에니어그램을 활용한 교사의 성격과 교수유형 (Teaching Styles)의 관계 탐색 연구

김인옥 숙명여자대학교 아동연구센터 2009 兒童硏究 Vol.22 No.1

본 연구의 목적은 에니어그램 성격유형에 대한 워크숍을 통하여 교사들의 성격과 교수유형의 관계를 탐색하고 교사들이 자신의 성격과 특징을 관찰하며, 교수유형인 교수행동과 교수신념을 알아봄으로써 교육현장에서 효율적인 학급경영과 아동들을 위한 효과적인 수업과 학습 방안을 모색하는데 도움을 주고자 하였다. 방법은 초등 교사들을 대상으로 에니어그램을 활용하여 교사들의 성격유형을 분석하고 교수유형과의 관계를 탐색해 보았다. 연구 분석은 SPSS12.0프로그램을 이용하여 일원변량분석, T-검증, ANOVA를 시행하였다. 연구의 결과로는 첫째, 성별에 따라 수업내용의 구조화, 교직 21년-30년 경력의 그룹에서 설명방식, 학습관리전략, 연령에 따라서는 설명방식 (50대), 질문제시방법 (40대), 학습관리 전략에서 그룹간의 유의한 차이를 보였고, 실험 후 차이를 보이지 않았다. 둘째, 교사의 성격과 교수유형의 관계에서 모든 변인 간 상관관계가 유의하게 나타났다. 넷째, 에니어그램 중심에너지와 교수유형을 분석하였는데 ’교사에 관한 신념’에서 그룹간에 유의하게 차이를 보였고, 그 외의 요인에서는 유의한 차이가 나타나지 않았으며 실험 후에는 성격유형에 따른 교수행동과 교수신념의 차이가 모든 요인에서 통계적으로 유의한 차이를 보이지 않았다. 따라서 교사의 성격은 교수유형과의 상관관계가 높고 에니어그램 성격유형별로 나타나는 특정들이 교수 유형 중 신념부분에서 보였으며 교사들을 위한 연수로 바람직한 교수 유형 (teaching style) 형성을 위한 연수 프로그램 개발에 대해 시사점도 보여 준다는 것을 알 수 있다. The purpose of this investigation is to research the personality of teachers and teaching styles through workshops about the Enneagram [a type of personality]. Also, by observing their personality and characteristics, and teaching actions and the principle of teacher which are parts of teaching styles, we try to help how to discover the useful teaching management, the effective lessons for children, and the teaching plan. The method is, with primary school teachers, we use Enneagram to analyze the personality of teachers and to research the teaching styles. For this investigation, the Enneagram is used to analyse types of personality of primary school teachers. Also, for the analysis of this investigation, SPSS 12.0 Program is used to fulfull One one- way ANOVA, 'I-test, ANOVA. As the result of this investigation, firstly, there were a bit of differences between the common features of teachers in the structure of lesson contents and the way of explanation in the group of teachers who have careers from 21 years to 30 years and the strategy in learning management. When it is depended on the age, the way of explanation [50s], the way of suggesting questions [40s] and the strategy in learning management showed the meaningful difference. However, after the experiment, the meaningful difference was not shown. Secondly, during this experiment, statistically, there was no meaningful difference in the test of teachers'personality, but there were some differences in the strategy of achieving goals in lessons and the way of suggesting questions. In other figures, there was no statistical difference. Thirdly, all of ways of the variable correlation between the personality of teacher and teaching style is meaningfully occurred. Fourthly, the Enneagram [a type of personality] was divided as the central energy and the teaching style was analyzed. There was a difference in 'the principle about teachers', but other factors were not different. Also, after the experiment, statistically, there were no differences in teaching activity related to a type of personality and teaching principle. Therefore, through this investigation, we can discover that the personality of teachers and teaching styles has the high percentage of the relationship and also the characteristics which are shown as types of Enneagram are explained in a part of teaching styles called the principle of teachers. Furthermore, for the training of teachers, this investigation shows the suggestions about the development of the training program for forming positive teaching styles.

