栗谷의 『聖學輯要』에 나타난 家교육의 位相

신창호,전선숙 (사)율곡학회 2010 율곡학연구 Vol.20 No.-

In the traditional society, education for family(家, Ga) is basic and core even in education. Home is the ground of education and living place for family members to experience for the first time. In the case of the west, they discuss the importance of education for family setting up basic ground of education such as family education-school education-social education. In the case of Confucius, education shows the place of education as superimposed scenes through the system of the learning for children(小學, So Hak) - the great learning(大學, Dae Hak). This paper reviews the status, contents, and practice style through the meaning of education for family appearing in the Essentials of the Studies of the sage(聖學輯要, Seong Hak Jibyo) by Yulgok, and shows what implication could give in modern society. In the Essentials of the Studies of the sage, the core matters which should actually do in family placing chapter three - righteous family(正家,Jeongga) followed by chapter two - cultivating oneself (修己, Sugi) clearly appears. Then, chapter four - governing(爲政, Wejeong) is followed. This is located at the stage of regulating others internally on cultivating oneself and regulating others(修己治人, Sugichiin) as the core of curriculum in confucius. To sum up, education for family of Yulgok is a sacred plan to link governing(爲政, Wejeong) through a full balance of cultivating oneself(修己, Sugi). If we schematize cultivating oneself → righteous family → governing as the meaning of modern, we could understand the status of education for family Yulgok advocates. In the final analysis, education for family is community education for the first time actually adapting self-cultivation, practice place of community life, and attempting recovering oneself of living. 전통사회에서 ‘가(家; 가정, 가족, 가문)교육’은 교육 가운데서도 기초이자 핵심에 속한다. 가(家)는 가족이나 가문의 구성원이 처음으로 경험하는 삶의 공간이자 교육의 마당이다. 서구의 경우에도 가정교육-학교교육-사회교육이라는 교육의 기본 마당을 설정하여 가정교육의 중요성을 논의한다. 유교의 경우, 교육은 소학(小學)-대학(大學)의 시스템을 통해 가(家)교육의 위치를 중층적으로 담고 있다. 본고는 율곡의 『성학집요』에드러난 가(家) 교육의 의미맥락을 통해 그 위상과 내용 및 실천의 양식을 검토하고, 현대 사회에 어떤 시사점을 줄 수 있는 지 살펴본 것이다. 『성학집요』에서는 제2편 「수기(修己)」에 이어 제3편에 「정가(正家)」를 배치하고, 실제로 가(家)에서 행해야 하는 핵심사항을 명확하게 정돈하고 있다. 그리고 이를 제4편 「위정(爲政)」으로 연결한다. 가(家)교육은 유교 교육과정의 핵심을 수기(修己)-치인(治人)으로 나누어 논의할 때 치인(治人)에 해당하는데, 치인(治人)을 내·외부로 나누어 이해하면 ‘내부적 치인(治人)’의 단계에 위치한다. 이런 점에서 율곡에게서 가(家)교육은 수기(修己)의 온전함을 통해 위정(爲政)으로 연결하는 거룩한 사업이다. 이는 ‘수기→정가→위정’을 현대적 의미에서, 개인교육(수양)→가정교육→공동체교육(정치)으로 도식화할 때, 그 위상을 가늠하게 한다. 요컨대, 율곡의 가(家)교육은 개인의 수양을 실제로 적용하는 최초의 공동체 교육이요,개인과 공동체(사회)를 연결하는 고리이자 공동체 생활의 연습장이며, 명분과 본분의 확인을 통해 삶의 주체적 회복을 꾀한다.

