Culture In Mind Research Articles

Mind Cultivation in Daesoon Thought

Mind Cultivation in Daesoon Thought

Neo-Confucian Historiography and Cultivation of Mind: Dongsa-Gangmok(東史綱目) in the Joseon Dynasty

Neo-Confucian Historiography and Cultivation of Mind: Dongsa-Gangmok(東史綱目) in the Joseon Dynasty

조선시대 『심경(心經)』 연구의 흐름과 분기(分岐)

This paper examines the role of the times by distinguishing the process of accepting and studying Xinjing and the Simgyeongbuju from the early to the middle of the Joseon Dynasty and the differentiated aspects into the occasion of Jewanghak of the early Joseon Dynasty and the occasion of Xinxue of the mid-Joseon Dynasty. When it was first accepted in the early Joseon Dynasty, Xinjing was mainly discussed in contests as one of the process of studying the scriptures for the king's cultivation. On the other hand, in the middle of the Joseon Dynasty, as Simgyeongbuju was introduced and popular, it was mainly understood as a scripture that explores general principles for cultivating the mind. Xinjing from China was brought into Joseon and began to be read, it was used as a textbook for contests in the early days, and was used as a textbook for ‘Jewanghak’ for the training of emperors, having a close relationship with political thought of Joseon. However, with the passage of time, Simgyeongbuju was introduced, and Xinjing functioned as a realistic and in-depth textbook of Xinxue for Confucian intellectuals to cultivate their minds, and as a writing that suggested lessons. Furthermore, as Simgyeongbuju was studied by the school of Toegye and the school of Giho, various theoretical disagreements arose. In short, in the early Joseon period when Xinjing had a strong meaning as a royal training book for ruling as a book of kingship and governing, while theoretical discussion for mind cultivation was weak, in the middle of Joseon Dynasty, it was a period of respectable literature, morality, and morality. It can be said that it is characteristic that it suggests a general method of cultivating the mind through theoretical differentiation such as the urban theory and the theory of selfishness.

The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality by Edward Y.J. Ching (review)

Reviewed by: The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality by Edward Y.J. Ching Maria Hasfeldt Long (bio) The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality. By Edward Y.J. Ching. Switzerland: Palgrave Macmillan, 2021. Pp. vii + 204. Hardcover $99.00, isbn 978-3-030-77923-8. In recent years, the study of Korean Neo-Confucianism as an international field has been growing exponentially. Compared to former decades, the number of international publications has grown significantly over the last ten years, with Edward Y.J. Chung as one of the most active scholars. The Moral and Religious Thought of Yi Hwang (Toegye): A Study of Korean Neo-Confucian Ethics and Spirituality is the culmination of an almost decade-long study of the Korean Neo-Confucian scholar, Yi Hwang Toegye (1501–1570). With a focus on the moral and spiritual aspects of the theories of Toegye, Chung maps out a brilliant overview of the philosopher's worldview and literary works. Chung's primary objective is to provide "thought-provoking" and fresh insights into one of the most important Korean Neo-Confucian thinkers in history, as well as shed light on Neo-Confucian thought in general and how Toegye's philosophy in particular can be relevant in modern interreligious dialogues (p. 149). Consisting of ten chapters, where each chapter could serve as an individual article, Chung takes the reader through the core concepts of Toegye and his development of a form of self-cultivation different from the Chinese Neo-Confucian idea of self-cultivation. This together created a holistic religious worldview with a strong spiritual dimension, which manifests through selfcultivation practices. The first two chapters introduce Toegye and the historical context of 16th-century Joseon-dynasty Korea (1392–1910); his understanding of the Neo-Confucian tradition as the true learning; and his rejection of Daoism and Buddhism. With the reader introduced to the immediate historical context and Neo-Confucian discourse of the time, the following three chapters cover Toegye's religious and moral understanding of the relationship between the Heavenly Principle (C. tianli, K. cheolli) and human nature (C. renxing, K. inseong). Furthermore, Chung covers the moral-spiritual implications that the Four-Seven Debate had on Toegye's later practical self-cultivation for becoming a sage. In short, the debate concerns the relation between the "four sprouts" of human characteristics as first described by Mengzi (ca. 371–289 BCE) and the seven human emotions mentioned in various classical texts. Toegye believed in the doctrine that the "experience of Heaven was within oneself" (p. 47). Therefore, [End Page 1] to become a sage, one would have to commit to the active practice of an inner feeling of reverence (C. jing, K. gyeong) daily. Chapter six dives into the spiritual practice of self-reflection and mind cultivation (C. xinxue, K. simhak), which was an ongoing process that would lead the practitioner closer to sagehood. The seventh chapter focuses on how this spiritual dimension of Toegye's doctrine is relevant to broader discussions of ecology today. With a strong love for nature, Toegye incorporated the idea of nature within his spiritual self-cultivation, which Chung elaborates on. It was important for the human being to be in harmony with Heaven, earth, and all myriad things. This meant respecting and spending time in nature also played a part in the daily practice of spiritual self-cultivation. Moving on, in chapters eight and nine, Chung presents a comparative study on the philosophical and theological question of how to transcend evil, as well as the matter of interreligious dialogue. By way of a textual-interpretive approach, Chung compares Toegye's thought with Christian contra Buddhist theological ideas and how these findings can help develop an interreligious approach. In chapter nine, Chung suggests that the idea of self-transcendence through self-cultivation can be the ultimate reality. In this chapter, Chung wants to break with the tendency in interreligious dialogue where many scholars rely heavily on Christian theological terms. Chung introduces Neo-Confucian concepts and terms, especially the terms used by Toegye. The last and concluding chapter...