<대승기신론의기>의 무애설 - <탐현기>와의 비교를 중심으로

김천학 보조사상연구원 2018 보조사상 Vol.52 No.-

It is still a problem to figure out the relationship of doctrinal taxonomy(敎判) between Dashengqixinlun(『大乘起信論』) and Dafangguangfohuayanjing(『大方廣佛華嚴經』) in Dashengqixinlunyiji (『大乘起信論義記』, hereafter Yiji) by Fazang(法藏, 643-712). Traditionally it has been assumed that Fazang’s doctrinal taxonomy in Yiji does not include Huayanjing but there is also another theory that Huayanjing is included from the final teaching(終敎) to the complete teaching(圓敎). Recently the view that Qixinlun are of one vehicle of the teaching of commonality(同敎一乘) in Yiji’s doctrinal taxonomy was presented. This paper focuses on the theory of non-obstacle in order to reinforce the theory that Qixinlun is included in one vehicle of the teaching of commonality in the system of the doctrinal taxonomy of Yiji. The theory of non-obstacle in Yiji is described as related to the final teaching, one vehicle of the teaching of commonality and one vehicle of the teaching of distinction(別敎一乘) when associated with the theory of non-obstacle in Tanxuanji. This is because the idioms used in the path of no-obstacle between principle and phenomena(理事無礙門) of Yiji such as ‘the same dependent arising(同一縁起), ‘perfectly bright unrestrictedness(圓明自在)’ and so on are related to one vehicle of the teaching of distinction(別敎一乘) in Tanxuanji. Through these examples, we can assume that the taxonomical status of Qixinlun in Yiji extends beyond the final teaching to Huayan complete teaching. However, Yiji does not use the idioms like the repeated repetition of Indra’s net(帝網重重) which is shown typically in one vehicle of the teaching of distinction in Tanxuanji. Given the limitations of this idioms, the taxonomical status of Qixinlun in Yiji might be seen as one vehicle of the teaching of commonality composed of the final teaching and the complete teaching. 법장(法藏)의『대승기신론의기(大乘起信論義記)』에서『기신론』과『화엄경』의 교판적 관계는 여전히 미해명의 과제이다. 단적으로 말하면『의기』의 4종판 가운데 여래장연기종과『화엄경』의 관계 문제이다. 전통적으로는 4종판에『화엄경』이 포함되지 않은 것으로 본다. 그러나 『의기』 자체에는 그것을 주장할 만한 적극적인 증거가 없다.『기신론』이 교판적으로 종교에서 원교에 해당한다는 가설도 있으며, 회입의 동교라는 가설도 있지만, 둘 다 충분히 논증되지 않았다. 2018년에는 ‘초기(初機)’라는『기신론』의 근기를 분석하여『기신론』에는 교판적으로 원교의 일부인 일승동교적 속성이 있으며,『화엄경』과 『기신론』의 동등성도 어느 정도 인정된다는 의견이 제시되었다. 본고는 이러한 가설을 더욱 보강하기 위하여 집필되었다. 『의기』의 무애설은『탐현기』의 무애설과 관련시킬 경우, 종교 및 동교일승, 별교의 교판적 위상으로 설명된다. 그 이유는『의기』의 이사통융무애와 『탐현기』의 이사혼융무애의 동질성 때문이며, 이사무애문에서 구사되는 ‘동일연기(同一縁起)’, ‘원명자재(圓明自在)’ 등은『탐현기』에서는 별교일승(別敎一乘)의 입장에서 사용되기 때문이다. 이와 같은 예를 통하여 『의기』에서『기신론』의 교판적 위상은 종교(終敎)를 넘어 별교를 포함한 화엄 원교까지 염두에 두어야 한다고 해석하였다. 그러나 『의기』에서는『탐현기』의 별교일승에서 사용하는 관용표현인, 제망중중(帝網重重) 등의 독특한 표현은 사용하지 않는다. 이러한 관용 표현적 한계를 고려할 때,『의기』에서의『기신론』의 교판적 위상은 별교일승을 배제하지 않으며, 적극적으로는 종교와 원교로서의 동교일승(同敎一乘)에 해당된다.

