산업혁명기(産業革命期) 영국(英國)의 산업학교(産業學校)와 유아학교(幼兒學校)의 연구(硏究) (1)

안상원 ( Sang Won Ahn ) 건국대학교 교육연구소 1982 교사와 교육(구 교육논집) Vol.6 No.-

This study was attempted to describe some aspects of "The Industrial School" during the age of the Industrial Revolution in the United Kingdom in the following sequences: 1. Introduction 2. The establishment, background and development of the industrial school 3. The characteristics, educational activities and source of revenue of the industrial school 4. Conclusion The method applied in this study was purely descriptive on the basis of educational and historical writings, documents, papers, letters including regulations, prescripts and laws during this particular period. The results of this study may be described as follows: 1) The industrial school in educational practice was rather a week-day school or full-time school, not a Sunday school opened only on Sundays. 2) The industrial school was an organization of education for the poor or working-classes, such as the Sunday school, the monitorial school which hired monitors and the infant school during the age of the Industrial Revolution in the United Kingdom. 3) The industrial school was founded in London in 1676 by Thomas Firmin (1632 ~ 1697) who wrote "Some Proposals for the Employment of the Poor, and for the Prevention of Idleness and the Consequence thereof, Begging. A Practice so dishonourable to the Nation, and the Christian Religion" (1681). The school of Thomas Firmin founded in 1676 in London was called "The Work House School". After the work house school was founded in 1676 by Thomas Firmin, there were several industrial schools such as the work house school which was proposed by John Locke (1632 ~ 1704), William Pitt (1759 ~ 1806), and Sarah Trimmer (1741 ~ 1810) finally established the industrial school in 1799 at Brentford. 4) But in order to disseminate the industrial schools, one society was organized in 1796. It was "Society for Bettering the Condition of the Poor (S.B.C.P), the leader of which was Thomas Bernard (1750 ~ 1818). 5) After the society mentioned above was founded, the industrial school was widespread, gained acceptance, and increased in great number rapidly. 6) The government of the United Kingdom privided the industrial school with a government subsidy in 1846, and legistrated "Industrial school Act" in 1866. 7) The industrial school aimed at ① religious education, ② moral education and ③ 3R`s such as reading, writing and arithmetic. 8) The industrial school was falling into a period of decadence from 1830 ~ 50 and discontinued gradually by the "Elementary Education Act" in 1870.

호프만스탈의 오페라 「낙소스 섬의 아리아드네」에 나타난 혼종성

안상원 ( Ahn Sang Won ) 성균관대학교 인문학연구원(성균관대학교 인문과학연구소) 2017 人文科學 Vol.0 No.64

본 논문은 호프만스탈의 오페라 「낙소스 섬의 아리아드네」의 형성과 개작 과정을 살펴보고 작품에 나타난 혼종의 양상을 고찰하는 연구다. 호프만스탈은 원래 이 오페라를 몰리에르의 코미디발레 「부르주아 귀족」의 극중극으로 구상했다. 그러나 개정판에서는 몰리에르 부분을 삭제하고 독립된 오페라로 고쳤다. 공연을 준비하는 서막과 오페라로 구성된 개정판에서 이질적 요소의 혼합이 다양한 양상으로 드러난다. 비극과 희극이 동시에 공연되고, 비극의 영웅과 코메디아델라르테의 광대들이 한 공간에 섞이는 것이다. 이 같은 괴상한 혼합은 주문자의 요구에 따른 결과였다. 극중작곡가는 현실의 권력 앞에 굴복하지만, 결국 여러 대립 요소들이 각각 개성을 잃지 않은 채 혼합된 독특한 작품을 완성시켰다. 이는 예술의 궁극적 승리를 증명하는 것이다. The aim of this study is to make an analysis of hybridity in Ariadne auf Naxos (Ariadne on Naxos), an opera by Richard Strauss and Hugo von Hofmannsthal. The collaborations between librettist Hofmannsthal and composer Strauss were very important for both of them. Hofmannsthal was able to escape from the `magical lyrical world` in which he was immersed in his youth after his encounter with Strauss. And Strauss`s encounter with Hofmannsthal was also a great opportunity to enhance his reputation as an opera composer. Hofmannsthal planned Ariadne auf Naxos as `a play-within-a-play` in Le Bourgeois Gentilhomme by 17th-century French playwright Moliere. Le Bourgeois Gentilhomme as a `comedie-ballett`, which mixes a spoken play with music and dance, was also a precedent of the hybrid style. Following the failure of the premiere in 1912, Hofmannsthal removed the complete portion of the Moliere`s play in the 1916 revision. Instead, he created the `prologue` with music, which would explain why the opera combines an heroic myth with a comedy performed by a commedia dell`arte group. In this final edition, hybridity of the work is complicatedly exposed. Opera seria and opera buffa are played at the same time, classical heroes and contemporary comedians come on the same stage, and noble asceticism comes into conflict with vulgar hedonism and is mixed with it. This bizarre form, in which serious music and frivolous comedy are mixed, is the result of being coerced by a rich and vulgar sponsor. The `composer` in the drama, who succumbs to money power, implies more or less the artist existing in all societies at all periods. But the opera has not become a meaningless jumble, but has formed a complete whole, in which the contradictory elements found a suitable combination. This whole is not the synthesis of oppositional elements in a classical sense, but means hybridity, in which each element represents a diversity. The completed opera demonstrates the victory of the composer in the drama, and the victory also belongs to Hofmannsthal and Strauss.