조선시대 학자들의 科文 학습에 대한 비판과 회의적 수용 양상

The purpose of this study is to examine the controversies surrounding criticism and skeptical acceptance of learning Gwamun among scholars of the Joseon Dynasty in order to explore their academic orientation and perception of reality.
 Yi Ik(李瀷) is one of the scholars who strongly refused Gwamun, and he pointed out that Gwamun adversely affects the writing of sentences as well as scholars and causes deterioration of the country and customs. The main reasons for criticizing and raising problems against Gwamun were widely divided into the attitude of criticizing Gwamun and revering the classical literature, issues related to cultivation of mind and ethical behavior, and emphasis on educational features for keeping an eye on the insincere customs of scholars. Yi Sik(李植), Yi Soo-kwang(李睟光), and Yi Jeong- gui(李廷龜) praised the outstanding writing skills of the others and they shared the same attitude of criticizing Gwamun system and revering the classical literature. Meanwhile, Ki Dae-seung(奇大升), Lee Hyeon-il(李玄逸), and Ahn Jung-bok(安鼎福) emphasized an idea of studying for oneself and criticized that learning Gwamun would eventually interfere with the fundamental purpose of studying, which is to practice ethics and pursue right path. Shim Eon-gwang(沈彦光) and Park Se-dang(朴世堂) advised staying alert against the conventions of scholars who were devoted to the civil service exam and hoped that studies of scriptures would be helpful.
 On the other hand, The skeptical acceptance of Gwamun in aspects of reality and social backgrounds is divided as the mean to express the accumulated knowledge and learning, choice for supporting parents and reviving the family, demands for Gwamun, and educational function of Seowon(Confucian academy). Jung Yak-yong(丁若鏞) taught students on how to learn Gwamun and said that learning Gwamun and passing the civil service exam are the only ways to serve the king. Yun Gi(尹愭) explained how he had to learn Gwamun to support the family and parents. Yi Sang- jung(李象靖) also emphasized on the fundamental function of Seowon, which focuses on pursuit of studies while encouraging getting prepared for the civil service exam at the same time. These examples show that the realistic expectation for passing the civil service exam and gaining fame resulted in encouragement and demand for Gwamun.
 This study examined the criticism and acceptance of Gwamun during the Joseon Dynasty that focused on Confucianism and valued the attitude of keeping an aloof attitude from the civil service exam while taking a glance at how scholars discussed Gwamun and classical literature.