가족교육이 정신분열병환자 가족의 불안과 스트레스 감소에 미치는 영향

박귀서,이영호,심경순 한국 정신보건 사회사업학회 1998 정신보건과 사회사업 Vol.5 No.-

This study assumes that if the schizophrenia patient's families have the family education which offers the information about the correct knowledge in schizophrenia and the reduce method of anxiety and stress, this schizophrenic families will do well with more stable primary caregiver's role. Accordingly, the purpose of this study was to investigate the effectiveness of the structured program of family education in helping the stable emotion state of families in the process of schizophrenic's rehabilitation. The program deals with the general features such as the causes, processes, symptoms and treatments, prognosis of schizophrenia, the effects and side effects of chemotherapy, the importance of the rehabilitation, specific copying methodes of schizphranic's behavioral traits, copying stratigies of families anxiety and stress and the usable resources. The results are as follows : 1. Families' negative recognition changes toward schizophrenia and patient who have a schizophrenia, The hypothesis "The family's negative recognition toward schizophrenia and patient who has a schizophrenia would be changed after the participation in the education program" was supported by the following results. The results of pretest and posttest of family education between participated family group and non participated family group are as follows. In the education group, scores of Recognition Changes Questionnaire at the post-test were significantly higher than those at the pre-test. 2.Schizophrenia Families' anxiety level changes The hypothesis "The schizphrenia family's anxiety level would be reduced after the participation in the education program" was supported by the following results. The results of pretest and posttest of family education between participated family group and non-participated family group are as follows: In the education group, scores of anxiety level change scale. at the post test were significantly lower than those the pretest. However the score of anxiety level in comparison group was statistically higher rather than pretest. Hence this hypothesis "The schizophrenia family's anxiety level would be reduced after the participation in the education program" was supported. 3. Schizphrenia Families' stress level changes The hypothesis "The schizophrenia family's stress level would be reduced after the participation in the education program" was supported by the following results. The results of pretest and posttest of family education between participated family group and non-participated family group are as follows. In the education group, scores of stress level changes scale. at the post-test were signicantly lower than those the pre test. In conclusion, the family education program was effcetive in changes negative recognition of families toward schizophrenia and patient who has schizophrenia, reducing of anxiety and stress related to the patients. Together with this conclusion, the researcher presented a suggestion for the necessity of the futher study on not only consider each clinical settings and individule characteristic and needs of families' member but also the development and application of family education program which is more specific and comprehensive and continuing in its contents and format.

