2006년에는 ' 건강한 당뇨인' 이 됩시다!

유혜숙,Yu, Hye-Suk 사단법인 한국당뇨협회 2005 당뇨 Vol.193 No.-

'당뇨식사' 하면 먹고 싶은 것을 먹지 못하고 맛도 덜한 음식만 먹어야하는 것으로 생각하는 당뇨인들이 많다. 그러나 당뇨식사는 영양적으로 균형잡힌 건강식으로 온가족이 함께 할 수 있는 식사이다. 이번 달에는 유혜숙 대한당뇨병교육영양사회 부회장을 만나 당뇨병 식사요법에 대한 궁금증을 풀어보았다.

노인의 우울증 해소를 위한 독서요법연구

유혜숙,Yu Hae-Sook 한국문헌정보학회 1999 한국문헌정보학회지 Vol.33 No.1

경미한 우울증을 겪고 있는 65세 이상의 노인을 대상으로 독서요법의 효과를 실험하였다. 상호협력적 독서요법과 독자적 독서요법의 효과를 비교하여 분석하였다. 우울증 검사척도표(BDI, HRSD, DAS)를 사용하여 대상자를 선정하였으며, 실험은 상호협력적 독서요법을 시행하는 집단과 독자적 독서요법을 시행하는 집단으로 나누어 총 4개월간 진행되었다. 가설검증을 위해 SPSS를 통한 T-검증과 이원분산분석을 사용하였다. 실험결과는 우울증 해소에 독서요법이 효과가 있으며, 독자적 독서요법에 비해 상호협력적 독서요법의 효과가 월등한 것으로 나타났다. This research aimed at the investigation of the effectiveness of bibliotherapy for depressed older adults 65 years of age and older, The efficacy between interactive bibliotherapy and reading bibliotherapy was also compared and analysed. For implementing the research, 22 subjects, aged 65 or over. were recruited from the community on a volunteer basis to Participate in a bibliotherapy program. Initial screening of potential participants was conducted by testing the measurement of depression. Experiment results were analyzed via t-ananlysis(SD, P, T) and $2\times3(Group{\times}Time)$ between and within ANOVA calculated by SPSS program. The results of the analyses supported hypotheses 1, 2, and 3, focusing the efficacy of interactive bibliotherapy as well as reading bibliotherapy. The analysis of hypothesis 4 was revealed that the effectiveness of interactive bibliotherapy was superior to that of reading bibliotherapy in the score of BDI and HRSD, while there was no statistical significance in the score of DAS.

徐廷住 詩의 自畵像 變貌過程

유혜숙(Hye-suk Yu) 어문연구학회 2007 어문연구 Vol.55 No.-

  This thesis is to study the self-portrait transfiguration process appeared in the ‘mirror-image" poetry throughout his early poetry to later poetry.<BR>  The poet(Seo, JungJu) had expressed ‘Anima" image as his own female self in his poetry. The self-portrait transfiguration process as a his own self-protype is a key to understand his poetry. The self-portrait transfiguration process shows divided self-portrait images caused by divided self-consciousness in his early poetry. The reason is that one lacks inner self-introspection to put together the diverse images latent in his self.<BR>  After the early poetry, he, with ‘Anima’ image like ‘Sister image", copes with disruption of self. The unfriendly elements, such as ‘anger and worry’ and ‘sorrow and cry’ in the life are seen to be merged in the ‘Anima’ image like ‘Sister image’, that is, in the images of reconciliation and communication. It unifies two conflicting worlds and leads to mutual understanding of two. The same case with ‘Mother(maternal grandmother) image’.<BR>  The self-portrait transfiguration process-‘divided self’→‘elder sister’→‘mother(maternal grandmother)’-throughout his poetry life shows the salient striking mark of ‘psychic medium’. It unifies two conflicting worlds and leads to mutual understanding of two. The one thing we come to know throughout the process is the poet himself is a kind of ‘psychic medium’. As H?lderlin says, a poet is the one who carries the divine message. The poet(Seo, Jung Ju) had tried to reconciled with the dark and negative side of life, not to confront the dark side of life. This attitude toward life has its origin with his life not to consider conflicting and hostile things like ‘life and death’ and ‘purity and impurity’ as a separate thing, to consider conflicting elements in life as deeply connected each other.<BR>  But the transformation of ‘the earthy’ into ‘the airy’, as Bachelard says, demands the intervention of ‘the fire’. The fire in his(Seo, Jung Ju) poetry is presented with the image of love that serves as ‘psychic medium’ to cope with humbleness and darkness of life.<BR>  The poet, gazing the flowering process of an orchid rooted in the opaque and hard ‘rock’, put stress on the vitality of flowering that leads the poet the new stage of changing ‘the opaque state’ into ‘transparent state’. Through the love of ‘Master singer’ who does not turn aside the filthiness of feces and urine urn and comb up his hair in front of it, he shows a divine power to cross ‘life and death".<BR>  As the poet sees ‘death’ as an extension of life, he can buy the thing(forsythia) of the dead man without hesitation. And with this action he can meet both grandmother of this world and grandfather of the world beyond. Again, he can make certain his self-portrait as ‘psychic medium’ throughout the identification with ‘forsythia’ that mediates both this world and the world beyond.