J.pieper의 여가를 통해 본 실과 농업교육에서 일의 의미

Objectives This study was conducted with the aim of establishing the meaning and value of work in career education through the exploration of Schole's Philosophy. Methods In order to achieve the purpose of this study, literature analysis related to J.pieper's concept of ‘leisure’ was conducted, and based on this, a new concept of work was defined agricultural education in practical arts. Results The meaning and value of work in the career education established through this study are as follows. First, work in career education is at the point where Ratio and Intellectus are united, and can be called'self understanding as a product of practical conduct. Second, work in career education is a ‘existence and negotiation process’ that gives meaning in the course of work and grows in the process of change and adaptation. Third, work in career education can be said to be the “ideal stimulus of cultivation of mind” pursuing arts as an encounter between sensuous drive and formal drive. Fourth, work in career education is not a means to achieve external results or usefulness, but can be said to be ‘the highest good as leisure’, where work itself is the goal. Conclusions To experience work in agricultural education is not simply to learn agricultural-related skills, but to discover the holistic self in the process of work and to give value as an education that pioneers the future through various work experiences.

다도(茶道) 수양론(修養論)의 실제

This study is about presenting a practical way to cultivate mind based on the tea as a spiritual concept of the Tea Tao (茶道) and a ceremonial concept of the Confucian thought. Specifically, this study analyzed Tea Tao as a way of cultivation (修養) in three different cultural aspects, which are respect, sincerity, and courtesy. The characteristics of Confucianism are that the human nature is the principle of the sky and the duty of human being, we have to preserve the mind and train the nature. To do so, we need to watch ourselves, which is referred to as the inner reflection. Also, we need to watch out our actions based on respect, sincerity, and courtesy.
 In the tea drinking culture of the mind cultivation theory, making tea with energy from heaven with all your heart. By doing so, tea and oneself become one, not two. reaching the state of introspection while drinking alone with nature as a friend. According to the yin-da culture of cultivation theory, greedy comes from the abundance of material leading to worries, defilements, wrongdoings, and extravagant thoughts. The practice of tea ceremony is to rectify the body and mind, and to keep the mind from being greedy. Also, 'Ki control (气統制) and Temperance (心節制)' is to change the temperament and make it good. Tea with Ki, which is the mechanism for cultivation, is highly effective in cultivating. In addition, renunciation of greed and the good attitude of the heart (制心) is required to cultivate the mind even thought the mind is originally bright, Finally, by letting go of selfish mind and obsession and meditating in a sitting position to find the nature, the mind will settle down and cultivation will lead to enlightenment through tea. It will become the best state of tea life, and it will reach the state of Confucianism that preserves the principles of heaven and removes greed.

Politics as the Art of Mind Cultivation: Political Philosophy of Schiller

‘심성교육’(aesthetic education)에 관한 쉴러의 서한문은 당대의 정치적 문제에 대한 해결방안으로 제시된 것으로서, 정치의 성격과 역할에 대한 독특한 견해를 피력하고 있다. 그 서한문에 제시된 쉴러의 견해는 고대 희랍의 소크라테스와 플라톤이 주장한 ‘영혼 돌봄’으로서의 정치를 계몽의 시대라는 당대의 맥락에서 재해석한 것으로서, 올바른 정치술이 겨냥하는 인간 영혼의 이상적 상태에 대한 정치한 이론적 해명을 제시하고 있다. 가장 온전한 인간성을 해명하기 위하여 등장하는 ‘감각충동과 형식충동의 상보적 작용’과 ‘유희충동’, 그리고 ‘순수한 결정가능성’ 등의 개념이 바로 그것이다. 물론, 쉴러는 그 서한문에서 예술이 바로 그러한 이상적 상태를 실현해준다고 말하지만, 그가 말하는 예술은, 통상적 의미의 예술이 아니라 ‘교육-정치술’로서, 인간 마음 또는 영혼을 돌보는 예술이라고 보아야 한다. 이러한 쉴러의 주장은 정치와 교육은 모두 인간 영혼을 돌보는 일 또는 심성의 함양을 목적으로 한다는 점에서 ‘근원적 동질성’을 지닌다는 점, 그리고 그 점에서 양자는 ‘인간적 삶’을 지탱하는 두 기둥이라는 점을 보여준다.