중국의 자녀 가정교육 특성과 융합한 주거 공간 디자인 방향 연구

고성림,고성림 한국전시산업융합연구원 2018 한국과학예술융합학회 Vol.36 No.-

This thesis modern family education in China is deeply influenced by traditional education. Based on the basic viewpoints of government documents, it not only inherits the fine characteristics of traditional ethical education, but also combined with modern family lifestyles and living patterns. It proposes a more free and sustained mode of education. Based on the characteristics of Chinese family education, this study has derived the relationship between educational and residential space with its function. Comparing Chinese traditional education with modern education reveals the direction of future children's education in China. It shows the spatial composition, functional roles and conceptual orientation of residential space. At the same time for the future design of residential space provides the basis for the design. The research results and contents are as follows: The first, collects and collate academic documents of Chinese education, and looks for the relevance between Chinese family education and residential space design. The second, we analyze the traditional family education and modern family education from six aspects: family literacy, life style, language method, study habits, life value and public activities. The third, Combined with the residential space to derive the future of social housing, independence and creative functions and specific research to analyze the concept of residential space concept. The fourth, though the three basic functions of the future residential space derived from the previous studies. This paper analyzes nine necessary space functions of family actions which are family culture, individual development, creative learning, perceptual cognition, artistic experience, personality cultivation, social communication and economic management Space elements. Through the integration and composite research of family education and design, the "borderless" structure of modular living space was constructed, so as to combine freely in the space and create various possibilities of space activities. Semi-intimate organization in independent space, expanding the flexible space of interaction, realizing the interaction of human space and efficiency space, and meeting the personalized living demand of art space and growth space with new technologies and intelligent media. The significance of this study is Using different time of the outdoor natural elements are led into the public environment of the indoor natural space to create the mood of the scene space so as to realize the 4D interactive life mode. 본 연구는 제도 교육에 기초한 현대 중국의 가정교 육은 전통 윤리교육의 우수한 특성을 계승하여, 라이 프스타일과 주거요소를 결부하여 자유롭고 지속적인 교육모델에 어떠한 영향을 미치는지를 목적으로 실시 되었다. 본 연구는 중국 가정교육 특성을 기초 연구 대상으로 주거공간 기능과의 관련성을 도출하고, 중국 의 전통과 현대 가정교육 특성을 비교 분석하였다. 이 를 통해 중국 미래 가정의 자녀육성 방향 도출하고, 주거 공간 기능, 역할, 공간용도, 디자인방향을 이끌어 내어 후속 연구로써 미래 중국 주거 공간 디자인 방 향을 분석을 실시하였다. 연구결과 및 내용은 다음과 같다. 첫째, 현대 중국 교육 특성과 관련된 문헌자료를 분석하여 현대 중국의 가정교육과 주거 공간 디자인의 연관성을 설명하 였다. 둘째, 전통 가정교육과 현대 가정교육을 가정소 양, 생활방식, 언어사상, 학습습관, 인생가치, 공공활동 의 6가지 기준으로 분석하였다. 셋째, 이러한 과정을 통해 가정교육과 주거공간의 연관성을 결합하여 주거 공간의 3가지 기능인 사회성, 독립성, 창의성을 도출 하여 미래 주거 공간에서 실행 가능한 주거공간의 디 자인 방향을 제시하였다. 넷째, 미래 주거공간에 필요 한 3가지 기능에 가정에서의 활동을 결합하여 분석하 였으며, 이를 통해 언어감정, 가정문화, 개체발전, 학 습창조, 감성인식, 예술체험, 개성육성, 시회교제, 경제 관리 9가지 역할의 필요성을 검증하였다. 이러한 본 연구의 결과는 가정교육과 디자인의 융 복합적 연구 과정을 통해 모듈화 된 거주 공간 내에 “무경계” 구조를 도입하여 공간 내에 자유로운 조합 을 통한 다양한 공간 활동 가능성을 도출하였다. 독립 적 공간의 반사적인 조직, 소통하기 위한 유동적 공간 (다용도 공간)확대, 인문 공간의 동시 구축, 공간관계 의 상호작용 효율성 확보, 또한 신기술과 디지털적 매 체를 통해 예술 공간을 확대함으로써 자녀 성장공간 의 개성과 거주수요를 만족시킬 수 있었다. 실시간으 로 실외의 자연 요소들을 실내 자연공간의 공공환경 으로 인입시켜 정경(情景)공간의 정취를 조성함으로써 4차원적 라이프스타일을 실증적인 근거를 제시하고 있다는 점에서 의의가 있다.

자연주기법을 통한 가정의 생명교육에 관한 고찰

이진이(Lee Jin Yi) 가톨릭생명윤리연구소 2018 인격주의 생명윤리 Vol.8 No.2

In this paper, we examined the meanings and nature of a family in three aspects. First, as a community of love, a family is a place for love and friendship to reach the accordance in the intimate union of personality and conduct and to give a couple as a gift. A family becomes a place for service to life. This is the second most important in the sense of a family. The practice of married couples who warmly welcome and love their children as the fruits of marriage realizes the meaning of family as the one who serves life. Third, a family becomes the basis of education. The child education is the primary responsibility of married couples, so they should perform the child education. The education at home needs to be the moral education about taking the responsibility for their own acts, the value education about respecting the value of themselves and others, the education of love, and furthermore, the life education. The meaning and spirituality of the Natural Family Planning include the dialogue and cooperation, and the chastity and love. The dialogue and cooperation allow married couples to obtain the energy to overcome complex and diverse crises happening in family life, and also help them to achieve the humane meaning within a family. On the other hand, the chastity and love help married couples become a present to each other within the devotion, waiting, patience, and respect. The educational elements of the Natural Family Planning could be divided into modeling and storytelling. Modeling means that parents observe their own cycle to become a role model of knowing their own value, show the mutual respect become a role model of chastity and practice the openness to life to become a role model of responsibility. Storytelling could lead the introspection and practice of self-value discovery, mutual respect, and responsibility for life by giving parents experiences to their children. Helping the development of morality and personality, the Natural Family Planning could be an educational tool for life education at home. It is important that the life education at home should be performed in each period of children according to the step-by-step characteristics from young children to adults. In particular, the concept for each period for providing the life education to children by using the Natural Family Planning could be summarized as follows. In the early childhood, it is necessary to implant the identity in children, and also to help them grow the mind for understanding and respecting others. In the adolescence, it is necessary to help adolescents form their identity, understand the chastity, and learn about the responsibility. In the youth, it is necessary to help young people practice the life of chastity, understand the meaning of marriage, prepare for it and understand/distinguish the vocation of celibacy. It is the duty of parents to practice the meaning and nature of the family and to make a family as a cradle of love and a place for the education of human love by activating life education at home.