상화 시의 ‘원망 공간’과 생명성

유혜숙 ( Yu Hye-suk ) 한국문학이론과 비평학회 2007 한국문학이론과 비평 Vol.36 No.-

With considering Sang Hwa’s poetry in the external context, I like to focus my attention to internal logic throughout Sang Hwa’s poetry. Sang Hwa has tried to show, throughout his life, what a real ideal place is. The real ideal space is conceptualized as Wunschr ume in his poetry. Usually, Sang Wha’s poetry is understood as poetry of decadence, poetry of sensualism, poetry of resistance. But Analysing Sang Hwa’s early poems and his outstanding poems in the new perspective makes it possible to see his inner consciousness concealed in the apparent themes of nationalism and resistance. Creating Wunschr ume as a ideal space is a kind of psychological compensation. The poet undergoes three stages with Wunschr ume. Firstly, the poet, who is frustrated with the gloomy situation in the real world, has the inclination for getting to sentimental ‘death world’. As the time passes by, the longing for the sentimental death world become transformed into ironical attitude towards a feeling of vitality. Secondly, the poet shows us immersion into ‘a she-vital space’ - two types of Wunschr ume: erotic space of life and womb space of life. The poet presents ‘Madonna’ image with ritual power to give a feeling of vitality - a road to eternity. She can not be a real salvation for the poet. She is, for the poet, just far horizon and functions as a step to make the poet feel eternity beyond death world. After the Madonna stage, the poet presents the ‘mother’ as the space of Wunschr ume. The poet goes through the experience of ‘paradise regain’ in mother’s immortal smile of vitality. It serves as a space of utopia and eternity beyond human conditions. Finally, the poet’s focus moves from the description of city life into nature and native place. It functions as a kind of ideal space to make the poet recover his identity lost. Through the movement of space, the poet tries to get to his ‘near horizon’ lost. The poet, in his spare times, makes pilgrimages to his own land and returns to his own native place. He, in the new space, with a sense of unity in perfect order of nature, experiences vitality of a new life against civilization of exploitation. The consistent theme throughout his whole life as a poet is to inquire the recovery of vitality lost in life. The essential theme of Sang Wha’s poetry lies in the lyricism of recovery of vitality lost. not in nationalism and resistance spirit. Nationalism and resistance spirit, grounded on the lyricism of vitality, are the only expression of his senses of the gloomy era.