여고생-귀신의 전유와 우정공동체를 통한 해원 – 카카오웹툰 〈우리반 숙경이〉를 중심으로-

안상원(Ahn, Sang-Won) 우리문학회 2023 우리文學硏究 Vol.- No.79

이 논문은 웹툰에 등장하는 여고생 귀신의 형상을 원혼담론의 문법과 연결하여 검토하였다. 해밀의 〈우리반 숙경이〉를 연구대상으로, 여고생-귀신의 문법이 지금 한국사회에서 어떻게 해석될 수 있을지 다루었다. 학교폭력 피해자로 원혼이 된 숙경은 27년째 교실에서 고립되어 있고, 숙경을 사람으로 착각한 전학생 다운으로 인해 학생들은 새로운 깨달음을 얻게 된다. 모든 것을 오해한 미숙한 존재들이 역설적으로 망각된 진실을 찾아냈음을 검토한 이 연구는, 원혼설화에서 원혼들이 요구하는 공적인 신원회복이 웹툰 안에서도 충분히 이루어졌음을 검토하였다. 특히 공식적인 원한 해소가 지금의 학교폭력 피해자들이 희망하는 신원 회복 서사와 유사함을 살펴 보았다. 웹툰의 여고생–귀신의 내러티브 전유를 검토하였고 우정의 공동체를 향한 독서욕망을 읽어냈다는 점에서 이 연구의 의의를 찾을 수 있으나, 작품 한 편에만 집중해 학원물에 등장한 비인간 모티프를 전체적으로 조망하지 못한 한계는 후속 연구로 보완하고자 한다. This study examines the representation of a high school girl ghost in a webtoon by linking it with the narrative of the original female-ghost discourse. This study explores Haemil’s “Our Classmate Sookgyung” and how the narrative of high school girls-ghosts is represented in contemporary Korean society. Sookgyung, a victim of school violence, has been trapped in the classroom she died in for 27 years. The arrival of Dawoon, a transfer student who mistakes Sookgyung for a l iving person, brings new enlightenment to the students. This study explores public identity recovery in the webtoon, focusing on misunderstood immature beings who ironically discover forgotten truths. It examines the portrayal of public identity recovery for original souls in the webtoon’s narrative. The study examines the similarity between the formal resolution of resentment and the desired narrative of identity recovery among victims of school violence. The study is notable in that it opposed the traditional depiction of high school girl-ghost narratives and instead focused more on the desire for community and friendship among readers. The limitation of focusing on a single work prevents the exploration of non-human motifs, which can be addressed through future research.

산업혁명기(産業革命期) 영국(英國)의 「일요학교(日曜學敎)」 연구(硏究)

안상원 ( Sang Won Ahn ) 건국대학교 교육연구소 1976 교사와 교육(구 교육논집) Vol.1 No.-

This study attempted to describe the following aspects of "The Sunday School" in the age of the Industrial Revolution in the United Kingdom. They are: 1) The establishment and development of the Sunday School. 2) The activities and effects of education of the Sunday school. 3) The criticism on education of the Sunday School. The method applied in this study is only a book-study analyzing the various educational and historical books, documents, papers, letters including regulations, prescript and laws in the period. The results of this study are: 1) The Sunday School was founded at Gloucester in 1780 by Robert Laikes (1735 ~ 1811) who was an editor and publisher of Gloucester Journal. Gloucester Journal was a most famous weekly newspaper in its age. 2) The Sunday School is not a weekday school or day school. The Sunday School is only open on Sunday. 3) The Sunday School is an organs of education for the poor in the age of the Industrial Revolution in Great Britain. 4) The education of the Sunday School aimed ①religious education, ②moral education and ③reading education. 5) After founded in 1780 by Robert Laikes, the Sunday School was rapidly increased in number of students and schools, and the Society for the Establishment and Support of Sunday Schools throughout the Kingdom of Great Britain was established by William Fox and Jonas Hanway in 1785, and the Sunday School Union was organized by every sects of religion in 1803. But the Sunday School was discontinued away by the Elementary Education Act in 1870.

