본 연구는 최근 관심을 갖고 진행되는 몸에 대한 올바른 기획에서 하나의 유의미한 대화상대자로서 성리학의 몸공부에 대하여 논의하였다. 본 연구는 성리학의 몸의 본질, 몸공부의 내용, 몸공부의 교육적 작용을 연구하였다. 유가에서의 몸은 내면의 덕성과 감정이 자연스럽게 드러나는 통로이며, 언어로는 전달하기 어려운 미묘한 뉘앙스까지 전달하는 의사소통의 장이며, 사회적 가치의식이 투영되어 표현되는 곳으로서, 몸은 타인과의 상호작용에 열려있는 공간이다. 즉 유가사상에서 몸은 표현하고 반응을 얻어가는 매개이자 내면의 덕성을 아우르는 것으로, 유가의 몸공부는 내외에서의 의미있는 변화를 의미한다고 할 수 있다. 유가의 몸에 대한 인식을 정치하게 수양론으로 확립한 성리학에서 몸공부의 내용은 禮이다. 禮는 구체적인 형식을 의미하지만, 그 형식에는 이치가 담지되어 있다는 의미에서 “天理의 節文”으로 이해된다. 예는 사물로부터 어느정도 벗어난 상태의 정좌와 사물과 적극적으로 교섭하면서 일처리 해가는 상태에서 예의 형식에 따르는 몸공부로 나누어 볼 수 있다. 정좌 공부를 통해 학습자들은 사욕으로부터 자유롭고, 본성이 간직되어 있는 마음 상태에 도달할 수 있다고 여겨진다. 성리학 공부의 특징은 예에 합당한 것, 예의 구체적인 절문을 지킬 것을 강조한다는 점에 있다. 예를 강조하는 것은 이러한 몸공부를 통해서 마음의 공부가 지속적으로 이루어질 수 있다고 여기기 때문이다. 한편, 성리학자들은 마음의 공부가 실천적 활동과 병행함으로써 이루어진다고 여기지만, 그것이 저절로 이루어지는 것은 아니라는 점을 인식하고 그에 대하여 경계하였다. 즉 정제엄숙의 외면의 공부를 통해서 흐트러진 내면을 이끌지만, 다시 깨어있는 마음으로 자신의 움직임 하나하나에 집중하는 것이 올바른 외면의 공부라 하는 것이다. 이러한 점에서 성리학은 행위자의 주체적인, 의지력있는 몸공부를 강조한다고 할 수 있다. 이와같은 의지는 어릴 적부터 지속적으로 수행된 『소학』식의 몸공부로부터 얻어지는 것으로 이해된다. 결국, 일에 접하지 않은 상태에서는 정좌를 통해 마음의 바탕을 마련할 것, 그리고 구체적인 생활 세계에 들어가서는 절도있는 몸공부로 마음을 이끌고, 마음은 다시 자신이 처한 상황을 밝게 보고, 갈등의 상황에서도 가치를 이어가는 의지적 실천을 통해 중용을 찾아가는 것이 성리학이 제시하는 몸공부 기획이라 할 수 있다.

This research is a discussion about Body Study in Xing-Li-Xue(性理學). This study focusses on intrinsic nature of body, contents of body study and educational effects of body study. In Confucianism, body is a pathway through which inner virtue and emotions appear on the outside, a space of communication through which delicate nuances are exchanged, a screen on which one's social sense of value is projected, and a place open to reciprocal actions with others. In Confucianism, body is an intermediary of outward expression and inward accpetance of reaction, and it influcences human inner virtue. Thus, body study in confucianism is meaningful change of internal and external side. Propriety(禮) is content of body study in Xing-Li-Xue, which has established elaborate self-cultivation theory based on confucian understanding about body. Propriety has form, nevertheless, propriety may be understood as concrete clauses of natural principle, because form includes principle. Propriety may be obtained through quiet sitting when one is out of things, and through practice of concrete form of propriety when one copes and deals with things. Through quiet sitting, learners may reach a condition of mind which is free of their selfish desires and in which they can find out their original nature. Characteristic of study in Xing-Li-Xue is to emphasize to observe concrete clauses of propriety. The reason why Xing-Li-Xue emphasizes propriety is that Mind Study may be maintained through Body Study. Scholars of Xing-Li-Xue believed that Mind Study shall keep pace with pratice. They recognized it does not do so of itself and paid their attention to do so. In other words, rightful way of outer-side study is to get one's scattered mind under control by way of outer-side study with self-control and seriousness and is to concentrate upon oneself's actions again one by one with awaken mind. In this point, Xing-Li-Xue emphasizes subjective body study by doer with willingness. This kind of will may be achieved through continuous Body Study of XiaoXue(小學) style from one's childhood. In conclusion, plan of body study in Xing-Li-Xue is to arrange one's natural diposition good through quiet sitting in condition out of things, to cultivate one's mind through body study with self-control in everyday life, to look at clearly the conditions one got faced with, and to seek moderation through practice with will to preserve one's sense of value in condition of trouble.

This research is a discussion about Body Study in Xing-Li-Xue(性理學). This study focusses on intrinsic nature of body, contents of body study and educational effects of body study. In Confucianism, body is a pathway through which inner virtue and emotions appear on the outside, a space of communication through which delicate nuances are exchanged, a screen on which one's social sense of value is projected, and a place open to reciprocal actions with others. In Confucianism, body is an intermediary of outward expression and inward accpetance of reaction, and it influcences human inner virtue. Thus, body study in confucianism is meaningful change of internal and external side. Propriety(禮) is content of body study in Xing-Li-Xue, which has established elaborate self-cultivation theory based on confucian understanding about body. Propriety has form, nevertheless, propriety may be understood as concrete clauses of natural principle, because form includes principle. Propriety may be obtained through quiet sitting when one is out of things, and through practice of concrete form of propriety when one copes and deals with things. Through quiet sitting, learners may reach a condition of mind which is free of their selfish desires and in which they can find out their original nature. Characteristic of study in Xing-Li-Xue is to emphasize to observe concrete clauses of propriety. The reason why Xing-Li-Xue emphasizes propriety is that Mind Study may be maintained through Body Study. Scholars of Xing-Li-Xue believed that Mind Study shall keep pace with pratice. They recognized it does not do so of itself and paid their attention to do so. In other words, rightful way of outer-side study is to get one's scattered mind under control by way of outer-side study with self-control and seriousness and is to concentrate upon oneself's actions again one by one with awaken mind. In this point, Xing-Li-Xue emphasizes subjective body study by doer with willingness. This kind of will may be achieved through continuous Body Study of XiaoXue(小學) style from one's childhood. In conclusion, plan of body study in Xing-Li-Xue is to arrange one's natural diposition good through quiet sitting in condition out of things, to cultivate one's mind through body study with self-control in everyday life, to look at clearly the conditions one got faced with, and to seek moderation through practice with will to preserve one's sense of value in condition of trouble.

Xing-Li-Xue(性理學), Body Study, Mind, Propriety(禮), Seriousness(敬)