교회-가정의 연계성을 지향하는 간 세대 기독교교육

장신근(Shin-Geun Jang) 연세대학교 신과대학(연합신학대학원) 2011 신학논단 Vol.63 No.-

Today’s world is both locally and globally characterized by separation rather than by integration among generations. This phenomena also occurs within the church. Taking this fact into account, this essay aims to pose a form of intergenerational education in the church and family as an alternative to the current intergenerational education in the context of the local Korean churches. The following three problems often arise in the current intergenerational education of the Korean church: 1) lack of solidarity between church and family, 2) imbalance of educational contents between individual-familial-eccelesial levels and social-public levels, and 3) unilateral emphasis in teaching-learning methods. This essay seeks an alternative form of intergenerational education that is characterized by 1) solidarity between church and family, 2) balance of educational contents between individual-familial-eccelesial levels and social-public levels, and 3) mutual emphasis in teaching-learning methods. This essay later proposes the necessities of intergenerational education for the church and family, exploring the trinitarian communion ecclesiology as its theological basis that emphasizes koinonia both within and beyond the church-family. This essay also attempts to define intergenerational education, its goal, models, and composing elements. Lastly, this essay provides a form of intergenerational education characterized by the solidarity between church and family, placing the focus on children. For these purposes, this essay employs mainly literature research method-ology based on books and essays on intergenerational education in the context of the church and family. Finally, this model can be used as a guideline in designing and developing a more balanced and integrated form of intergenerational education for the current Korean local churches. Today’s world is both locally and globally characterized by separation rather than by integration among generations. This phenomena also occurs within the church. Taking this fact into account, this essay aims to pose a form of intergenerational education in the church and family as an alternative to the current intergenerational education in the context of the local Korean churches. The following three problems often arise in the current intergenerational education of the Korean church: 1) lack of solidarity between church and family, 2) imbalance of educational contents between individual-familial-eccelesial levels and social-public levels, and 3) unilateral emphasis in teaching-learning methods. This essay seeks an alternative form of intergenerational education that is characterized by 1) solidarity between church and family, 2) balance of educational contents between individual-familial-eccelesial levels and social-public levels, and 3) mutual emphasis in teaching-learning methods. This essay later proposes the necessities of intergenerational education for the church and family, exploring the trinitarian communion ecclesiology as its theological basis that emphasizes koinonia both within and beyond the church-family. This essay also attempts to define intergenerational education, its goal, models, and composing elements. Lastly, this essay provides a form of intergenerational education characterized by the solidarity between church and family, placing the focus on children. For these purposes, this essay employs mainly literature research method-ology based on books and essays on intergenerational education in the context of the church and family. Finally, this model can be used as a guideline in designing and developing a more balanced and integrated form of intergenerational education for the current Korean local churches.

