孝敎育의 當爲性과 人間敎育에 關한 人間學的 考札

李啓鶴 同德女子大學校 1978 同大論叢 Vol.8 No.1

This is paper is to explain the validity of filiality education and bring to light its Principles through the analysis of Confucian Scriptures and to suggest the principle of humanity education from the anthropological point of view. There may be three patterns through which the validity of Hyo(filiatity) education can be explained: 1) First, in the cause of parental love. 2) Second, in the cause of title succession of tradition. 3) Third, from the anthropological point of view. There arise some problems were taken place when we consider the theory of value education or the structure of consciousness of younger generation at present. Firstly, the youth accept the parental love as a right of their own and as a duty of their parents at the same time. therefore, this patterns loses the power of explanation in the value education to youth. Second pattern, concering the succession of good tradition doesn't provide youth with a value system synthesiging democratic value and Confucian value. therefore, there could be strong conflicts between two kinds of value. Thirdly, the anthropological point of view lays emphasis on man on the ground that man should do loyalty toward his nation and filiality toward his parents because he belongs to human being. It seems that this point of view is right in terms of value education, but this opinion remain in exegentical level so that it is not enough for the youth to form value system. Accordingly, this study is, first, to explain the validity of filiality education on the ground of the structure of consciousness of youth, and from the anthropological point of view and the formation of value system. Second, this stud)~ is to suggest that "Hyo" be principles of humanity education, not one item of moral education that should be put in practice. So, in this paper the writer tries to analyze the human nature, clarify the nature, clarify the nature of Sliality and formulate principles of humanity education through scriptures of Conscianism and the other related literature. The finding are as follows: 1) Human nature consists in ethical nature. 2) human nature is reflected in the structure of human relation. 3) Primal human relation structure is the relationship of father and son 4) The character, "仁" is the symbol of relations structure and the core of structure of human relation is reverance (Kyoung). 5) In traditional confucianism the education structure is goodness-filiality(In-Hyo), while in Neoconfucianism, it is goodness-reverance (In-Kyoung) . In this respect, filiality and severance arc intangible relationship accordingly the structure of humanity education could be reconstructed as this: filiality-reverance-goodness(Hyo-Kyoung-ln). 6) Ultimate purpose of filality education is the establishment of onself in life. 7) The establishment of oneself in life means the state of biological person transformed into anthropological person. 8) The process model of filiality education is as follows: (1) The fundamentals of filiality education are innated goodness. (2) Man takes love from the mother. (3) Basic frame of human being (Kyoung) is formed through the relation between father and son with the material of maternal love. (4) The reverance extends from family to neighbour, from neighbour to nation. (5) Man in biological dimension is transformed into man In anthropological dimension. (6) Man plays his role after his establishment of himself in life. (7) By becoming famous, he glorifies his parents. The prienciples of humanity education drawn from the above discussion arc as follows: 1) The ulimate purpose of humanity education is to build the personality of human being. 2) The personality building is accomplished in the process of man's qualitative transforming from the biological dimension into the anthropological one. 3) Dimensional transformation process takes place by the extension of reverance. 4) The basic frame-work of human being (reverance) is formed in natural relation between father and son. 5) Love which forms, the basic frame-work of human being is developed through the relation between mother and children. 6) The basic process model of humanity education is consists in filiality-reverance goodness. 7) The general process model of humanity education is the following. (figure I) ; Fig. 1. The process model of humanity education (표?)

