韓國 民主主義 定着을 爲한 一硏究 : 道德的 基礎를 中心으로

金裕遠 한국교육철학회 1983 교육철학 Vol.4 No.-

Democracy is definitely an essential principle of human being, but it should be treated in accordance with the history and tradition of each nation and established as an inclusive pattern of democracy appropriate to the reality of each nation. In Korea, democracy should be based upon the characteristic of Korean situation. From this viewpoint, I intend to look into the cause of strife and crises in carrying on democracy in Korea for thirty years after she was liberated from Japan, and then examine the delay of taking a strong root of Korean democracy In a word, it might be resulted from the lack of national sense of subjectivity owing to the discord of national feelings and viewpoint of valus. So the one of the greatest taskes confronted to us is to develop the Korean democracy based upon her history and tradition, and for further stabliity of Korean democracy we emphasize on the problems of people who make good use of the systems than that of systems which should be dealt with In another words, the initial problem is the education of people which improves each man's structure of sense and life. In an attempt to solve the problem of people for the stability of Korean democracy, followings are pointed out: 1) the morality of people. 2) the individual duties and responsibilites rather than freedom. 3) a strong belief for Korean domocracy on the basis of national viewpoint of value.

韓國敎育의 誤謬와 그 改善對策에 관한 硏究

金裕遠 대구교육대학교 초등교육연구소 1992 초등교육연구논총 Vol.4 No.-

Moby-Dick에 나타난 열린 세계와 닫힌 세계의 갈등과 극복

김유원 明知大學校 人文大學 英語英文學科 1989 Veritas Vol.- No.6

英文版 독립신문 연구 (2) : 외신출처를 중심으로

김유원 서경대학교 인문과학연구소 1999 人文科學硏究 Vol.7 No.-

人間主義의 敎育哲學的 思索

金裕遠 대구교육대학교 1983 論文集 Vol.19 No.-

On a basic theory of Mordern education, humanism has been developed as a basic teory of democracy and modern education after many changes of long spritual history, but today the subjectivity of human in itself which is fading and the restolation of self-ralization for human value is said to be a esenssial problem of modern educational theory. On the light of the historical development for humanism, first of all the core(essence) of humanism is a consequence of human problem, th ultimate value itself for democracy and this must be the background of foundmental idea of democracy. Humanism orgiened from romntic humanism at the central of Germany in late 18th century and it was changed into philanthropic humanitarianism and futhermore it was developed as a practical humanism at the central of America and as the basic cherecteristics of universal educationl theory and it has been dominated as a(groulious) precisu Pyramid in the history of modern human being. As a theorycal type of humanism, at first, humanical development of human was declared by Plto and Aristeles, and especially the nature of Pluto development theory of body and spritual harmony and Aristores human life, animalityve eability, and humanity, have same development common factor. The following arche-type which dismise liberism, imspite of the formeros veriarity and complication of human ability, is respected as a indespensible fact of human consturction ;respect of man talent and cultural things which is spite of liberism in case of rewpect culture. Examining the too archetype mentioned above, we cannot help admit that the humanism itself has fased for many centries in history to inword and outword charange. It is, first of all, the problem of Human unequality by special nature of given human and by univesalism. These problems are not only put to verious test in the object , contents method and system of education but also it is a profound problem of real education by measn of bringing severity in human beings more than real human problem.