드라마 <응답하라> 시리즈의 기억 회상과 시청자의 수용욕망 연구

안상원(Sang-Won Ahn),김혜빈(Hye-Bin Kim) 한국콘텐츠학회 2016 한국콘텐츠학회논문지 Vol.16 No.9

이 연구에서는 드라마 <응답하라> 시리즈에 나타난 기억 회상 양상을 살펴보고, 이 과정에서 드러나는 시청자의 욕망을 살펴보는 것을 목표로 한다. 2010년대에 들어서면서 1980-1990년대는 회상의 대상이 되었고 향수(鄕愁)와 복고(復古)가 문화상품이 되었다. 그렇다면 그 시대를 살아가는 미성년 주인공의 순수한 사랑과 우정, 그리고 가족에 대한 사랑을 그려 내는 <응답하라> 시리즈가 시청자의 인기를 끈 이유는 무엇일까. 과거 회상과 연애, 그리고 가족애를 반복되는 패턴으로 읽은 이 연구는 해당 패턴이 시청자의 욕구를 충족하고 있다고 보았다. 따라서 드라마의 ‘서사’와 ‘인물’을 중심으로 이 드라마에 내재된 시청자의 욕구를 분석하였다. 특유의 효과음과 음악은 분절 가능한 미시서사를 구축함으로써 시청자가 손쉽게 특정 장면을 소유할 수 있게 했다. 이는 ‘없는’ 추억을 만들어내는 역할을 한다. 둘째로 인물의 경우 로맨틱 코미디의 작위적인 인물 설정이 만드는 갈등 없고 안정적인 중산층 세계를 유지하려는 욕망, 그리고 수동적인 여성인 물을 통해 신자유주의시대의 과잉 선택이 주는 피로를 줄이고 싶어 하는 시청자의 욕망을 포착하였다. 결국 드라마가 제공하는 회상은 단순한 과거 회귀를 넘어 현재의 욕구와 결핍을 채우는 것이라 할 수 있다. The purposes of this study were to examine the patterns of recalling memories in the <Reply> series and look into the desires of viewers disclosed in the process. Entering the 2010s, people got to recall their memories from the 1980s and 1990s. Nostalgia and retro became cultural products. What made the <Reply> series, those depict the pure love, friendship, and family affection of main characters under age in those decades, so popular among the viewers? Finding a repeating pattern in recollection of the past, dating, and family love, the investigator saw that the pattern met the needs of viewers and thus analyzed their desires inherent in the series with a focus on its narratives and characters. Their unique sounds effect and music established a micro-narrative that could be divided, thus allowing viewers to own certain scenes easily, which worked to make non-existent memories. Secondly, the series succeeded in capturing the desire of viewers living in the age of neoliberalism to reduce their fatigue from excessive choices by setting the characters in a contrived way and thus presenting the desire of maintaining the stable middle class world with no conflicts and the passive female characters. The recollections provided by the series, in the end, fill the desire and deficiency of the present beyond a simple return to the past.

충효사상(忠孝思想)과 국민교육론(國民敎育論)