룻의 생애에 근거한 결혼이주여성 삶의 현황과 과제

유혜숙(Yu, Hae Sook) 광주가톨릭대학교 신학연구소 2015 神學展望 Vol.- No.188

룻은 자신의 고국인 모압에서 ‘유다 베들레헴’에서 온 마흘론이라는 사람과 첫 번째 국제결혼(초혼)을 하였고, 남편과 사별한 이후에는 남편의 고국인 ‘유다 베들레헴’으로 이주하였으며, ‘유다 베들레헴’에서 남편의 친척인 보아즈와 두 번째 국제결혼(재혼)을 하였다. 룻은 오늘날로 말하면 바로 결혼이주여성인 것이다. 본고는 성경의 인물, 룻의 이야기를 통해 우리가 과연 결혼이주여성에 대해 어떻게 인식하고 어떤 방법으로 그들과 함께해야 하는지 성찰해 보고자 한다. 룻의 생애를 간단하게 살펴보면서 그 생애에 근거하여 한국에서 살아 가는 결혼이주여성들의 현황을 점검하고 과제를 모색하고자 한다. 한국의 다문화정책은, 이념적으로는 다문화주의를 표방하면서도 정책적으로는 동화주의에 가까운 정책을 펼친다는 비판을 받기도 하고, 다문화정책의 많은 혜택이 한국인 배우자와 결혼한 외국인 이주여성들에게만 편중된다는 지적을 받기도 한다. 하지만 결혼이주여성들이 마치 다문화정책의 수혜자인 것처럼 논의되는 이러한 현실 속에서도, 실상 그들의 삶에는 적지 않은 문제가 자리한다. 이에 본고는 매월 법무부가 제공하는 출입국?외국인 정책통계월보 2014년 5월호와 대구가톨릭대학교 다문화연구소 2013년 12월 연구총서 『결혼이주여성의 생활세계』를 중심으로, 결혼이주여성들의 현황을 점검하고 그에 따른 과제를 도출하고자 한다. 룻의 생애에 근거하여 결혼이주여성들의 삶을 되짚어보는 이 작업을 통하여, 결혼이주여성 스스로가 한국사회에서 과연 어떻게 자리매김할 것인지 성찰하고, 우리 모두가 결혼이주여성에 대한 선입견과 편견을 극복하고, 잘못된 인식을 개선하며, 그들이 한국사회에 제대로 정착할 수 있도록 지원하는 사회적 지지체계를 형성할 수 있기를 바란다. 룻의 생애와 결혼이주여성의 삶을 비교 성찰함으로써 결혼이주여성들에 대한 올바른 인식을 도모하고, 그들의 삶의 질을 개선하며, 그들의 실제적인 삶에 걸맞은 적절한 정책 방향과 비전을 마련하는 데 기여하기를 희망한다. Native of Moab, Ruth got married to Mahlon, who came from Bethlehem in Judah. Hers is an “international marriage” of her time. When her husband died, Ruth moved to her husband’s native country, Bethlehem in Judah. Here she met and got married to a kinsman of her husband, Boaz. Her second marriage was also an international marriage. Ruth was a “marriage migrant women” as we say today. The present paper looks into this Biblical character, Ruth, to illuminate how we should perceive and live together with the marriage migrant women today. For this purpose, we will recapitulate Ruth’s life and from the perspective of her life, investigate the current status of marriage migrant women, and what tasks there are. Korea’s multicultural policies expound multiculturalism on the ideological level, and yet are often criticized for being close to assimilationism. There is critique that the many benefits of multicultural policies are partial towards foreign migrant women married to Korean men. While the reality is that marriage migrant women are beneficiaries in Korea’s multicultural policies, there exists a paradoxical reality that they are faced with various issues in life. Therefore the present paper examines the Korea Immigration monthly report, May 2014 issue by the Ministry of Justice, and The World of Marriage Migrant Women’s Lives, the Research Series, December 2013 Issue, by the Institute for multicultural Studies at the Catholic University of Daegu, to investigate the current status of marriage migrant women and see the related tasks on these issues. The current re-evaluation of the lives of marriage migrant women based on the life of Ruth is aimed to find wisdom on how they will be able to identify their worthy status in the Korean society, and we can overcome stereotypes and prejudice towards the marriage migrant women. Based on the findings, I hope the paper will contribute itself to legalizing a social support system to help them settle in the Korean society. Comparing the life of Ruth and the life to the married migrant women, I hope to promote a justifiable perspective towards marriage migrate women, help improve the quality of their lives, and make a foundation for appropriate directions for proper policies and vision suited for their practical life.