父性의 敎育的 機能에 關한 考察 : 幼兒期의 人格形成을 中心으로

李啓鶴 同德女子大學校 1980 同大論叢 Vol.10 No.1

The paper attempts ot define the proper role of the father in the education of the child at the infantile stage. the following points have been considered fro the subject through the examination of the relevant literatures in order to achieve the aim of this paper. A. The analysis of the structure of character based on the teleological, normative view of man. B. The fundamental nature of paternal and maternal love. C. The function of paternity and its educational importance in the formation of the child's character and the emotional meanings of paternal and maternal love for the child. D. The basic model according to which the educational function of paternity and that of maternity are compared. The following results are obtained from the study: 1. Man owes to his character what he is. the fundamental structure of character lies on 'reverance' whichcomes from what is harmoniously integrated in the feeling of love and fear. 2. The basic nature of maternal love is loving kindness; its emotional meaning for the child is the sense of well-being and care. These are matters which determine all the relationships, maintenance and searches of the child. 3. The basic nature of paternal love, however, is love and fear; its emotional meaning for the child is respect. This determines the child's relationships, maintenance, interests and searches, as well as the keeping of proper distance. It should be the basic pattern of character formation. 4. The basic model for character formation as obtasined from the above analysis and the theoretical backgrounds is given as follows. 5. If is is man's responsibility to be humane and be himself, it follows that the educational function of paternity is far more important than that of maternity. The importance of the father's role in the character formation of the child, which conforms o the traditional principle of home education in this country, should be recognized and he paternal authority should be accordingly restored.

自我啓發 프로그램의 開發

李啓鶴 同德女子大學校 1982 同大論叢 Vol.12 No.1

The ultimate purpose of education is to mae a person as 'human being'. the present state of education, however, is in bad condition to achieve its purpose more efficiently. If we take the modern job-oriented society into consideration, the reason is evident. although we have to bear the important fact in mind that a teacher cannot help staying within the limit of his own characteer, and also he will become a desirable model character of his students, yet in the teacher training course we tends to place greater emphasis on education of job-related matters than character education. In this situation, as far as I know, there haven't been any systematically and theoretically well-designed material and model program which can be used for the achievement of character education in the course of teacher training. This study is derived from this need. To achieve the purpose of this study, the literatural considerations for the theoretical background is as follows; 1. there was considered double-self structures as false-self true one. 2. there was constructed a psychodynamic model based on a directional model of self-conscious development. 3. there was considered the relationships between character and mental health, and between self and mental-health. 4. there was designed a methodological principle of self-cultivating centered by self-theory, counselling theory, and value-attitude changing theory. The basic strategy is built by the above theoretical background in order to develop the program of self-cultivating(lists of the program are as figure 1 in the article). In spite of weakness in the literatual considerations, approach, and programming structure of self-cultivating, this study is to be considered meaningful in the point of new data about character education for college man and women and of being a new approach. educational meaning level of this program should be testified through the practical study and to criticize for better improvement in its contents, approach, and structure through the field application of it.

儒家의 人格敎育 方法論 考察 : 孝와 敬을 中心으로

李啓鶴 단국대학교 교육대학원 1989 敎育論叢 Vol.5 No.-

Modern education is knowledge education, while that of classical Confucianism is character education. When we consider the harmonious development of man to be ideal type of education, it seems necessary to keep the balance between the traditional character education and the modern knowledge education. And that is the main purpose of the present study on the characteristics of the classical Confucianist character education. For this purpose, a brief review of the Confucianist concept of education in general perspective is needed. Then, an examination of the classical Confucianist theory of Hyo education and of theNeo-Confucianist theory of Kyung education is attempted such that each of the two educational theories can be viewed in its own merits. Through this is intended a demonstration of the significance of each theory on modern knowledge- centered education. Some of the major literature of Confucianism have been studied to inquire into the characteristics of both the theory of Hyo education and that of Kyung education. The Analects of Confucius[論語] and book of Filial Piety[孝經] are examined for analysis of the theory of Hyo education, and the Book of Ten Pictures of Supreme Schorlarship[聖學十圖] by Lee Whang and the Selects of Supreme Schorlarship[聖學輯要] by Lee Yi, a renowned Confucianist scholar of the Mid-Chosun Dynasty, are examined for the analysis of the theory of Kyung education. The following few remarks can be given as the general conclusions of the present study. First, Confucianism takes perfect viruc[仁] to represent the essence of human nature. The concept in its wide sense means love and self-sublimation, both of which, of logical necessity, result in the return to the propriety[禮]. Thus a man of virtuc [君子] is the one who realized in his everyday life the perfect virtue, i.e., the model man of the propriety. In this sense he is the supreme scholar, the ultimate goal of the Confucianist education. Second, the concept of Kyung plays a central role as the principle of character education both in classical Confucianism and in Neo-Confucianism. The importance of Kyung in the Confucianist education can be explained when one sees the essential nature of the concept, that is, self-sublimation and return to the propriety. In other words, Kyung is the basic principlic that leads to the propriety. In Neo-Confucianism, however, Kyung comes to be regarded as the basic substance of human character and as the basis of all human knowledge. Third, Kyung in Comfucianism is not a psychological feeling of respect, but a philosophical concept. It seems that Kyung in the theory of Hyo education of the calssical Confucianism is the combination of love and fear, whereas Kyung in the Neo-Confucianism becomes the combinations of love and awe. Fourth, the process of character education through Hyo is in order of obeisance to parent[事親], devotion to king[事君], establishment in life[立身], practice of human duty[行道], and the process of character education through Kyung is in order of keeping of reverence[持敬], inquiry into reason[窮理], attainment of knowledge[致知], achievement of the essence of things[貫通]. Finally, the process of character education in Confucianism is the process of extending of reverence, and the growth of character is ultimately accomplished through the process of qualitative conversion.