안씨가훈 의 가정교육 원리에 관한 고찰

궈칭칭 동양철학연구회 2023 東洋哲學硏究 Vol.116 No.-

본고에서는 가훈의 기원으로 일컬어지는 안씨가훈(顏氏家訓) 을 통하여 난세를 살았던 안지추가 자손에게 알려 주고 싶어 했던 가정교육의 원리에 대해 고찰하고자 한다. 안지추는 어려서부터 유학 교육을 받았고, 소년 시절부터 뛰어난 재능으로 유명하였다. 그러나 그의 일생은 매우 기구하여 세 번이나 망국의 포로가 되었다. 그는 생사존망의 위급한 순간에 처했을 때 자기의 지혜와 식견으로 위험에서 벗어났고 난세 속에서도 여생을 평온하게 보낼 수 있었다. 안지추는 자기의 학식과 경력을 가훈으로 정리하여 자녀들을 교육하였고, 자손들은 그 가훈대로 열심히 공부하여 가문을 빛냈다. 가훈 형식으로 작성된 안씨가훈 의 가정교육의 원리를 살펴보면 첫째, 태교를 중시하였는데 임신부의 언행은 태아의 발달에 영향을 끼친다고 여기면서 임신부는 수신(修身)을 목적으로 자신의 욕망을 절제하고 언행을 주의해야 한다고 강조하였다. 둘째, 조기교육을 중요시하였는데 안지추는 예의와 도덕을 치학(治學)의 기초라고 여기면서 어린 시절부터 아이들에게 생활 습관과 예의에 대한 교육을 진행할 것을 제언하였다. 셋째, 부모 교육 면에서 부모는 자녀의 본보기이고 자녀는 부모의 언행을 모방하기 때문에 부모가 솔선수범해 자녀 교육을 권장해야 한다고 하였다. 넷째, 평등 교육에서는 아이를 편애하지 않고 평등하게 대해야 한다고 하고, 마지막으로 엄애 교육에서는 부모가 아이를 교육할 때 엄하기만 하거나 자애롭기만 한 것은 모두 문제점이 있으므로 엄하면서도 자애로움을 잃지 않는 교육을 하는 것이 더 효과적이라고 하였다. 이러한 안씨가훈 에 나타난 가정교육의 원리에 대한 연구는 현대사회의 가정교육 문제를 해결하는 데 도움을 줄 수 있을 것이다. This article will explore the family education principles that Yan Zhitui, who lived in troubled times, wanted to pass on to his children through the book Yan Family Instruction, which is known as the originator of family instruction. Yan Zhitui was educated in Confucianism from a young age and gained a reputation for his outstanding talent during his teenage years. However, his life was troubled and he was a prisoner of war three times. But when it came to life and death, he used wisdom and insight to pull himself out of danger and live the rest of his life safely. Yan Zhitui organized his own knowledge and experience into family education, and used it to educate his children, hoping that his descendants could study hard and add luster to the family. The family education principles in Yan's Family Training presented in the form of family training can be summarized as follows: First, pay attention to fetal education, Yan Zhitui believes that the words and deeds of pregnant women will affect the development of the fetus, emphasizing that pregnant women should aim at self-cultivation, self-restraint desire, and pay attention to words and deeds. Secondly, pay attention to early education, Yan Zhitui believes that etiquette and morality are the basis of learning, and advocates cultivating children's living habits and etiquette awareness from an early age. Thirdly, regarding parental education, Yan Zhitui maintains that parents are role models for their children, and children will imitate their parents' words and deeds, so he emphasizes that parents should teach their children by example. Fourth, on equal education, Yan Zhitui advocates not favoring children and treating them equally. Finally, in the aspect of strict love education, he believes that there are problems with pure strict or pure loving education methods, and advocates strict but loving education methods. The research on the principles of family education mentioned in Yan's Family Instruction is helpful to solve the problems of family education in contemporary society.

