대학사상교육을 위한 제언:사상교육의 관심확대와 잘못된 인식 극복해야

한점수 북한연구소 1987 北韓 Vol.- No.189

大學生의 國家安保 및 秩序意識에 關한 調査硏究

韓點洙 경북대학교 평화문제연구소 1979 평화연구 Vol.5 No.-

勤勞者의 社會 및 國家意識에 關한 硏究

康智漢,嚴載鎬,韓點洙 경북대학교 평화문제연구소 1988 평화연구 Vol.13 No.-

檀君觀 比考

韓點洙 경북대학교 평화문제연구소 1984 평화연구 Vol.9 No.-

韓國統一政策의 變遷과 展望

韓點洙 경북대학교 평화문제연구소 1987 평화연구 Vol.12 No.-

政治敎育의 理論과 實際

韓點洙 경북대학교 평화문제연구소 1993 평화연구 Vol.18 No.-

理念體系(Ideology)論 小考

韓點洙 경북대학교 교육대학원 1981 논문집 Vol.13 No.-

We have the need and ability to respond innovatively to our environment. For our survival and well-being in a hostile natural environment, we require material satisfactions and social fellowship, security and self-respect in a world that is reasonably orderly and predictable. To satisfy these requirements, we have sought to understand, organize, and control our physical and societal worlds. We have, in brief, created ideas, inventions, and institutions to live conveniently. Whenever we see 'the thing as itself' in the nature or society, we try to make the image from the object correctly. But then we would find the differences from everymans images. They would come from the differences of the time, the space and the observer's cognition, especially from the way of cognition and from the observer's identity. And then we would get the consciousness about the thing as itself. It would mold a view point to direct our behavior. It would be an ideology. One of the most controversial concepts in the history of social thought has been the concept of ideology. Some scholars have emphasized the epistemological aspects of ideology, others its sociological components, and still ofhers its psychological or cultural features.At the outset it is necessary to distinguish between ideology as concept and ideology as political doctrine The earlist approach to ideology is epistemological ones, and its chief exponents were the French Ideologues of the latter part of the eighteenth century, mainly Etinne Bonnet de Condillace,Pirre J.G. Cabanis. Antoine Louis Claude Destutt de Trcy and Claude Adrien Helvetius. One of the earlist uses of the term "ideology" was in Destutt de Tracy's E'le´mens d'ide´ology, 4 Vols. Sociological approaches was reached in the works of Karl Marx and Friedrich Engels, who viewed ideology as a system of false ideas, a statement of class position, and a justification for class rule. Ideologies are secondary and unreal, since they are part of the "superstructure" and as such a reflection of the more fundamental material economic "base". Marx and Engels attached a derogatory connotation to ldeology, since they viewed all ideological thought as the dishonest use of reasoning, as the conscious or unconscious distortion of facts on order to justify the position of the ruling class. Ideology represents, in Engels memorable phrase, "false consciousness". Marx and Engels, by basing ideas on the socioeconomic system, raised an issue that, at the hand of Karl Mannheim, came to be known as the hand of Karl Mannheim, came to be known as the "sociology of knowledge"; the study of social bases, conditions, and distortions of ideas. Manheim's approach differed from Marx's in important respects, Influenced by Max Weber, Mannheim abandoned Marx's primarily class approach and based ideology on the total social structure, particularly political parties. The psychological theories see ideology primarily as a means of managing personal strain and anxiety, whether socially or psychologically induced. Among the most important of the psychological theories are those of Sigmund Freud, and of Francis X. Sutton and colleagues. Ideology is an emotion-laden, myth-satured, action-related system of beliefs and values about man and society, legitimacy and authority, acquired as a matter of routine and habitual reinforcement. The myths and values of ideology are communicated through symbols in simplified, economical, and efficient manner. Ideological beliefs are more or less coherent, more less articulate, more less open to new evidence and information, Ideologies have a high potential for mass mobilization, manipulation, and control; in that sense, they are mobilized belief systems. The ideology of Soviet Communism is that of the party which seized power in the former Russian Empire, a party with monolithic authority and influnce which reaches beyond the borders of the Soviet Union and imposes on several European countries. While Lenin was alive, the ideology of Soviet communism flowed chiefly from his new articles, his speeches, and his books. Lenin's Marxism, already adapted to specifically Russian conditions, takes on an original character by underscoring certain disputable or challenged ideas, or by accentuating in any case, nonessential ones borrowed form Marx and Engels. Stalin first formulated the Leninist creed (after Lenin's burial), then the first catechism, 'principles of Leninism' and the articles of faith, 'Question on Leninism? Subsequenty, having decreed that Leninism was "the Marxism of the age of imperialism", Stalin deemed it necessary to establish a link with Karl Marx. The expression "Marxism-Leninism" was adopted to stand for the body of Stalin's judgements and aphorism; it is known outside the Soviet Union as "Stalinism". The ideology of Marxism-Leninism, that is to say, Stalinism, reflects the mass of empirical measures decreed by Stalin in order to maintain and perpetuate himself in power as long as possible. Stalin's Marxist-Leninst ideology assumed the contrary of the thesis of Marx and Lenin in Stalin's claim that socialism could be attained in one country, more exactly, Russia. Such is the ideology of Soviet communism, an ideology which does no more than make one aware of the realities it conceals. We can find, in this paper, the characterstics and functions. And then, we would observe the Marxists' ideologies, and the Soviet Communist's ideology, that is Russian Marxists' ideology. At last, we speculate on the best ways to critique their ideologies. We find that there are many problems to resolve. We must find the best way to study the way to critique the ideology.

