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京畿道의 植物相 : 태화산, 화야산, 대부도, 칠현산, 철마산, 검단산
崔道烈,張珍成,金正猷,全正壹,金輝,閔雄基,姜佑昌 서울대학교 수목원 2001 서울大學校 樹木園 硏究報告 Vol.- No.21
This study was conducted in order to explore general flora of the Gyounggi-do Province and to clarify the distribution of some specificated taxa of the Korea. Daebu-do Island, Mt. Taewha, Mt. Hwaya, Mt. Gumdan, Mt. Chilhyun and Mt. Chulma among eighth grade-area of the Degree of Green Naturality (DGN) within the boundary of the Gyounggi-do Province were visited to investigate local flora. The number of identified vascular plant species were as follow; Mt. Hwaya: 120 species (99 genera of 67 families), Mt. Teawha: 132 species (103 genera of 56 families), Daebu-do Island: 124 species (103 genera of 50 families), Mt. Chulma: 129 species (99 genera of 67 families), Mt. Gumdan: 121 species (96 genera of 52 families), Mt. Chilyun: 90 species (74 genera of 42 families). The endemic Clematis brachyura Maxim. was found to distribute Daeby-do. It seemed that plantation was occupying large area in forest of the Gyounggi-do Province. Forty two specificated taxa were identified and 3 taxa, 10 taxa, 5 taxa, and 24 taxa were sorted into forth grade, third grade, second grade, and first grade respectively. Mt. Taewha showed the highest record (16 taxa) in the number of specificated taxa, Mt. Hwaya was the next with 13 taxa. Mt, Chulma (12 taxa), Mt. Gumdan (11 taxa), Daebu-do Island (7 taxi), and Mt, Chylma (4 taxi) followed. Mt. Taewa and Mt. Whaya were found to be relatively higher in the score calculated front the specificated taxa distribution, while Daebu-do Island and Mt. Chilyun were lower, that difference was probably due in part to consequences of severe disturbance of human activities. With respect to the consequences of severe disturbance of human activities. With respect to the geographical proximity to the Gangwon Province, Mt. Hwaya showed higher similarity of the species composition to that of the Mt. Jumbong.
全道雄 龍仁大學校 1986 용인대학교 논문집 Vol.2 No.-
Education is primarily a process of 'Menschwerden', but also a process of living or knowing. Man is born in a certain world of life (Lebenswelt) and is created by this world of life. But the world of life is created by man again. Accordingly 'Menschwerden' and -'Leben' are essentially a co-original phenomenon. Living is knowing. According to Dilthey "Das Leben ist des Verstehen", Heidegger also asserts that "Dasein ist Verstehen". 'Das Menschwerden' is a process of broadening the horizon of understanding the world of life. Therefore, Education is the process of forming 'das Menschwerden'-'des Leben'-'des Wissen'. So the aims, contents, and methods of education correspond to those of life. Teaching and learning life in the world of life is education. The universality of this education is possible only through the mediation of concrete cultural expression. Education of Korean people is to be done no other than through the expression of Korean culture. Then what is the cultural expression of Koreans' world of life? It can be defined as the life-world of shamanism. This supposition leads to the question: What is the aims, contents, and methods of life Koreans have been teaching and learning through their world of shamanistic life? What the ontology, axiology, and epistemology of shamanism suggest to the aims, contents, and methods of eduecation may be classified as follows. 1) In any circumstances human life can leave meaning in a community not in individual sense but in the structure of his relation to the whole. To the wholeness belong man, god, spirit, ghost, nature and every being, time and space in the nature. The related structure of the whole becomes the basis which constitutes the natural order of the universe. 2) In the related structure of the whole the ultimate meaning of life becomes this-worldly. Whether it is happy or unhappy the reality of mans life should be accepted and affirmed as an established fact. 3) In the related structure of the whole the range of community, which is most important to man, is primarily the family community composed of blood relationship, and secondarily the territorial community. Every value should be assessed for the interests of worldly life of the community. 4) Every individual is bound to make a devoted effort with his whole personality for the worldly interest of his community. The more extreme effort he makes for it, the more he can make god or nature respond to himself. And the possibility of change in man's real world increases as he wishes. 5) The method to become a shaman is to introduce the apprentice system which stresses practical experience. In this case learning is done in the way in which the learner himself imitates the demonstration of life in general. 6) The educational methods practised through shamanism can be classified as flexibile accomodation to reality, perception formation stressing the situation, counseling and discussion (awakening of consciousness) by means of intuitive prophetic persuasion and incantational suggestions. 7) The vitality of Korean shamanism lies in its infinite capacity and primitive dynamics. This power is the very generative power which enabled Korean culture to go through the creative process of recreation whenever it contacted any foreign culture. As the structure of ancient shamanism, which sought after the value of existence, transformed itself into the structure of personal value pursuit in its contact with foreign religious culture. It is desirable that it is expected to sublimate into the culture of "religio-cosmic" value pursuit which is far more ultimate than the former.