기획논문 : 불교의 가정 교육관과 실천에 관한 연구

권은주 ( Eun Joo Kwon ) 한국교육철학회 2010 교육철학 Vol.41 No.-

The purpose of this study was to examine Buddhist teaching, which was the philosophical foundation of traditional Korean society, in an effort to discuss how to conduct family education and what today`s school education and family education should be like. The explanation of a Buddhist human development theory about the existence of man and the meaning of family was analyzed, and the method of Buddhist family education and parents` right and responsibility for education were discussed. The fundamental concept of Buddhism is the conditional causation, which is based on the organic relationship among beings. Under this principle of conditional causation, human beings are considered subjective and creative beings who have the nature to attain Buddhahood through education. In Buddhism, a child is viewed as `a universal being,` not as `an imperfect being,` and children`s development is considered to be done by being affected and affecting their surrounding environments, which could be called a mutually dependent and supplementary relationship. In Buddhism, the meaning of family also lies in the cyclic relationship based on the concept of conditional causation. Family is not only the most fundamental unit of human relationship but also the starting point of the universe and the center for order in human life. As for the meaning of a family, a family could be defined as a community of truth where bodhisatta seeks after truth. And children are understood as ones who must be protected and educated at home. In the teachings of Buddhism, the rights and duties of parents and children are suggested as specific virtues. In addition, the Buddhist teachings propose the levels of children`s development and the appropriate methods and principles of education in certain situations. Among Buddhist educational methods, interrogatory, figurative and causal relationship-centered teaching methods focus on children`s situations and developmental level. The Buddhist teaching methods are very significant in that modern education places importance on individual development and characteristics and encourages diversity of education. The first step of practical Buddhist family education is fetal education that is based on the thought of life reverence. In Buddhism, an unborn child is regarded as a living being and is considered to impact on his or her parents, and parents are urged to provide fetal education. Besides, filial piety is viewed as a way to foster morality at home. In Buddhist thought of filial piety, one cannot be without his or her parents, and repayment of kindness to parents is taken for granted. Family function and the influence of parents get increasingly weaken these days, though a family is the basic unit of society. Under the circumstances, it is very worth doing to shed light on the meaning of children, the roles of parents and the method of family education in Buddhism that was the basis of family education in traditional society.

기독교교육 : 가족생활주기와 가족생활교육의 기독교교육적 적용에 관한 연구

신승범 ( Seung Beom Shin ) 서울신학대학교 기독교신학연구소 2013 神學과 宣敎 Vol.43 No.-

마치 한 개인이 출생과 여러 단계의 성장과정을 거쳐 발달하는 것처럼, 가족도 탄생, 성장, 소멸의 유사한 과정을 거쳐 발달한다고 말할 수 있다. 가족발달주기로 알려진 이러한 접근은 가족의 기능을 평가하고, 가족의 장점과 문제들을 이해하는 데 유용하게 이용될 수 있다. 또한, 가족발달주기를 기초로 고안된 가족생활교육은 가족의 기능과 구성원들 간의 관계를 강화하고, 가족이 직면할 수 있는 문제들을 예방할 수 있는 교육적 기회를 제공해 준다. 오늘날의 가족은 높은 이혼율, 가족 붕괴, 왜곡된 성문화, 가정 폭력 등을 경험한다. 기독교 가족도 이러한 위기에 예외일 수 없다. 가족생활주기에 기초한 가족생활의 이해와 가족생활교육을 통해 가족의 건강성을 돕는 접근은 교회의 교육에도 적용될 수 있다. 가르침의 부르심을 받은 교회는 하나님 말씀을 가르쳐야 할 책임과 동시에 하나님 말씀이 그들의 삶의 현장에서 순종될 수 있도록 가르쳐야 할 책임을 가진다. 교회는 가족의 필요에 더욱 민감해져야 할 필요가 있고, 가족의 문제를 예방하고 해결할 수 있는 잠재성, 기술과 태도를 발전시킬 수 있는 교육기회들을 제공해 주어야 한다. 이 연구의 주요 목적은 교회가 왜 그리고 어떻게 가족을 도울 수 있는지를 설명하는 것이다. 이 연구에서, 가족생활주기와 가족생활교육은 목회자와 기독교교육가들에게 가족을 폭넓은 의미에서 이해할 수 있는 틀로서, 그리고 실제적으로 가족을 교육하는 수단으로 제시 된다. 또한, 이 연구는 교회가 기독교교육의 핵심 현장으로서 가족이 역할을 할 수 있도록 가족을 교육하는 책임을 가지고 있음을 제안한다. 이 연구의 주요 목적은 교회가 왜 그리고 어떻게 가족을 도울 수 있는지를 설명하는 것이다. 이 연구에서, 가족생활주기와 가족생활교육은 목회자와 기독교교육가들에게 가족을 폭넓은 의미에서 이해할 수 있는 틀로서, 그리고 실제적으로 가족을 교육하는 수단으로 제시 된다. 또한, 이 연구는 교회가 기독교교육의 핵심 현장으로서 가족이 역할을 할 수 있도록 가족을 교육하는 책임을 가지고 있음을 제안한다. Just as an individual can be described in terms of his or her own stage in the human life cycle, it is possible to describe stages that occur throughout the life of a family unit. Such a conceptualization, known as family life cycle, can be useful in assessing a family`s functioning and better understand the family`s strengths and problems. Moreover, family life education, designed to meet the needs of the family throughout the family life cycle, provide families with educational opportunities to enhance family functioning, strengthen family relationships, and prevent family breakdowns. Today`s families go through high divorce rate, family break-ups, distorted sexual values, family violence, etc. There is no exception for Christian families. The understanding of family life based on the family life cycle and an approach to help families stay healthy through family life education can be applied for education in the church. The church, called to teach, is responsible not only to teach believers the Word of God, but also to teach them how God`s word lives in their lives. The church needs to be more sensitive to the needs of families and to provide more various educational opportunities for families to develop potential, skills and attitude to solve and prevent family problems to come. The main goal of this study is to examine why and how the church can help families. In this study, family life cycle and family life education are suggested as the frame for pastors and Christian educators to understand family life in a broad way and a means to educate families. Also, this study suggests that the church is responsible for educating families to play a role properly as the primary context of Christian education.

