원시 儒家의 평화 사상 : 大同'과 '平天下'

양방주 제주대학교 동아시아연구소 2004 東아시아硏究論叢 Vol.15 No.1

제7차 교육과정 고등학교 '전통윤리' 교과의 적용방안에 대한 한 고찰 : -「학교모범」의 활용을 중심으로--

양방주 제주대학교 사범대학 2000 백록논총 Vol.2 No.-

This study aims to develop and applicate 'traditional ethics' curriculum to the 11th-12th grade of high school, for whom a new type of curriculum will be put into operation. A lot of classics have been used to develop 'traditional ethics' curiculum. Among them, 「school model」has the special usefulness. The school model has a significance like a kind of the Charter of Education, because it offers life ethics as well as the viewpoint of learning and teaching to students. The results of study are as follows. First, in case of text development, it is desirable to put the school model in the introduction of the text so that students acquire their attitudes to learn and manners to behave. Or it can be an alternative to insert the related contents properly into every unit of lesson. While taking only the important parts in the case of using the original edition, it is usually better to use the copy translated in modern meaning. Second, in relation to the method for teaching and learning, it is distinguishable from the method of other subjects, because it adopts the traditional teaching method that focuses learning by heart and catechism. In other circumstances, it can be an alternative for students to discuss each other after reading a book. In the development of curriculum like this, it is necessary to consider three points of 'traditional ethics' curriculum thoroughly. One, it aims to students of highest level of high school. Two, it is the selective course. Three, it has the traditional meaning in contents.

明代의 心學思想

양방주 東亞大學校 大學院 1990 大學院論文集 Vol.15 No.-

The thought of Hsin-hsueh in the Ming Dynasty developed through four characteristic stages. In the first stage, the tendency of Hsin-hsueh appeared in the thought of Chu-Tzu scholars and was transmitted by them. Even though the thought of Hsin-hsueh in this stage is composed of its rudimentary contents : the method of learning through perceiving and practicing truth for oneself, and the point that "Li is the substantial body," it had a great influence on the formation of Yang-ming philosophy. The important Hsin-hsueh scholars in this stage are Wu Yu-pi, who opened the gate of Confucianism in the Ming Dynasty and his followers, Ch'en Hsien-chang and Lou Liang, etc. In the second stage, Hsueh was completed into Yang-ming philosophy by Wang Yang-ming. It is also in this stage that the spiritualistic factor of Confucianism, which had been shown clearly from Mencius to Lu Hisang-shan, was embodied in Yang-ming philosophy. Its major contents consist several doctrines : the doctrine that mind itself is principle, the doctrine of the unity of knowledge and action, the doctrine of the extension of good knowledge, and the doctrine of cultivating one's mind in the course of practicing affairs, etc. In the third stage, ---from the viewpoint of period, this stage is partly overlapped with the second stage--- Yang-ming philosophy became more precise and more influencial. Moreover, the appearance of a great many Hsin-hsueh scholars and the advancement of Hsin-hsueh in the third stage formed many philosophic schools and enabled Hsin-hsueh to have a great social influence. On the other hand, the theretical fractionation to excess and the indulgence in the inquiry into precision too far made it all the more difficult to understand Hsin-hsueh. In addition, from the viewpoint of the tradition of Confucianism Hsin-hsueh is thought to incline toward the left owing to the factor of meditation in Hsin-hsueh itself, The important scholars in this stage are Ch'ien Te-hung, Wang Chi, Lo Ju-fang, Lo Hung-hsien, Li Chih, and Nieh Pao, etc. In the fourth stage, Yang-ming philosophy was on the decline and a new change was groped for. The historical period of this stage falls on the late Ming Dynasty era. Theredore, Yang-ming philosophy was criticized to be weakened in relation especially to the political and social situation at that time. The thought of Hsin-hsueh in the fourth stage remainded in existance only throught the activities of the scholars who exposed the problems of Yang-ming philosophy and partially accepted it, and took on a role in influencing the appearance of a new philosophical tendency. The important scholars in this stage are the brothers Ku Hsin-ch'eng. Huang Tao-chou, and Liu Tsung-chou, etc. Liu Tsung-chou was not an orthodox Yang-ming scholar. However, he is called the last Hsin-hsueh scholar of the Ming Dynasty because he accepted the many parts of Hsin-heueh ang-ming and his theory shared its vein.

