8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
1/308
2011
International Conference
,
he Mind Humanities, Philosophical Introspection and Social Healing
: 2011. 10. 13() ~ 14()
:
( 20),
:
: (NRF)
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
2/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
3/308
International Conference
Institute of the Mind Humanities
Wonkwang University
I. Conference Title
: The Mind Humanities, Philosophical Introspection and Social Healing
II. Time and Place
1) Date: October 13th(Thur.) ~ 14th(Fri.), 2011
2) Location: International Conference Room (20th Floor)
Korea Press Foundation (Korea Press Center), Seoul, Korea
III. Organization and Sponsorship
1) Host: Institute of the Mind Humanities, Wonkwang University
2) Sponsorship: National Research Foundation of Korea (NRF)
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
4/308
:
10:30~10:50 : ()
10:50~11:00
()
( )
11:00~12:00 : ( , )
12:00~13:00 : ()
13:00~13:50 - ?-
()
()
13:50~14:40 - -
()
()
14:40~15:00
15:00~15:50 - -
()
()
15:50~16:40 - -
()
()
16:40~17:00
17:00~18:00 : ()
18:00~19:30 (: )
10 13()
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
5/308
:
09:30~10:00 : ()
10:00~10:50
(
)
()
10:50~11:40 ()
()
11:40~13:00 : ()
13:00~13:50 : ()()
()
13:50~14:40 ()
()
14:40~15:00 : ()
15:00~16:00 : ()
16:00~16:50 ()
()
16:50~17:40 - -
()
()
17:40~17:50
10 14()
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
6/308
October 13th (Thur.) Program
Time Schedule Mind & Philosophical Introspection Presenters Discussants
10:30~10:50 Registration
10:50~11:00
Opening AddressHan, Nae Chang
Director, Institute of the Mind Humanities
Welcoming AddressJeong, Se-hyun
(Chancellor, Wonkwang Univ.)
11:00~12:00 Keynote Speech : The Western Mind
McBride, William L.
(President, International Federation of
Philosophical Societies, Purdue Univ.)
12:00~13:00 Lunch
13:00~13:50Practical Philosophy of Mind
: How Can We Get the Free Mind?
Lee, Jin-Woo
(POSTECH)
Kim, Jyung-Hyun
(Wonkwang Univ.)
13:50~14:40 A Study on the Cultivation of Morality in TaoistPractice
Kim, Nakpil(Wonkwang Univ.)
Lee, Bongho
(Duksung Womens
Univ.)
14:40~15:00 Break
15:00~15:50A Comparative Examination of Eastern and
Western Thoughts Concerning the Absolute Mind
Han, Ja-Kyoung
(Ewha Womans
Univ.)
Lee, Minyong
(KIBS)
15:50~16:40A Korean Way of Interpreting Mind : Wonhyos
Theory of One Mind
Cho, Eun-Su
(Seoul Natl Univ.)
Ko, Young-Seop
(Dongguk Univ.)
16:40~17:00 Break
17:00~18:00 Wrap-up Discussion Kim, Chae Young(Seogang Univ.)
18:00~19:30 Dinner
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
7/308
October 14th (Fri.) Program
Time Schedule Mind & Social Healing Presenters Discussants
09:30~10:00 Registration
10:00~10:50Altruism is the Ultimate Law of Supra-social
Genesis
Jugay, Gerasim A.
(Institute for Far
Eastern Studies)
Kim, Do-Jong
(Wonkwang Univ.)
10:50~11:40 Mind of Won-BuddhismChung, Soon-Il
(Wonkwang Univ.)
Kim, Do Gong
(Wonkwang Univ.)
11:40~13:00 Lunch
13:00~13:50Attuning the Body-Person: the Way to Healing
in Chinese Medicine
Zhang, Yanhua
(Clemson Univ.)
Kim, JongWoo
(Kyung Hee Univ.)
13:50~14:40Mind-Body Interactions and Its Implication for
Healing
Lee, Sang Yeol
(Wonkwang Univ.)
Han, Changsu
(Korea Univ.)
14:40~15:00 Break
15:00~16:00 Special Lecture : Mind in the Natural SciencesChoe, Jae Chun
(Ewha Womans Univ.)
16:00~16:50Development of Mind Practice Based on Cooperative
Learning Model
Baek, Hyeon Gi
(Wonkwang Univ.)
Gang, Mun Koo
(Kongju Natl Univ.)
16:50~17:40 Happiness as Existential FeelingLee, Kiheung
(Wonkwang Univ.)
Song, Suckrang
(Hankuk Univ. of
Foreign Studies)
17:40~17:50 Closing
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
8/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
9/308
Keynote Speech : The Western Mind
- 1 -
The Western Mind
McBride, William L.*1)
(President, International Federation of
Philosophical Societies, Purdue Univ.)
It is a great honor for me to have been invited to present this lecture as part of an ongoing
program, here in Korea, that will highlight the importance of the humanities in general and of
the discipline of philosophy in particular. In my own mind, so to speak, I see what I am
about to say as a brief overview of the evolution of the concept of mind in the West,
especially in Western philosophy and religion, as viewed by someone who is familiar with its
general outlines but by no means a specialist in the sub-discipline called the philosophy of
mind. But I will also want to say something at the end of my talk, given the nature of this
conference as a whole, about the notion of mental health, or of the healthy mind, as it has
been treated at some important moments in that evolution and continues to evolve.
Not being a specialist in the sub-discipline in question may not in fact be disadvantageous
for me in this lecture. As an outsider I of course am not familiar with all of the most recent
scholarly literature concerning mind. At the same time, however, my relative ignorance of such
details may give me more freedom to look at the larger picture with, as we say, an
uncluttered mind. At least so I hope.
As everyone knows, the intellectual origins of Western philosophy and even, to a large
extent, Western religion are to be found above all in Greece, even though the larger half of
the Christian Scripture, the Bible, is Jewish in origin, and the events that produced the
Christian religion, which dominated the West for many centuries and to a certain though
diminished extent still does so, took place in the Middle East, mainly in Palestine. But the
early so-called Fathers of the Christian Church wrote primarily in Greek, then increasingly in
*
,
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
10/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 2 -
Latin, and so we would do well to begin by reflecting on both the words in those languages
and the ideas that underlay their approaches to the notion of mind.