韓國敎育에 있어서 敎育的 人間像의 摸索

金裕遠 대구교육대학교 1986 論文集 Vol.22 No.-

The purpose of this paper is to illuminate an instructional personality in the Korean's spiritual history. As I examined historical and social formation backing of it historically I collectively thought of an instructional pesonality which is embossed in the sides of human character of educational value with historical awareness. According to this study, It is possible to discuss a the following problem. 1. Althought the development of scientific technique has brought us a philosophical disbelief, a man can never exist unless he relize the principle of self-behaviour. 2. From ancient times to the present age, a human history goes from the relation of human and nature to the approach of human and god and has been developed to human's developed to the value embodiment of human existence. 3. From the down of national foundation, ourpeople have formed historucally view points of broad personaling a unwordly human style, and a man with fine with style seeing outside, and a classical scholar imagine, of penetrative strenuous effforts. 4. As I consider a educational personality for korean on the basis of historical and social ramification and background. I can summarize as follows; a as human character, we can show that kind of man who is a patriotic man, and who serve Sir and respects learning, and who lives a poor but honest, thriefty life, and who has a firm purpose and faithfulness. In the educational value, we show the man who is toltrent, majestic and vigorous. In the social consciousness, we have the man who is fine, fair, true patient, diligent and sincere with a progressive spirit and a future intention. Therefore, We should grope an educational humanity with a human chacter which was based on a educational value. At first, we seek the humanity of a piety and a man with social sense of duty in valuable sides. Secondly we search that kind of man who serves Sir and respects learning and morality in th value of tolerance in the value of majesty. Thirdly, we seek the personality with a poor but honest, thirfty life, and firm purpose and falithfulness.

日帝下 韓國敎育의 受難史的 照明

金裕遠 대구교육대학교 1989 論文集 Vol.25 No.-

After Japan annexed and colonized Korea, she expanded her imperialistic aggression into the Asian continent, provoking Manchu Incident and Sino-Japanese War, and further the Pacific War. It was in this period that Japan made Korea a supply base for War personnel and materials for her aggressive policy. Thus imperialistic Japan introduced into Korea three basic principles of education, that is, clarification fundamental concept of national policy, integration of Korea and Japan and Stoic discipline. She also made every effort in education to Japanize Koreans and mobilize as many Koreans as possible to provide human and material resources needed for war efforts. In order to force such enormous sacrifice on Koreans, Japanese imperialism revised the educational system in its latter stage of colonial rule, under the pretex of favorable treatment of Koreans, though apparently, and changed school names into Japanese-style. Such measures were mere formal gestures and in practice discrimination in education between Koreans and Japanese showed nosign of improvement. On the contrary, unbearable oppression of private schools and prohibition of the instruction and use of the Koran language was strengthened while everyday use of the Japanese language and the Japanese spirit were encouraged. As a result, the expulsion of Korean teachers and massive replacement with Japanese ones led to the reorganization of every level of schools, including private colleges, into war-time personnel training center. To survey some aspects of those measures, in this period one primary school was founded in every myon, superficially achieving the amazing percentage of school attendance of 60% of population. Those schools, however, were devoted to making Koreans Japanese subjects, and their professed vocational education proved basic technical training useful merely for their use, and intentionally discriminated education against Koreans in professional and college education was deepened. To everybody's indignation, imperialistic Japan and her ally, Nazi Germany launched the Second World War, but finally were defeated by democratic camp, proving historical naturalness of their defeat which brought an end to Japanese imperialism. In dealing with the history of ordeals suffered by education in Korea under the Japanese rule in this thesis, I am convinced that the Korean people as eternal descendants of Heaven should vent their spite of troubles from within and without, enhance their national pride and solidarity and willingness for national prosperity, cultivating their nationl prosperity, cultivating their national power to play an active part in the world.

