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학제간연구 과학기술학 뇌인지과학 기술정책 기타 복합학

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논문 기본 정보

자료유형
학술저널
저자정보
저널정보
한국기독교학회 한국기독교신학논총 한국기독교신학논총 제19집
발행연도
2000.10
수록면
35 - 74 (40page)

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초록· 키워드

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A search for the typical type of the third millennium human beings begins with the retrospective inquiry into the typical type of the second millennium human beings. A popular but credible newspaper, the New York Times Magazine, once described the second millennium as "the Me Millennium," which means the rise of self-conscious individuals, having personal identities, has been one of the most conspicuous phenomena in the last millennium. This emergence of "me" in the West started with romantic, emotional, individual feelings and acts of the troubadours in the twelfth century, liberated from the shackles of the dominant society and its customs, went with the religious reformation, down to the existential movements in the recent times. And finally the character type of "psychological man" which Philip Rieff suggested came out as a dominant type of modern human beings. This type of human beings were characterized as the radically inner-directed, whose inner state of being is torn apart from conflicts between individual desires and social restraints, between unconscious impulses and conscious controls, between ambivalent feelings and tendencies, thus as seeking the solution in the realm of individual efforts and endeavors for a certain continuity of sameness of one`s own being and doing. These efforts emphasized on the individual and psychological insights such as the Eastern sage would be likely to achieve after practice of meditation. However, with the advance of modern technology and its concomitant social, ethnic, cultural pluralism and relativism, this type of modern human being fell into so-called post-modern, post-industrial human predicaments. The individual self-consciousness became radically schizoid and multiphrenic. The emergence of cyber-space and its virtual reality with the tightly woven global economy and ecosystem gave rise to the more confounding pluralized reality in which each individual feels bewildered, lost and sometimes saturated with so many possibilities and opportunities, as well as pitfalls, of whatever happenings that the person constantly finds herself be changing, so called "the protean self." The nature of construction of one`s selfhood in terms of one`s tastes, lifestyles, choices led to more relativized and pluralized moral and meaning systems. This predicament appeared psychologically on the fragmented and decentered self phenomena. The prevalence of character disorders such as "narcissistic personality disorders" and "borderline syndromes" tells that the post-modern human being fails to consolidate one`s own self, which might well be caused by the destruction of the traditional family life and the demise of social, cultural, moral cohesiveness. Modern pastoral care and counseling movement since the first quarter of the last century has been one of the foremost helps and guides to orient the modern persons to this rapidly changing, fragmenting society and culture. But it was often criticized of being captivated to modern secular counseling and psychotherapy theories and techniques. Now, with having the post-modern predicaments of human beings as agenda, it embraces the mission of integrating the inner life of the postmodern person as well as connecting the individual to the larger community and its ecosystem in relation to more specifically moral, mental, spiritual matters. As for this task, modern pastoral praxis should give more emphasis to the "soul" aspect of human life, in addition to the "self` aspect of postmodern life. This means it should be envisioning its mission and tasks in terms of forming and informing the "new spiritual person," which Philip Rieff would say is to be emerged as a desirable character type for the new millennium.

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