In the works of Homer, who was the supreme literary source for Greeks of the Classicalperiod such as Plato, the word , which is today almost always translated into English as
soul, is closely linked with the notion of breath. This reflected, it would seem, the vague
popular view according to which, upon death when one breathed ones last breath, the soul
would leave the earthly body and go down to the underworld, or Hades, where it would live
in some kind of reduced state. Plato, writing several centuries after Homer, criticized him
vehemently for many things, including his unflattering portrayals of many of the Greek gods
and his characterization of life in Hades as a life of misery. In the Republic and other
dialogues, Plato developed a relatively rigorous tripartite conception of the soul as consisting of
intellectual and appetitive, or desiring, components mediated by something in between them that
could be called spirit. In Greek dictionaries, one translation of this in-between part of the
soul, , is also soul, and it seems, as it is for Plato, to be particularly connected with
anger. In the late Nineteenth and early Twentieth Centuries of the Common Era we find
Sigmund Freud advocating a tripartite conception of the human personality ego, id, and
superego that is still strongly indebted to Platos schema. Plato also argued, in several
places but especially in one of his dialogues concerning the trial and death of his teacher,
Socrates, the Phaedo, that it was highly reasonable, as well as very hopeful, to regard the soul
as immortal. In connection with this, Plato drew a far more clear-cut distinction between the
soul and the body than is to be found in extant writings from any of his predecessors
(although it is well known that he was influenced by the followers of Pythagoras, who held a
similar belief). Philosophy itself, argues Platos teacher Socrates in that dialogue, is a long
training in separating the soul from the body, which in this life acts, as it were, as a prison
for the soul.
What, then, can be said about the concept of mind, as distinguished from soul, among the
ancient Greeks? In the same dialogue of Platos that I have already cited, the Phaedo, Socrates
recounts a time in his life when he was searching through the works of his philosophical
predecessors for a coherent explanation of the cosmos; one of those philosophers, Anaxagoras,
did indeed claim that the supreme causative principle of all things was , which is the
ancient Greek word that is usually translated into English as mind. But Socrates goes on to
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
11/308
Keynote Speech : The Western Mind
- 3 -
say that he was ultimately disappointed by Anaxagoras account, because Anaxagoras never
really tried to explain exactly how mind made the world what it is, so that it remained more
of an abstract slogan than a real explanation. Aristotle, Platos successor, uses a word that isclose to , namely , translated into English as thought, as a similarly ultimate
explanatory principle: For Aristotle, the Prime Mover of the world is
, or self-thinking thought. But, while this notion appears in a part of his book called the
Metaphysics, and the idea of reason as supreme pervades all of Aristotles philosophy, he also
devoted an entire book to an analysis of the soul, a work that is usually referred to by the
Latin translation of its title, De Anima. For Aristotle the soul is above all the life principle,
rather than a completely distinct entity as it was for Plato.
In Latin the word for mind is mens, and in the Roman world there was a very popular
conception of the ideal of human life that was expressed by the words mens sana in corpore
sano, a healthy mind in a healthy body an expression that one still occasionally hears in
contemporary English. But among most intellectuals of the later Roman world, in an
atmosphere in which philosophy and theology were ever more closely entwined as Christianity
gradually achieved a dominant position, it is fair to say that anima, soul, was far more the
focus of their attention than either mens (mind) or corpus (body). This remained the case
throughout the Christian Middle Ages.
The pervasive influence of the Latin language on Western thinking and literature for
centuries even after Latin ceased to be a widely spoken language can perhaps be illustrated in
a somewhat banal but nevertheless very suggestive way by looking to the end of one of Karl
Marxs last works, his Critique of the Gotha Programme of 1875, which was first published by
Friedrich Engels in 1891, after Marxs death. Marx, who was certainly not a believer in the
immortality of the soul or indeed in the very existence of any such thing as a soul, wrote as
his final sentence of that essay Dixi et salvavi animam meam I have spoken and have
saved my soul.
In the evolution of Western thought concerning the notions of both mind and soul, no single
individual thinker is of greater importance than Ren Descartes. But before I turn to him, let
me mention one more related in some ways very strange notion that played an
important role in both later Greek and Latin literature under the influence of Christianity,
namely, , or spirit. In traditional Christian doctrine, God consists of three inseparable
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
12/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 4 -
Persons, the Father, the Son, and the Holy Spirit, . The original meaning of this
word was in fact wind, or breath, and there still exist words in English today
notably the word pneumatic that is used to refer, for example, to automobile tires, which arefilled with air that reflect that original meaning. The Latin translation of this word is,
simply, spiritus. Near the beginning of the so-called Acts of the Apostles in the Christian
Scripture, the Holy Spirit is said to have descended on the large group of the Apostles, or
followers of Jesus, who were gathered together in a room after his death, resurrection, and
ascension into heaven; the arrival of this Spirit was signalled by a loud noise and a violent
wind, and then tongues of fire hovered over each of them.
It would require an entire lecture in itself if I were to explore just a few of the ways in
which spirit has been used over the centuries, in both English and German as well as to
some extent other Western languages. It appears and reappears especially as a synonym for
ghost, meaning the mostly intangible remains of a deceased person that is thought still to
haunt a house or some other location in our world. In Shakespeares play Hamlet, when
Hamlet believes that he sees the ghostly image of his murdered father, he says, If thou be a
spirit, speak! And in earlier English, in fact until quite recently, the Holy Spirit of the
Christian Trinity was more commonly called the Holy Ghost. The German word is Geist,
which became the single most important word in the idealist philosophy of Hegel, the name
for the absolute reality that pervades and dominates the universe.
But Hegel would not have been Hegel I mean that his philosophy would have been
inconceivable without the historical influence of Descartes, to whom I now wish to turn.
Descartes lived during the time of Western reawakening of new discoveries in science, of
world exploration by ship, of religious reform and rebellion against the established Church, and
of philosophical disillusionment with the whole tradition of neo-Aristotelian thinking, known as
Scholasticism because it was divided into various schools that had become dominant during
the later Middle Ages. Descartes can be seen as a would-be bridge-builder between conflicting
trends, remaining faithful to the Catholic religion, retaining more elements of Scholastic
thinking than he himself probably realized, but seeking a new philosophical foundation that
would be in keeping with the new scientific ideals above all, the ideal of certitude through
deductive reasoning. What is most important for our purposes here is that the pivotal point of
Descartes entire philosophy is the so-called cogito, or I think, a fact which he takes to be
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
13/308
Keynote Speech : The Western Mind
- 5 -
indubitable even if he may have been deceived and misled in every other respect. The
affirmation of this leads him immediately to conclude that he must be a thinking thing res
cogitans in the Latin version of his work, Meditations on First Philosophy, une chose quipense in the French version. Throughout all his works he gives two names, which for him are
truly synonymous, to this thinking thing: mind and soul; and he clearly and definitively
contrasts this entity with body. In so doing he set the terms for mainstream Western
philosophy for several centuries to come, since if one had any interest in metaphysics or
ontology henceforth one had to decide whether to accept Descartes so-called dualism or to
deny that one its two components, either non-corporeal mind or soul, or else matter, was real
and not a mere illusion. Alternatives to this trilemma have emerged only very gradually in the
philosophical thinking of the West concerning mind that is, in the mind of the West.