초등 국어 문법 영역의 교수·학습 자료 개발의 원리

이병규 한국초등국어교육학회 2012 한국초등국어교육 Vol.48 No.-

This article presented the principles required to develop teaching-learning materials for Korean grammar. To this end, the researcher analyzed actual conditions of teaching-learning activities for Korean grammar in Korean textbooks and teachers instructions. Based on the results, four principles for developing teaching-learning materials were presented―the principles of process, actuality, hierarchy, and integration. The principle of the process focuses on composing knowledge of Korean grammar through exploring Korean linguistic phenomena. The principle of actuality is related to developing the teaching-learning materials using corpora in which how learners use Korean language is reflected. The principle of hierarchy is related to developing the materials with consideration of the grade level. Finally, the principle of integration is related to developing the materials through integration among areas, achievement standards in Korean language education, and teaching-learning contents, and especially through integration between oral and written language. 이 글에서는 국어 교과서나 교사용 지도서에 제시해 놓은 문법 영역의 교수·학습을 위한 활동 자료들을 분석하여 그 실태를 파악하고, 이를 바탕으로 국어 교과서를포함하여 효과적인 문법 교수·학습 자료를 개발하는 데 요구되는 원리를 제시하고자 했다. 여기서는 문법 영역의 교수·학습을 위한 활동 자료 개발의 원리로 과정성의 원리, 실제성의 원리, 위계성의 원리, 통합성의 원리에 대하여 논의하였다. 과정성의 원리는 문법 지식도 고정 불변의 것이 아니라 가변적임에 주목하여 결과로서의 문법 지식을 제시하지 말고 지식을 구성해 가는 과정을 통하여 탐구력이 신장될 수 있도록 교재를 개발하는 것과 관련된다. 실제성의 원리는 교과서에 제시된 문법 내용이 대부분 학습자의 국어 생활과 동떨어져 있음을 비판하고, 학생들의 국어생활을 분석하여 그 결과를 바탕으로 교수·학습 자료를 개발하는 것과 관련된다. 위계성의 원리는 교과서에서 다루어지고 있는 문법 내용은 학년 간의 난도가 고려되지 않은 것이 있는데 이를 고려한 자료를 개발하는 것과 관련된다. 마지막으로 통합성의 원리는 익히 알고 있는 국어과의 각 영역 간의 통합, 성취 기준, 학습 내용 간의통합뿐만 아니라 문어와 구어가 통합된 교수·학습 자료를 개발하는 것과 관련된다. 지금까지 문어 중심의 문법 교육을 비판하고 문어와 구어의 통합을 통하여 균형을갖춘 문법 교육이 이루어져야 함을 논의했다.

小學低年級字理識字敎學方法的實踐與思考

한군 ( Han Jun ),라요 ( Luo Yao ),만겸 ( Wan Qian ),배군도 ( Pei Juntao ),조녕녕 ( Zhao Ning Ning ) 한국한자한문교육학회 2014 漢字 漢文敎育 Vol.35 No.-

본고는 저학년 학생들이 쉽게 글자를 틀리게 서사하고, 쉽게 잘못 인식하는 태도에 중점을 두고 서술되었다. 선행 연구의 기초 위에서 字理교수법과 部件교수법을 상호 비교하여 보았다. 모 소학교 2학년의 두 개반을 대상으로 실험을 실시한 결과 字理교수법이 部件교수법보다 학생들의 한자 학습에 더 긍정적 효과를 미치고 있음을 알 수 있었다. 이 실험결과를 토대로 본고에서는 한자의 조자 방법을 분류하고, 字理교수 학습법을 제안하였다. With regard to the phenomenon that students often make mistakes in writing and recognizing characters in primary school in China, the study further explored han character teaching based on the previous studies, whether the approach of analyzing the principles of formation of han characters is better than approach of character-component teaching. Two classes of primary 2 students participated in the experiment, one being the control group, adopting the approach of character-component teaching; the other one being the experimental group, adopting the approach of analyzing the principles of formation of han characters. The result yielded that, han character teaching by analyzing the principles of formation of han characters can improve student’s ability in recognizing characters better than the traditional one. On that basis, character teaching strategies were sorted out according to the principles of formation of Chinese Characters.