안상원 ( Sang Won Ahn ) 건국대학교 교육연구소 1977 교사와 교육(구 교육논집) Vol.2 No.-

This study has attempted to find out the main concepts and implications of loyalty and filial piety in the domain of Confucianism, and of, partly, Buddhism. The special purpose of this study is to provide foundations of moral and ethical principles of the national education for our modern spiritual and moral life. Modern societies progress favorably toward industrial society. The industrial society tends to emphasize the high level of material growth and of efficiency. The material growth and the nature of efficiency center, therefore, upon the values of skills needed for industrialization, evaluating our traditional value orientations including that of human existence. This study has described the following aspects. They are: 1) preface 2) the essential concepts and implications of loyalty and filial piety 3) the educational approach to the thought of loyalty and filial piety 4) conclusion The method used for this study was primarily descriptive one analyzing the various educational and historical research materials, documents, papers, letters including regulations, prescript and laws. The results of this study are as follows: 1) loyalty and filial piety are considered to be our traditional thought, traditional ethics, spiritual heritage, non-material culture, and norms of our life. 2) as the reults, our concept and feeling about the loyalty and filial piety is far from being the same concept of loyalty and filial piety found in the western world. 3) as the definition of loyalty is self evident in its form of word, loyalty means that it keeps its self-identity. In other words, it emphasizes the existential self-identity and responsibility of an individual. Realistically, it indicates the self-consciousness such as one`s inmost feelings, one`s true mind, one soul, and the divine will. 4) The original concept of filial piety is also found in its word, namely, that a junior is carrying a senior on his back. Subsequently, filial piety is the appreciative feeling for the birth of his life. 5) loyalty and filial piety hold rather together, not being independent each other. 6) the concept of loyalty and filial piety should be reconstructed from classic concept to contemporary one, and it also must be changed from vertical concept to horizontal one. The national education promoting the thought of loyalty and filial piety may be thoroughly accomplished by the educational system through which family education, formal education, and social education become one body.

영화 이미지의 투명성을 둘러싼 논쟁- 장 미트리를 중심으로

안상원 ( Sang Won Ahn ) 한국미학회 2010 美學 Vol.64 No.-

Jean Mitry a manifeste dans les annees 1960 ses idees theoriques concernant le cinema, idees qui ne sont pas suffisamment examinees jusqu`a aujourd`hui. Par rapport a la nature de l`image du cinema, nous trouvons une certaine opposition entre Bazin et des marxistes (apres 68), et Mitry nous offre une possibilite de depasser cette opposition avec la notion de virtualite. Pour Bazin, l`image cinematographique est une vraie revelation de la realite en gardant sa ambigulte. Cette conception est une tentative de la perception globale de la realite. Mais, avec ce developpement theorique, nous trouvons un paradoxe de l`indetermination determine, l`image etant toujours quelque chose de fragmentee. Les marxistes des Cahiers du cinema et de la Cinethique, ont denonce la nature ideologique de l`image cinematographique. Avec l`image non precisee et l`appareil cinematographique de base ideologique, le cinema renforce toujours l`ideologie dominante. Mais, comme ils reduisent quasiment tous les elements theoriques a une certaine volonte de la classe bourgeoise, leur approche apparait trop essentialiste ainsi que celle de Bazin. Mitry considere la justesse de l`image cinematographique en rapport avec l`identification des objets dans l`image. C`est a deux niveaux : la reconnaissance perceptive immediate et la justification dans le tout. Ces deux elements peuvent etre expliquees par la notion de virtualite, parce que la justesse d`une image doit renvoyer finalement au jugement d`un spectateur. L`image cinematographique en tant que fragment indetermine, reste comme une puissance virtuelle pour etre actualisee par un spectateur. Cette puissance est evidemment distinguee de celle du kaleidoscope qui est un faux mouvement, et est liee necessairement a la dimension du vrai mouvement de la realite. L`image cinematographique n`est ni transcendantale ni ideologique mais virtuelle.

<싸이코>(1960)의 두 시선

안상원(Ahn, Sang-won) 경성대학교 인문과학연구소 2016 인문학논총 Vol.41 No.-

서스펜스의 대가로 이야기되는 히치콕의 영화들은 트릭들의 단순한 모음이 아니다. 그의 영화들에는 다양한 문화적 함의들이 숨겨져 있으며, 이는 늘 암시적인 방식으로 그의 작품 속에 등장한다. 특히 <싸이코>(1960)는 이러한 함축적 차원이 매우 절제된 방식으로 암시되는 경우라고 할 수 있다. <싸이코>는 전형적인 스릴러의 면모와 실존적 차원의 표현이라는 면모를 동시에 갖춘 영화다. 관객 심리의 조작이라는 점에서는 에이젠슈테인과 동일한 성향을 노출하지만, 모호함의 표현이라는 부분에서 에이젠슈테인과 궤를 달리하는 히치콕은 고전적 스타일과 모던 스타일을 혼합한다는 의미에서 포스트모던한 성향을 내보인다고 할 수 있다. The films of Hitchcock cannot be considered as a simple set of tricks, although he is considered as master of suspense. Various cultural connotations are hidden in his films, connotations which are referred by allusion. Especially, Psycho(1960) is a case where this implicative dimension is expressed by a very restrained way. Psycho has both aspects as an stereotypical thriller and as an expression of the existential dimension. Hitchcock, who shares with S. M. Eisenstein the tendency of manipulation of the spectator but differs from him in regard to the expression of ambiguousness, appears as an postmodernist in the meaning of coexistence of the classical style and the modern style.