Towards a Contemplative Research Framework for Training Self-Observation in HCI: A Study of Compassion Cultivation

With the emergence in human–computer interaction (HCI) of researching contemplative practices, authentic descriptions of first-person lived experience informing design are few. Most researchers in HCI are not trained in observing the mind. We draw on learnings from neurophenomenology, inspired by well-established Buddhist techniques for mind-training. We present a self-observation ofTonglen, a Buddhist meditation technique for compassion, conducted over 12 weeks. We found that to keenly observe and document the practice, it is important to go through preparatory stages of stabilising attention and observing the mind. For the practitioner-cum-researcher, the technique should be embedded into a framework training self-observation and developing meta-awareness, supported by documentation of somatic snapshots and reflective journal writing. The first-person method of self-enquiry and account of self-evidence offer insight and directions for refining first-person approaches for future HCI research in body and mind cultivation, and design implications for interactive technologies supporting any practice with a contemplative component.

Lack of liberal education at tertiary level: A study on Newman’s The Idea of a University and Hirani’s 3 Idiots

This paper deals with the process of university education system, how students will enrich the knowledge and skills, develop the power of reasoning and judgments and promote the creativity. It also advocates a holistic approach in liberal education system that preserves a harmonious relationship among the real cultivation of mind, intellectual excellence and freedom of thought. Newman’s The Idea of a University and Hirani’s3 Idiots have been studied in line with liberal education of university which gives the enlargement of knowledge that pertains to the universal appeal of education system. In this study, some barriers, such as, market value, guardian’s choice and mental depression are addressed as the potential threats for liberal education. Therefore, this research is an attempt to make a comparative study of Newman’s The Idea of a University and Hirani’s3 Idiots as illustrating the liberal education of university and generating an image of liberal education in present society. IIUC Studies Vol.17, December 2020: 43-54

Drug Control and Development: A Blind Spot

Development questions have been central to international drug policy since the first tentative steps towards a global control regime over a century ago. The strategy that was devised to limit the cultivation of mind- and mood-altering plants imposed a disproportionate cost on cultivating territories in the global South. This burden intensified in the post-war period and as the 1961 Single Convention on Narcotic Drugs and United States ‘war on drugs’ in the 1970s institutionalised ‘narcotics’ as a security issue and a law enforcement concern. Despite criminalisation and coercive state eradication efforts, illicit narcotic plant cultivation (opium poppy, coca) has persisted, reaching record highs after 2015. Recent decades have seen improved understanding of development deficits as the driver of sustained illicit cultivation. However, high-level efforts to promote inter-agency and thematic linkages between drug strategy and global development goals have seen the reinvention of orthodox approaches to both drug control and poverty reduction. Neither has a record of sustainable success or of raising concerns as to the counterproductive impacts of policy reproduction. In patching together new ideas within failing paradigms, alternative development is better understood as ‘policy bricolage’.

