서 만물과 생명을 교감 상통하고 서로 어우러지는 화해와 공생의 삶을 이상으로 추구하였다. Although Toegye believed human beings are born with morality, he was not optimisic about its realization. Rather, he was deeply recognizing the uncertainty of moral existence and the variable nature of human being. His study of self-cultivation was on the basis of this perception. Therefore, it would be the indicator of his personality. Of course the spirit of self-cultivation is not native to Toegye. It has been a common feature of Confucianism. We can see it from the fact that Confucius stressed self-cultivation and Mencius underlined to foster morality in the origin of Confucianism. The objective of these are to recover human moral nature. The spirit of self-cultivation is another mean of an endeavor to open human existence. A human being can widen or narrow its existence. The decision of existence depends on the individual. That is, a man becomes what he intends to be. In this sense, the spirit of self-cultivation intends to embrace all creatures by opening one`s existence. This shows the ontological significance of Toegye`s study of self-cultivation. Toegye first started self-cultivation from his mind. He was well aware of the fact that the mind is universal lawmaker, as well as the starting point of one`s life. It was not only the daily moral nature that he intended to cultivate. He ultimately tried to have his mind as extensive as the heaven-earth. He, therefore, tried to pursue unavariciousness, remove the contamination of emotion and thought. Moreover, he attempt to make the pure consciousness appear. Toegye also tried to cultivate self by moral discipline. For instance, he cultivate self by love, righteousness, courtesy and wisdom. He attempted to embrace the universe as well as other people by love. Furthermore, Toegye tried to complete the life by righteousness, keep human dignity by courtesy and live with the truth. Toegye`s study of self-cultivation finally pursued harmonized life with the universe by cultivating the universal life spirit. His life spirit denied the separation of subject and object, seeked life of reconciliation and commensalism in the sense of mutual sympathy among all creatures.

수양치료의 관점으로 본 퇴계심학

서명석(Seo, Myoung-Seok) 한국교육사상연구회 2016 敎育思想硏究 Vol.30 No.1

동양에서 유가의 고유한 수양 패러다임은 주자에 의해 敬의 철학으로 집대성되었고, 퇴계는 다시 이를 심학의 지평으로 확장시켜 聖學이라는 철학적 건축물을 완성했다. 수양은 철학적으로 보면 자발적으로 벌이는 존재의 존재론적인 돌봄으로 이러한 과정을 주재하는 敬은 심학을 실천하는 행위이자 프로그램이다. 이처럼 敬을 기반으로 하는 수양인 퇴계심학은 도 심이 인심으로 미끄러지지 않도록 하며 인간의 존재론적인 지위를 聖人의 반열에 끌어올리려는 기획이었다. 퇴계심학은 인간이 敬을 통하여 스스로 자신의 인욕을 치료할 수 있다는 점에서 현대의 치료 개념과 만나며, 수양이 결락된 현대교육에 수양치료라는 또 다른 교육적 길을 낸다. 이제 남은 일은 이를 어떻게 교육적으로 확장시켜 교육의 담론장을 풍성하게 할 것인가 에 달려 있다. Unlike the West, there is a tradition of Self-Cultivation in the East. This is due to a cultural difference, only. In Confucian community, Self-Cultivation has a long history, dating back to Confucius and Mencius. Xiū of Confucius combined with Yăng of Mencius to create a single paradigm called Confucian Self-Cultivation. The tradition being passed down through generations, Chu Hsi builded the tradition in the philosophy of Mindfulness. Then, T’oegye completed the philosophical structure called Sage Learning, broadening its horizons with Learning of the Mind-and-Heart. According to the modern view, however, Confucian Self-Cultivation can be considered to have played a great role in curing human minds with Mindfulness and placing the ontological status of human beings in the ranks of Sage. In this way, when Confucian Self-Cultivation meets therapy from the West and becomes Self-Cultivation Therapy, it will enrich the meaningful network. In Neo-Confucian Learning of the Mind-and-Heart, the key propositions of theory of Self-Cultivation are as follows: First, humans manage and control human desire of Human Mind, which all humans have, through Mindfulness. Second, humans maintain and preserve principles of Human Nature, which all humans have, through Mindfulness. In case of interpreting these propositions in the view of the Greek therapeia from the West, they would be called Self-Cultivation Therapy. Humans cure their human desire through Self-Cultivation, and Mindfulness plays a role to serve the human mind free of charge in the process. In light of this view, in the philosophical way, Self-Cultivation is ontological care/attendance to exist through Mindfulness. This naturally happens to elevate the Human Mind. This process is a act and a program to practice Learning of the Mind-and-Heart. T’oegye Learning of the Mind-and-Heart through Mindfulness, in the modern view, is a potential field of educational discourse which can break new ground, called Self-Cultivation Therapy. To moderns, who live in this society without Mindfulness, T’oegye Learning of the Mind-and-Heart offers the crucial opportunity to meet with Mind of the Tao, which remains vague in Human Mind.