全道雄 龍仁大學校 1988 용인대학교 논문집 Vol.4 No.-
The aim of this study is to explore and throw on the educational thoughts of Kwangam Lee - Pyok who accepted Catholicism in terms of Confucianism in the late 18th century, and its historical significances. A.Educational Thoughts 1) Kwangam' s notion of the Heaven (天) is the Personalized Heaven which is a sublation between the Governing Heaven of Gussu (洙泗) and Rational Heaven of Neo- Confucianism. 2) Kwangam's notion of the Earth (地, Nature) is that the Earth was merely created by God, which is seperated from the idealistic metaphysics of Neo - Confucianism(理氣論) and Yen-Yang theory(陰陽論). 3) Kwangam's notion of man(人) is not understood by The Nature - Is - the Principle (性?理) but by the Nature - Is - the Heaven's conference (性?命), that is, spiritually and existentially. 4) Kwangam's understanding of Christ is equal to Sincerity (誠), Great Harmony of Mean in Confucianism. 5) Kwangam's educational goals are cultivation of person with rectification of their hearts, sincerity, and seeking and longing for the right path (Christianity) ; governing of people with filial duty, loyalty, and charity ; and ultimately the realization of sincerity (誠) by serving God whole - heartedly. B.Significances of History of Educational Thoughts 1) Kwangam opened a new era for a new culture by reintroducing confucian Weltsanschang of Personalized- Heaven (人格天) and Heavenly - confered- Nature (性?命) to a Korean society in which Neo- Confucianism dominated as an only one absolute ideology. 2) Kwangam - Tasan's Confucianistic reception of Catholicism made a significant model for the indigenization of Catholicism in Korea, as an attitude and a method of independent creation of culture. 3) Kwangam detached the nature from the idealistic metaphysics of Neo - Confucianism and tried to see her with an eye of modern science. 4) The Thoughts that all man is equal began to diffuse, but did not lead to the social revolution which denied the established system of Lee -Dynasty. 5) Kwangam awakened the nationalism based on the modern scientific world view and the principle of equality, asserting that his country should break away from illusion of small China. 6) Kwangam expanded Koreans' world view into the universal and stir - realistic world by rlativizing the consciousness structure and value system centered on family and this - worldliness. C.Suggestions for Further study. 1) A further study of the Catholic characteristics, the participants, the duration of the Chunjinam.Jueosa Seminar (10 79) is required/ 2) A historical and bibliographical study on 〈The History of the Introduction of Catholicism into Korea〉 by Tasan and 〈The Posthumous Manuscripts of Mancheon〉 by Mukukgwanin(無極觀人) is necessary. 3) The acculturation between the Korean depth culture and foreingn Confucianism, Buddhism, and Christianity is to be analysed deeply (especially on the Heaven, the Earth, the Man, and the Sincerity which constitute the basic structure of the Lebenswelt). 4) An effort should be made to understand the God of the Post Personalized-Heaven of Kwangam and Tasan.
全道雄 용인대학교 학생생활연구소 1995 학생생활연구 Vol.2 No.-
This assertation aims to consider the meaning and function of religious education in the society of plural religions. Religion and education are certain kinds of forms of life such as politics, economics, science and art. Human life is a continuous creation, which preserves and exalts itself through certain representative forms. The objectified representation of life is the culture. Life and culture concern each other in mutual way ; human beings create culture to preserve and exalt their life, and are created by the culture again. Human being create fields of culture such as education and religion, politics and economics, science and art, and are created as social beings by the internalization of these fields of culture. Consequently, the fields of culture participate in life formation. Forms of life have individuality and autonomy, and they have dynamic interactive relation between fomrs of life. Religion is one form of life which participate in formation of life by union with the ultimacy. Education is one form of life which participate in formation of life by the formation of character. Thus religion and education are forms of life which participate in formation of life while keeping individuality and autonomy. Meanwhile education and religion have a dynamic interactive relation each other, religion offers the idea and contents to education, and education cultivates religious man by internalizing the idea and contents of religion. At the same time religion criticizes and evaluates education asking if it accomplishes its function in the light of religion, and education criticizes and evaluates religion asking if it accomplishes its function of creating human life. Religion cannot be comprehended without understanding its association with human experience, whether it is based on the transcendental personified god or metaphysical cosmic principle. The phenomenon of religion therefore should be studied with the regard of a phenomenon of human experience. Since religion is man’s whole personal response to what is experienced as the unitimateness, and it is the most intensive one among human experiences, and consequently it makes a person dedicate himself completely. The truth which plural religions pursue is one, but human response to that my be various according to human experiences and cultural background. Modern society is that of plural religions. Various religions which are different in absolute belief systems coexist in the society. In the society of plural religions, religious education has twofold meaning. One is the education for the certain religion, and the other is the education about the religion. When the education for religion and the education about the religion maintain interdependent tension, religious educatuon participate in and contribute to the creative formation of life.