The Theory of Religion of the Doctrine of the Mean

심성함양이론은 심성의 표현을 통한 심성의 획득을 설명하는 것에 그 이론적 의의가 있다. 종교이론은 이러한 심성함양이론의 한 요소로 성립할 수 있을 때야 비로소 진정한 종교이론이 될 수 있다. 중용은 종교이론의 이러한 성격을 전형적으로 예시하고 있는 종교이론 그 자체이다. 중용의 다양한 개념들 가운데 특히 중(中)과 화(和)는, 심성과 그 표현은 분리 불가능한 형태로 정확히 맞붙어있는 중층구조를 이루고 있다는 점, 그리고 심성은 심성의 표현-매체-을 통하지 않고는 획득될 수 없다는 순환론을 밝혀주는 개념이다. 한편, 귀신은 성인(聖人)과 마찬가지로 천인합일-성(誠)-의 경지를 뜻하지만, 성인과는 달리, 심성의 추진력으로 작용하는 마음 안의 신이다. 인간이 심성함양을 국외자적 자세가 아닌 당사자적 자세를 취할 수 있는 것은 마음 안의 신인 귀신이 표출하는 심성의 운동 때문이다. 중용의 종교이론에서 확인되는 중층구조, 순환론, 당사자적 자세는 메타프락시스의 세 가지 설명적 원리에 해당하며, 중용의 종교이론이 그 자체로 심성함양이론인 것은 그것이 메타프락시스의 원리를 포괄하고 있기 때문이다. 메타프락시스의 원리에 의하면 종교는 심성이 표현된 것-표상적 사고를 매개하는 언어적 상징-을 통하여 심성-또는, 종교적 대응물로서의 마음 안의 신-을 확인해가는 심성함양 활동이라고 볼 수 있다.The theory of cultivation of mind centers around the acquisition of the not-yet-manifested mind through its manifestations. When the theory of religion is established as an element of the theory of cultivation of mind, it can be the theory of religion in a true sense. According to the Doctrine of the Mean(中庸zhongyong), the theory of religion can be regarded as the theory of the cultivation of mind. In this sense the Doctrine of the Mean itself is the core of the theory of religion. Among the various concepts of the Doctrine of the Mean, the concepts of the Equilibrium(中chung) and the Harmony(和he) reveal the twofold structure in which the not-yet-manifested mind and its manifestations are precisely folded in an inseparable form, and the circularity in which the not-yet-manifested mind can be obtained only through its manifestations, the media, in the word of theory of cultivation of mind. On the other hand, the Ghost(鬼神guishen) is identical with the Noble Man(聖人shengren) who is in pursuit of the Sincerity(誠cheng), the Unity of Heaven and Human(天人合一tienrenhei). But the Ghost, unlike the Noble Man, is God in Mind that activates the driving force of the mind. The reason why humans must take personal posture, not an outsider’s, is that the Ghost, the God in Mind, triggers the movement of the human mind. The metapraxis is constituted with the three explanatory principles such as twofold structure, circularity, and personal posture which are explained in the theory of religion of the Doctrine of the Mean. In that the theory of religion of the Doctrine of the Mean explains the cultivation of mind, it shares common concern with the metapraxis. Viewed from the principles of metapraxis, religion can be defined as the activity of the cultivation of mind which gradually confirms God in Mind, a religious equivalent of the not-yet-manifested mind, through its manifestations. More precisely, it is the linguistic symbol which mediates representational thought that we can recover the ability of God in Mind.

Teaching and learning methods in Ayurveda and its current perspectives.

Teaching and learning are the two sides of a coin. Present education in Ayurveda is mostly becoming an examination oriented not knowledge oriented. Education is not simply imparting knowledge in a particular faculty or subject or making oneself to be able for securing jobs or scoring Marks in exams, but at the same time is also training in logical thinking which helps the coming generations adjust to the ever-changing environment. It also means opening the doors of the mind, cultivation of Mind, cleansing and realization of the self. The present education system is weighed down by several reasons as a result of which the outcome is becoming self-centric. If we study our ancient education methods e found it from Buddhist period. The goal of Buddhist education is to attain wisdom and it is spiritual oriented. The chief aim of Buddhist education was all round development of child’s personality. This included his physical, mental, moral, intellectual and spiritual development. Ayurveda is an ancient science of Indian origin. India has the rich heritage in the field of knowledge and education. The importance of ancient sciences Ayurveda is being recognized and appreciated at national and international levels. Adhyayan (learning) and Adhyapan (teaching) are important aspects of education system. Ancient education system in India was based on Gurukul and Guru Shishya Parampara (Teacher-Disciple Tradition) which was also followed in Ayurveda. Ayurveda and it was formally recognized by W.H.O in 1978. At present education system has been integrated with modern tools and technologies which are being incorporated in teaching and learning of Ayurveda. The present paper deals with critical review of ancient and current skills of Medical teaching and learning.