Shaw劇에 나타나는 환상의 극복과 Reality에 대한 발전적 접근

金有源 서경대학교 1987 論文集 Vol.15 No.-

A significant dramatist, Bernard Shaw invented his own dramatic form, "the play of idea." This characteristic form includes "discussion," through which Shaw's characters exchange their different views. This process of discussion helps his characters to develop and enhance their insight or intellect to such a degree as to recognize Bergsonian "fluid reality." This pattern of discussion can be evaluated to be efficient for dramatizing Shaw's optimistic theory, what is called "Life Force," by which characters deepen and widen their insight. Then these characters' improved insight leads them to endeavor to develop the reality of their world as well as their own lives. According to Shaw's theory of "Life Force," a human being can develop and strengthen his capacity to grasp the true meaning of ever-changing reality by discussing his views with others and by recognizing the fallacy and stagnancy of his thoughts and the illusionary aspects of the established systems of modern society and civilization. In most of his plays, Shaw the dramatist describes the elements of civilization and the systems of society as right and stagnant. This rigidity and stagagnancy seem to hinder a typical Shavian character in developing his consciousness fully enough to recognize fluid reality. The British Empire, for example, exerts such oppressive influence on the citizens of the 19th century that they are hindred in breathing fresh air necessary for mental or physical health. Naturally, this oppressive influence creates physical sickness as well as mental disorder as can be seen in Too True to Be Good, Man and Superman, and Captain Brassbound's Conversion. The conservative directions of pre-established class or governing power intend to offer illusivevisions of comforting civilization, far from the true nature of the reality depicted in Shaw's plays. However, their values are not based on reality, but on illusions and appearance. Generally, Shavian characters come to recognize the deceptive qualities of pre-established values, and they dare to overcome and destroy the rigidity and stagnancy of the conservative "values. By taking iconoclastic attitudes and by expressing disgusting disillusionment toward the dominating party, Shavian characters try to escape from their reality, to fight against the dominating class, and to overcome their barriers by means of education and discipline. The Shavian characters, after escaping from malicious systems, or triumphing over them, come to achieve their true identity in the course of facing their own past and future. However, their iconoclastic attitudes do not always mean absolute destruction of human-beings' illusions, rather tends to support the co-existence of illusion and reality. Through their dialectic conflicts, the process of destroying dominating systems forms optimistic sense in Shaw's plays. The complete freedom and independence from illusion and deception lead the iconoclasts to approach toward Aristotelian reality which changes and develops according to characters' capability to understand true meanings of their surroundings, social, cultural, and political.

T.S. 엘리어트의 文藝批評精神에 대한 批判的 論究 : 특히 「The Use of Poetry and the Use of Criticism」을 중심으로 Especially on his book, "The Use of Poetry and the Use of Criticism"

金有源 서경대학교 1984 論文集 Vol.12 No.-

Thomas Stearns Eliot is undisputedly considered one of the most influential men of letters as critic as well as poet in the first half of the 20th century. Born, raised, and educated in the United States. T.S. Eliot was naturalised in England in 1927. Shortly after his official conversion in 1928, he announced that his position was "classicist in literature, royalist in politics, and anglo-catholic in religion." He came to regret the categorical flatness and quotability of these phrases, but nevertheless they provide a valuable summary of his basic concerns. As John Margolis' careful study, "T.S. Eliot's Intellectual Development, 1922∼1939, now demonstrates, Eliot's stand had been prepared for earlier... at least as early as 1916, when he had maintained (in the syllabus for an Oxford Extension course in Modern French Literature) that The beginning of the twentieth century has witnessed a return to the ideals of classicism. These may roughly be characterized as form and restraint in art, discipline and authority in religion centralization in government …… The classicist point of view has been defined essentially as a belief in Original Sin… the necessity for austere discipline. The responsibilities of criticism follow logically from Eliot's conception of tradition and the orthodoxy of the writer under consideration. As early as 1929 Eliot admitted that he could not in practice "separate my poetic appreciation from my personal beliefs." In general Eliot remains faithful to the broad definiton of criticism he proposed in 1923 : "the elucidation of works of art and the correction of taste." He returns to these phrases in one of his last important lectures. "The Frontiers of Criticism" (Minneapolis University of Minnesota Press, 1956) : Among all this variety, we may ask, is there, if anything, that should be common to all literary criticism? Thirty years ago, I asserted that the essential function of criticism was "the elucidation of works of art and the correction taste." That phrase may sound somewhat pompous to our ears in 1 956. Perhaps I could put it more simply, and more acceptably to the present age, by saying "to promote the understanding and enjoyment of litirature."……To understand a poem comes to the same thing as to enjoy it for the right reasons. One might toy that it means getting from the poem such enjoyment as it is capable of giving… It is certain that we do not fully understand a poem unless we enjoy it; and on the other hand, it is equally true that we do not fully enjoy a poem unless we understand it. And that means enjoying it to the right degree and in the right way, relative to other poems. "The greatness of literature," Eliot concludes, "cannot be determined solely by literature standards, though we must remember that whether it is literature or not can be determined only by literature standards." For these reasons, perhaps, he is a critic essentially without heirs. Although many people are fully prepared to admire Eliot's basic stand of criticism, this writer is not able to be persuaded into accepting his impersonalism on poetry, mainly because this writer is firmly convinced that, including poetry, all creative writings are the inseparable products of a writer's thought and experience. Accordingly, I am not in favour of Eliot's statement that poem has nothing to do with its poet after publishing it. Most carefully and presumably this writing attempts to assume that Eliot must have been in agony originated from his intellectually spiritual and psychological wandering in the process of the commercially post-industrialising development, especially in the United States. Therefore this intellectually spiritual and psychological wandering had supposedly founded his opinion and orientated his works including criticism, attracting and influencing many people's attention.

