도덕 교육의 세 가지 윤리학적 모형

신차균(申次均) 국민대학교 교육연구소 1998 교육논총 Vol.17 No.-

듀이에 있어서 일과 여가, 그리고 교육

신차균(申次均) 국민대학교 교육연구소 1995 교육논총 Vol.14 No.-

르네상스期의 敎育理論과 自由敎育의 傳統

申次均(Shin Cha Gyun) 국민대학교 교육연구소 1987 교육논총 Vol.6 No.-

  A theory of education, I think, is a systematic thought about how to educate people, and this thought is supported by particular value orientations towards and images of man and his world. In order to understand an educational theory, it is needed to examine particular world views and value orientations of those who hold the theory, and to examine the social environments and historical circumstances in which that theory is practiced. This study is intended to identify the conspicuous features of the renaissance theory of education and its differences from the Greek notion of liberal education.   The term "renaissance" is commonly employed to denote the wonderful awakening of human spirit that heralded the significant departure from medieval world and the dawn of modern times. During that period, great changes have taken place in various aspects of human life. Feudalism, the medieval political order has broken down and ecclesiastically oriented world view has lost its power. Commerce and manufactures have grown up rapidly, cities have become the center of economic activities and a new social class, "the third estate" has emerged. These social changes made their influences felt in the sphere of education almost at once.   The humanists who initiated a revolution in education focused attention on the studia humanitatis that included the study of classical literature as the central core of curriculum. But the rise of humanist education was not an entire re-organization of curriculum; it was rather a change in emphasis. The main feature of humanist education is a re-orientation from the divine to the human, and a consequent shift of emphasis from logic as the instrument of theological argumentation to rhetoric as the tool of a human persuasiveness. The passage from traditional to humanist education can in general be defined in terms of a change from a theocentric to an anthropocentric concern in intellectual and moral problems.   The humanists believed that man was a creature peculiarly gifted with a capacity for learning. To develop such a native bent, however, methodical training and experience were necessary. The humanists thought that education consisted of three elements; nature, training and practice. Man"s nature provided the potential; training and practice actualized it. The humanistic image of education was one of moulding. It was rather a process of artificial endeavour than of natural growth from within. It was a process to transform the initially given through a process of selective acculturation. In this process, the part played by language was crucial. The essential method of humanist education was imitating the best models which were provided by classical literature, and achieving excellence in style and delivery through repeated exercises. Therefore humanists emphasised classical literature which had the best rhetorical authority.   Renaissance humanism in its historical development responded to a certain dissatisfaction with the way in which personal and political values were structured by the transcendent values of christianity. The developing lesson of the renaissance was that man was to create himself within a given social environment through art and artifice; the offsprings of learning and experience, of control and accomplishment. The ideal of life, the ultimate goal of education has changed from a life of contemplation to a life of action. The new orientation was no longer to contemplation and silence, but to expression and action. The notion of man as artificer, exercising his cultural and political arts in time, characterized a movement which resulted in the tremendous expansion of secular culture and learning which it brought about in the area of literature, architecture and moral thought.   Humanist education by its nature is not a vocational or professional but a liberal education. It was an education f

체험중심 인성교육의 이념과 실제

신차균 교육철학회 2000 교육철학연구 Vol.23 No.-

Since 1995, 'experience-based education for humanity' has been a popular issue among Korean educators. But its nature has not been fully discussed and its meaning has not been clearly defined. The purpose of this essay is to examine the ideals and practices of so-called 'experience-based education for humanity'. This essay clarifies the nature of 'experience-based education for humanity' as a kind of character education, and the methodological aspect of which is made of internalizing desirable social norms. So I propose to define it as 'a minimum essential part of education for forming socially desirable human character rather than character education itself'. To clarify the nature of 'experience-based education for humanity', the relations of it to subjects-based education and to moral education are examined. Differences among them are also discussed. It is asserted that the final goal of 'experience-based education for humanity' is not differ from that of subjects-based education, and that the boundary of it goes far beyond narrowly defined 'moral education'. Then the actual needs of 'experience-based education for humanity' and the significance of direct experiences in it are discussed. I argue that current subjects-based education, the major part of which comprises imparting instrumental knowledge, cannot fully internalize social norms which are required in ordinary life. Social norms can only be acquired effectively by pervasive practices in which teachers engage. It is also insisted that unlike comparted subjects--based education, the emphasis of direct experiences in education will effectively bring about integrity of a whole-person. Finally, some practical considerations on 'experience-based education for humanity' are discussed. I suggest that for the effective implementation of 'experience-based education for humanity' a long-term planning of it, the development of various programs which are integrated into ordinary life of students, and active involvement of students are necessarily needed.