소식과 정이의 마음공부론 비교 - 소식의 경(敬) 공부론 비판을 단초로 하여

소식과 정이의 마음공부론 비교 - 소식의 경(敬) 공부론 비판을 단초로 하여

Investigating Students’ Philosophic-Mindedness through Their Producing Philosophical Questions: Hindering and Facilitating Factors

Given the crucial role philosophical thinking can serve in enhancing the cultivation of mind, it seems urgent that prior to nurturing such thinking its status be investigated within individuals in various educational contexts. Moreover, since philosophy is characteristically a question-raising discipline, one way one’s philosophic-mindedness can be investigated is to see if s/he is capable to cast a philosophical look at a text and in turn pose philosophical questions on it. Hence, the present paper aims at a) exploring the participants’ ability in making philosophical questions and b) finding out factors leading to producing and not-producing such questions. To this end, through accessible sampling, a group of 50 BA sophomore and junior students in an EFL context attended this study. The participants were asked to read two simple short passages and make any type of question(s) (text-based, beyond the text, etc.) that would occur to their mind in essay-type format. Then, using purposeful sampling, 17 out of 50 were selected for an open interview. Based on Cam’s (2006) question framework, the findings revealed that the majority of the participants were not able to produce philosophical questions and the factors leading to generating non-philosophical questions were memorization-based system, teacher-centered curriculum, non-liberal atmosphere of classes, unsuitable family environment, weak performance of mass media, irrational social customs, etc. On the contrary, the factors giving rise to producing philosophical questions were innate disposition towards thinking, introversion, appropriate family environment, proper nurturing conditions, adequate method of teaching, etc. Furthermore, the technique of question-making and question-analysis together with a question framework are introduced to be employed for realizing philosophic-mindedness. Finally, Philosophy-based Language Teaching is suggested as an approach for removing the obstacles to philosophical thinking.

Politics and Education in View of Schiller s Concept of Human Being

정치와 교육은 서로 다른 두 종류의 인간 활동으로 간주되는 경향이 있다. 그러나 실러의 인간의 개념에 비추어 보면, 두 인간 행위는 ‘마음의 함양’이라는 동일한 과업을 지향하는 동일한 성격의 활동으로 파악될 수 있다. 정치와 교육은 행위 주체와 대상이 모두 ‘인간’이다. 주체와 대상이 서로 다르지 않은 존재라는 점은 두 존재 사이의 교섭 또는 관계를 핵심적 관심사로 부각시킨다. 인간의 의미를 인격과 상황의 ‘상호 의존적’ 교섭으로 설명하고 있는 실러의 논의는, 인간이 결코 고정된 실체가 아니라는 점을 강조하며 역동적 존재로서의 인간이 다른 인간 존재와 맺는 지적-정서적 유대에 주목하도록 안내한다. 마음의 함양은 진공 속에서가 아니라 사람들과의 교섭 속에서 이루어지며, 정치와 교육은 그 교섭이 적극적으로 구현되는 구체적인 장이다. 자기 존재의 ‘창조’를 핵심으로 하는 이 교육의 과정은 인위적 조작이나 기만적 손놀림이 결코 침범할 수 없는 ‘예술 중의 예술’이다.Politics and education are tended to be considered as different activity. However, in view of Schiller s concept of human being, politics and education can be identified as a human conduct that are directed toward the task of ‘cultivation of mind’. The participant of politics and education are ‘human being’ who are associated and transact each other. Schiller s argument of ‘reciprocal’ relation between Person and Condition emphasizes that human being is never fixed entity. And it makes us pay attention to the intellectual-emotional tie that is formed when human being are related with each other dynamically. Politics and education are the specific field in which the reciprocal transaction is realized dynamically. The process of education, which its core is to create oneself, is the ‘art of art’ that artificial manufacture or deceptive manipulation cannot invade.

