인도 심리학의 삼질 성격이론
Triguṇa Theory of Personality in Indian Psychology
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이 글의 목적은 최근 인도 심리학계에서 활발하게 연구되고 있는 삼질 성격이론에 대하여 심도 있는 소개를 하는 것이다. 삼질 성격이론이란 인도 성전과 상키야 철학에서 보여주는 삼질에 대한 철학적 이론을 현대의 심리학적 분석과 방법론을 통하여 성격 심리학으로 재탄생시킨 것이다. 인도 심리학자들은 삼질 성격이론의 연구에서 인간의 마음을 이루고 있는 구성 요소인 삼질은 한 개인의 성격 형성에서 중추적인 역할을 한다는 것을 핵심적 주장으로 삼고, 삼질에 대한 많은 문헌적 근거를 들어 삼질의 개념을 심리학적으로 재구성하였다. 이 글은 삼질 성격이론의 소개와 함께 인도 심리학자들에 의하여 만들어진 삼질에 대한 구성개념이 과연 철학적인 원의를 손상시키지 않고 심리학이 추구하는 바를 잘 달성하고 있는가하는 문제에 중점을 두었다. 삼질 성격이론은 개인적 문제의 해결에 중점을 둔 서구의 성격이론들과는 달리 영적 성장에 방향을 맞추고 해탈의 상태를 최상의 성격 유형으로 보기 때문에 인도 전통문화와 조화롭게 어울릴 뿐만 아니라 현대인의 영적 추구에 대한 관심을 충족시키는 성격이론이라고 할 수 있다. 이 연구를 통하여 삼질의 심리학적 구성개념이 원래의 철학적 원의를 모두 반영하지 못한다는 것을 확인했고, 과학적 연구의 역사가 일천한 삼질 성격이론이 더욱 발전된 경험적 연구를 위해서 선행적으로 풀어야 할 문제들을 볼 수 있었다. 그 중에 가장 먼저 해결해야 할 것이 개선된 삼질 척도를 만들기 위하여 삼질의 심리적인 속성에 대한 합의된 개념을 도출하는 것이라고 본다. 이 글은 끝으로 삼질 성격이론이 경험적 연구에서 더욱 발전하여 심리학계에서 정립된 이론으로 인정받기 위해서 몇 가지 선행되어야 할 점들을 제안하였다.
Abstract
Triguṇa Theory of Personality in Indian Psychology Moon, Jin Keon Dongguk University Indian psychology has developed a theory of personality based on the triguṇa theory that the Sāṃkhya system of Indian philosophy put forward. The central tenet of the triguṇa personality theory is that the human psyche is made up of three dynamic elements called sattva, rajas, and tamas which constitute one’s personality trait. Three guṇas are said to be present in everyone in different degrees, explaining distinctions not only in behavior but also in spiritual well-being. The triguṇa theory of personality fulfills the need of Indian people for psychological theories compatible with Indian religious and cultural backgrounds. This article presents an overview of the triguṇa theory of personality that plays an important role in the empirical and scientific research on well-being and spirituality. The exploration of how psychological methods can deal with the philosophical concepts of triguṇa is weaved to make this overview. The first part of this article provides a summary of the development of Indian psychology that was stimulated by western psychology in early 20th-century India. Next, the article starts to discuss the triguṇa theory of personality in Indian psychology, especially focusing on the theoretical and empirical studies of it. Finally, the article discusses the discrepancy between theoretical basis for the triguṇa personality theory and empirical study of it. This study also suggests some ideas for a more systematic empirical study of the theory. In the recent wave focusing on scientific study, Indian psychologists applied scientific methods to the study of the triguṇa personality theory, which had been on the basis of theoretical research of classical scriptures of Indian philosophy, and made the guṇa inventories to measure personality structures. This study points out that because guṇa constructs differ in every study, the guṇa inventories are very different. It is suggested that reaching a consensus on guṇa constructs can solve the problems that the different guṇa scales may cause. The agreement on guṇa concepts could be reached when the researchers of the triguṇa personality theory fully understand that the original concepts of triguṇa, depicting the nature of the unenlightened mind, do not only have materialistic and objective meanings but also show the subjective side of mental activities in the metaphorical sense.
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