민주시민교육의 제도적 체계화를 위한 교수학습원칙과 실천방안

허영식(Young-Sik Huh),정창화(Chang-Hwa Jung) 한국내러티브교육학회 2020 내러티브와 교육연구 Vol.8 No.1

본 연구의 목적은 민주시민교육의 제도적 체계화를 위한 교수학습원칙과 그 실천방안 을 중심으로 하여 민주시민교육의 현황과 시사점을 몇 가지 측면에서 살펴보는 데 놓여 있다. 이 글에서 제시하고자 하는 핵심적인 사항은 다음과 같이 다섯 가지 가지 명제로 정식화할 수 있다. 첫째, 민주시민교육의 합의사항은 일종의 합의가설로 받아들이는 것 이 바람직하며, 그것이 최소합의라는 점, 형식적 차원에서 정식화되었다는 점에 유의할 필요가 있다. 둘째, 민주시민교육의 교수학습원칙에 초점을 맞추어볼 때 가능하면 다중 관점에 지향을 두고 학습대상인 사회정치적 현상을 다루는 것이 바람직하다. 셋째, 평생 교육 차원에서의 교수학습원칙과 관련해서는 수업계획․실행의 세 가지 수준(참여자․주제․ 교육담당자)으로 구분하여 살펴볼 필요가 있으며, 교수학습원칙은 민주시민교육에서 작 용하는 기준 혹은 소통적 이해를 위한 길잡이라고 해석할 수 있다. 넷째, 교수학습원칙을 교육현장에서 실천에 옮길 수 있는 구체적인 접근방안과 관련해서는 원칙을 반영한 수업 방안 혹은 수업계획의 사례를 참고하여 경험적으로 실행 및 적용 가능성을 탐색할 필요 가 있다. 다섯째, 본고에서 논의한 사항(합의문제, 다중관점, 평생교육, 실천방안)을 염두 에 두면서, 앞으로 교수학습원칙에 입각하여 민주시민교육의 개선방안을 모색할 필요가 있다. The aim of this article is to share the result of a research that focused on the teaching-learning principles of civic education and relevant practical strategies for applying them. To achieve the goal, this paper identifies following themes: consensus problem in civic education, civic education oriented to multiple perspective, teaching-learning principles in lifelong education, and practical strategies for applying the principles. The conclusion of this paper may be formulated as follows: First, the so-called Beutelsbach Consensus may be considered as sort of consensus hypothesis, and we need to pay attention to its characteristics: minimal consensus formulated in a formal rather than substantial content dimension. Second, regarding the teaching- learning principles, it seems to be desirable to treat sociopolitical phenomena on the basis of multiple perspective. Third, we can take a look at the teaching-learning principles in lifelong education, which serve as criteria or guides for communicative understanding, differentiating them into three levels (participants, themes, practitioners). Fourth, with regard to concrete strategies for applying the principles, we need to search for practical possibilities, referring to the existing didactic approaches or plans, which can be used as relevant models. Fifth, keeping the abovementioned themes (consensus problem, multiple perspective, lifelong education, practical strategies) in mind, we are looking forward to developing civic education on the basis of didactic principles.

종교과 교수-학습 원리와 교수법 사례-원불교 종립학교를 중심으로-

김귀성 한국종교교육학회 2010 宗敎敎育學硏究 Vol.34 No.-

The main purpose of this paper is to inquire the principle of method in subject of religion in order to verify it’s methodological aspect and look for something implications through the case study of methods on religious education in Wonkwang university. I am going to introduce the principles of teaching-learning in subject of religion as follows. First, l can present the principle of teaching-learning in subject of religion as Fit with object of religious education, Organic integration between curricula, Integration of cognitive, affection and behavior aspect, Suitable to student level, Balance and Harmony, Variety and student’s positive participation, etc. Second, in case study of teaching methods and evaluation of lectures by students in Wonkwang university, main contents of teaching and learning in religious education was oriented as a issues-centered, and it’s methods used in religious education in parrel with discussion, seminar, practice etc. Third, I can acknowledge that instruction methods as a discussion, seminar, practice appeared as positive one based on issue-centered. Fourth, in order to construct the theocratical model for religious education, I look forward to pro_school based research by quantative and qualitative approach.

小学低年级字理识字教学方法的实践与思考

韩君,罗瑶,万谦,裴君陶,赵宁宁 한국한자한문교육학회 2014 漢字 漢文敎育 Vol.35 No.-

With regard to the phenomenon that students often make mistakes in writing and recognizing characters in primary school in China, the study further explored han character teaching based on the previous studies, whether the approach of analyzing the principles of formation of han characters is better than approach of character-component teaching. Two classes of primary 2 students participated in the experiment, one being the control group, adopting the approach of character-component teaching; the other one being the experimental group, adopting the approach of analyzing the principles of formation of han characters. The result yielded that, han character teaching by analyzing the principles of formation of han characters can improve student’s ability in recognizing characters better than the traditional one. On that basis, character teaching strategies were sorted out according to the principles of formation of Chinese Characters. 针对低年级学生易写错字、认错字的实际情况,本文在前人研究的基础上进一步探索字理教学法与部件教学法相比是否具有优越性的问题。通过以某校小学二年级两个班学生为实验对象进行实验,综合数据统计结果与教学实验情况,可以确定字理识字教学法能比部件识字教学法更加有效地提高学生的识字水平。在此基础上,论文根据汉字造字的方法分类,总结了字理识字教学策略。

인류문화의 근원이 된 복희의 역(易), 역(歷) 및 하도(河圖)

