‘격물치지(格物致知)’의 교육적 의미 분석

조현규(Cho, hyun-kyu) 한국교육사상연구회 2004 敎育思想硏究 Vol.14 No.-

본 연구에서는 ‘격물치지’의 교육적 의미를 분석해보고자 하였다. 얻어진 결론은 대체로 다음과 같다. 주희에 있어서의 격물은 객관적 기준을 탐구하는 행위라 할 수 있고, 치지는 격물을 근거로 하여 앎에 이르는 행위라 할 수 있다. 그렇다면 격물과 치지는 학습의 객관적 측면과 주관적 측면을 나타내는 것으로 이해될 수도 있다. 교육과정에서 격물과 치지는 분리될 수 없는 두 측면을 이루는 것이라면, 교육의 성공은 이 두 측면이 조화롭게 이루어진 상태를 말한다. 반면에 교육의 실패는 격물은 있으나 치지가 없다든지, 치지는 있으나 격물이 없는 경우를 들 수 있는데, 이 두 가지는 모두 격물과 치지가 분리된 상태를 말한다. 격물과 치지가 분리된 두 가지 경우 중, 전자는 왕수인이 주희에게서 발견한 경우로서 글공부는 하지만 깨달음에 이르지 못하는 경우를 뜻하고, 후자는 왕수인에게서 발견되는 것으로서 깨달음을 강조하지만 깨달음의 경로를 간과하는 경우와 같다. The perpose of this study is to interpret the educational implication of 'investigation of things and extension of knowledge(格物致知, ITEK)' in Chu Hsi(朱熹) and Wang Shou-Ren(王守仁). Their interpretations are based on their presuppositions about human nature, and their views of education are regarded as the implications of the concept of ITEK. It is the thesis paper that the two interpretations of the concept of ITEK by Chu and Wang bring forth the two different aspects of education. The different interpretations of ITEK by Chu and Wang are based upon the views of the relation between standard(理) and mind(心) to which ITEK can correspond respectively. Chu and Wang agree that human nature is to be considered as standards, But with regard to the status of the human nature, Chu and Wang show a sharp contrast;Chu maintains the standards transcendant to the mind, whereas Wang emphasizes the standards immanent in the mind. Chu maintains that the individual mind must be subjected to the standards, whereas Wang defines the standards in terms of the individual's mind.

王陽明의 생명사상과 그 윤리교육적 의미

조현규(Cho Hyun-Kyu) 한국교육철학회 2004 교육철학 Vol.25 No.-

The purpose of this study is overcome the crisis of life, to aim at fruitfulness of ethical education, to normalize moral education and to maintain soundness of life between environment and normalization of universe life His philosophy suggests that all living things underline the earth is one, all humans have Liang-chih(良知), and every human feel other's pain through the internal norm His education concept is neither compulsive nor passive. Conversely, It requires students to actualize their personality actively and autonomously He regarded education as cultivation of ethical mind, winch means ethics is the esteem living thing. This study is based on the Wang Yang-ming's life ideas about dignity toward human Specifically, three parts divide this study - One, volunteer program of 'teaching-learning' winch can be attained by relationship with family, school, and society Two, teaching-learning using portfolio Three, teaching-learning which is on the basis of role playing-In order to make students develop their lunate ethical self-consciousness, and to normalize etlucal education Many obstacles such as general accepted idea in the society and harsh reality prevent teaching-learning method to be developed But there are ways to make the teaching-learning method to be effective in the present school enviromnent More structured and In dept learning by direct experience methods are possible solutions. Close relationship with family and community is also needed This cooperation will give students the opportunity to practice what they have learned In school

방화벽기반 통합 멀티코어 DLP(정보유출방지) 시스템 개발

조현규 ( Hyun-kyu Cho ),신동진 ( Dong-jin Shin ),한승철 ( Seung-chul Han ) 한국정보처리학회 2011 한국정보처리학회 학술대회논문집 Vol.18 No.1

본 제품은 RFC(Recursive Flow Classification) 알고리듬의 네트워크 접근제어를 구현한 방화벽 기반의 정보유출방지 솔루션이다. 네트워크 단에서의 정보유출은 대부분 이메일, 메신저, 웹하드, P2P 등을 통해 이루어진다. 따라서 본 제품은 업로드 트래픽의 크기를 제한하고 사용자가 송수신하는 모든 메일을 필터링하여 저장한다. 웹상에서는 정보유출 가능성이 있는 URL을 등록, 사용을 제한하는 기능을 통하여 네트워크를 통한 정보유출의 가능성을 원천적으로 차단한다. 동시에 사용자 중심의 인터페이스와 성능이 뛰어나면서도 저렴한 통합 플랫폼을 제공함으로써 중소기업환경에 최적화된 네트워크 정보보안의 대안을 제시한다.