전도웅 용인대학교 학생생활연구소 1993 학생생활연구 Vol.1 No.-
In this treatise, we regard man as becoming being rather than deterministic being. Man as deterministic being is determined his nature by a certain power out of man's freewill and creativity The power means sometimes the mechanic law of nature, and sometimes the providence of the transcendecy or the purpose of the wholeness. If the man is prescribed as deterministic being, education lose its necessity. Man as becoming being create and is created himself with the life-world or culture as the form of expression of the life-world. The meaning of the man as becoming being implicate man as integrated and existentail being. Man as becoming-integrated-existential being is the axis and the spearhead of the creative cosmic evolution process, and the reflective self-conscious of cosmos. Self-actualiztion of man as becoming being is harmonious and maximum realization of humanity. The humanity means the nature and the possibility of human that which has been achieved and also to be achieved forward through creative cosmic evolution process. Eventually, self-actualiztion of man is self-creation process of human who is the re-flexion of cosmos. In this case, man have to be comitted to carry unconditional love and infinite responsibility to the world.
閔雄基,張珍成,全正壹,金輝,崔道烈,金承昆 서울대학교 수목원 2001 서울大學校 樹木園 硏究報告 Vol.- No.21
This study was carried out to investigate the flora of Mt. Undal (alt. 1,097.2m) located on the northwestern side of province Gyeongsangbuk-do, near Myngyeong-si city, from April 2000 to Sept. 2000. Total number of vascular plants discovered in Mt. Undal were 70 families, 154 genera, and 243 taxa(including species, subspecies, varieties and forma). Major vegetation was Acer pictum var. mono - Quercus mongolica - Carpinus laxiflora community. The overall forest stand age of this area was 40 to 50 years, and occasionally ca 70 years old Abies holophylla trees were found. Although, there were no rare and endangered speices, we found two species of level IV by the Ministry of Environment - Anemone koraiensis Nakai, Anemone reflexa. Steph. et Willd.
김도호,황영성,조원민,차성웅 釜山大學校 附設 體育科學硏究所 1999 體育科學硏究所 論文集 Vol.15 No.-
The purpose of this study was to analyze attack frequency and scores of men(16 persons) Taekwondo players who joined the final games(32 games) of the 12th and 13th Taekwondo Championships The results obtained from this analysis were as follows; 1. In case of fin weight class, The total attack skill frequency of men players turned out to be 116 times, scores was 9 points and success rate was 7.76%. 2. In case of fly weight class, The total attack skill frequency of men players turned out to be 112 times, scores was 16 points and success rate was 13.11%. 3. In case of bantam weight class, The total attack skill frequency of men players turned out to be 149 times, scores was 16 points and success rate was 10.76%. 4. In case of feather weight class, The total attack skill frequency of men players turned out to be 101 times, scores was 9 points and success rate was 8.91%. 5. In case of light weight class, The total attack skill frequency of men players turned out to be 82 times, scores was 10 points and success rate was 12.20%. 6. In case of welter class, The total attack skill frequency of men players turned out to be 140 times, scores was 15 points and success rate was 10.71%. 7. In case of middle weight class, The total attack skill frequency of men players turned out to be 97 times, scores was 14 points and success rate was 14.43%. 8. In case of fin weight class, The total attack skill frequency of men players turned out to be 87 times, scores was 12 points and success rate was 13.79%.