정연규 ( Yen Kyu Chung ) 택민국학연구원 2012 국학연구론총 Vol.0 No.9

천부경, 태호 복희씨의 河圖와 夏나라 禹임금의 洛書는 인류문화 발전의 초석이 되었다. 하도와 낙서는 자연 속의 천지의수(1-10), 순환(循環, circulating)를 바탕으로 만물이 음양 氣의힘을 받아 생성, 변화하는 상극, 상생의 대자연의 섭리를 밝혔으며, 이는 훗날 세계문명의 진수가 되고 기초 동력원이 되었다. We can propose the following overview of ancient Korean history. 1) The Mago gynecocratic queendom on the Pamirs : 70,000years ago(Hwanggung(黃穹) > Youin(有因)2) Hwanin`s 7 dynasties : 7198-3898 B. C. from the first Hwanin to the 7th Hwanin, Jiwiri at the Tiensan Mountain 3) Hwanwung`s 18 dynasties : 3,898-2333 B. C. from the first Hwanwung to the 18th Hwanwung, Geobuldan at the Taebaeg Mountain, Seomsi Province 4) Dangun`s 47 dynasties : 2333-295 B. C. from the first Dangun to the 47th Dangun, Goyeolga at Asadal, Altai Mountain Ranges In Korea, there are many kinds of sacrificial rite(cesa)besides the domestic ceremonies. In each village ceremonies,people perform an memorial service to the spirit of the heaven,sun, earth, mountain, tree, lock, tree etc in order to insure prosperity and good fortune. We can find the historical traces in all of these myth, folk customs and rites. For example, most of the rites, folk customsare performed in the principle of Bokhi`s lunar calendar and dual principle. Four-Stick Game(Yutnori), the Korean flag, the memorial services, folk customs were held in the principle of Bokhis lunar calendar and dual principle. In the south America,some Indians are said to play Four Stick-Game, which was a teaching aid of Bokhi`s dual principle. According to <Budoji>, from the Mago Castle in the Pamirs which was the origin and cradle of human civilization, the Mago tribes organized themselves into the four groups, and Hwanggung(黃穹) moved to the north Tiensan Province(天山州),Cheunggung(靑穹) moved to the east Wunhae Province(雲海州),Baegso(白巢) moved to the west Weolsig Province(月息州)) and Heogso(黑巢) moved to the south Seongsaeng Province(星生州). They moved to the four directions of the global ends, creating the Mago colonies and transplanting their culture and civilization as the follows: 1)Hwanggung(黃穹)>Youin(有因)>Hwanin(桓因)>Hwanwung(桓雄)>Dangun(檀君)>Korean culture. The band of nomads crossed the Bering land bridge to Alaska, creating Eskimo-Aleut culture, and moved to the south, creating the colonies in the New World. 2) Cheunggung(靑穹)> Chinese culture, representing that of the Huai River (河). The Emperor Hyeonweon(軒轅) settled at Tunhwang(敦煌) and became the main ancestral line of the Chinese Han(漢)3) Baegso(白巢)> Near, Middle East and European culture,representing those of Sumer, Skythen, Egypt, Greece and Rome. Their moving route was; from the Pamirs in Central Asia>Samarkand>Iran> Mesopotamia>Egypt>the West. The later movement was done by the Taeho(太昊), Yeowa(女?) and Soho(小昊) tribes with their developed Daemungu(大汶口)civilization, and settled at the Upper Mesopotamia, creating the Garden of Eden around 3,500 B. C. 4) Heogso(黑巢)> Southeast culture, representing that of the Ganges and the Indus Rivers and Maya and Dravida cultures in Dravida region, Hindu peninsular. The Maya navigators crossed the Pacific Ocean and entered the Colorado Harbour, and formed the Cliff Dwellers in the North America, Maya Dynasty on Yucatan in Mexico and Inca Dynasty in the South America. An American mathematician, F. Swetz says in his <Legacy of the Luoshu(洛書)> that "this Luoshu, a hieratic numeral writing was transmitted to the Western worlds and became the foundation by which the Western science prospered." The Naga,the Maya and other seats of civilizations, all inherited this hieratic numerals from this Luoshu.(<Ancient Korea and the dawn of human history on the Pamirs>by the author) “Shamanism in Korean belief has been surely the melting pot into which Confucianism, Buddhism, Christian, Taoism, Islam and so on have been poured. In this sense, Shamanism might be the original starting point for the birth of all religions. Every mythology is thus the result of the efforts of the earliest human mind to explain the mysteries of the universe:the sky, the sun, the planets, the weather, the seasons, dawn and twilight, and other varied elemental phenomena which early man personified as divine beings. These gods were of supernatural significance to the simple fancies of primitive people, and in order to understand this naturalistic religion, we must attempt to discover its heart, and feel its life currents. We must imagine ourselves at one with the original humans,listen to their hymns and prayers, and witness their rites and ceremonies; we must endeavor to comprehend their religious ideals. These cosmological ideas described in the myths are surprisingly alike to that of dual principle(易) originated at Mago Castle and later theorized by Boghi(伏羲). Spiro mounds of shells have also been found, on which images of the 14th Hwanwung emperor, Chiwu(蚩尤), Boghi(伏羲) and his wife Yeowa(女?) are carved. These are preserved in the museums of Tennessee, Missouri and Oklahoma States. The Otstungo Indians living near the Five Great Lakes still perform memorial services for Chiwu the Great. Furthermore, these ancestors developed the first cosmic science of human civilization, the theory of which is well documented in the Cheunbugeong(天符經), which consists of a grid of 9 horizontal and 9 vertical (9x9=81) symbols with 31numerals and 50 letters. These symbols are arranged and distributed in the geometric square formation(魔方陣). This entire sutra has just 81 words but throughout the history of mankind no other study is able to surpass its reasoning, its thought, its logic, its philosophy and its simple description of the universal law, order and force for the union between the heaven, the earth and the man. These three original symbols (the circle, the equilateral triangle and the square) were extremely symbolic. The circle, having no beginning and no ending, symbolized Heaven or the Sun. The square was the conventional symbol of the Earth, since its four corners