이 글은 유가적 몸과 그에 관련한 관계적 자아의 개념에 대해 논의한 것이다. 1절에서는 개인적 자아에서 사회적 자아로의 변화 과정에서 유교가 차지하는 의미를 환기하고 2절에서는 유가적 자아와 유가적 몸과 관련한 담론을 제시하였으며, 3절에서는 닫힌 몸에서 열린 몸으로의 전개 과정에서의 몸의 겹 구조의 특징을 설명하면서 경(敬)이 갖는 관계적 자아의 기능적인 면과 사회적 면을 설명하였다. 4절에서는 앞의 유가적 몸과 관계적 자아에서 논의된 사항을 바탕으로 효의 사례를 가져와 적용하고자 하였다. 이 글에서는 유가적 자아의 특성에 대한 국내의 다양한 논의를 최대한 수렴하여 유가의 관계적 자아에 대표적으로 기능하는 인(仁)이나 서(恕)의 특성을 집중적으로 살펴보고 이에 더해 경(敬)을 거리두기라는 맥락에서 관계적 특성인 인이나 서를 재해석하고자 하였다. 특히 유가적 자아를 몸의 문제와 관련시켜 유가적 몸 담론의 특징을 드러내고자 하였다.

In this article, I discussed the concepts of Confucian body and its relational self as well. In chapter 1, I called again the original Confucian meaning in relation to the process of individual self to social self. In chapter 2, a various discussion were presented for such Confucian self and body. For the chapter 3 I proposed the unique feature of multi-layered structure of one’s body in the process of transformation of closed body to the open body, and then explained the functional and social characteristics of the relational self in which the typical neo-Confucian concept Kyung(敬; Jing in Chinese) was newly interpreted. In chapter 4, the concept of filial piety would be reviewed as a meaningful example through the above discussion of Confucian body and relational self. Although all my arguments of the proposal of the family are relatively important, I mainly attempted to construct the Confucian base. To do it I collected different views for the Confucian self and focused the concepts of In(仁; Ren in Chinese) and Seo(恕; shu in Chinese) which could be functioned in the process of the Confucian relational self. Then I drew the Kyung(敬) in the view of ‘distancing’ and re-interpreted the relational nature of In and Seo. Especially I disclosed the Confucian arguments of body in relation to the Confucian self.

In this article, I discussed the concepts of Confucian body and its relational self as well. In chapter 1, I called again the original Confucian meaning in relation to the process of individual self to social self. In chapter 2, a various discussion were presented for such Confucian self and body. For the chapter 3 I proposed the unique feature of multi-layered structure of one’s body in the process of transformation of closed body to the open body, and then explained the functional and social characteristics of the relational self in which the typical neo-Confucian concept Kyung(敬; Jing in Chinese) was newly interpreted. In chapter 4, the concept of filial piety would be reviewed as a meaningful example through the above discussion of Confucian body and relational self. Although all my arguments of the proposal of the family are relatively important, I mainly attempted to construct the Confucian base. To do it I collected different views for the Confucian self and focused the concepts of In(仁; Ren in Chinese) and Seo(恕; shu in Chinese) which could be functioned in the process of the Confucian relational self. Then I drew the Kyung(敬) in the view of ‘distancing’ and re-interpreted the relational nature of In and Seo. Especially I disclosed the Confucian arguments of body in relation to the Confucian self.

Confucian Body, Relational Self, Social Self, Distancing, Kyung(敬), Filial Piety