주희 귀신론의 교육학적 해석 : 교육의 종교적 차원 = Chu Hsi's concept of spirit in relation to the religious aspect of education

다국어 초록 (Multilingual Abstract)

Education can be seen as a journey to the transcendental dimension of life through the rational activities, such as internalizing educational contents. One of the most important task of modern education is to balance the two life-orientations represented by 'transcendence' and 'rationality'. 'The unity of Heaven and man' as the Neo-Confucianistic ideal of religious life and education exemplifies a perfect balance between the two life-orientations. Interpreting Neo-Confucianism as an educational theory is conducive to explicating the religious aspect of education.
Chu Hsi's concept of Ghost or Spirit(鬼神) is the keystone of Neo-Confucianistic system of thought. The tripartite themes of Neo-Confucianism, 'substance of the world', 'nature of mind' and 'principles of self-cultivation' can converge by Chu Hsi's concept of Spirit. In Chu Hsi's view, 'Spirit' can be construed as the personified expression of li(理), or the Ultimate reality, which leads human minds to strive for the ideal state of mind, 'the unity of Heaven and man'.
It can be said that Chu Hsi's theory of mind implies 'the double-layer structure' which consists of the lower layer and the upper layer. The lower layer in which mind and the world can be distinguished, and the differences of things can be recognized meaningfully. Feeling(情), as a Neo-Confucianistic term, belonged to the lower layer, represents the phenomenal world, 'already manifested'(已發). Nature(性), as the standard of the lower layer, belonged to the upper layer, represents the noumenal world, 'not-yet-manifested'(未發) in which the distinction between mind and the world, and between things cannot be applied meaningfully. Neo-Confucianistic self-cultivation means that we endeavor to transform our feeling into our nature. The fundamental problem of education is how to explain and fulfill the possibility of the transformation. Chu Hsi's Concept of Spirit can serve as a key to solving the problem. Spirit, as moving and animating mode of li(理), helps us to conquer our selfish desire and encourages us to strive for truth.
The concept of Spirit is essential to explaining the process of internalization of subject matter. Internalization of subject matter has to be explained as the process of transforming the lower layer mind into the upper one by the invisible aid of Spirit. Neo-Confucianistic theory of the extension of knowledge by investigation of things(格物致知) shows how the movement from the lower layer to the upper is possible and how one's mind can be unified with li. Leading man's mind to li or 'Heaven' can be made possible by internalizing subject matter. In light of Chu Hsi's concept of Spirit, we can understand the religious dimension of education more deeply.
Teacher, as an empirical manifestation of Spirit, takes the role of leading the student's mind toward 'Heaven'. Learning and teaching is a continuous effort to arrive at the 'unity of Heaven and man' with the help of Spirit. Between Heaven and man, the Sacred and the Profane, teacher as an agent of Spirit helps his/her students to pursue the true meaning of their life. We can understand the importance of teacher's role and acquire the harmony and equilibrium between 'rationality' and 'transcendence' to the extent that we interpret the concept of Spirit properly.

목차 (Table of Contents)

• Ⅰ. 서론 1
• Ⅱ. 주희 귀신론의 성립 배경：유학의 종교적 측면 17
• 1. 주역과 중용의 종교이론 17
• 2. 성리학의 성립 배경으로서의 종교 문제 32
• 3. 종교이론으로서의 성리학의 특징 43
• Ⅲ. 성리학 체계 안에서의 귀신론의 위치와 역할 51
• 1. 본체론적 측면：陰陽의 良能 52
• 2. 심성론적 측면：人心之靈 61
• 3. 수양론적 측면：誠과 敬 68
• Ⅳ. 교육이론으로서의 귀신론 77
• 1. 교육의 목적：교육적 이상으로서의 귀신 78
• 2. 교과의 내면화：格物致知의 원동력으로서의 귀신 84
• 3. 교사의 역할：理의 대행자로서의 귀신 91
• Ⅴ. 결론 101
• 참고문헌 111