If the account that I have given of soul, mind, and spirit in various philosophers and
periods of Western history prior to Descartes may have suggested a considerable lack of clarity,
lack of agreement, this is confirmed by Descartes himself in an interesting text in his Second
Meditation. Here, he is recalling what he himself had once thought about what it meant to be
a human being, and how confused his thinking had been. He begins this reflection by strongly
rejecting the traditional definition, inherited by the Scholastic thinkers from Aristotle, of man as
rational animal, since it is quite unclear what either rational or animal really means. So,
he says, he had once thought of himself as a mechanism composed of bone and flesh and
members, just as it appears in a corpse, and which I designated by the name of body. In
addition, I thought of the fact that I consumed nourishment, that I walked, that I perceived and
thought, and I ascribed all these actions to the soul. But either I did not stop to consider what
this soul was or else, if I did, I imagined that it was something very rarefied and subtle, such
as a wind, a flame, or a very much expanded air which penetrated into and was infused
throughout my grosser components.
As you can see, Descartes had some awareness of the vague connections between soul and
breath that, as I have shown, go back to the earliest days of Western literature and continued
to affect Christian thought, and he is eager to dispel all such quasi-materialistic elements from
his own more purified notion of soul or mind. On the other hand, he goes on to retain, in his
later meditations, the equation that he makes in this text between bodies and mechanisms. His
age was one in which mechanical objects excited great enthusiasm, and he shared in this. In
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
14/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
15/308
Keynote Speech : The Western Mind
- 7 -
William James. In England, the scholarly journal named Mind was founded in the late
Nineteenth Century and in its earliest years contained articles that straddled the border between
what we would now think of as philosophy and psychology. Two famous philosophers laterserved as its editors for roughly a quarter-century each: G.E. Moore from 1921 to 1947 and
Gilbert Ryle from 1947 until 1972. Probably Ryles best-known work, influenced as it was by
the movement known as linguistic analysis, is entitled The Concept of Mind, and probably the
most famous phrase in this text is Ryles scornful characterization of mind in the Cartesian
tradition as the ghost in the machine. Much of the recent literature in the philosophy of
mind, which is a flourishing area of Western philosophy, revolves around the issue as to
whether mind and brain are in fact identical, or whether, on the contrary, there is something
distinctive about what we understand by mind that cannot be reduced to a mere series of
brain-states.
But this issue, while theoretically interesting, should not be allowed to capture all the
attention of philosophers in this area of thought when in fact the question of mental health, the
quest for mens sana, which is clearly a central concern of this conference, is a matter of the
utmost practical urgency. A key word in Western literature, both philosophical and
psychological and also sociological, in coming to grips with this question is alienation. To
trace carefully the various meanings of this English word and its German and French
equivalents over, let us say, the past two and a half centuries would be a monumental task,
taking us far beyond the limits of this paper. Let me just recall a few points. In French, the
root of this word occurs in the word alin, which means someone who is mad, crazy; the
old expression for an insane asylum is maison [house] des alins [of those who are mad].
But it has other, quite different meanings as well; for example, in the late Eighteenth Century
political writing of Jean-Jacques Rousseau, whose own Confessions might well be read, and
have been read, as being among the first self-accounts of a modern, alienated Western mind,
the social contract is said to involve the alienation of the rights of each member of the society
to the General Will of the whole community a kind of alienation which, for Rousseau,
redounds to the greater good of each individual as well as of the whole. In Hegels German,
there are two words that translate into English as alienation: Entasserung and Entfremdung.
Entasserung, which means going outside of oneself, is for Hegel an essential part of the
development of spirit or mind at every stage from the first, which is immediate sensation, to
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
16/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 8 -
the last, Absolute Spirit; as he says, the Phenomenology of Spirit traces a pathway of despair.
But Entfremdung is an even more extreme form of alienation, sometimes translated into English
as estrangement; it is this form, taken over from Hegel, that Marx, in his once-forgotten andunpublished but later very influential Economic and Philosophical Manuscripts of 1844
highlights in his now-famous text on alienated labor.
Beginning a half-century later, the work of Sigmund Freud began to exert an influence
comparable to Marxs on Western intellectuals and eventually on the public at large. While
Freuds complicated analysis of the human psyche may not have focused as centrally on the
word alienation as did either the young Marx or many of Freuds later followers, the notion
of it plays a major role in his thought, and the overcoming of it in his patients may be said
to have been the principal goal of his therapeutic practice. Shortly before Freuds death in
1939, a group of German philosophers who were connected in varying degrees with the
Institute for Social Research in Frankfurt, and who became known by historians of thought as
the Frankfurt School, combined an interest in psychological questions as seen through what
could be called a post-Freudian lens with an interest in social theory that was influenced by
Marx. Forced to leave Germany by the threat of persecution or worse as Hitlers Nazi Party
consolidated its triumph there, many moved either temporarily, until after the end of the
Second World War, or permanently to the United States or elsewhere. Max Horkheimer, the
director of the Institute, Erich Fromm, the author of a famous book entitled Escape from
Freedom, and Theodor Adorno, the principal co-author of an influential study entitled The
Authoritarian Personality, are among the best-known names in this group. But the Frankfurt
School associate whose work became best known in the post-war period on into the 1960s and
1970s was undoubtedly Herbert Marcuse. While his ideas are certainly not perfect illustrations
of the Western mind in both its conceptual and its therapeutic aspects no ones are such
perfect illustrations, of course he seems to me to be an especially interesting individual
upon whom to focus in the conclusion of this paper, not only because of his way of bringing
together so many of the major past figures and points that I have mentioned, but also because
of his importance in recent Western history.
I shall make a brief reference to three of his works, Reason and Revolution, Eros and
Civilization, and One-Dimensional Man. The first, a product of his early career, attempted to
show that Hegels Phenomenology of Mind had laid the groundwork for reasoned protest
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
17/308
Keynote Speech : The Western Mind
- 9 -
against the repressive established political and social order in the world of his time, by
emphasizing what Marcuse came increasingly to call the power of negative thinking. Eros
and Civilization, subtitled A Philosophical Inquiry into Freud, was an effort to demonstrate,through an internal analysis of Freuds ideas and under the strong influence of the utopian
future vision of Marxs early work (although, in deference to the hostile intellectual atmosphere
in the United States during the so-called McCarthy Era when the book was published, the
name of Marx is never once mentioned in it), that a flourishing, civilized society without
psychological sublimation was a real possibility. It was intended to refute Freuds claim,
especially in the work entitled Civilization and Its Discontents, that the achievement and
maintenance of civilization required represssive mechanisms. Finally, One-Dimensional Man,
published in January 1964, was a cri de cur, a cry from the heart, against the consumerist
Western society in which, through advertising, propaganda, and the cult of gadgets to satisfy
what Marcuse called false needs, the mass of that society was lulled into giving up on any
dreams of a better world. A best-selling book by a Christian clergyman of the time, Norman
Vincent Peales The Power of Positive Thinking, well captured the spirit of consumerist
self-satisfaction, here supported by a very comfortable, bourgeois religious outlook, against
which Marcuses critique was directed.