마테오 리치의 天學과 性理學의 修養論 硏究 ─『天主實義』를 중심으로─

정현수 한국유교학회 2014 유교사상문화연구 Vol.56 No.-

마테오 리치는 『천주실의』에서 天主를 중심으로 하는 천학의 윤리관을 소개하고 있다. 리치는 유학의 事天에 대비되는 새로운 수양의 개념으로 事天主를 제시하고 있다. 리치는 이러한 사천주의 수양론을 통해 천학적 신학체계에 근거한 새로운 수양의 주체와 방법, 목적을 제시해가고 있다. 리치는 유학의 심에 비견되는 영혼을 수양의 주체로 제시하여, 心․性 - 仁 - 爲己, 靈魂 - 사랑 - 爲天主로 구분되는 유학과 천학의 수양체계를 도식화시켜가고 있다. 리치는 이러한 유학과 천학의 수양론 구도를 배경으로 유학과 천학의 수양의 특징을 현세지향과 내세지향, 자아완성과 자아극복, 도덕실천과 천주공경, 본성회복과 습성훈련 등의 수양으로 규정하면서 차별성을 부각시키고 있다. 리치의 수양론에 대한 논증에서 핵심논점은 유학과 천학의 수양원리로 제시된 인과 사랑의 보유론적 관계이다. 리치는 유학의 인을 천학의 사랑으로 해석하여 유학과 천학의 수양론에 있어서 사상적 접점 기반으로 삼고 있다. 그러나 한편으론 인의 개념을 원시유학과 성리학의 관점으로 차별화하여 원시유학의 인을 愛人으로 파악하여 천주사랑으로 해석하지만 성리학의 인에 대해서는 만물일체설을 근거로 비판하고 있다. 리치에게 인은 유학과 천학의 윤리관을 접합시키는 매개이면서 동시에 유학적 수양개념에서 천학적 수양개념으로의 사상적 변용을 시도하여 천학의 신학적 기반을 담보해주는 통섭의 개념이다. 리치가 제시한 수양론은 천에 대한 공경이나 도리의 실현에서는 유사하다고 볼 수 있다. 그러나 본성에 대해 회복과 습성을 중시하는 방법상의 차이에서 볼 수 있듯이 사천과 사천주는 인간의 본성에 대한 이해와 자아완성, 천․천주의 개념에 대한 이해와 경천․경천주 의식 등에서 뚜렷한 차이를 드러내고 있다. Mateo Ricci has introduced the ethics of the science of Heaven centering on the Deus in『De Deo Verax Disputatio』. Ricci has presented serving Deus as a new concept of cultivation compared with serving Heaven of Confucianism. Ricci has presented a new subject and methods, and aim for cultivation on the basis of the science of Heaven-oriented theological system through the self-cultivation of serving Deus. Ricci presented the spirit which was compared with the mind of Confucianism as the subject of cultivation, Ricci has schematized the cultivation system of Confucianism and the science of Heaven differentiated as mind·nature - mercy - for self, spirit - love - for Deus. In the background of these structures of the self-cultivation of Confucianism and science of Heaven, describing the characteristics of Confucianism and cultivation of science of Heaven as present-inclination and future-inclination, self-completion and self-overcome, moral-practice and Deus-respect, recovery of real nature and training of nature studied, he has highlighted the distintion. In the argument for Ricci's self-cultivation, core point of self-cultivation is the Accommodationism-oriented relationship between mercy and love which were presented as the cultivation principle of Confucianism and science of Heaven. Ricci interpreted mercy in Confucianism as love in science of Heaven, then he has adopted it as the base of ideological contact point in self-cultivation of Confucianism and science of Heaven. However, on the one hand, differentiating the concept of mercy as the viewpoint of original Confucianism and Neo-Confucianism, Ricci has interpreted mercy as Deus-loving by understanding it as man-loving, on the other hand, he has criticized mercy of Neo-Confucianism on the basis of the theory that all things are one body. For Ricci, mercy is the mediation which joints the ethics of Confucianism and science of Heaven, it is also the comprizing concept securing the theological foundation of science of Heaven by trying the ideological transforming from the concept of cultivation of Confucianism to that of science of Heaven. Self-cultivation which Ricci has presented could be regarded as to be similar in respecting the Heaven and realizing the principle. However, as shown in the difference of methods in attaching more importance to the recovery or to the study in regard to the real nature, serving heaven and serving Deus has made a great difference in the understanding of the real nature of man and self-completion, in the understanding of the concept of Heaven·Deus, and in the ceremony of respecting Heaven·respecting Deus.