茶山의 子息敎育 世界 -流配地에서 보낸 書簡과 家誡를 중심으로-

김상홍 단국대학교 동양학연구원 2008 東洋學 Vol.44 No.-

Dasan Jung, Yak-Yong was exiled and his family was eradicated when the cage case of sinyu year in 1801. At that time, his first son Jung, Hak-Yeun was 18 years old, second son Jung, Hak-Yu was 15, and last daughter was 9. Dasan groped the way of recovering the wound occurred from the political collapse of his family and of planning for future, and he found the solution in the education of his childrens. For example, he educated his sons and daughter the surviving ways as collapsed family by sending letters or family cautions, practical economy for surmounting poverty, and diligent study for the succession of family study and the reconstruction of his family. In fact, Dasan’s viewpoint of education rooted in realism and practicalism. Dasan’s educational philosophy that the education of one’s own family would be the future and hope was great opinion neglecting the time and spaces. The way and contents of education performed by Dasan who had engaged hardly in the family education in the bad environment as a exiled criminal could be the model to every parents today. 茶山 丁若鏞은 1801년 신유사옥으로 유배되고 가문은 폐족이 되었다. 이때 장남 丁學淵은 18세였고 차남 丁學游는 15세였으며 막내딸은 9세였다. 다산은 자신의 유배로 영민한 자식들이 廢族이 된 상처를 치유하고 후일을 기약할 방법을 자식교육에서 찾았다. 즉 유배의 역경 속에서도 희망을 잃지 않고 자식들에게 書簡과 家誡를 보내어 폐족의 생존방법을 교육하였고, 가난 극복을 위해 실용경제 교육을 하였으며, 또한 자신의 학문을 전승하고 가문의 중흥을 위하여 학업에 정진할 것을 교육했다. 이와 같은 다산의 교육관은 현실주의와 실용주의에 뿌리를 두고 있다. 자식교육이 바로 우리의 미래이자 희망이라는 다산의 교육철학은 시공을 초월한 善鳴이 아닐 수 없다. 유배죄인으로서 열악한 환경 속에서도 자식 교육을 치열하게 한 다산의 교육방법과 내용들은 오늘을 사는 모든 부모들에게 귀감이 될 것이다.