Now I must try to show why I see Marcuses work, however imperfect it may be in some
ways as I have acknowledged, as confronting us with truly central questions about mental
health from within the perspective of Western thought. One way of approaching this is to
reflect back on a policy that was endorsed for some years by the United States military, a
policy called MAD, three letters that stood for Mutually Assured Destruction. It was in fact
adopted around the time of publication of One Dimensional Man. The thinking behind this
policy was, roughly, that by announcing that an actual or perceived attack by the Soviet Union
against the United States would be met with massive retaliation against all its major population
centers, one made such an attack less likely. But of course it required a firm commitment to
carry out this threat. It may or may not have been a coincidence that the three letters together
spelled the synonym for insane, but for many this perfectly reflected the insanity of
American and, in general, Western society itself. Marcuses message in his book of 1964 was
quite pessimistic, and he often said, during subsequent years, that in an insane society the
individual who dissents from its assumptions may be labeled insane, but may in fact be the
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
18/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 10 -
sane one.
Remember that Marcuse himself, who like many of his Frankfurt School colleagues was
Jewish, escaped the insanity of Hitlers Holocaust that resulted in the extermination of millionsof Jews and others whom Hitler designated as inferior human beings. The mass of the
supposedly so civilized German and then Austrian people the homelands of Hegel, Marx,
and Freud had succumbed to the mad theories and plans of this supreme demagogue,
whether by actively accepting them or simply allowing them to prevail. Only a generation later,
for reasons that it would hard completely to explain, Marcuse came to be regarded as the guru
of the Student Movement of 1968, in which established institutions in France and Germany and
to some extent elsewhere in the West were severely shaken at least for a brief period of
time and the slogan, Power to the imagination! (Limagination au pouvoir), came to
symbolize a new, revolutionary mentality. It is extremely paradoxical, of course, that the
thought of this by now quite pessimistic senior professor should have helped to inspire the
wave of youthful optimism that swept the West at that time. But so it was. I last saw him at
the height of his period of extreme adulation, in the fall of that year, 1968, and it was clear
that he was quite surprised by the turn of events. There is, in my opinion, no one alive today
of a stature comparable to his who has undertaken such a probing crtical inquiry into the
nature of the Western mind.
What conclusions, then, can we draw from this brief survey of Western conceptions of mind,
going back to comparatively ancient times, and of more recent Western manifestations of
insanity and appeals to mental health? The central question, of course, is just what constitutes
mental health? To take one example in particular, were the events of May 1968, involving as
they did, at least in Paris, mass demonstrations and a radical disruption of institutional routines
I mean, at the universities, in the government, and so on moments of sanity in a
generally sick society or themselves irrational instances of insanity? Is Western society today a
sick society? Was it ever healthy? Can some inhabitants of a generally sick society nevertheless
themselves retain sanity, mental health? If so, what does that look like, how can one recognize
it, either in oneself or in others?
I hope, and expect, that at least some of these questions will be addressed in the remainder
of this conference, with input from traditions that are in some respects radically different from
the Western tradition, which itself, as I hope I have demonstrated, has been marked by great
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
19/308
Keynote Speech : The Western Mind
- 11 -
diversity. My own general perspective begins with affirming Aristotles observation that man is
not the best thing in the universe and by noting that the actual amount of time, the number
of years, that have passed from the very first moment in our history that I mentioned, the timeof Homer, until now is relatively short as compared with the age of the universe itself. So it
is possible that we may yet learn to use our individual minds and our collective mind better
than has been done up to now, provided that we do not reach the point of engaging, as is
also quite possible, in Mutual Assured Destruction. I also believe that I have lived all my life
in a society in which a deep mental illness of the sort identified by Marcuse and many others,
so deep that it eludes all psychoanalytic diagnosis, has been pervasive and that it may
always have been so, throughout past history. But as Martin Heidegger, whose own sometime
complicity with Nazi ideology was itself a manifestation of that deep sickness, put it in a
moment of optimism at the end of his essay, The Question concerning Technology, The closer
we come to the danger, the more brightly do the ways into the saving power begin to shine
and the more questioning we become.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
20/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
21/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 13 -
1
?
*1)Lee, Jin-Woo
(POSTECH)
,
.1)
G.W.F. Hegel
,
.
.2)
Friedrich Nietzsche
* ( )
1) G.W.F. Hegel, Phnomenologie des Geistes, Werke Bd. 3, (Frankfurt am Main: Suhrkamp, 1970), p.145.
: / , , 1988, 25 .
2) Friedrich Nietzsche, Menschliches, Allzumenschliches, KSA 2, eds. Giorgio Colli and Mazzino Montinari,
(Mnchen, 1980), p.17/8. , , , 7, ,
, 2002, 14/5
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
22/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 14 -
1. ?
. .
. ,
.
?
.
(mind) , ,
(spirit), (soul),
(reason), "(heart), (truth) .
.
.
.
?
.
,
. ?
?
.
.
.3)
(mind)
3) (cosmopolitanism) Kwame Anthony Appiah
. practices and not principles are what enable us to live together in peace." Kwame Anthony Appiah,
Cosmopolitanism. Ethics in a World of Strangers, (N.Y: Norton paperback, 2007), p.85.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
23/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 15 -
(mindful) .
,
. ?
. .
.
. ,
,
.
,
.4)
(Mindfulness)
, (Geistesgegenwart, presence of mind) .
(Mindlessness) ,
(Mindfulness) .
,
.
.
, ,
,
.
, ?
.
.
4) F. Nietzsche, Menschliches, Allzumenschliches I, 35, KSA 2, p.57. : ,
7, 63
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
24/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 16 -
.
, , .5) ,
,
. ,
.
.
(premature cognitive
commitments) .6)
.
,
.
.
, ,
7) .
,
,
.
. , ,
.
.
.
.
.
5) Ellen J. Langer, Mindfulness, (Cambridge, MA: Perseus Books, 1989), p.10.
6) Ellen J. Langer, Mindfulness, p.22.
7) Ellen J. Langer, Mindfulness, p.62.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
25/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 17 -
,
.
. ,
.
.
, ,
.
.
2. :
.
. ,
.
.8)
.
? ?
?
.
,
. .
8) Georg W.F. Hegel, The Phenomenology of Spirit, translated by A. V.
Miller, (Oxford: Oxford University Press, 1977); Georg W.F. Hegel, The Phenomenology of Spirit(The
Phenomenology of Mind), translated by J.B. Baillie (A Digireads.com Book, 2009)
Geist
Sprit, Mind
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
26/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 18 -
,
.9)
.
.
,
. ,
.
.
. , ,
. ,
.
.
. . . .
.
, .
?
, .
10) .
.
,
. ,
.
.
9) G.W.F. Hegel, Phnomenologie des Geistes, Werke Bd. 3, (Frankfurt am Main: Suhrkamp, 1970), p.145.
: / , , 1988, 25 .
10) G.W.F. Hegel, Phnomenologie des Geistes, p.16.
:
/
, <
I>, 66
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
27/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 19 -
11)
. , , ,
, ?
.
,
. .
.
,
.
.
.12)
.
.
?
.
,
. 1.
. 2. . 3. .
.
, .13)
.
.
.
11) G.W.F. Hegel, .
12) G.W.F. Hegel, Phnomenologie des Geistes, p.17. : / , , 67 .