人間發達의 最終狀態에 關한 考察

李啓鶴 同德女子大學校 1979 同大論叢 Vol.9 No.1

The ultimate goal of educaton is the desirable or hymane man, but this goal is too broad for practice in education as a powerful regulation, accordingly, the ideal person that is suggested in education must be more clarified. For a long time, the ideal person has been suggested on the speculative or philosohical basis, but that kind of description of the ideal person is not helpful for practice in education, because practice in education is operated on the basis of facts. Thus, the aim of this paper is to clarify the ideal person on the base of developmental psychology, accordingly this study is mainly carried out through the literature of hyman development. This paper has the latent assumption that the state of ideal person coincides with the end-state of hyman development. The study is carried out as follows. First, the tropism of development was inquired from the developmental psychology according to the basic attributes of hyman beings (Cognition, Affection, Volition). Second, the tropism model of hyman development is formulated with the tropism discoverd in each attribute of the hyman being and characteristic of mental development. Third, according to the tropism model, the end-state of hyman development is clarified, the findings are as follows: 1)the tropism of hyman development a)Development of Cognition Development of cognition is an internalizing process of objectivity and it's tropism is the transition from subjectivity to objectivity. b)development of Affection Development of affection is a realizing the process of altruism and the tropism of affection development is the transition from egoism (self-love) to altruism (other-love). c)Development of Volition Development of volition is a process of autonomy and its tropism is the transition fom heteronomy to autonomy. 2)Characterstic of mental Development. Mental development is accomplished through the transformation process of quality evel from sujectivity to objectivity, from egoism to altruism and from heteronomry to antouomy. 3)The tropism model of hyman development. The tropism model of hyman development is as follows(Figure 1). 4)The end-state of hyman development according to the tropism model of hyman development, the end-state of hyman development is the state of realizing the objecive self who is absolutly autonomous and altrurstic. as the result the end-state of hyman development coincides essentialy with state of ideal person suggested in education as an ultimate goal.

자아계발 프로그램의 효율성에 관한 실험연구(I)

이계학 忠北大學校 學生生活硏究所 1984 學生生活硏究 Vol.8 No.-

본문참고

敬槪念의 分析的 考察 : 「聖學十圖」를 중심으로 Center on Sunghaksipdo(『聖學十圖』)

李啓鶴 단국대학교 퇴계학연구소 1995 退溪學硏究 Vol.9 No.-

소크라테스의 입선(入禪)과 선문답(禪問答)

이계학(Keay-hark Lee) 한국종교교육학회 2002 宗敎敎育學硏究 Vol.14 No.-

禪家의 人格敎育論

李啓鶴(LEE Keay-Hark) 한국학중앙연구원 1990 한국학 Vol.13 No.4

敎育의 本質과 學校敎育

李啓鶴(Lee Keay-Hark) 한국학중앙연구원 1991 한국학 Vol.14 No.2