책 미디어의 발전과 독서문화의 변화

안상원 ( Sang Won Ahn ) 성균관대학교 인문학연구원 2011 人文科學 Vol.0 No.47

Bei dieser Arbeit handelt es sich um eine Uberlegung uber die Einflusse der Lesemedien auf die Lesekultur. Das Alphabet hat einen endgultigen Beitrag zur Formung der fruhen Zivilisationen geleistet. Die Dominenz der Literalitat hat die auf Oralitat beruhende, primitive Gemeinschaft aufgelost und die Standeverteilung bewirkt. Von der Antike bis zur Moderne hat die Entwicklung des Lesemediums standige Einflusse auf die jeweilige Gesellschaft und Kultur ausgeubt. Die Erfindung des Buchdruckes im 15. Jarhrhundert hat die kirchlichen und weltlichen Autoritaten entkraftet. Sie hatte allgemeine Verbreitung des Wissens zur Folge, und beforderte den Fortschritt aus dem Mittelalter in die Moderne. Im 18. Jarhrhundert hat sich eine allgemeine Lesekultur in Westeuropa verbreitet. Zwischen der Produktion(Autor), der Rezeption(Leser), und der Distribution(Verlag/ Buchhandel) wurde ein kommunikatives System konstruiert. Nach dem Ende der ``Gutenberg-Galaxis`` ermoglichte die Digitaltechnik eine Revolution des elektronischen Publizierens. Das Lesemedium fur E-books hat sich vom PC zum tragbaren E-Book-Lesegerat entwickelt. Digital-Convergence-Medien wie Smartphone und Tablet-PC sind auch als Lesemedien zu gebrauchen. Digitale Publizierung und neue digitale Lesemedien verursachten eine Veranderung der Lesekultur. Dadurch wurden die Autor-Leser-Beziehung und die Struktur der Publizierung und Distribution neu definiert. Neue Medien haben neue Leseweise entstehen lassen. Mit einem digitalen Lesemedium wird die Mobilitat des Lesens am hochsten verstarkt. Uberdies erschaffen die Digital-Convergence-Medien eine mehrfache Raumlichkeit im Cyberspace. Man kann allein mit einem Digital-Gerat verschiedene Aktivitaten ausfuhren. Die Grenzen dieser Raume im Cyberspace sind sehr leicht zu uberschreiten, deswegen kann auch das konzentriertes Lesen leicht gestort werden. Fur de Jugendlichen, die ein Convergence-Gerat als ein Lesemedium verwenden, bekommt das Lesen eine neue Bedeutung als ein Kommunikationsakt. Die leicht lesbaren Texte, die jungen Leser gerne lesen, sind Medien fur ihre Kommunikation und ihre eigene Kultur. In der digitalen Lesekultur verandern sich auch die Funktion der Bibliothek. Sie bietet nicht nur analoge Materialien wie Bucher an, sondern auch digitale audiovisuelle Informationen durch verschiedene Medien. Zukunftige Bibliotheken konnen neue Aufgabe als ein Knotenpunkt ausfuhren, eine große Menge disitalisierte Informationen zu versammeln und miteinander zu verbinden.

M.F. Quintilianus의 생애(生涯)와 교육사상(敎育思想) 관견(管見)

안상원 ( Sang Won Ahn ) 건국대학교 교육연구소 1980 교사와 교육(구 교육논집) Vol.5 No.-

Quintilian (A.D. 35 ~ 96) was the most prominent Roman writer on education, with his theory expounded in the "De Institutione Oratoria," a work in twelve books giving the principles for training the orator. For Quintilian, the orator was not merely the man who could speak eloquently: he was also the virtuous man skilled in speaking, the citizen who employed all his skill in the service of the state. So this thesis analysis his life and educational thoughts. The training of the orator falls into three stages: the early home education up to seven years of age: the general ``grammar`` school education: and the specific training in rhetoric. He discusses whether children under seven years of age should be made to learn, the question whether public or private tuition is the better for children. The grammar school training is considered by Quintilian in its two aspects, the moral and the intellectual. Also, the remarkable modernity of Quintilian`s opinions is evident in his remarks on corporal punishment. His works is the most comprehensive. It doutless appeared too late to influence Roman education greatly. So this thesis proceeds to the following procedures; Introduction in Chapter I, Quintilian`s life and his works in Chapter II, Quintilians educational thoughts, namely the aims of education, family education, formal education, methods of teaching, and curriculum in Chapter III, conclusion in Chapter IV.