全道雄 龍仁大學校 1995 용인대학교 논문집 Vol.11 No.-
1. Dasan exert his effort to offer the opportunity of the Government Service Examination for all the people evenly without restriction of classes, pedigrees, regions, and parties, though it is restricted within identical social stratum. Such as to assign the qourum of examinee regionaly, to cease the special examination system centered capital city and establish the Three Years Grand Examination System, to improve the procedures of examination equitably and strengthen the royal-exam step or royal court-exam step, to examine comprehensive capacity of examinee through manifold subjects are a link in a chain of efforts. 2. Dasan formulates a plan to equalize qualification of applicants, steps and procedures of examination, number of applicants, appointment of successfull examinee institutionally and practically between the military and the literary examination system. Dasan's idea like this is to realize the ideals of equality between two systems. 3. Dasan suggests 8 steps examination system insntead of traditional system. The traditional system has five steps, the first two step is preliminary examination, the second two step is main examination, and the last step is ranking examination. But Dasan system has 8 steps ; 1) town-selection(選擧) 2) state-exam(州試) 3) provincial -exam(省試), 4) assemble-exam(會試), 5) capital - exam(都試), 6) capital - assemble - exam(都會), 7) royal - exam(殿試) and 8) royal - court - exam(朝考). The system aims to ensure validity, reliability, objectivity, and also to strengthen sovereign power of royalty. 4. Dasan asserts the Three Years Grand Examination System(式年大比) as regular intervals. Because special irregular examination incurred so many abuse as lowering of officers standards, corruption and deprevation of examiner and examinee, disorder of examination place and waste of expenses. 5. Dasan suggests the town system. The system was that applicant has to be recommended by elders of towns and villages before the state-examination. It results various effects, such as to make examinees behave sincerely in ordinary days, and to prevent abuse of the examination. 6. Dasan suggests quorum of examinees by step and region to reduce the abuse caused by unlimited application, to balance demand and supply between number of successful examinees and officer's positions, and to prevent concentration of opportunities to capital city area. 7. Dasan suggests that applicants have to be examined virtuous conduct firstly with academic abilities and literary arts in order to evaluate harmonized whole-person. Dasan also emphasizes national history among examination subjects. It means his sovereignty and independency to try to surmount the worship of powerful China. 8. To heighten and validity of evaluation, Dasan suggests to grade examination papers jointly and openly. 9. Strengthening the function of the royal-exam step and the royal-court-exam step means to raise the sovereign power of royalty consequently, through the reconfirmation of evaluation results conducted by bureaucrat. On the one hand, the Literary Government Examination System of Dasan has critical points also as followings : 1. that it is little removed from the system which is to select officials for dynasty structure. 2. that the 8 steps examination system is complicate exceedingly in practice. 3. That the subjects of examination are not stipulated in the degree of difficulty in spite of the same subjects are made questions repeatedly. 4. that the applicant is determined by social position not by his ability.
전도웅 龍仁大學校 1997 용인대학교 논문집 Vol.13 No.-
The seventeenth and the eighteenth centuries(1681-1763) in which Sungho lived, were the period when criticism and reflection on contempoary situation arose from confusions such as political-economic disorder caused by two wars with Japan(1592) and China(1636), intensification of political rupture caused by partisan wrangling, and deepening of conflict with Confucianism caused by introduction of Western thoughts. Stimulated by internal criticism that his philosophy based on the principle of human nature did not suggest the alternative idea for actual problems because of leaning excessively toward outward decorum and righteousness principle, and introduction of Western culture and religions flowed in Chinese dynasty, he presented the innovation plan throughtout the whole fields of state management such as politics, economy, the military, and education. The aim of this study is to survey Sungho's innovation thought about the educational system focused on the school system for the training of elites and the state examinations for selecting officials. Above all Sungho criticized too much execution of state examinations and selection of so many officials leading to the partisan clique, contents of examination emphasizing writing style and recitation, inequal opportunity caused by discrimination of social status and region, unfairness and disorder in examination places, and inclination of respecting the literary and despising the military. For the innovation of state examinations, Sungho suggested the comprehensive innovation plan throughout the whole process of education and training including selection & placement, and evaluation & promotion. In a word the innovation plan of state examinations suggested by Sungho may be called the Examination-Recommendation Union Theory combined the Five Years Great Examination System with the Village Recommendation and County Selection.
