八苦; 生死學=Study of Death; 죽음교육=Death Education; 사별가족상담(비탄상담); 불교명상= buddhist meditation; Dukkha; the Buddhist Grief-Counselling for the bereaved
摘要
불교적 사별가족상담의 방안을 모색하고자 서양에서 시작되어 전개되고 있는 생사학의 현황을 살펴 볼 필요가 있었다. 그러기 위해 먼저 동서양의 철학과 종교에서 삶과 죽음에 관한 관점을 비교하였다. 고대로부터 시작된 일원론과 이원론, 영혼불멸설과 불교적 생사관의 차이를 고찰하였다. 제3장에서는 60년대부터 활발하게 전개되고 있는 서양의 죽음교육과 비탄상담(사별가족상담)의 현황을 살펴보고, 우리나라의 현실에 수용가능한지 그 타당성을 보았다. 제4장에서는 불교명상을 적용한 사별가족상담의 방안을 모색하였다. 서양의 죽음교육과 비탄상담은 훌륭하게 체계를 잡고 발전하여 있다. 그 프로그램들의 일부를 수용하면서 불교명상과 상담의 과정을 넣는다면 불교적 사별가족상담의 프로그램이 가능하다고 본다.
This dissertation was planed to create a model of the Buddhist Grief-Counselling for the Bereaved[佛敎的 死別家族相談]. With the purpose of the aim, basically I've needed to understand the current situation on the Study of Death[生死學] from the other countries and Korea. First of all, I've studied the various viewpoints of life and death from their philosophy or religions in the west and the east, from the ancient times up to now. In the 2nd chapter, I've reviewed the theories about spiritual viewpoint from Platonism, Judaism, Christianism, Confucianism, Taoism, Buddhism to modern philosophy. I've considered of the thoughts on the monism with the dualism about the human beings in comparison. I've got the conclusion, which both of the two thoughts are not enough to care for the bereaved families. The theories are very contradictory. So many scholars have tried to solve the problems of being or dying, death, and after death by the ways of these or those theories; the monism with bodily, the monism with spiritual, the dualism with body and spirit. Otherwise, as you know, the historical Buddha explained the big question of the human being as the dharma of Cause and Effect and the theory of Karma. On his teaching, there are not existed an immortal soul for the sentient-beings, because we are here led by our own the previous karma, and also will go to die with the karma you've made for this life. As a result, I guess, lots of scholars, philosophers and religious practitioners arrived one of the conclusion unanimously, that the best way to solve the big question is to try to be your best during the present life, now and here. In the 3rd chapter, I've considered of the current situations on the Education of Death and the Education of Grief from the other countries since the 1960. In the 4th chapter, I've suggested an idea of the Buddhist Grief-Counselling for the Bereaved by using the ways of buddhist meditation and the teachings.
目次
I 시작하며. 165 II 삶과 죽음에 대한 이해. 168 III 生死學과 비탄교육의 현황. 187 IV 사별가족을 위한 비탄상담. 192 V 마치며 198