represented the four points of the compass - east,west, north and south. The equilateral triangle (symbolizing Man) has three equal sides, representing Heaven, the Earth and Man, joined to one another and forming a single unbroken line without end. The legends in Central Asia say that the Creator made man. Then the Creator divided universal beings into two principles (male and female) which is the dual principle found in the Cheunbugeong(天符經), originating more than 70,000 years ago,and used to teach early man that the universal beings existed in duality. I am really amazed at the exact correspondence between the presentation of cosmic forces proposed by James Churchward and those of Cheunbugeong(天符經). In consequence. through the union of the vital force of Yin(陰,male) and Yang(陽. female) the universal harmony of nature has been produced. Afterwards, Liaotze said that "The Tao produces one. One produces two. Two produces three. Three produces all universal beings. The created world carries the Yin at its back and the Yang in front."This Satra is characteristic of comprehending the spatial and temporal relativity concerning the infinite universe. An American mathematician, F. Swetz says in his <Legacy of the Luoshu(洛書)> that "this Luoshu, a hieratic numeral writing was transmitted to the Western worlds and became the foundation by which the Western science prospered." The Naga,the Maya and other seats of civilizations, all inherited this hieratic numerals from this Luoshu. The legend says that the king, Wu(禹) of Hia(夏, 2205-1767 B. C.) invented the Luoshu by observing Heavenly Law carved on the back of Turtle God. Taeho(太昊) Boghi(伏羲) is said to have drawn the Hado(河圖),observing the design on the Dragon and Horse, and presented Heavenly Law. I am sure that these great Luoshu and Hado became the basis on which the world science and religion developed. <Juyeog Gyesajeon(周易 繫辭傳, The Dual Principle of Chow)states that "Boghi(伏羲, 包犧) invented The Eight Trigrams For Divination(八卦), observing the terrestial and celestial bodies."After his death, Sinnong(神農) inherited this principle, and after Sinnong`s death, the Emperor Yeo and Sun inherited this principle. These universal forces are theorized as the dual principle by Boghi(伏羲). He regards the symbol of the male as Hyo(爻)[― ] and the symbol of the female as Hyo(爻) [- -]. He further defines the positive male force has celestial properties, while the negative female force has terrestrial properties. The Five Elements(五行), Metal, Wood, Water, Fire and Earth are produced through the operating forces, Chi(氣)of Yin and Yang. Also Pythagoras said that "There is harmony and uniformity in nature which is governed by the Number."Numeral writing carries a hidden meaning. The numbers used in this form of writing are from 1 to 10. Numeral writing was the temple writing in Egypt up to 500 B. C. and probably later. We know this from the writings of the Greek,Pythagoras, who was initiated into the Sacred Mysteries when in Egypt. Pythagoras, on his return to Athens from Egypt, taught his pupils: "To honor numbers and geometrical designs with the name of God." It is well known that modern geometry has been handed down to us by Euclid, who obtained his knowledge of geometry in Egypt. The author believes that the Egyptians inherited this knowledge from their forefathers, who came to Egypt from the Motherland, Mago Castle on the Pamirs. Shamanism>Cosmic force and dual principle by Cheonbugeong>Hieratic Numerals in Hado and Luoshu which explain the order,the law and forces of Nature>Taoism and other aboriginal beliefs such as Boghi`s Dual Principle, Jeongsan`s Teaching,and so on have mixed with the foreign religions, Confucianism, Buddhism, Christian, Islam and so on. The ancient Koreans taught us that "The law of the Earth is governed by the Heaven(地法天), the law of the Man is governed by the Earth(人法地) and the law of Heaven is governed by Tao(道) (天法道). and the law of Tao is governed by Nature(道法自然).“Dual Principle of Chow(周易) states that 一陰一陽謂道 “The positive(Male, Yang) and negative(Female, Yin) universal forces are governed by Tao, the Order of Nature. Liaotze said that "All things in the universe are governed by Tao."Laotze(老子) said that "Nature and the Sage are not benevolent for they have to act according to the doctrine of naturalism. The people may maintain peace and harmony without mundane knowledge and desire. Man models himself after the Earth, The Earth models itself after Heaven, The Heaven models itself after Tao and Tao models itself according to the Law of Nature. Being in accord with Nature, he is in accord with Tao"All the religions, beliefs, principles and philosophies have a common origin in the Mago Castle on the Pamirs 70,000 years old. In this sense, we are all the global brothers and sisters who share the blood of the same ancestors. The common property of dual principle(易), the cosmic forces,the myths, the symbols of science and religion, ○, □ and △,customs, practices, rituals, the affinity between the languages and the hieroglyph, so far examined all over the world, give the proof of the great and original civilization of man in the Mago Castle on Pamirs more than 70,000 years ago. In the garden of nature will be found the great school for learning true science, for nature is the school-house for the higher learning, where man is taught to live peacefully. There are many, many lessons which nature would teach us, but they remain unlearned. This sutra teaches people with priority to return to Nature by finding their true selves. Tao of Nature is ever present and surrounding the whole universe, just like streams and rivers, all running into sea and ocean. A great world is like the vast sea in the lowland toward which all streams and rivers flow in. The ultimate aim of the world is to protect all the global sisters and brothers and lead them live peacefully without hatred, disaster, struggle and war.