全道雄 西原大學校 1978 西原大學 論文集 Vol.7 No.-
本 硏究는 職前 및 現職 敎師敎育을 위한 기초자료로 韓國 敎師集團의 價値觀 및 敎師知覺向性의 傾向을 알아보기 위한 硏究로서 다음과 같은 目的을 갖는다. ① 韓國 敎師集團는 社會的, 政治的, 經濟的, 家庭的, 道德·倫理的 및 宗敎的 價値觀 領域에서 각각 어떤 傾向을 나타내고 있는가? ② 韓國 敎師集團의 6個領域의 價値觀-學校及別, 地域別, 性別, 出身別, 專攻別, 年令別 및 經歷別에 따라 어떤 차이가 있는가? ③ 韓國 敎師集團의 敎師知覺向性은 自我, 學生, 敎職 및 敎育活動면에서와 總合的인 면에서 어떤 性向을 나타내고 있는가? ④ 韓國 敎師集團의 敎師知覺向性은 學校及別, 地域別, 性別, 出身別, 專攻別, 年令別 및 經歷別에 따라 어떤 차이를 나타내는가? ⑤ 敎師集團의 價値觀 과 敎師知覺向性간에는 어느 정도의 相關이 있는가? 本 硏究를 위하여 選定된 對象은 모두 888名이며 이들은 學校及別(國·中·高), 地域別(서울지방), 性別(男·女), 出身別(初等 : 師範, 敎大, 기타, 中等 : 師大, 敎職過程, 기타, 全體 : 正規敎師養成機關, 非正規敎師養成機關), 專攻別(人文社會, 自然, 藝體能), 年令別(20代, 30代, 40代이상) 및 經歷別(0-5, 6-10, 11이상)로 類層無選標集하였다. 本 硏究에 使用된 導具는 두 가지로서 하나는 黃應淵이 大學生의 價値觀 硏究를 통해서 제작된 價値觀尺度를 축소 부분적 수정을 가하여 價値觀 調査道具로 사용하였고, 하나는 金英字, 金東球가 製作한 敎師知覺向性檢査를 그대로 사용하였다. 價値觀의 領域別-集團變因別 傾向을 알아보기 위하여 領域別, 下位領域別 및 集團變因別로 平均値, 表準偏差値(SD), 平均値差의 有意度(CR)를 算出하였으며, 이 때 平均値間의 有意度檢證은 각 領域의 綜合平均値에 대한 ????當 平均値의 難脫度를 檢證하였다. 그리고 敎師知覺向性의 領域別-集團變因別 傾向과 差異를 알아보기 위하여 역시 平均値(M), 標準偏差値(SD) 및 平均値差의 有意度(t value)를 算出하였다. 이 때 有意度檢證은 集團變因間과 知覺領域間의 平均値의 差를 t檢證方法으로 算出하였다. 價値觀과 敎師知覺向性과의 相關關係를 알아보기 위하여는 積率相關(Pearson r)의 공식을 사용하였고 모든 統計的 處理는 德壽商高의 CDC 3000 Computer에 의해 처리되었다. 結果는 다음과 같다. (A) 韓國 敎師集團의 價値觀 1. 韓國 敎師集團의 社會的 價値觀을 下位領域에 따라 비교해 보면, 「社會風潮 : 外來思潮, 物質主의1」와 「人間關係 : 個人主의1, 不信思潮」에 대해서는 否定的이고, 「大衆化 : 매스컴, 社會階層」에 대해서는 中立 또는 贊反未定이며 「社會移動 : 都示集中, 海外移民」에 대해서는 肯定的이다. 集團變因에 따라 비교해 보면 地域, 出身, 年令 및 經歷에서는 모든 集團이 中間過程의 見解에서 같은 傾向을 보여주고 있으나, 學校及別, 性別, 專攻別에서는 集團間에 見解를 달리하고 있다. 즉 國·中·高에서는 國民學校 敎師들이 否定的인데 비해서 中學校 敎師들은 中間過程 高等學校 敎師들은 肯定的인 反應을 보이고 있고, 男女間에서는 女敎師들이 否定的인 傾向임에 비해 男敎師들이 肯定的이며, 專功間에서는 人文·社會係 敎師들이 肯定的 反應을 보인데 비해 自然係 敎師는 中間, 藝體能係 敎師는 否定的인 見解를 나타내고 있다. 2. 韓國 敎師集團의 政治的 價値觀을 下位領域에 따라 비교해 보면, 「國家安保 : 統一問題, 危機意識」, 「國家政策 : 民主主義, 民族主義」에 대해서는 肯定的이며, 「政治意識 : 長期集權, 政治參與」, 「對外國觀 : 事大主義, 變化에 適應」에 대해서는 肯定的 反應을 보이고 있다. 集團變因에 따라 비교해 보면, 國民學校 敎師가 高等學校 敎師에 비해 상대적으로 더 긍정적이고, 正規出身 敎師가 非正規 出身 敎師에 비해 상대적으로 보다 긍정적이며, 20代敎師가 30代敎師에 비해 상대적으로 보다 긍정적인 차이는 있으나 綜合平均値를 기준으로 해서 볼 때에는 모든 집단이 中間過程의 범위에 머물고 있다. 3. 韓國 敎師集團의 經濟的 價値觀을 下位領域에 따라 비교해 보면, 「職業意識 : 職業의 貴賤 能力主義」, 「經濟政策 : 外資導入, 近代化」에 대해서는 肯定的이나 「經濟階層 : 貧富隔差, 勞使分爭」, 「經濟行動 : 不正腐敗, 消費性向」에 대해서는 否定的이다. 集團變因에 따라 비교해 보면, 40代以上 敎師와 경력 11年以上 敎師가 肯定的이고 다른 集團은 모두 中間過程 또는 贊反未定의 見解를 보이고 있어 統計的의로 意味있는 差異는 나타나지 않고 있다. 그러나 集團相互間에는 地方敎師가 서울敎師에 비해, 男敎師가 女敎師에 비해 보다 肯定的이며, 年令 집단에서는 年令이 많을수록 더 긍정적이고 경력집단에서도 경력이 많을수록 보다 긍정적이라는 경향의 차이는 나타났다. 4. 韓國 敎師集團의 家庭的 價値觀을 下位領域에 따라 비교해 보면 「家族制度 : 核家族, 男女平等」, 「子女敎育 : 過剩敎育熱, 自由主義」에 대해서는 肯定的이며, 「家庭生活 : 世代交替, 戀愛結婚」, 「學敎敎育 : 師第關係, 入試準備敎育」에 대해서는 否定的이다. 集團間에는 다양한 見解차이가 나타나고 있다. 學校及間에서는 國民學校 敎師가 肯定的, 中 高等學校 敎師는 否定的이며, 地域間에서는 서울敎師가 肯定的, 地方敎師가 否定的이며 男女間에서는 女敎師가 肯定的, 男敎師가 否定的이며, 出身間에서는 正規出身 敎師가 肯定的이고 非正規 出身 敎師가 否定的이며, 專功에서는 人文·社會와 藝體能係 敎師는 中間, 自然係敎師는 否定的이며, 年令에서는 20代 敎師가 肯定的 30代와 40代以上 敎師가 否定的이고, 經歷에서는 1-5年 6-10年 敎師가 中間過程인데 11年以上 敎師는 否定的인 反應을 보이고 있다. 5. 韓國 敎師集團의 道德·倫理的 價値觀을 下位領域에 따라 비교해 보면. 「人生觀 : 誠實, 日常生活속의 幸福」, 「專統倫理 : 孝, 信義」에 대해서 肯定的이고 「行動規範 : 良心, 準法精神」에 대해서 中間程度, 「外來倫理 : 性開放, 頹廢風潮」에 대해서는 否定的이다. 集團間에는 意味있는 差異는 나타나지 않고 있으며 모든 集團이 中間程度의 見解를 표시하고 있다. 그러나 같은 中間程度의 見解이면서 國民學校 敎師에 비해 高等學校 敎師가 보다 긍정적이며, 서울敎師가 地方敎師에 비해 보다 긍정적이라는 상대적인 차이는 나타나고 있다. 6. 韓國 敎師集團의 宗敎的 價値觀을 下位領域에 따라 비교해 보면. 「宗敎本質 : 神의 存在, 來世觀」에 대해서는 肯定的이나 「信仰生活 : 宗敎意識, 狂信」, 「宗敎問題 : 宗派葛藤, 現實參與」 「類似宗敎 : 邪敎, 迷信」에 대해서는 否定的이다. 集團間에서는 두드러진 見解差는 나타나지 않고 있고 모든 집단이 中間程度의 反應을 보이고 있으나, 地域間, 性間에서 서울敎師와 女敎師가 地方敎師와 男敎師에 비해 상대적으로 보다 긍정적인 차이는 나타나고 있다. (B) 韓國 敎師集團의 敎師知覺向性 1. 學校及別-領域別 比較 全體的으로는 집단간에 意味있는 차이는 없으나 國民學校 敎師에 비해 中·高等學校 敎師가 「學生」을 낮게 知覺하고 있으며 「敎職」에 대한 知覺도 國民學校 敎師는 높은데 高校敎師는 낮게 반응하고 있다. 國民學校 敎師의 경우는 「自我」가, 中學校敎師의 경우는 「學生」이, 高等學校 敎師의 경우는「學生」과「敎職」에 대한 知覺向性이 낮으므로 이들을 높여 줄 필요가 있다. 2. 地域別-領域別 比較 全體的으로 보아 地方敎師의 知覺向性이 서울敎師의 知覺向性보다 낮다. 특히 地方敎師의「學生」에 대한 知覺을 높이기 위한 대책이 필요하다. 3. 