大學生의 忠孝 思想 : 三南地域 大學生의 意識調査를 通하여 through a Survey from the Collegians of Southern Regions of Korea

韓點洙 慶北大學校 1977 論文集 Vol.24 No.-

The conflict between the traditional thought of loyalty and filial piety and the modern values will be one of the special aspects which have arised on the course of the process of modernization. But today when the creative and critical harmonization between the old values and the new ones is about to be formed, we cna expect to find the capacity to overpass the difficult problems which we have faced from the trational thought of loyalty and filial piety; however there are some people who are warry about the evil vices which arise out of recalling of the old limp values, and by most of them the thought seems to be neglected, because they may even misunderstand as it is the thought that parent or nation is only respected by their children or people in a way. But we must understand the Thought as an atmosphere of love in home or between individual and the nation. Generally it has been said that the thought of loyalty and filial piety in Orient has been being more predominant than that in Occident, because of vertical human relation to be centered on family in the former and horizontal human relation to be centered on individual in the latter. In Korea, the Thought had been emphasized through accommodating the foreign thought for that. However now many scholars become to grasp the original thought of loyalty and filial piety as the principal law out of humanism. It is not only oriental trait but also human natural and universal sentiment. Therefore we can find out the truth which the modern morality coincide with our traditional orthodoxy and legitimacy -humanism. Modern thought of loyalty and filial piety can not be explained enough only by the collegians, however we can find the direction of education or policy to erect the thought of new loyalty and filial piety from this survey of their conciousness. Through the survey we come to find out the potentiality to be able to modernize the traditional thought of loyalty and filial piety; about 74% of the collegians think so. The purposes of this study are: to grasp the reality of the collegians' view of value by region, sex and etc., to find the differential extent between the old value and the new about the conciousness of loyalty and filial piety, to test the direction and the potentiality to erect the thought of new loyalty and filial piety, and to offer the data for the policy of education of the thought of new morality. Through this study, we did survey and analysis of collegians' conciousness of the thought of loyalty and filial piety. We set the collegians of whole nation as the mother group, however, excluding bipolar ones such as the collegians of Seoul and the ones in remote hamlet, finally the objects of three regions such as Kyung-sang, Chung-cheong and Jeon-ra provinces and compared them by various dimensions. Total number of the surveyed is 800; in details they are 480 of male-collegians (regionally, 210 in Kyung-sang, 140 in Chung-cheong and 130 in Jeon-ra provinces), and 320 of female-collegians (regionally, 90 in Kyung-sang, 110 in Chung-cheong and 120 in Jeon-ra provinces). the questionairs are handed directly by the surveyer and collected on the spot as soon as they are filled out. And the view of value by social strata and response degree to policy are tested by χ^2 including the differences among regions, sexes and etc., and to the question required quantitative evaluation, we gave +10, +5, 0, -5, -10 points as consent∼dissent continua and calculated the mean number and to other questions, the responses were shown by %. Here we must add the fact that this survey was done on October of 1976, and the conciousness of the collegions was reflected the ones before the time (January, 1977) when the government began to inspire the thought of loyalty and filial piety. Contents of this paper are: (Ⅰ) Intrduction; 1. Purposes 2. Study-methods 3. Development. (Ⅱ) The view of Loyalty; 1. The concepts of Loyalty 2. The objects of Loyalty 3. The preconditions of Loyalty 4. The educational method of Loyalty 5. The Loyalty of our people in foreign countries. (Ⅲ) The view of Filial Piety; 1. The view of the traditional filial piety 2. The relations between father and son 3. The position of father 4. The obediency of filial piety 5. The filial piety and the ritual of mourning and religious service. (Ⅳ) Conclusion.

中共의 體制改革과 開放政策

韓點洙 경북대학교 평화문제연구소 1985 평화연구 Vol.10 No.1

道德科 敎授模型의 認知論的 접근

韓點洙 경북대학교 교육대학원 1993 논문집 Vol.25 No.1