유아 환경교육 프로그램이 생활태도에 미치는 영향

유혜숙(Yu, Hyesuk),강성현(Gang, Seonghyeon),김현란(Kim, Hyun Ran) 한국산학기술학회 2014 한국산학기술학회논문지 Vol.15 No.10

본 연구는 환경교육 경험활동을 통하여 유아들의 환경에 대한 인식의 변화와 그 효과에 대해서 알아보고 그 결과를 토대로 유아들에게 적합한 환경교육 프로그램을 구성하기 위한 기초자료를 얻기 위해 수행하였다. 연구대상은경북에 소재한 M유치원 학부모 어머니 200명과 그 자녀들 200명으로 유아들에게 환경교육 프로그램을 적용하여 실시한 후 환경적 생활태 도 변화를 어머니들이 관찰하여 조사도구에 응답하였다. 환경교육프로그램활동을 실시한 후 결과는 첫째, 유아들의 환경생활 태도를 향상시키며, 둘째, 인지능력의 발달에 따라 환경에 관한 지식, 가치정립수준의 변화를 보였다. 다만 그 효과가 단기간 에 도출되는 것이 아니므로 지속적 노력이 필요하며 체험적 환경교육이 더욱 유익하였다. 하위영역별 효과를 보면 재활용, 절약, 환경오염방지 순으로 그 효과가 높았으며 성별에 따른 효과는 남아보다 여아가, 만4세아보다는 만6세아가 더 높았다. 본 연구는 환경교육프로그램을 활동이 유아에게 환경 생활태도, 인지능력에 따른 환경관련 지식, 가치정립수준에 미치는 효 과를 검증하는 것에 시사하는 바가 크다. This study was performed to determine the recognition change and the effect of the experiential environment education on children and to obtain basic data for establishing an environmental education program appropriate for children based on the results. The subjects of this study were 200 kindergarten students and 200 mothers in Gu-mi,Gungbuk. The environment education program was applied to the kindergarten students, and their mothers observed the changes in the environmental living attitude and responded to the research tools. As a result, the environment education program improved the children’s environmental living attitude. On the other hand, the effect cannot be observed in a short period. Continuous efforts will be needed and experiential environment education is very useful. In the sub-domain, the effect was high in the order of recycling, saving and prevention of environmental pollution. The effect on girls was higher than on boys, and the effect on six-year-children was higher than that of four-year-children. This study is significant in that it verifies how environmental education programs and activities have a positive influence on the establishment of children's behavioral, cognitive characteristics and their perception of the appropriate environmental knowledge.