코메니우스의 교수방법론에 관한 연구

신현광 한국실천신학회 2011 신학과 실천 Vol.0 No.28

코메니우스는 17세기의 위대한 교육자로 ‘세계의 교사’로 불리고 있는 인물이다. 우리는 코메니우스의 교육신학사상과 방법론에서 현대 실천신학과 기독교교육에 시사하는 점이 지대하다고 생각한다. 본 논문에서는 특히 그의 교수방법론에 대하여 살펴보고자 한다. 본 논문은 우선 인물 코메니우스에 대해 개괄적으로 살펴보고 그의 교수방법론의 기초로서의 범교육, 범교육의 원리에 입각한 일반적 교수방법론을 다루고, 계속하여 지식, 덕성, 경건의 교수방법론에 대하여 다루었다. 특히 지식의 교수방법론에서는 사물의 교수방법론, 기술의 교수방법론, 언어의 교수방법론에 대하여 다루었다. 코메니우스의 범교육의 철학적 원리는 세상의 모든 사람들에게, 세상의 모든 것을, 모든 방법으로 철저하게 배우도록 하는 것이다. 세상의 모든 사람들로 하여금 세상의 모든 것을 모든 방법을 동원하여 철저히 배우게 하는 교육방법은 단순한 지식의 습득이 아니라, 지식의 올바른 사용을 위한 것이다. 코메니우스의 교육목적은 지성을 통한 사고와 언어 및 행동의 성숙, 덕성을 통한 생명체와의 조화, 그리고 경건을 통한 하나님 나라의 건설이었다. 그의 범교육의 원리는 자발성을 강조한다. 그는 외부의 강제가 아니라 자발적인 자연을 모방하는 교육이 필요하다고 보았다. 잘 알려진 대로 그의 교수원리는 자연을 따르는 합자연의 원리라고 말할 수 있다. 인간의 독특한 기능들은 이성, 언어표현력, 그리고 행동이기 때문에, 학교의 목적은 인간 속에 있는 이 기능들을 계발하는 일, 다시 말하면 인간에게 ‘아는 것’, ‘행동하는 것’, ‘말하는 것’의 방법을 가르치는 것이다. 합자연의 원리와 이에 근거한 자발성의 원리 및 훈육의 원리, 그리고 감각적 직관에 의한 원리는 코메니우스의 교수방법에 있어 가장 근본적인 요소들이다. 특히 지성의 교수방법론으로 자연과학적 원리를, 덕성의 교수방법으로 모범, 훈련, 훈육의 원리를, 경건의 교수방법으로 묵상과 기도와 연단을 통한 영성교육, 믿음, 사랑, 소망의 실제적인 교육, 그리고 조기습관화의 교육을 제시하였다. 전체적으로 그의 교수방법은 그의 전반적인 교수원리와 밀접하게 연관되어 있다. This paper examines Comenius’ teaching methodology. While Comenius is known as an influential educationist, theologian, philosopher, and sense realist to the field of education, he is most well-known as a renowned master of modern pedagogy. First of all, I take a general review on Comenius, then look into ‘pampaedia,’ as his basic teaching methodology, general teaching methodology are based on the principle of pampaedia. Lastly, I examine the teaching methodology of knowledge, virtue, and piety. The philosophical principle of pampaedia is to let all people(omnes) on the earth throughly learn all things(omia) through all means(omnino). The principle is not only for the acquisition of knowledge but also for the right usage(chresis) of knowledge. Comenius reveals that the purpose of education is to draw out the maturity of thoughts, languages, and behaviors through mind, and then the harmony with organisms through virtue, and also the establishment of the kingdom of God through piety. Especially, the three intrinsic abilities of man—reasoning(ratio), expression of languages(oratio), and behaviors(operatio)—enable everyone to realize the essence of knowledge and the truth of all objects, and eventually to manage a rational, ethical, and godly life. Comenius' principle of pampaedia stresses spontaneity. Comenius thinks that education needs no external press but imitations of spontaneous nature. Because man's unique functions are reasoning, expression of language, and behavior, the goal of school, in Comenius' view, is to develop these functions of man—teaching a person to think wisely, work honestly, and speak sagaciously. The very essential elements of Comenius' teaching method are the principle of accordance with nature(God's creation order), the principle of spontaneousness, the principle of discipline, and the principle of sense intuition. Concerning the development of knowledge, virtue, and piety, Comenius introduces various principles. For knowledge, Comenius suggests the principle of natural science. Likewise, Comenius suggests the principle of example, training, and discipline for virtue, and the principle of spiritual activity, good practical life, and early habituation for piety. Overall, Comenius' teaching methodology is related to his pedagogical principles.