敎育史潮의 潛在的 傾向에 對한 考察

김유원 安東敎育大學 1973 論文集 Vol.6 No.1

In prefatory remarks, I proposed that we should findout the unitary point of the trend of education which has been changed historically above all, and should apply it to the practical education for tranquilizing of the realm of Educational thought and the progress and development of educational culture and learning, it can besaid that the trend, of education contains the immovable truth, and has great affection to the practical education, and has deep significance to educational ideal, therefore I believe that we educators, must try to find out the latent trend of educational thought and to do the effort for restrainting at the lowest the confasion of the tought world and injury of the practical education. For the purpose, as I appointed in the study aim of this study, I think there is surely the opposing latency in the bottom of modern education, those may be the reason, we can appoint the opposing appearance between the individual education and the Social-centered education as the ist reason, Because individual is prescribed as the isolated independent being, the many appearance of noninterference appear that is, I think it can be said that individual is being at only the social relation on the premise that is called the social realism. When we can say that realism it self is only in the recognition world generalized inner appearance, both the indevidual and social are to keep the mutual relation of inseparability, that is, it just can be the common trend between the both. as the 1rd reason (charecter), I appinted the opposing trend between the practical valuecentered empiricism education and the idealism education Which aims the cultivation of absotute value the ideal, and the insist of the exceeding opposing axiology may contain the worry which disregards the ideal course to the experience it self, on the other hand. I can say that we, human being, should pursuit the Regal and urbild which we need absolutly for pursuiting the permanent unified educational ideology, at here, we can say that it is the great same question which experiences and ideal should have commonly how to realize the, ideal aspect which is contained in the opposing value which experiences it self have, and How to idealize the practical aspect in the absolute value which ideal it self has. If we try to outline the opposing appearances unifiedly from the higher observing as the latent trend of the educational thought like the above, we can appoint as below the ist point is that the negligence of the cultivation of human charecter which is one of unhealthy influences of modern education has happend the question against the education for making the useful people, and has required the characteristic unification. Which can complete the power of the characteristic influence which has the educational power with the life view for the achievement of the fixed educational ideal. The 2rd point is that the idea of education it self is prescribed the essence which tries to catch the meaning as the essencial type is, and the purpose of education is the phenomenological trend which is in the valuable consisting of human which is produced under the spiritual influence. the 3rd, lt is the fact that the trend of the cultural education which is seemed important the practical concrete and unified value which has the concrete universality and ideal actulity Keeping the relation between individual and social organically gives us the good instruction. for achieving the ideal of the people education of Korean as one unified outlined trend of the latest educational thought. as I told on above, each educational thought has one common point, therefore we should think how to treat or study to rarious appearances of thought which are changed according to the change of the time and social, and we should contrive how to settle the Korean education become to Korean. Now here, Before we find out the subject hood of it, we should unify and outline the merit from the various appearances, and should find out and establish the best cultivative ideal and the practical ideal of the hopeful people education for Korean. In other Words, it is the important thing that we have to esteblish the hard idea of nationalism and of Korean peaple for pursuiting the essencial point of the organic unification as Korean subjecthood, and hove to pursuit the spirit of co-oparation and protecting laws and service which is the essence of the cultivation of human nature of Knowledge, virture, body, technics which is one of the requirement of Korean nation. We have to percieve surely the peoples duty and responsibility for Korean nation and race, and emphasize the civil educational ideal which is the essence the people spirit which is able to practice, and at last, I should hope seriously to be help for pursuiting the essencial course of the best development of Korean education.