性別-領域別 比較 全體的으로는 男敎師와 女敎師間에 意味있는 차이는 없으나「學生」과「敎職」에 대해서 男敎師가 女敎師에 비해서 현저하게 낮게 知覺하고 있다. 敎職의 女性化傾向과 관련 이에 대한 대책을 수립해야 할 것이다. 4. 出身別-領域別 比較 正規敎師養成機關 出身과 非正規敎師養成機關 出身敎師間에 意味는 차이가 없으며 오히려 平均點數로는 正規出身 敎師가 낮은 傾向이 있어 전문적인 敎師養成機關의 役割과 機能에 대한 재검토가 요청된다. 5. 專功別-領域別 比較 全體的으로는 人文·社會와 藝體能係 敎師의 知覺向性이 自然係 敎師보다 높게 나타나고 있다. 自然係 敎師에 대한 대책은 社會·經濟的 構造와 관련해서 수립되어져야 할 것이며 藝體能係 敎師에 대한 知覺이 현저하게 낮은 것도 분석 교정되어야 할 것이다. 6. 年令別-領域別 比較 全體的으로는 集團間에 意味있는 差異는 없으나 20代敎師에 비해 30代, 40代以上 敎師의「學生」에 대한 知覺이 낮으며 30代의 경우는「敎職」에 대한 知覺도 낮게 나타나고 있다. 7. 經歷別-領域別 比較 전體的으로나 部分的으로 의미있는 차이는 나타나지 않고 있으나, 11年以上 敎師들의「學生」에 대한 知覺을 높이기 위한 대책이 있어야 할 것이다. (C) 韓國 敎師集團의 價値觀과 敎師知覺向性과의 關係 社會的, 政治的,經濟的, 家庭的, 道德·倫理的, 宗敎的 價値觀은 敎師知覺向性의「自我」,「學生」,「敎職」 등 하위영역과의 관계에서나 總合的 知覺과의 관계에서 意味있는 相關關係가 檢證되지 않았다. Purpose and Problems The purpose of this research isto observe the tendency of the value-orientations and the perceptual-orientations of Korean teachers, to get a basic data for teacher education. The items treated in this research are the following: 1. To observe the value-orientations of Korean teachers over six areas: social political, economic, family, ethico-moral and religious area. 2. To identify the differences of value-orientations over six areas by school level, region, sex, graduate, major, age and career. 3. To observe the perceptual-orientations of Korean teachers in areas of the perception to self, to student and to job, and also in comprehensive. 4. To identify the differences of perceptual-orientations by school level, region, sex, graduate, major, age and career. 5. To verify the correlation between the value-orientations and the perceptual-orientations. Instruments, Sampling, Methods Two kinds of instrument are used in this research. The one is the inventory of the value-orientations of university student devised by Eung Yun Hwang & In Ja Kim and the other is the teachers' perceptual orientations scale developed by Young Uh Kim & Tong Ku Kim. The original inventory of value-orientations was reduced for this research into one-third of the scale, because the original one which was composed of 576 items of questions over six areas and twenty-foursub-areas was so large that it was difficult to execute for teachers. Total 888 teachers were selected as the sample using the stratified random sampling method, and the group variables used in sampling were school level, region, sex, graduate, major, age and career. To observe the tendency of teachers' value-orientations and teachers' perceptual-orientations by areas and group variables, mean(M), standard deviation(SD), critical ratio(CR) and t-value were calculated. The correlation coefficient between value-orientations and perceptions was computed by the formula Pearson-r. All the statistical processing of data was carried out by the CDC 3000 computer. Results A. The Value-Orientations of Korean Teachers. 1. Compared with sub-areas of Korean teachers, social value-orientations, 'social trends; foreign thoughts, materialism' and 'human relation i.e, individualism, distrust trends' were responded negatively.' 'popularization i.e, mass-communication, social stratification' was in neutral and 'social mobility i.e, migration to city, emigration to foreign countries' was accepted positively. Compared with group variables, in case of region, graduate, age, and career, all the groups showed neutral responses and no difference opinion, but in case of schoollevel, sex and major, different responses were revealed. In school level, primary school teachers had negative opinion,while middle school teachers showed neutral responses and high school teachers expressed positive attitudes. In sex, female teachers were negative and male teachers were positive. In major, liberal arts and social science teachers showed positive responses, while naturalscience teachers revealed neutral responses and art and physical education teachers expressed negative opnion. 