주자의 도덕적 자율성과 그 교육적 의미

조현규 ( Hyun Kyu Cho ) 한국교육철학회 2003 교육철학 Vol.23 No.-

논문 : 김종직의 "풍교(風敎) 의식"에 대한 논의

조현규 ( Hyun Kyu Cho ),김병희 ( Byung Hee Kim ) 한국교육철학회 2006 교육철학 Vol.30 No.-

한비자 사상의 교육적 성격

조현규 ( Hyun Kyu Cho ) 한국교육철학회 2011 교육철학 Vol.44 No.-

The purpose of this study is to interpret Han Fei`s thought as an educational theory. His thought can and ought to be understood as an educational theory showing the distinctive legalist perspectives. There are three elements of practical methods, i. e. explicit behavioral rule(法), absolute authority(勢), and tacit art(術). The explicit behavioral rule is the embodiment of Tao(道), so that the people can become virtuous by acting in accordance with it. The absolute authority of the ruler instigates the belief that the righteousness of the behavioral rule is beyond doubt, so that the people follow it for the very reason that it is good. The tacit art refers to a special kind of technique which the ruler uses in the state of non-activity(無爲), so that the ruler can look through the people`s mind and know all about the people as they truly are. The most remarkable feature of Han Fei`s thought as an educational theory is that it reveals the paradoxical nature of teaching. Seen in this light, teaching is both ``activity(有爲)`` and ``non-activity(無爲)`` at the same time. Teaching is activity in the sense that the teacher must depend on artificially invented instruments to teach students with his own qualities. Teaching is non-activity in the sense that teacher does it with the kind of spontaneity that is only compatible with the one who has attained Tao. The paradox that essentially characterizes teacher`s attitude is a personification of paradox of Tao in Taoist metaphysical philosophy. Han Fei`s legalist thought is a faithful application of Taoist philosophy to concrete educational settings. Also Han Fei`s educational theory contrasts well with the orthodox Confucian educational theory; it proposes an act-centered education in contrast with the Confucian thought-centered education with its emphasis on reason and knowledge. Legalist educational theory (external approach of education) and Confucian educational theory (internal approach of education) constitutes two aspects of personality, act and thought. The two approaches of education are indispensable to understanding education in its totality. It is luck on our part that the legalist and the Confucianist approaches of education have coexisted criticizing and supplementing each other in our long cultural tradition.

茶山에 있어 ‘行事’의 윤리교육적 원리

조현규(Cho, Hyun-Kyu) 한국교육철학회 2008 교육철학 Vol.36 No.-

The purpose of this study is to discuss ethics educational principles of Dasan's 'Haeng-Sa(行事)'. Findings from this study are summarized below. Firstly, the process of ‘Haeng-Sa’ is internal relation in nature, including the interaction and communication between humans as well as between human and objects. Ethical tasks are accepted in social realities and human relational. As such, 'Haeng-Sa' is an essential factor in forming Dasan's philosophical view of the world. Secondly, I presented solitary self-reflection(愼獨) and Gye-Shin-Gong-Gu (戒愼恐懼) as the basic attitude, forgiveness(恕) as the rule, desire(欲) as the drive for 'Haeng-Sa', humanity(仁) and virtue(德) as the ethical target through 'Haeng-Sa', which are the practical components of 'Haeng-Sa' in efforts to improve the human nature. finally I identified the legitimacy of 'Haeng-Sa' focusing on humans serving heaven with the right knowledge of heaven. Thirdly, Dasan's theory of Haeng-Sa is ethics educational principles on practice since it criticizes the attitude of learning first, practicing later(先知後行的) and pursues learning by practicing. Its ethics educational principles are those of self-reflection, self-responsibility, relationship and consideration, giving the theory great ethics educational significance in improving the modern personality education.

장자(莊子)에 있어“자연적 교육관”

조현규 ( Hyun Kyu Cho ) 한국교육철학회 2007 교육철학 Vol.33 No.-

도가적 생명교육 담론

조현규(Cho, Hyun-Kyu) 한국교육철학회 2009 교육철학 Vol.38 No.-

This study aims to consider the meaning and the principles of the Education for Life(生命敎育) throughout Chuang Tzu's thought. Life, the life means ‘Xing-Ming(性命)’, one's own natural share given by Tao(道) to Chuang Tzu. Each being has its own purpose in itself but also the power that makes the being grow and change by itself. It's like that a small dandelion seed can strike root and bloom if there is only a handful of soil and sunlight. Human being also has such natural power to realize his own Xing-Ming given by Tao. Therefore the final goal of the Education for the Life should be on the empowerment in order to recover one's original Xing-Ming. This does not mean that the education should control or preside over its objectives. The most serious problem of education is educator's limited knowledge and understanding arisen from his ego. The sense of self, which is caused from the dichotomy between Self(我) and Anything but Self(外物), arises all kinds of desires and emotions. The limited knowledge and understanding based on one's sense of self is called Ceng-Xin(成心) by Chuang Tzu. Because of this Ceng-Xin, educators judge students inferior or superior and intend to lead them to the way that he thinks right. Therefore the educator, such as parents or teachers, should remove the view based on himself. Chuang Tzu told us the methods to eliminate Ceng-Xin. They are Xin-Zhai(心齋) and Zhuo-Wang(坐忘). Only after that, educators can see children's Zhi-Ran(自然) in the view of Tao. We can unearth some principles of the Education for Life throughout Chuang Tzu's thought; educate c following their natural character and disposition, do not judge children in the view of educator himself and respect every children's individuality, wait until children are willing to take teachings, attach importance to the communication between educators and children but also between children and the nature where Tao dwells, convert from the education centering on instruction and learning to the education centering on cultivation of mind for self-reflective investigation and awakening and so on. Chuang Tzu's thought shows us the direction the Education for Life should move on. Education exists for life. Education ought to empower children's will to live their own life.

"도산십이곡(陶山十二曲)"의 인격교육적 의미

조현규 ( Hyun Kyu Cho ) 한국교육철학회 2005 교육철학 Vol.27 No.-