Unusual Features of Human Immunodeficiency Virus Type-1 Virion

신차균,Shin, Cha-Gyun 대한미생물학회 1996 Journal of Bacteriology and Virology Vol.26 No.1

본 연구는 인간면역결핍바이러스의 입자를 비이온성 계면활성제로 처리할 때 바이러스 입자구조에서 분리되어 방출되는 바이러스 구조단백질들의 분포를 sucrose gradient로 분석하여, 바이러스 입자를 구성하는 바이러스 구조단백질과 바이러스입자의 생물리학적 특성을 연구하였다. 바이러스입자들을 0.16% NP40 (Nonidet P-40)으로 처리할 때, 바이러스 capsid 단백질과 바이러스 막 단백질 (membrance protein)들은 다른 바이러스 구성성분들과 잘 분리되었다. 계면활성제처리에서 방출되지 않은 구성 성분들은 matrix 단백질, nucleocapsid 단백질, reverse transcriptase, integrase 및 바이러스 RNA genome로써, 이들은 subviral 구조를 형성한다. 이러한 결과는 상대적으로 다른 바이러스들의 capsid 단백질과 면역 결핍 바이러스의 capsid 단백질 (p24)를 비교할 때, 면역결핍바이러스의 capsid 단백질은 바이러스핵을 형성할 때, capsid 단백질 사이의 결합력이 매우 약한 것으로 추정된다. 또한 바이러스 조절단백질의 하나인 vpr 단백질을 함유하는 바이러스입자를 NP40 처리하여 분석하였을 때, vpr 단백질은 subviral 구조에 존재하는 것으로 나타났다.

오우크쇼트의 행위이론에 비추어 본 교육목적의 의미

신차균(Shin Cha Kyun) 국민대학교 교육연구소 1994 교육논총 Vol.13 No.-

  Education is a purposive human activity. It is decicively important in educational practice to clarify the purpose or intentional aspects of education. But educators do not pay much attention on this problem. And academic discussions on this aspect are far beyond as are supposed to be needed. As a result, there are some confusions in using those intentional terms like "purpose", "aim", "goal", "objective" etc. The purpose of this essay is to examine the status of intention in human conduct and to clarify the difference and relation between the term "educational aim" and "educational objective". It also purports to encourage discussions on aims of education. In order to do this, Michael Oakeshott"s general theory of human conduct was examined and its implications on clarifying the term "educational aim" and "educational objectives" were discussed. And some criticism on the behavioral approach to "educational objectives" were made also.

Characterization of the Functional Domains of Human Foamy Virus Integrase Using Chimeric Integrases

신차균,Hak Sung Lee,Seung Yi Kang 한국분자세포생물학회 2005 Molecules and cells Vol.19 No.2

Retroviral integrases insert viral DNA into target DNA. In this process they recognize their own DNA specifically via functional domains. In order to analyze these functional domains, we constructed six chimeric integrases by swapping domains between HIV-1 and HFV integrases, and two point mutants of HFV integrase. Chimeric integrases with the central domain of HIV-1 integrase had strand transfer and disintegration activities, in agreement with the idea that the central domain determines viral DNA specificity and has catalytic activity. On the other hand, chimeric integrases with the central domain of HFV integrase did not have any enzymatic activity apart from FFH that had weak disintegration activity, suggesting that the central domain of HFV integrase was defective catalytically or structurally. However, these inactive chimeras were efficiently complemented by the point mutants (D164A and E200A) of HFV integrase, indicating that the central domain of HFV integrase possesses potential enzymatic activity but is not able to recognize viral or target DNA without the help of its homologous Nterminal and C-terminal domains.

「천원 오천석의 교육사상 연구」 에 대하여

신차균 교육철학회 1992 교육철학연구 Vol.10 No.-

교육목표로서의 도덕적 자율성

신차균(Shin Cha-Gyun) 국민대학교 교육연구소 2003 교육논총 Vol.22 No.-

Structure of the Amino - Terminal Core Domain of the HIV - 1 Capsid Protein

신차균 한국생화학분자생물학회 (구 한국생화학회) 1996 생화학분자생물학회 소식 Vol.16 No.3