치유주의 확산에 대한 실천신학적 비판과 대응방향: 심리치료의 수사적 속성과 교회의 전략적 대처
A Critical Response of Practical Theology to the Diffusion of Therapeuticism: Rhetoric Nature of Psychotherapy and the Church’s Strategy to It
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본 연구는 현대의 대중 의식과 생활에 심대한 영향을 미치는 것으로 판단되는 치유주의를 교회가 어떻게 이해하고 대응해야 할지를 포괄적으로 다룬다. ‘치유주의’는 ‘치유’와 관련된 대중적 세계관, 가치관념. 생활스타일, 정책, 산업을 포괄적으로 지시하기 위해 필자가 잠정적으로 사용하는 조어이다. 치유주의가 문제되는 것은 단지 전통적인 종교의 역할을 대체하는 것을 넘어, 세계와 인간과 그 마음(의식)에 관한 특정한 관점으로 대중의 의식세계를 폭넓게 지배하므로 대중사회가 기독교적 관점의 수용을 더욱 어렵게 한다는 점이다. 필자는 치유주의의 근원이 인간의 본성적인 면에 있음을 인정하지만, 현대 치유주의의 특성을 구성하는 데 결정적인 영향을 미친 것은 현대 심리학과 심리치료로 본다. 치유주의는 심리학과 심리치료가 지향하는 과학성에 이끌리지 않지만, 과학의 신화로 정당화되는 유물론을 심리학 특히 심리치료가 제공하는 치료의 환상을 통해 무비판적으로 수용한다. 근대주의 등장 이래 기독교의 존립에 위협을 가하는 사상과 이데올로기는 수없이 만들어지고 유포되었다. 그러나 기독교가 실제적으로 위협을 받는 것은 정교한 사변철학들 자체에 의해서라기보다 이 사상들이 대중적 관념과 문화로 변형되어 일상의 일부가 될 때이다. 종교는 소수의 지적 엘리트보다 일반대중을 청중으로 삼기 때문이다. 그럼에도 대중의식의 실체를 이해하고 이에 대처하기 위해선 그에 정당성을 부여하는 철학 자체의 정체를 밝히지 않을 수 없다. 본 연구가 심리학과 심리치료에 대한 철학적 비판에 집중하는 이유이다. 연구자는 현대 심리학-심리치료의 대중적 권위와 위신이 바로 ‘과학’을 표방하는데 있다고 보고, 과학과 인간의식의 독특성의 해명을 통해 과연 심리학-심리치료가 얼마나 과학적일 수 있는지를 검토한다. 심리학과 심리치료가 충분히 과학적일 수 없음에도 과학을 내세우고 대중을 설득한다면 이는 과학의 문제에서 수사의 문제로 문제의 영역이 바뀐다는 것을 보여주고 나아가 과학 일반이 갖는 수사적 본성을 비판적으로 거론한다. 결국 심리치료는 과학적 규명과 진정한 의학적 치료라기보다 수사적 설득과정이란 사실을 주장하며, 이 결론이 함의하는 실천신학적 의미를 제시한다.
Abstract
The study comprehensively deals with the problem how the church understand and respond therapeuticism, which is thought of as influencing the consciousness and life of the contemporary mass society. ‘Therapeuticism’ is the author’s tentative coinage to indicate a comprehensive ‘therapy’-related phenomenon including worldview, values, lifestyle, political policy, and industry. What makes therapeuticism problematic is that it makes it difficult for the public to accept the traditional Christian view because it widespreadly dominates their conscious world in terms of a particular viewpoint on the world, human being, and mind (consciousness), beyond simply replacing the role of the traditional religion. The author views that it is modern psychology and psychotherapy that have decisive influence on constituting the characteristics of therapeuticism, even if he admits that its fundamental origin consists in human nature. This means that therapeuticism, though not led by scientificity that psychology and psychotherapy intend, uncritically receives the materialism, justified by the modern myth of science through the illusion of healing supplied by psychology and psychotherapy. In fact, thoughts and ideologies against the sustenance of the Christianity are endlessly invented and disseminated since the rise of modernism. The actual threats to the Christianity, however, are made not by elaborate speculative philosophies but by their transfiguration into popular ideas and cultural forms to the extent that they become parts of everyday lives. For religion regards the public mass as its primary audience, rather than intellectual elites. Nonetheless, one cannot but elucidate the true identity of the philosophies behind therapeuticism. This is why the study focuses on philosophical critiques on psychology and psychotherapy. The researcher is to examine to what degree psychology-psychotherapy can be scientific, through explicating the nature of science and the idiosyncratic features of the human consciousness, supposing that the authority and prestige of psychology-psychotherapy relies on their pretensions to being a science. The study shows that the rule of discourse moves from that of science to that of rhetorics if psychology and psychotherapy is to persuade the public in the name of science while they are unable to be sufficiently scientific, and furthermore gives rise to the rhetorical nature of science in general. It follows that psychotherapy is not a true medical therapy but a rhetorical persuasive process, which suggests significant implications for the church’s response to therapeuticism.
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