2. Compared with sub-areas of the Koreanteachers' political value-orientations, 'national security i.e, unificationissue crisis awareness' and 'national policy i.e democracy, nationalism' were positive and 'political consciousness i,e, long-term grasping of political power, political participation of students', 'attitude toward foreign country i,e, the worship of a powerful country, adjustment to international situation' were negative. Compared with group variables, primary school teachers were relatively more positive than the high school teachers, teachers graduated from regular institution were relatively more positive than the non-regular, and teachers of 20's showed relatively more positive responses than teachers of 30's and above 40's but all the group teachers remained in the range of neutral. 3. Compared with sub-areas of Korean teachers' economic value-orientations, 'occupational consciousness i,e, discrimanation of occupation, capaciticism', 'economic policy i,e, induction of the foreign capital, modernization' were responded positively, but 'economic classes i,e the fulf between the poor and rich, the labor management dispute,' 'economic behavior the irregularities and corrup-tion, propensity to consume' were responded negatively. Compared with group variables, teachers above 40's and 11 year careers showed positive responses, and all the teachers of the other groupsresponded neutral opinions. 4. Compared with sub-areas of Korean teachers' family value-orientations, 'family system i,e, the core family system, the equality of the sexes', 'children's education i,e, enthusiasm to education, laissez-fairism' were responded positively and 'family life i,e, shift ingeneration, love marriage', 'school education i,e, teacher-student relationship, education for preparing entrance examination' were reflected negatively. Various differences of opinion were revealed among groups in the family vaule-orientations. In case of school level, primary school teachers were positive and middle-high school teachers were negative. In region, teachers in Seoul were positive and teachers in provinces were negative. Between sexes, female teachers were positive and male teachers were negative. In graduates, teachers from regular institution were positive and teachers from non-regular institution were negative. In major, liberal art and social science teachers were neutral and antural science teachers were negative. In age, teachers were neutral science teachers were negative. In age, teachers of twenties were positive and teachers of thrities and above fourties were negative. And in career, teachersof 1-5 year careers and 6-10 year careers were neutral but geachers above 11 year careers were negative. 5. Compared with sub-areas of the Korean teachers' ethico-moral value-orientations, the view of life i,e,faithfullness, happiness, in daily life, 'the traditional morals i,e, filial piety, truthfulness' were positive, the norms of behavior i,e, conscience, law-abiding spirit' were neutral and 'foreign morals i,e, free sex, decadent trends' were negative. Compared with group variables, significant differences were not found and all the groups expressed the same neutral opinions. But relative differences were shown among groups. High school teachers responded more positively thanprimary school teachers, and in comparison with teachers in the rural, the teachers in Seoul responded more positively. 