고등학교 생명윤리교육의 현황과 과제:- 생명의 복음에 근거한 생활과 윤리 교과 분석을 중심으로 -

유혜숙(Hae-Sook YU) 대구가톨릭대학교 가톨릭사상연구소 2020 가톨릭사상 Vol.- No.61

우리나라는 배아연구, 유전자 조작과 진단, 인공수정, 낙태, 안락사 등 생명과 죽음 관련 문제에 점점 더 찬성률이 높아지고 있고, 학대와 방임, 폭행과 살인, 자살 등 생명과 죽음 관련 문제가 연일 발생하고 있다. 이런 까닭에 초·중·고등학교에서 생명의 가치를 단계적으로 배울 수 있는 생명윤리교육의 중요성과 필요성이 도출된다. 이에 본 연구에서는 먼저 고등학교 생명윤리교육의 현황을 진단하고 향후 과제를 모색하기 위한 일환으로, 2015년 개정한 제9차 교육과정에 기초 하여 고등학교 생활과 윤리 교과서 Ⅱ. 생명과 윤리의 구조와 내용을 성 요한 바오로 2세 교황의 회칙 생명의 복음(Evangelium Vitae)에 근거하여 분석하면서 그 개선 방향을 모색하였다. 인간 생명의 가치와 불가침성에 관한 회칙 생명의 복음의 중요 가르침을 바탕으로 네 가지 분석 기준을 선정하였고, 이 네 가지 분석 기준에 근거하여 5개 출판사 생활과 윤리 교과서 ‘Ⅱ. 생명과 윤리’ 중 ‘01 삶과 죽음의 윤리’와 ‘02 생명 윤리’의 구조와 내용을 분석하였다. 분석 결과에 따르면, 생활과 윤리 교과서 ‘II. 생명과 윤리’는 전반적으로 인간 생명의 가치와 불가침성에 관한 회칙 생명의 복음이 강조하는 교육 내용을 담고 있었다. 다만, 구조와 내용 면에서 세부적으로 좀 더 보완해야 할 측면들이 많았다. 이에 그 개선 방향을 ‘Ⅲ. 교과 구조 분석’, ‘Ⅳ. 교과 내용 분석’, ‘Ⅴ. 교과 개선 방향’에서 구체적으로 제시하였다. 이처럼 본고는 생명의 복음에 근거하여 먼저 고등학교 생활과 윤리 교과서 ‘II. 생명과 윤리’의 구조와 내용을 분석하면서 고등학교 생명윤리교육의 현황을 진단하고 그 과제를 모색하였다. 본 연구의 후속작업으로 중학교와 초등학교 생명윤리교육에 대한 연구 역시 개진되어, 우리나라 초·중·고등학교 생명윤리교육의 현황을 진단하고 더 나은 발전 방향을 모색하길 희망한다. In Korea, the approval rate for life and death-related issues such as embryo research, genetic manipulation and diagnosis, artificial insemination, abortion, and euthanasia is increasing. Additionally, life and death-related issues, such as abuse and negligence, violence and murder, and suicide occur daily. Hence, bioethics education is important and necessary to allow students to learn the value of life step-by-step in elementary, middle, and high schools. This study aims to diagnose the status of high school bioethics education and to explore future related tasks. Therefore, this study analyzed the current situation and sought directions for the improvement of the structure and contents of “Ⅱ. Life and Bioethics” of the Living and Ethics textbook of the ninth curriculum, which was revised in 2015, based on the Pope’ St. John Paul II’s encyclical Evangelium Vitae. Four analysis standards were selected regarding the important teachings of the Evangelium Vitae on the Value and Inviolability of Human Life, and “01 life and death ethics” and “02 bio ethics” of “Ⅱ. Life and Ethics”, by five publishers of Living and Ethics textbooks, were analyzed based on these four analysis standards. According to the analysis results, “Ⅱ. Life and Ethics”, from the Living and Ethics textbook, contained general educational contents, emphasized by the encyclical Evangelium Vitae, on the Value and Inviolability of Human Life. However, many aspects were to be supplemented in detail regarding their structure and contents. Therefore, the improvement direction was detailed in “Ⅲ. Curriculum Structure Analysis”, “Ⅳ. Curriculum Content Analysis” and “Ⅴ. Curriculum Improvement Direction”. Thus, this paper diagnosed the status of high school bioethics education and investigated its related tasks by analyzing the structure and contents of “Ⅱ. Life and Bioethics” of the Living and Ethics textbook, which is based on Evangelium Vitae. I hope that further research will be conducted on bioethicseducation in middle and elementary schools as a follow-up to this study, that the status of bioethics education in elementary, middle and high schools in Korea will be diagnosed, and that a better development direction will be sought.