교원능력개발평가 실시 원칙의 비판적 검토

김도기(Kim Do Ki),이정화(Lee Jung hwa) 한국교육행정학회 2008 敎育行政學硏究 Vol.26 No.1

본 연구는 교직의 특성에 비추어 교원능력개발평가에 나타난 실시 원칙들을 비판적으로 검토해 보는 데 목적이 있다. 이를 위해서 교사들이 하는 일의 특성, 학교 조직의 구조적 특성, 교직 문화의 특성으로 영역을 구분하여 교직 특성을 고찰해 보았다. 그리고 지난 3년 동안 시범 운영되었던 교원능력개발평가에서 전문적 성장 지향 평가, 수업에 초점을 둔 평가, 다면 평가, 단위학교의 자율적 운영 등 네 가지 평가 실시 원칙을 도출하였다. 이러한 원칙들이 교직의 특성에 부합하는지를 비판적으로 검토해 본 결과는 다음과 같다. 첫째, 교직의 특성상 교사의 전문적 성장을 지향하는 평가는 적합하며 타당해 보인다. 둘째, 평가의 초점을 수업에 두는 것은 교사가 하는 일을 총체적으로 평가하기에는 한계가 있지만, 교직의 특성상 교사의 개인적 영역으로 남아있던 수업을 평가의 내용으로 삼는다는 점에서 매우 의의 있는 일로 여겨졌다. 셋째, 다면평가의 도입으로 객관적일 뿐 아니라 참여적이고 개방적인 교사평가가 가능해 졌지만, 이러한 평가 방식은 교직 문화의 여러 특성들과 배치됨으로 인해 교직 사회에 정착하는 데에 적지 않은 어려움에 봉착할 것으로 예상된다. 넷째, 평가의 운영과 관련하여 학교가 자율적으로 결정을 하는 사항이 많아짐으로써 학교의 개별적 요구가 평가에 반영되고, 교육활동의 맥락성이 고려되는 평가 운영이 가능해지기 때문에 교직의 특성에 비추어 적합한 것으로 분석되었다. The major purpose of this study is to critically review the principles of teacher evaluation for professional development through focusing on the characteristics of the teaching profession. For this purpose the characteristics of teaching profession were explored through the characteristics of teaching itself, the structural features of school organizations, and the cultural traits of the teaching profession. The principles were elicited from teacher evaluation system for professional development as follows; professional growth-oriented evaluation system, the teaching-focused evaluation, the adoption of the multi-source evaluation, and the autonomous school-based management of teacher evaluation. The major findings of this paper are as follows. First, the principle of the growth-focused evaluation is quite suitable for the characteristics of the teaching profession. Second, the classroom-based evaluation is insufficient in evaluating teacher performances on the whole. However, it is meaningful to evaluate teaching itself which has been left as the private area for teachers. Third, the principle of the multi-source evaluation makes the evaluation more precise and participative. But this attempt in evaluating could be incompatible with some characteristics of the teaching profession, and there might be difficulty in establishing the evaluation system. The principle of the autonomous school-based management is also appropriate in the light of the characteristics of the teaching profession despite the negative effect of some characteristics.