13) G.W.F. Hegel, Phnomenologie des Geistes, p.28.
:
/
, <
I>, 82
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
28/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 20 -
, .
,
. , .
. ?
, .
.
.
, .14)
, . ,
.
,
? .
.15)
.
, ?
, .16)
,
.
.
? .
.
. .
.
. . ()
14) G.W.F. Hegel, Phnomenologie des Geistes, p.12. : / , , 60/1 .
15) G.W.F. Hegel, Phnomenologie des Geistes, p.24. : / , , 76/7 .
16) G.W.F. Hegel, Phnomenologie des Geistes, p.23.
:
/
, <
I>, 74
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
29/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 21 -
,
.17)
. ? (Mindfulness)
(Selbstbewutsein, Self-Consciousness) .
.
.
.
,
.
?
? ?
18)
.
.
,
. .
, .
.
. .19)
. .
, .
.
17) G.W.F. Hegel, Phnomenologie des Geistes, p.38. : / , , 95 .
18) G.W.F. Hegel, Phnomenologie des Geistes, p.137/8. : / , , 244
: "Ich ist der Inhalt der Beziehung und das Beziehen selbst.(Ego is the content of the relation, and itself
the process of relating)."
19) G.W.F. Hegel, Phnomenologie des Geistes, p.139. : / , , 246 :
Selbstbewutsein ist Begierde berhaupt."(Self-consciousness is the state of Desire in general.)
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
30/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 22 -
.20)
. .
.
. ,
, .21)
.
.
. , ,
?
?
.
3. :
, . , , ,
.
.22)
? ?
1886
. ,
.23) . , ,
20) G.W.F. Hegel, Phnomenologie des Geistes, p.144. : / , , 253 :
Self-consciousness attains its satisfaction only in another self-consciousness.
21) Robert B. Pippin, Hegel on Self-Consciousness. Desire and Death in the Phenomenology of
Spirit (Princeton and Oxford: Princeton University Press, 2011), p.39 .
22) Friedrich Nietzsche, Menschliches, Allzumenschliches, KSA 2, p.14. , , ,
7, 9
: "eine Schule des Verdachts(a School of Suspicion)".
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
31/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 23 -
,
? , , ,
.
, , ,
.
?
. , , , ?
.
.
. (...)
. ,
. .
, ,
, .
.
. . ,
, - !24)
.
. , , ,
.
.
,
.
23) Friedrich Nietzsche, "Versuch einer Selbstkritik", Die Geburt der Tragdie, KSA 1, p.14. : ,
, 2, ( , 2005), 12 : to look an science in the perspective of
the artist, but at art in that of life.
24) Friedrich Nietzsche, Der Antichrist, KSA 6, eds. Giorgio Colli and Mazzino Montinari, Mnchen, Berlin,
N.Y. 1980, pp.180-181.
:
,
15,
,
, 2002, 229-230.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
32/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
33/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 25 -
,
, .
? !
, 29) .
.
. , ,
, , 30) .
? ,
(Selbtbeherrschung) . 1878
.
. 1886
(freier Geist, free spirit) .
.
.
. . ,
.
.
.31)
?
.
does not flow into 'being'.
29) F. Nietzsche, Also sprach Zarathustra, IV, 1, KSA 4, p.297. : 13, ( ,
2000), 383.
30) F. Nietzsche, Die frhliche Wissenschaft, KSA 3, p.563. : 12, 307 .
31) F. Nietzsche, Menschliches, Allzumenschliches I, KSA 2, p.18. : , ,
7,
(
, 2001), 12
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
34/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 26 -
.
. ,
. 32)
. ,
33) .
34) .
?
.
. 1886 6
.35) , (self-mastery).
.
.
.
.
,
. . ?
, (perspectivism).
. .
,
.
. ? .
.
?
, (injustice).
32) F. Nietzsche, Menschliches, Allzumenschliches I, KSA 2, p.13. : , , 10 : Verschiedenheit des Blicks(difference of viewpoint).
33) F. Nietzsche, Menschliches, Allzumenschliches I, KSA 2, p.17. : , , 15 : Selbtbeherrschung und Zucht des Herzens(self-mastery and dicipline of the heart).
34) .
35) F. Nietzsche, Menschliches, Allzumenschliches I, KSA 2, p.20. : , , 17/8
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
35/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 27 -
.
.
. . .
,
,
.36)
.
?
, (hierarchy). ,
.
.
.
?
.
. ,
.37)
. .
?
.
4.
.
,
36) .
37) F. Nietzsche, Die frhliche Wissenschaft, IV, 297, KSA 3, p.537. : , 12,
274/5
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
36/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 28 -
. .
. , , , , .38)
.
?
.
, .
?
,
. , ,
. ,
,
. , .
,
. , .
. ,
.
.
?
? ,
, ,
. .
.
38) F. Nietzsche, Unzeitgemsse Betrachtungen I: David Strauss der Bekenner und der Schriftsteller, KSA 1,
167
.
: <
I>,
2,
(
, 2005), 193
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
37/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
38/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
39/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 31 -
.
.
. .
.
, .
.
.
.
,
. .
,
, ,
.44)
. ?
44) F. Nietzsche, Menschliches, Allzumenschliches I, KSA 2, p.55. : , , 59
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
40/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 32 -
Abstract
Practical Philosophy of Mind
-How Can We Get the Free Mind?-
Lee, Jin-Woo
(POSTECH)
We shall experience the polyphony of the mind whenever we will try to figure out what the
mind is. The phenomenon signified by the word mind is so complicated and multivocal that
we will never be of a mind about the meaning of this word. We would do better to change
our question in order to know how mind does act in our life. How do we give our mind to
something that is thought of as giving sense to our life? As asking these questions, we are
facing two fundamental problems. The one is a theoretical problem how we talk about mind
meaningfully regardless of its ambiguity. The another one is a practical problem how we
combine this scientific question with the concrete real life. If we want to search for a
meaningful answer for these questions, we would do better to focus on the practical question:
How can we get the free mind?, instead of the metaphysical question: What is the mind?
As combining the problem of mind with the idea of freedom, our approach will change from
the psychological observation to the practical-philosophical one. Becoming mindful is closely
associated with the problem of freedom. Without understanding how freedom can be realized,
we cant grasp the importance of mind in our lives. Therefore it is no wonder that two
representative philosophers of Western philosophy, Hegel and Nietzsche, are approaching the
mind from the viewpoint of freedom.
Now we come to the main point of the practical philosophy of mind: How can we get the
free mind? As combining the problem of mind with the idea of freedom, our approach will
change from the psychological observation to the practical-philosophical one. Becoming mindful
is closely associated with the problem of freedom. Without understanding how freedom can be
realized, we cant grasp the importance of mind in our lives. Therefore it is no wonder that
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
41/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 33 -
two representative philosophers of Western philosophy, Hegel and Nietzsche, are approaching
the mind from the viewpoint of freedom.