정약용의 심법론－이예제심(以禮制心)을 둘러싼 소라이학파와의 충돌－

정약용의 심법론－이예제심(以禮制心)을 둘러싼 소라이학파와의 충돌－

Cultivation of Mind through Ritual: Focused on Viewpoint of Merleau-Ponty

이 글의 목적은 의례를 통한 심성함양의 기제를 설명하는 것이다. 의례는 몸을 중심으로 하여 이루어지는 활동이며, 따라서 심성함양의 매체와 관련지어 생각할 때, 그것은 ‘비언어적 상징’에 속한다. 의례를 통한 심성의 함양은 특히 동양적 전통에서 충분히 강조되어 왔지만, 그 기제가 아직 명확하게 드러나 있지는 않다. 몸을 통한 심성함양의 기제는 지각에 초점을 둘 때 보다 분명하게 드러날 수 있다. 이 글은 지각에 관하여 심도 있는 분석을 해낸 현상학자 메를로-퐁티의 관점을 참고하여 지각은 ‘의식’ 이전에 ‘몸’에 근거한 인식이라는 점을 탐색하였다. 메를로-퐁티의 관점에서 지각은 대상과 주체의 어느 한편을 중심으로 하여 설명될 수 없으며, 지각의 사태는 이미 주체와 대상이 함께 참여하는 사태로 이해될 수 있다. 그러나 의례를 통한 심성의 함양을 설명하려면, 주체와 대상의 비분리를 한 걸음 더 밀고 나아가, 性과 理의 동일성을 말하지 않으면 안 된다. 상징이 개념의 매개 없이 심성에 직접 작용한다는 점을 염두에 두면, 의례적 사태는 몸을 통하여 심성을 직접 일깨우도록 고안된 사태로 이해될 수 있다.The purpose of this study is to explain the mechanism of cultivation of mind through ritual. The ritual is based on the body rather than the speculative thought, and when it focuses on the medium of cultivation, it belongs to the non-verbal symbol distinguished from concept . The cultivation of mind through ritual has been emphasized enough, especially in oriental tradition, but its mechanism has not been fully explained yet. The mechanism of cultivation of mind through the body can become more evident when focusing on perception. This study referred to phenomenologist Merleau-Ponty s point of view who has made in-depth analysis of perception, and explored that perception is a body-based knowing before consciousness. In the view of Merleau-Ponty, perception can not be explained by focusing on either the object or the subject, and the situation of perception can be understood as a situation in which the subject and object participate together. However, in order to explain the cultivation of mind through ritual, we must push the non-separation of subject and object one step further and tell the identity of nature[hsing, 性] and principle[li, 理]. Considering that the symbol acts directly on the mind without the mediation of the concept, the ritual situation can be understood as a situation designed to directly awaken nature[hsing, 性] through the body.

Spiritual World of Neo-Confucianism Represented in the Landscape of Dodong Seowon

이 글은 한국 서원 경관의 상징적 측면에 대한 연구이다. 경관을 사회적 신념이 재현된 형태로 간주해서, 모사가 아니라 해석의 방법으로 그 의미를 이해하고자 한다. 도동서원은 풍수적으로 생기 충만한 국면으로 인식되었으며, 성리학 사상과 김굉필의 정신세계는 4가지 측면에서 도동서원의 경관에 재현되었다고 해석된다. 즉성리학의 수양 담론 경(敬)은 추월조한수의 전망 경관, 정제엄숙의 건축 경관, 중정인의와 주정의 당호, 경과 의를 나타낸 사당 벽화에서 재현되었다. 이 연구가 제시하는 함축은 2 가지이다. 제향 인물의 정신세계와 한국의 자연 지리가 성리학의 담론을 서원 경관에 재현하고 자연화 하는데 주요한 역할을 하였으며, 성리학의 담론-제향 인물의 정신세계-재현 경관의 삼위일체적 결합이 한국 서원의 특성을 만들었다는 점이다.This article is a study on the symbolic aspects of seowon landscape in Korea. The landscape is regarded as a representation of social beliefs, so it is not a copy but interpreted by hermeneutics. Dodong Seowon was recognized as a live and full of vital energy from the point of pungsu. The Neo-Confucian thought and Kim Goengpil’s spiritual world were represented in Dodong Seowon’s landscape such as the reverence (jing), mind cultivation discourse of Neo Confucianism in ‘the bright moon reflected on the cool river’; refined and solemn appearance in the architectural landscape; moral principles in the front plate of house; Reverence and justice of Kim Goeng-pil’s spiritual world in the mural paintings of shrine. The implications of this study are two kinds. The spiritual world ofthe sage of the seowon and the natural geography of Korea played major roles in representing and naturalizing the discourse of Neo-Confucianism in seowon landscape, And the trinitarian unity of these three aspects made the character of Korean seowon.

オックスフォードグループ運動における の実践とその意義( 宗教と倫理)

オックスフォードグループ運動における の実践とその意義( 宗教と倫理)