서정주 시의 ‘꽃’ 이미지에 나타난 제의성 고찰

유혜숙 ( Yu Hye Suk ) 한국문학이론과 비평학회 2001 한국문학이론과 비평 Vol.11 No.-

Seo Jeongju(Midang) had constantly pursued “the poetics of aliveness” from his early stage of writing. His aspiration of ‘aliveness’ is related to ‘sacredness,. Because ‘sacredness’ means here the pursuit of ‘aliveness, that intermediates between hostile and contradictory things such as ‘death and life’. Midang’s poetry showed sacred images again and again expecially in his poetic depictions of the ‘flower’. There are three types of sacred images in his depictions of the ‘flower’. First one is "sacredness of eroticism”,second one is "redemptive sacredness”,and the last one is “sacredness of intermediation.” G. Bataille regarded eroticism as sacredness. Because he identified man's inner violence to women with human’s external violence to the sacrificial offerings : both are just alike in reaching into union and eternality. In the first chapter, “Flower of an erotic sacredness’’,I considered the erotic ecstasy caused by eating 'Hotsue1 (narcotic flower). In this poem, eating ‘Hotsue’ symbolizes the sexual intercourse. By experiencing such a erotic ecstasy, the limited being,poetic narrator, meets with the Unlimitedly open world’. Such a ecstasy of crossroad’ in which the limited and the unlimited intersect, let him intermediate between ‘death and new life'. In the second chapter, “Flower of redemptive sacredness”’ I considered a reversal from 'filthy to purity’,and from ‘pain to peace’ that take place in ‘orchid’ and ‘wild flower'. Such a reversal symbolizes sacrificial performance represented as ‘sins to redemption1. In the third chapter,"Flower of spiritual intermediation.” I examined the sacred function of flower ‘forsytia, and ‘royal azalea’ that intermediate spiritually between 'this world and the other world’. In conclusion, the sacredness of ‘flower’ represents Midang himself, his anima. And such sacred image in his ‘flower’ have two major factors. The one is the intermediate beings who has influenced him for pursuit of eternity, and the other one is his lifelong love for human beings and things. Because only love’ can intermediate between hostile and contradictory things, “love” is “aliveness” itself.

감각적 탐색 미술놀이가 영아의 그리기 태도와 능력에 미치는 영향

유혜숙 ( Hyae Suk Yu ) 열린부모교육학회 2013 열린부모교육연구 Vol.5 No.1

본 연구는 영아들이 재료에 대한 감각적 탐색을 즐기는 미술활동이 영아의 그리기 태도 및 그리기 능력의 증진에 효과가 있는지를 알아보는 데 있다. 본 연구 대상은 전라북도 I시의 6개 어린이집에 재원 중인 만 1세와 2세 반 영아 40명으로 3개 어린이집 원아 20명은 실험 집단으로 임의 선정하고 감각적 탐색 미술놀이를 자유놀이시간에 실시하였다. 연구를 위해 신영진(1992)의 유아용 미술 평가척도와 심효식(1968)의 아동화 끄적거리기 단계의 그리기 발달 평가도구를 사용하였다. 연 구결과는 감각적 탐색 미술놀이 활동은 영아의 미술에 대한 흥미도, 자신감, 관찰력, 작품의 존중 등의 미술태도에서 효과가 나타났다. 또한 영아의 정서, 신체, 감각, 미적, 창의성 발달 측면에서 그리기 능력에 효과가 나타났다. 본 연구 결과는 영아기의 그리기 발달을 위해서 미술재료에 대한 충분한 감각적 탐색활동이 선행되어야 함을 시사한다. The purpose of this study is to investigate the effects of the art play on infants` drawing attitude and drawing ability according to developmental areas. Subjects of this study were a total of 40 infants aged 1 through 2, involved in 6 day care centers in I city. Infants in experimental group had art play activities for 20-30 minuites at free play time, but infants in independent group had general and usual free play time. The measurement for infants` drawing attitude was Shin Youngjin(1992)`s Assessment of Children`s Art Activities. The measurement for infants` drawing ability was checklist for the scrabbled stage, part of Shim Hyosik(1968)`s Drawing Development of Children. Analysis of the collected data was conducted by using descriptive to calculate the mean and standard deviation of two groups to find out the difference between a preliminary inspection and a post inspection, and using ANCOVA to compare the post inspection by control the preliminary inspection. The result of this study was summarized as follows: First, the art play affected to infants` drawing attitude improvement. Infants in experimental group had better improvement on drawing attitude, especially on interest, self-confidence, ability to observe, respect for work than infants in control group. However, there were no difference on faithfulness between two groups. Second, the art play affected to infants` drawing ability development, especially on emotional development, sensory development, physical development, aesthetic sense development, creativity development.