Hegels Phenomenology of Mind is nothing but a metaphysical attempt to describe thedynamic process of mind as freedom of self-consciousness (Selbstbewusstsein). On the contrary,
Nietzsche tried to sketch how to get the free mind (Freigeist)while deconstructing the
metaphysica lsubstance of mind. Regardless of the philosophical differences between them who
certainly go in the complete opposite direction, they are common in regarding freedom as
precondition of becoming mindful. By Hegel, mindfulness appears in the dynamic process of
self-consciousness.But Nietzsche claims that mindfulness can be realized only in the form of
self-mastery. I will portrait Hegels self-consciousness and Nietzsches self-mastery as two
practical ways of becoming mindful. And at the same time I want to show that two ways are
necessarily so connected with each other that we can agree on living mindfully without
agreeing about the philosophical justification of the mind.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
42/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 34 -
1
?
:
*1)Kim, Jyung-Hyun
(Wonkwang Univ.)
, , ,
. (G. Achenbach)
(Philosophische Praxis)
.
( ) ?
?
.
.
.
,
.
,
. ()
*
,
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
43/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 35 -
, .
,
. /
, ,
. ,
, , , .
,
.
()
.
.
, (G.H. Mead) (mind)
. (I, Ich)
(me, ICH)
.
,
(Anerkennung)
.
.
,
.
,
?
?
.
,
. 1)
1)
,
,
, 2000
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
44/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 36 -
.
(Wilhelm Schmid, Martha c. Nussbaum, Pierre Hadot),
(, Lou Marinoff, Peter Raabe, Ran Lahav,
Schlotmit Schuster ), ( Peter Koestenbaum, Martin
Poltrum) .
.
,
.
,
.
, .
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
45/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 37 -
Comment 1
How Can We Also Make The Practical Philosophy
of Mind?
Kim, Jyung-Hyun
(Wonkwang Univ.)
The problem of mind is the main theme which covers all kinds of various contemporary
philosophical issues such as soul, emotion, existential void, anxiety, and so on. Philosophische
Praxis, which is begun by G. Achenbach, also deals with not only the grounds for the practical
philosophy concerning mind but also the possibility of its healing.
The writer tries to figure out the meaning of mind in a practical philosophical way, asking apractical question how can we get the free mind? instead of a metaphysical question What is
the mind? Currently, mind is necessarily covered in psychology as the metaphysical terms or
discussions of mind have faced with a theoretical aporia. Even acknowledging these
circumstances, he tries to approach the mind philosophically instead of a psychological
discussion. As he focuses on the practical question instead of a metaphysical question which
can often be left unsolved, he convincingly opens up a new dimension of its discussion.
Combining the mind of metaphysical issue with the idea of freedom, the matter of practical
philosophy, he brings out Hegels self-consciousness and Nietzsches self-mastery in order to
lay the foundations for the practical philosophy of mind. Interpreting freedom and the dynamic
process of mind, he finds the possibility of becoming mindful, that is, the possibility of
convergence of the two extreme thoughts, Hegels theoretical, metaphysical logic and
Nietzsches deconstructive and non-metaphysical reasoning. He observes the social nature of
mind and a struggle for recognition from the interpretations of Hegels self-consciousness. And
he finds the sublimation of mind and the possibility of self-conquest from Nietzsches
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
46/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 38 -
self-mastery. As to Hegel, if we are only attached to sensible or realistic one, or merely strive
for supernatural things, the mind can be distorted and the spirit can be in poverty. Hence, he
highlights that it is necessary to gain a social approval, recognition by others, to becomemindful. As to Nietzsche, he mentions self-mastery, perspectivism, injustice, and hierarchy as
the methods of practicing self-mastery and discipline of the heart and the spirit of freedom.
Based on these two theories of philosophy, he draws out self-recognition of mind and strong
emotions of life as preconditions of mindfulness.
Reading this article, I wrote down a few questions to discuss further.
First, the theory of symbolic interactionism of G.H. Mead seeks the identity of mind in the
process of communication between practical, social activities and the experience of
self-awareness. His distinction between subjective I and the objective me also shows that
the identity of mind can be found in the social behaviors and inner reflections. Current
psychoanalysis also views that fundamental conflicts between humans can be avoided and seek
the balance of mind when ones hopes and expectations communicate with others or are
synchronized among their interactions, anerkennung. Furthermore, even we expand the
practical philosophy of mind to social philosophy and depth-psychology (Tiefenpsychologie), it
still comes to the similar conclusion. Although the writer wishes to transform the matter of
mind, a metaphysical theme, into a practical philosophy, he again explains Hegels
self-consciousness in a metaphysical way. Instead of the attempt, I suppose that it be easier to
establish an explanatory hypothesis, associating with social philosophy or depth- psychology.
Are there any other philosophical alternatives helpful for addressing the practical philosophy of
mind, instead of analyzing Hegels consciousness of freedom and recognition metaphysically? Is
it really necessary to rule out discussions of contemporary depth-psychology when we discuss
the practical philosophy of mind? I would like to listen more about the writers views.
Second, I believe that our discussions should expand from the practical philosophy of mind
to the philosophical practice of mind. Philosophy should move from abstract self-awareness to
concrete insights which are meaningful in our daily practices, as it appears in his book
philosophy, come down to the ground . And that concrete insights should lead to practical
activities which are dissolved in our lives.
Currently, philosophy takes the various types of roles such as descriptions of lives (Wilhelm
Schmid, Martha c. Nussbaum, Pierre Hadot), philosophical counseling (Lou Marinoff, Peter
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
47/308
Practical Philosophy of Mind : How Can We Get the Free Mind?
- 39 -
Raabe, Ran Lahav, Schlotmit Schuster) and clinical philosophy (Peter Koestenbaum, Martin
Potrum) so as to be helpful to modern people, harassed not only by emotional and
psychological sufferings but the existential void and the meaningless of life.The practical philosophy of mind tries to get a clue to the solution of specific matters of
our lives and mind. And thats where the philosophical practice of mind is able to go on.
While the practical philosophy of mind clarifies specific problems of mind theoretically, the
philosophical practice of mind is a practical work which solves the matters of mind in our
daily lives case by case. I would like to listen more about the writers view on how much
should philosophy engage in and take roles in such a practical work. And if it is meaningful,
how can we go on such a practical philosophical work in our country?
I read this article pleasantly as I faced a new attempt on the practical philosophy of mind
which is rarely performed in Korea. And I raised a few questions to listen more about the
writers precious thoughts.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
48/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
49/308
A Study on the Cultivation of Morality in Taoist Practice
- 41 -
2
-() -
*1)Kim, Nakpil
(Wonkwang Univ.)
1.
() ,
() .
.
.
(, )
() ()
() .
. ()()()
() .
,
.
.
.
, ()
.
*
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
50/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 42 -
.
() .
,
.
.
.
.
2. (
()
()1) . ()
.
.
, (,
) .
(), ()
.
.
()
.
( ) .
. () 2)
.
1) , .
2)
,
,
4
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
51/308
A Study on the Cultivation of Morality in Taoist Practice
- 43 -
.