고등학교 「윤리」과의 전통 윤리 교육 내용 연구

양방주 제주대학교 동아시아연구소 1997 東아시아硏究論叢 Vol.8 No.-

순자(荀子)의 예(禮)사상과 예(禮)교육 방향

양방주(Bang Ju Yang) 한국도덕윤리과교육학회 2015 도덕윤리과교육 Vol.- No.47

이 글은 오늘날 다양하게 시행되고 있으나 효과적이지 못한 예(禮) 관련 교육을 개선하기 위 하여 기존 예교육의 토대가 되었던 것과는 다른 순자의 예사상을 체계적으로 정리하고 그것을 토대로 오늘날의 예교육의 방향을 모색해 보기 위하여 작성 하였다. 순자의 예사상은 인간과 사회에 관한 합리적이고 현실적인 고찰을 바탕으로 인간의 주관적 역할과 공동체적인 선을 중시한다. 그 방법과 목표는 화성기위의 치(化性起僞治)를 본령으로 한다. 이는 사람들이 분별을 바탕으로 그 욕망을 기르고 조절하여 선한 행동을 하고 도리를 다하도록 예의와 법도로 교화됨으로써 이치에 바르고 다스림이 공평하여 조화와 질서가 이루 어진 평화로운 사회를 건설하고자 하는 것이다. 여기에서 예는 중추적인 역할을 할 뿐만 아니 라 이루고자하는 목표가 된다. 이러한 예사상에 입각한 예교육은 개인적인 덕성에 의존하는 것이 아니라 합리적이고 현실적 이며 체계화된 인도와 사회윤리를 토대로 한다. 그 내용은 현실적인 것과 사회윤리적인 것을 주로 하고 지식과 행위 양식, 가치 및 태도가 조화되도록 편성한다. 그 방법으로는 실질적인 목표의 부여와 실천 의지의 강화, 문제 해결력의 배양을 기본으로 하여 습관화, 인격화를 모색 한다. 더불어 바람직한 환경의 조성과 활용, 관련 분야와의 연계 실시 등을 병행한다. This paper systematically organizes Xunzi’s thought of the concept of ritual propriety (禮 li) that is different from what has formed the basis of today’s propriety education. In doing so, it seeks to enhance various but ineffective educational courses on ritual propriety and examines other measures for propriety education that can be applied in recent days. Xunzi’s view of ritual propriety is founded on a rational and realistic consideration of people and their society, creating the major doctrine of “changing one’s evil nature to that is unnatural” (huaxing qiwei zhi) that puts importance on one’s subjective role and the virtue in a communal life. Xunzi believed that cultivating and controlling human desires in pursuit of edification where they are transformed into manners and judicature would eventually realize a reasonable and peaceful society with an orderly governance. In the process, ritual propriety not only plays a pivotal role but also becomes a goal to achieve. Grounded on the above-mentioned thought, the rational, realistic and systematic concept of ritual propriety, not the personal morality, forms the foundation of propriety education. Propriety education mainly discusses what is realistic and socio-ethical, and develops its courses where the knowledge, behavioral patterns, values, and attitudes are well-harmonized. The teaching begins with such methods as motivating the students, strengthening their will to practice what they learn, and nurturing their ability to reason in an ethical way, which later proceeds to the stage of habituation and naturalization of the lessons. In line with the said methods, propriety educators establish and utilize a desirable environment while linking the lessons to other related fields.

國民倫理(II) 敎科課程 改善에 대한 考察

梁邦柱 濟州大學校 이데올로기批判敎育硏究會 1984 이데올로기연구논총 Vol.2 No.-

한국근대 陽明學의 개혁사상적 성격과 그 전개

梁邦柱 제주대학교 동아시아연구소 1993 東아시아硏究論叢 Vol.4 No.-

『孟子』의 心論

梁邦柱 제주대학교 동아시아연구소 1994 東아시아硏究論叢 Vol.5 No.-

宋代 心學의 儒學思想史的 意義

梁邦柱 濟州大學校 이데올로기批判敎育硏究會 1989 이데올로기연구논총 Vol.7 No.-

大學 이데올로기 批判敎育의 實際와 課題

梁邦柱 濟州大學校 이데올로기批判敎育硏究會 1983 이데올로기연구논총 Vol.1 No.-