현대 가정의 변화가 가정에서의 청소년 기독교교육에 미치는 영향과 그 대안

이정관 한국실천신학회 2011 신학과 실천 Vol.0 No.27

오늘 가정을 둘러싸고 있는 사회 환경의 빠른 변화와 함께 기독교 가정에서의 청소년 기독교교육은 여러 가지 면에서 위기에 직면해 있으며 그 위기를 해결함에 있어서 도움을 필요로 한다. 이 시점에서 오늘의 기독교교육에 대한 실질적인 몇 가지 문제를 집어볼 필요가 있다. 현대사회는 산업화를 기초로 한 전문화로 세분되면서 현대의 가정 구조 역시 빠른 변화의 결과를 가져왔다. 이러한 빠른 변화는 사회구조의 직간접으로 많은 영역에 영향을 미쳐서 기독교 가정교육에 효과적이지 못한 모습을 나타내고 있다. 특히 가정은 사회 집단의 기초구조로 가정의 기능과 구성원의 가치관 등 인간관계 있어서 많은 변화를 가져왔으며 계속해서 변화를 하고 있다. 이런 가정의 변화들이 기독교 청소년 가정교육에 많은 영향을 가져 왔다. 그러나 시대가 변화고 사회가 변하고 그리고 가정이 변화를 가져 왔어도 가정은 지금도 존재하고 있으며, 모든 개인적인 체험에 있어서 주된 훈련소인 교육의 장으로 남아 있다. 그리고 부모들은 여전히 첫 번째 가정에서의 교사로 남아 있으며, 자녀가 가정에서 이미 많은 기독교 교육을 받게 됨으로 한 자녀에 대한 모든 이야기는 그의 가정적 배경을 가지게 될 것이다. 이는 과거에도 존재 했으며, 미래에도 문화적 변천에 적응하면서 존재해 나갈 것이다. 그러므로 본 연구는 이러한 기독교 가정에서의 청소년 교육에 대한 시대적인 요청과 시대적인 상황의 변화를 수용하면서 청소년 기독교교육의 올바른 방법론적인 이론을 형성하고 새로운 방향을 찾는데 목적이 있다. 이 목적을 위하여 가정은 기독교교육의 시작점이기 때문에, 먼저 교육의 장인 기독교 가정에서의 청소년교육의 중요성과 문제점들을 집어보면서 현대 가정의 변화가 청소년 교육에 미치는 영향을 살피고, 두 번째로 기독교교육의 장으로서의 가정과 교사로서의 부모의 역할을 살펴볼 것이다. 그리고 세 번째로 현대 가정의 변화들이 청소년 교육에 미치는 영향과 문제점들을 찾아봄으로써 청소년 기독교 교육과 가정에서의 교육의 현실을 살펴보고 끝으로 부모교육과 기독교 가정의 청소년 교육을 위한 교회와의 협력을 살펴봄으로 현대 가정의 청소년교육에 대한 대안을 제시 하고자 한다. With a rapid change in the social environment surrounding families, Juvenile Christian education in Christian families is faced with a crisis in many aspects, and it requires many forms of help to ascertain what is needed to address this crisis. It is necessary to study some practical questions on today's Christian education at the time of this writing. Based on industrialization, modern society was subdivided into various fields, which led the structure of the modern family to be rapidly changed as well. This kind of rapid shift had a considerable impact on social structure directly and indirectly so that it appears to have had a negative effect in Christian family education. Particularly, family, the basic structure of the social group, brought many changes in human relationships such as the function of the family and value system of the members of each family which still changing. These changes in the family brought upon an enormous effect on Juvenile Christian family education. However, even though times have changed, societies have changed, and families have changed, family still exists, and it remains as a place for education for all the individual experiences. In addition, parents remain as the first teachers in their family, and by getting a lot of Christian education in the family, every story about a child in a family can have his or her family background. That is what existed in the past, and it will exist in the future, adjusting to cultural changes. Therefore, this study aims to form appropriate methodological theories on Juvenile Christian education and find a new way by accepting the needs of the times and the changes of context on Juvenile education in a Christian family. To fulfill this task, firstly, as a family is the starting point for Christian education, this study deals with Juvenile education in a Christian family and the effect that changes in families have on education. Secondly, families as places for Christian education and parents' role as teachers in the families will be studied. And thirdly, by finding some problems that changes in modern families have on Juvenile education, the reality of Juvenile Christian education and family education will be studied. Finally, by studying the cooperation with churches for parents' education and Juvenile education in modern families, the alternative in modern families will be suggested.