. ()()
.
() ()
()
.
.
(, 283-363) ()
.
() .
.
.
.
.
.
. .3)
.
.
.
.
, .
.4)
3)
, 6
.
4)
3,
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
52/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 44 -
.5) ()
.6) () (
) . ()
() () .
.
() 5 ()
. ,
7)
.
,
.8) (),
() .
.9)
. ()
.
() (, 1112-1170)
.
10) .
5) , , , 2005, p.64.
6) , , , 1960, 724 .
7)
,
7 , p.461.
8) .
.( ), 7,
, , 7 p.76.
9) (
) , , 14, , 7 , P.308.
10)
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
53/308
A Study on the Cultivation of Morality in Taoist Practice
- 45 -
.
.
. .11) () (, 1148-1227)
12) .
(, 1734- 1821) ,
.13)
.14)
.
3. ( (
.
.
.15)
.
16)(, 987-1082)
.
.17)
11)
12) , , , 2011, p.158.
13)
14)
15)
, , , 8 ,
P.514.
16)
,
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
54/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 46 -
. () 18)
. 19) .
. ()
. .
.20).
.21)
.
.22)
.
.
.23)
() .
17) , .
, , , 10 . , , , 1989, p.18.
18) , , , , 7 , p.9.
19) , , , 56 , , , p.121.
20) , , 4
, p. 423.
21) , , 11 , , p.19.
. .
? (
) .
22) , .
. ,
, p.176.
23) .(
)
,
,
64
,
,
, p.130.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
55/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
56/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 48 -
.
. .
. 28)
4.
,
. ?
.
.
() () .
?
. .29)
, , (), (), ,
.
,
.
.
.
28)
. , , 8 , p.484.
29)
,
,
,
, 2002. pp. 104-105
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
57/308
A Study on the Cultivation of Morality in Taoist Practice
- 49 -
.
( ) . () (,
) (, )
, .30)
.
.
( ) . (
) () . 31)
( ) ,
.
( ) .
.
.
.
( ) .
,
() () .
.32)
.
30) ..
, , 7 , pp 4 - 5.
31) , , . , 7 , p.4.
32)
,
,
8, p.472.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
58/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 50 -
. ,
.
. .
.
.
.33)
. ()
.
.
() .
.34)
.
() .
, ()
.
()
.
.
.
. . ?
.35)
33)
, , , p.514.
34)
,
,
,
44
.
,
, p.102.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
59/308
A Study on the Cultivation of Morality in Taoist Practice
- 51 -
.
( )
. .
.
.
.36)
.
5.
? ()
. () ()
37) .
.
5
.
() .38). ,
.
.
.
.
35)
, , , , 1995. p.7.
36) , 8, p.533.
37)
38)
,
,
,
,
7
, p.461.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
60/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 52 -
.
(), () .39)
. ,
, .40)
, ,
.
()
.
. ,
. .
.
() .
() ()
.
.41)
.
. (, 871-989) (
) ()
.42) () () .
.
()
. (),()
39)
, ,
8, p. 482.
40) ,
, 8, p.529.
41) , , , 2005, p.70.
42)
,
,
,
, 2005, P.644
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
61/308
A Study on the Cultivation of Morality in Taoist Practice
- 53 -
43) . ()
() .
6.
.
.
.
.
-
.
.
.
.
.
.
.
.
.
.
.
() ()
.
. ,
.
.
43) , ,
.
,
,
, 1987, p.145.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
62/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 54 -
. ,
.
.
.
.
.
.
.
(
) .
.
.
.
. ,
.
. ?
?
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
63/308
A Study on the Cultivation of Morality in Taoist Practice
- 55 -
Abstract
A Study on the Cultivation of Morality in Taoist Practice
Kim-Nakpil
(Wonkwang University)
During the late Han dynasty the thought of shin-shun (Immortals) was systematized in two
Taoist texts, Baupuzi and Zhouyicantonggi. These two texts mainly emphasised the cultivation
of morality as an essential element in the attaining golden elixir. L-Dongbin, a Daoist scholar
of the Five Dynasties period suggested that in attaining the Tao one must first cultivate
morality before proceeding into the deep and genuine stage of Naetan (Internal alchemy).
Zang-Boduan, a Taoist scholar of the Northern Song Dynasty, insisted that there remained a
number obstacles in the practice of internal alchemy before one could cultivate morality
sufficiently.
According to Zang-Boduan the human vital elements are divided into two aspects : inherited
original elements and postnatal elements. The essential way of Naetan is to recover the original
elements(primordial vitality and original nature) from the restricting postnatal elements. To
recover the original elements it is necessary for us to purify and cultivate our postnatal naturebefore anything else. He divided this practice of purification into two ways, cultivation of
morality and purifying the mind to be free from avarice. He regarded cultivation of morality as
a necessary step to uncover primordial vitality and original nature.
This discussion was developed on the topic of the relation of morality and pure primordial
vitality (perfect yangchi). Huang-Yuanji, a Taoist philosopher of the Qing dynasty, insisted that
Practice of humanity and justice can be regarded as the outer expression of inner primordial
vitality. Based on trying to integrate Taoism and Confucianism harmoniously he proposed that
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
64/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 56 -
the restricted elements of primordial vitality were necessary for humanity and justice. Despite
their importance, however, he thought that these elements in moral virtue were insufficient in
attaining the golden elixir. Taoist Neian philosophers insisted on the existence of a reciprocalrelationship between primordial chi and original nature. Based on this view, they suggested that
primordial chi and the original nature should be cultivated in mutual harmony.
The cultivation of morality in order to attain the golden elixir aims at uncovering primordial
vitality in the human body. After attainment of the golden elixir pure primordial chi facilitates
spiritual enlightenment. We can say that moral cultivation is a pre-condition of attainment of
the golden elixir in order to develop the essential qualities of a person. This is a method of
self-cultivation of a person developing from selfish ego to a person immersed in social
realtionships and going even further, a person at one with the universe.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
65/308
A Study on the Cultivation of Morality in Taoist Practice
- 57 -
2
- -
*1)Lee, Bongho
(Duksung Womens Univ.)
1. ()
.
. () ()
, ,
.
,
.
2. ,
. 2.
,
.
, ,
*
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
66/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 58 -
. ,
,
.3.
,
.
, ,
.
.
4. (, )
() , ( )
. ,
,
.
,
.
.
. ,
, ,
.
5.
, ,
, .
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
67/308
A Study on the Cultivation of Morality in Taoist Practice
- 59 -
3.
. . , , , ,
,
.
.
?
, ,
, ?
, .
?
.
,
.
. ,
.
.
. .
(987~1082) ()
. (1020~1077) ()
. [], []
.
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
68/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
69/308
A Study on the Cultivation of Morality in Taoist Practice
- 61 -
The remarkable description, "It is not difficult to find out cure-alls necessary to mind practice.