6. Compared with sub-areas of Korean teachers' religious value-orientations, 'nature of religion i,e, existence of God, world after death' was accepted positively, but 'religious life i,e, religious ceremony, fanaticism,' 'religious, issues i,e, the sectarian strife, the social particiption' and 'pseudo-religions i,e, perverse religions, superstitions' were responded negatively. Compared with the group variables, significant differences were not discovered and all the groups showed neutral responses, but in case of region and sex, the Seoul teachers and the female teachers were relatively more positive than the rural teachers and the male teachers. B. The Perceptual-Orientations of Korean Teachers. 1. Comparison with school level-perceptual areas: As a whole, no significant differences were responded among groups, but the middle and the high school teachers showed relatively lower perceptions to 'student' than the primary school teachers, and as to 'teaching profession', the primary and the middle school teachers revealed high responses and the high school teachers showed low responses. 2. Comparison with sex-perceptual areas: As a whole, no significant differences were found between the male and the female teachers, but as to 'student' and 'teaching profession', the male teachers perceived low obviously in contrast with the female teachers. 3. Comparison with region-perceptual areas: As a whole, the perceptual orientations or the rural teachers were shown lower than those of the Seoul teachers, especially in 'student'. 4. Comparison with graduate-perceptual areas No significant differences were found between the teachers graduated from regular teacher training institutions and the teachers graduated from non-regular teacher training institutions.On thecontrary the mean of regular institution teachers'perceptual orientations shwoed low tendency. Reconsideration ofthe function and role of the teacher training institution is needed. 5. Comparison with major-perceptual areas: As awhole, the perceptual-orientation of the liberal art-social science teachers and the art-physical education teachers were higher than those of the natural science teachers. The countermeasure to natural science teachers should be established in relation to the socio-economic structure, and also low perception of the art-physical education teachers should be increased. 6. Comparison with age-perceptual areas: As a whole, no significant differences were reflected among groups, but teachers of the thirties and above fourties perceived 'student relatively low in contrast with the teachers of twenties, and the teachers of thrities perceived 'teaching profession' low, too. 7. Comparison with career-perceptual areas As a whole and partially, no significant differences were discoved, but is it necessary to increase the perceptual orientations of teachers above 11 year careers, especially in 'student'. C. The Relation Between Value-Orientation and Perceptual-Orientation Significant correlation bewteen value-orientation and perceptual orientation was not verified as a whole and in sub-areas. For Further Study The ultimate aim of this study is to develop the teacher training programm. The following problems should be studied continuously in relationto this research. 1. How to establish desirable value-orientation required for the Korean teachers at present and in the future. 2. How to study the relation between teachers and students' value-orientation: its differences, its process and level of the influence. 3. How to develop a curriculum for the establishment of value-orientation. 4. How to improve the value-orientation inventory. 5. How to imoprove the teacher efficiency scale. 6. How to study a programm developing teachers perceptual-orientation.