周易' 蒙卦.明夷卦의 敎育觀 硏究 = The Study on the Meaning of Education Contained in the Meng and Ming-Yi Hexagram in the Book of Changes

다국어 초록 (Multilingual Abstract)

Man has the ability of both teaching and learning. But it seems that most of today's educational point of views has been defined as focused into the teaching. According to that fact, this thesis have intended to focus on the ability of man's learning, and the meaning of education, therefore, has been defined in this thesis as “one's learning and teaching activities, which make one follow and get accustomed to the principle of nature and of man's life which has already been existing, through which one awakes one's innate abilities(self), so he will dedicate to let his society and nature construct harmoniously.”
So I have firstly focused on the Book of Changes, which is the most obviously defined this educational point of view. The Book of Changes is consisted of 64 hexagrams, among which this study focused on the Meng and the Ming-Yi hexagrams. In a geographical point of view, the educational point of view revealed in the Book of Changes seemed to have influenced into the traditional Korean society. To testify this hypothesis, this thesis tried to analyze such texts as Ip-Hak-Do-Seol(入學圖說), So-Hak(小學), Dong-Mong-Seon-Seup(童蒙先習), Kyok-Mong-Yo- Kyol(擊蒙要訣) and Aa-Hee-Won-Raam(兒戱原覽).
Aims of this thesis were as follows : in the first, I would explore the significance of educational viewpoint in the Meng and the Ming-Yi hexagrams ; second, how this educational viewpoint have been understood and applied, especially in traditional Korean society ; and in the third, how it can be applied into the contemporary Korean education.
From these analysis I found four results. First, education is one's learning and teaching activities which make one follow and get accustomed to the Tao(natural circulation) and morality of nature whatever the realities of oneself might be, awake oneself to one's innate abilities, and become the one who construct the newly natural circulation of nature and the harmony of one's society.
Second, the viewpoint of man and of society in Ip-Hak-Do-Seol, Dong-Mong-Seon-Seup, Kyok-Mong-Yo-Kyol, and Aa-Hee-Won-Raam showed the educational meaning as stated above as the hypothesis really was. First, in So-Hak and Dong-Mong-Seon- Seup, for example, these texts guides children to overcome foolish and dangerous situations and to socialize in their society by putting the morality in practice. In Kyok-Mong-Yo-Kyol, the aim of this book were to make right each one's attitude, to live one by fairness with other people, and to make one construct the society which is congenial in morality. In Ip-Hak-Do-Seol guides children to overcome their individual or periodical difficulties, to manifest one's innate abilities(nature), and to make a new societybased on the hypothesis of neo-Confucianism. And in Aa-Hee-Won-Raam, we may find that it teaches children to overcome the situation though they are at a disadvantage in the individual position or in the family, and to become a person who make the new world in the fie ds of one's life, such as in history, culture, politics, and in academy.
Finally, the educational point of view of Meng and Ming-Yi hexagrams could be applied to the Korean education in the two points of view. The first is that they reveal Korean education lost her sense of values in reality. And the second is that they showed the ideal man Korean education intends to follow.
Therefore in this thesis I would like to give the two suggestions according to these results. First, the direction of Korean education has to be intended into acts of learning and teaching, which make man, who is the subjective existence in all creatures and society, follow and learn the natural circulation of the nature and their morality and, moreover, contribute to construct the new harmonious world or society. And it also has to be inclined to make them the harmonious world for their self, their family, their society, and for their country, not only to bring them up to acquire the knowledge or the skill in one field.

목차 (Table of Contents)

• Ⅰ. 序論 = 1
• 1. 硏究의 意義와 必要性 = 1
• 2. 硏究目的 = 7
• 3. 硏究方法 = 7
• 4. 硏究範圍와 制限點 = 8
• II. 周易의 形成과 理解 = 11
• 1. 8卦와 筮術易 = 11
• 1) 8卦와 .河圖...洛書 .= 11
• 2) 筮術易의 意義 = 16
• 2. 易의 義理學理解 = 20
• 1) 孔子의 贊易과 天理思想 = 20
• 2) 王弼의 得意忘象論 = 22
• 3) 程.와 朱熹의 儒家的易理解 = 24
• 3. 우리나라 易學思想의 展開 = 26
• 1) 周易의 傳來와 理解 = 26
• 2) 易學思想에 나타난 蒙卦.明夷卦의 意義 = 29
• Ⅲ. 蒙卦의 敎育觀 = 33
• 1. 蒙卦의 意味 = 33
• 1) 卦象.卦辭.彖辭에 나타난 世界觀 = 33
• 2) 爻象.爻辭에 나타난 人間觀 = 38
• 2. 參與와 啓蒙의 敎育 = 45
• 1) 參與敎育 = 45
• 가. 人倫의 實踐 = 45
• 나. 自己存在價値의 發見 = 56
• 2) 現實社會의 啓蒙 = 59
• 가. 混濁한 現實의 覺醒 = 59
• 나. 理想的인 社會像 = 62
• 3. 人間과 自然에 대한 ‘눈뜸(發蒙)’의 學習 = 69
• 1) 人間의 本性 = 69
• 2) 自然의 理致 = 74
• 3) 人間과 自然의 調和 = 77
• 4. ‘감싸안음(包蒙)’과 일깨움(擊蒙)의 敎授理念 = 81
• 1) 認定과 寬容 = 81
• 2) 模範과 指導 = 83
• Ⅳ. 明夷卦의 敎育觀 = 86
• 1. 明夷卦의 意味 = 86
• 1) 卦象.卦辭.彖辭에 나타난 世界觀 = 86
• 2) 爻象.爻辭에 나타난 人間觀 = 89
• 2. 爲己.爲人의 人性敎育 = 95
• 1) 自我實現으로서의 爲己 = 96
• 2) 調和로운 社會實現의 爲人敎育 = 107
• 3. 生活準備로서의 敎育 = 117
• Ⅴ. 周易蒙卦.明夷卦의 敎育的論議 = 121
• 1. 社會의 變化와 敎育 = 121
• 2. 調和의 人間과 敎育 = 133
• 3. 周易思想을 통한 韓國敎育批判 = 138
• 1) 價値觀混沌 = 138
• 2) 理想的人間의 形成 = 142
• Ⅵ. 結論및 提言 = 147
• 1. 要約 = 147
• 2. 結論 = 152
• 3. 提言 = 153
• 參考文獻 = 155
• Abstract = 160