Also the perfect human being ought to depend on implementation of moral virtue." came from
Ojinpyeon. The citation from Hwangwongil, "If cultivation of moral virtue is deeply disciplined,
primodial conscience and original nature can be disclosed." makes us understand close relations
with Jingi
In "4 Revelation of Sunchongi (innate or inborn spirit) and cultivation of morality",
Jangbakdan's idea that recovering original elements (primordial vitality and original nature) from
restricted postnatal elements is the essentials of Naetan practice, such as the case of
Youilmyeong. For recovering original elements it is necessary for us to purify and discipline
postnatal nature above all. He divided this practice of purifying into two ways, cultivation of
morality and cleaning mind free from avarice. He regarded cultivation of morality as a
necessary step to disclose primordial vitality and original nature.
In "5. Implementation of moral virtue after recovering original elements, according to
Youilmyeong's idea, individuals' practice of morality is limited, but performance of virtue is
eternal. Therefore, a true taoist is considered as a individual being, a social being, and even a
universal being.
3. Questions
My question is closely related to the conclusive part of this article. We have yet to study
relations between virtue and original nature. In light of the performance or implementation of
moral virtue, even if we share Hwangwongil's mediocre view, I think that relationship of
manifestation of virtue and original nature may not be clear. What do you think of viewing
Mengzi's Hoyeonjigi( a great morale) as original nature or prmodial vitality? On the other
hand, I want to focus on the history of Tao itself. For example in the early of the North Song
dynasty the Confucian power of high social class seems to be deeply Shin Shun philosophy.
What is your comments on my opinion?
Another question is how to distinguish original elements (primordial vitality and original
nature) from restricted postnatal elements. Also what do you think of Jangjae's way of selection
of two elements and Jangbakdan's
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
70/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
71/308
A Comparative Examination of Eastern and Western Thoughts Concerning the Absolute Mind
- 63 -
3
- -
*1)Han, Ja-Kyoung
(Ewha Womans Univ.)
1.
()
. ,
.
() . .
,
.
,
.
,
, .
: ().
: ( ) , ()?
: (,
). ()
*
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
72/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 64 -
, ( , , ).1)
, , , ,, , , () , (
) () (B) (A) .
( =)
()(B) - ()(C)
------------------
, (A)
( =)
(B)
(A) (B)
()(C) (A)
.
( = )
()(B) - ()(C)
-------------------
(A)
( = )
(B) (A) .
?
1) , , 32 .
,
, ( ) (
) . ,
. (A) (B)
,
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
73/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
74/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 66 -
(B)
. (A) ?
() ,
() ()
. ,
()
. () ,
.
, ()
, () ?3)
()
6 6
(B) .
()
. (A) (C) (B)
.
?
, ()
. (B)
(A) ,
.
? .
:
?
: , .
: . , ()
. ? ,
3)
,
1
(
,
19, 109
).
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
75/308
A Comparative Examination of Eastern and Western Thoughts Concerning the Absolute Mind
- 67 -
.
?
: ?: ,
, ?
: .
: ()
() , ()
() () .
, () ,
?
, (, ,
. , , ) .4)
( )
. ? ?
. . .
? ? .
,
.
,
.
?
. ? , , .
, .
.
.
. ,
,
4)
,
1
(
,
19, 109
).
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
76/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 68 -
, .
. , , . ,
.
, , () .
, ,
. , , , ,
, . (A)
.
. ,
.
, .
, (A) ()
(C) . ,
, ()
, .
() .
?
, (
) () ().
, () ()
.
()
. ,
.5)
5) , , , 2 (( , 31, 10 ),
.
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
77/308
A Comparative Examination of Eastern and Western Thoughts Concerning the Absolute Mind
- 69 -
, (/) .
: /--------------
: /
() : /
~ (A)()
(A) (C) (B)
,
.
,
,
.
(A) . (B) (C)
, , ,
.
(, , , , ,
).6)
, () .
(, , , , , , , ).7)
(A) ()(C1) (B1)
() , (C2)
6) , , 3 .
7)
,
1
(
,
19, 108
).
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
78/308
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
79/308
A Comparative Examination of Eastern and Western Thoughts Concerning the Absolute Mind
- 71 -
, (, ).9)
, . (A). ()
() (). ,
. ,
. (),
() () ().
().
, , .
, (, ).10) ,
.
.
(, , , ,
).
, (
, , , ).11)
, () .
() ()
. (),
.
, , , .
,
.
(/B) (/C) ,
9) , 4 ( , 19, 120 ).
10) , 5 ( , 19, 124 ).
11)
,
5
(
,
19, 125
).
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
80/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 72 -
, ,
,
(A) .
, (, ,
)?12)
,
. (
).
, , .
, .
, ,
.
3. :
.
.
.
.
, .
?
, .
, .
?
, .
12)
,
4
(
,
19, 123
).
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
81/308
A Comparative Examination of Eastern and Western Thoughts Concerning the Absolute Mind
- 73 -
,
, .
. !
. ,
.
. , ()
, () .
. .
, .13)
.
.
(B) (C)
(A) .
.
.
.
(B) , (C)
(B) .
?
. (A)
(B) .
, . (A)
(B)
.
(B) - (C)
------------------
(A)
13) 1 2 ,
. , :
(
, 1997),
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
82/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 74 -
.14)
. ,
.15) .
(A)
(B) .
, .
, .
, . ,
.16)
(B) - (C)
-------------------
(A)
,
, ,
. ,
,
() .
.
, ,
,
.
. , ,
14) (Paralogimus) .
15) . ( )
( ) ( )
( )
.
16)
,
(
, 2006), 100
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
83/308
A Comparative Examination of Eastern and Western Thoughts Concerning the Absolute Mind
- 75 -
. ,
.17)
, . ,
,
.
.
. ,
. , ,
.
()(B) - ()(C)
--------------------
(A)
, ,
, .
, .
.
,
.
,
.
(A)
(B) (C) ,
.
.
17)
. ( , 1996)
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
84/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 76 -
,
.
( ) , ( ) .
.
() ()
4.
.
. () () , . x
-x , x y ,
. ,
.
, ,
, .
. ,
, , ,
, .
, ,
,
. . , (), (
) .
.
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
85/308
A Comparative Examination of Eastern and Western Thoughts Concerning the Absolute Mind
- 77 -
, ,
.
: ,
?
?
: (, ).
: (.) (, ),
? ?
(, , ,
), .
, (,
, , ).
? ,
(, ,
, )?18)
. ,
. . ,
.
(,
, , , , , ). ,
, , (,
, , , ). ,
, (, , ,
, , ).
, (, , , ).19)
18)
,
4
(
,
19, 121
).
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
86/308
The Mind Humanities, Philosophical Introspection and Social Healing
- 78 -
.
() , .
, .
.
(B) (C) ,
.
,
.
.
, .
, ,
. .
() , ,
.
(A) (B)
.
4.
(A)
, .
, ,
, .
19)
, 5
.
8/13/2019 Insight, Sympathy and Mind Healing and Social Healing
87/308
A Comparative Examination of Eastern and Western Thoughts Concerning the Absolute Mind
- 79 -
.
,