인성교육진흥법에 나타난 인성 개념과 핵심 가치․덕목에 대한 비판적 고찰

유혜숙(Hae-Sook YU) 대구가톨릭대학교 가톨릭사상연구소 2022 가톨릭사상 Vol.- No.64

본고는 인성교육진흥법의 인성 개념과 핵심 가치․덕목을 윤리(윤리신학)의 역사 안에서 중요시된 선(善)과 덕(德)의 관점에서 고찰하면서 인성교육진흥법의 인성 개념과 핵심 가치․덕목에 대한 더 나은 방향을 모색한다. 특히 인성교육진흥법 제1조(목적)와 제2조(정의) 제1호에 나타난 인성 개념은 윤리(윤리신학)의 역사 안에서 가장 중요시된 선(善)의 개념을 간과한 데 초점을 맞추고, 제2조(정의) 제2호에 나타난 핵심 가치․덕목은 지나치게 덕(德)의 범위를 축소했다는 데 초점을 맞추어 개진한다. 이런 맥락에서 인성이 무엇인지에 대한 명확한 정의가 없으므로, 제2조(정의) 제1호에 ‘인성’ 항목을 신설하고, 인성교육진흥법 제1조(목적)과 제2조(정의) 제1호에서 선(善)의 개념을 담아 그 내용을 개정하라고 제안한다. 인성교육진흥법 제2조(정의) 제2호에서 제시한 핵심 가치·덕목은 예(禮), 효(孝), 정직, 책임, 존중, 배려, 소통, 협동 외에 인간 존엄성과 생명 존중, 자아 실현과 완성, 절제, 참여, 정의, 평화, 양심과 법 준수, 생태계 보호 등 좀 더 다양한 가치·덕목을 명시하는 것이 필요하다고 제안한다. 인성교육진흥법의 인성 개념과 핵심 가치․덕목에 대한 개정을 통해 관련 계획과 정책, 교육 과정과 프로그램이 더 체계적이고 다양하게 이루어 지길 기대한다. This paper examines the humanity concept, core values, and virtues of the 「Humanity Education Promotion Act」 from the viewpoint of goodness and virtue, which are important in the history of ethics(Moral Theology). We seek a better direction for the humanity concept, core values, and virtues of the 「Humanity Education Promotion Act」. Specifically, we address the concept of humanity in Article 1 (purpose) and Article 2 (definition) No. 1 of the 「Humanity Education Promotion Act」 focusing on overlooking the most important concept of goodness in the history of ethics(Moral Theology) and the core values and virtues in Article (Definition) No. 2 focusing on the excessively narrowing scope of virtue. In this context, it is proposed that “humanity” be newly added to Article 2 (Definition) No. 1, as there is no clear definition of this concept. Moreover, it is proposed that the content regarding humanity in Articles 1 (Purpose) and 2 (Definition) of the 「Humanity Education Promotion Act」be revised with the concept of goodness. This article emphasizes that the core values and virtues presented in Article 2 (Definition) No. 2 of the 「Humanity Education Promotion Act」 need to be expanded to include more diverse values and virtues in addition to courtesy, filial piety, honesty, responsibility, respect, consideration, communication, and cooperation. This article suggests that it is necessary to mention human dignity, respect for life, self-realization and completion, temperance, participation, justice, peace, conscience, law observance, and Ecosystem protection. Through the revision of the humanity concept and core values and virtues of the 「Humanity Education Promotion Act」, it is expected that related plans, policies, educational processes, and programs will be diversified and implemented more systematically.