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효사상(孝思想)과 효문화(孝文化) : 청소년(靑少年)의 효행교육(孝行敎育)을 위한 내러티브로서 경서(經書)의 분석(分析) -『효경(孝經)』과 『부모은중경(父母恩重經)』을 중심으로-
고요한 ( Yo Han Go ) 한국청소년효문화학회 2010 청소년과 효문화 Vol.16 No.-
The purpose of this paper is to study on practice of filial piety for adolescence` education. For solving of this purpose, this article explored the doctrine, contents and methods of practice of filial piety on oriental thoughts, that is, buddhism and confucianism. Result of this study may used by educational narratives for adolescence. The method of this study is hermeneutical-phenomenology. And main text for this study are ``Hyo Keoung(孝經)`` as paradigm of confucianism, ``Eun Jung Keoung(恩重經) as paradigm of buddhism. Filial piety has various ways for understanding. The main result of this article is as followings. First, the principle character of buddist``s paradigm for filial piety emphasis sons and daughters` gratitude for mother`s affection. And this paradigm assert that practice of filial piety based on actuality thoroughly. Secondly, the principle character of confucianist`s paradigm for filial piety is the major function of practical filial piety as political ideology. By analyzing main texts, very important fact, that is, practice of filial piety is protocol of leadership was discovered. Practice of filial piety as everlasting core value is universal and over the cultural difference. Finally, we will propose that the value of filial piety is useful for educational narratives for adolescence. At now, chaos of schooling on moral education may essential subject matters in learning conditions.
선초(鮮初) 정치변혁과 정교(政敎) 이데올로기에 대한 연구: 정도전과 권근을 중심으로
고요한 ( Yo Han Go ) 교육철학회 2009 교육철학연구 Vol.46 No.-
본 연구는 선초(鮮初)의 변혁된 정치상황을 배경으로 대두된 정치(국가)와 교육의 관계(政敎)를 바라보는 두 가지 상반된 견해에 대하여 해석학적-현상학적 연구방법으로 각각의 정당성을 분석하고, 이것이 오늘날 우리 사회에서 올바른 교육정책을 수립하는데 어떤 시사점을 제공하는가에 대하여 고찰하는 것이 목적이다. 선초 주자성리학을 정교 이데올로기로 채택한 사대부들은 크게 이색 계열과 정도전 계열로 나뉘며, 각각 항산(恒産) 및 사공(事功) 우선의 공리주의 정교론과 항심(恒心) 및 교양 우선의 인격주의 정교론으로 반목(反目)한다. 정도전을 중심으로 항산(恒産) 및 사공의 중요성을 주장하는 경세가(經世家)들은 강력한 중앙집권적 교육제도를 통하여 시용(施用, 혹은 公利 및 實用)적이고 전문적인 교육이 이루어져야 한다고 주장하였다. 그들은 학자들이 학문과 교육을 하는 이유란 당대의 상업(相業)에 유용하며 민생의 안정을 도모하기 위한 것이라고 함으로써 교육과 정치(국가)의 적극적인 상보성을 강조한다. 반면에 권근을 중심으로 항심(恒心) 및 도덕성의 중요성을 주장하는 도학자(道學者)들은 우리가 학문과 교육을 하는 이유란 선량한 마음을 체현(體現)하여 누구나 도덕적, 인격적, 윤리적인 존재로 살아야 할 필요성이 먹고 사는 문제보다 더 우선하기 때문이라고 역설한다. 또한 뚜렷하게 구분되는 것은 아니지만 항산을 중시하는 정교이데올로기는 성리학과 사공학(事功學)을 아우르는 위인지학(爲人之學)을 강조하는 반면, 항심을 우선시 하는 정교이데올로기는 성리학 순혈(純血)지향의 위기지학(爲己之學)을 다소 강조하는 것으로 나타났다. 본 연구를 통해 얻은 시사점은 최고 치자(治者) 혹은 정권의 유력자(有力者)들이 어떤 정교 이데올로기를 취하느냐에 따라 국가교육의 전모(全貌)가 크게 달라진다는 점이다. 그러나 어떤 입장을 취하든 주자성리학을 기반으로 하는 선초의 정교 이데올로기는 국가교육을 통한 육재(育材)와 올바른 용인(用人)의 중요성을 강조하였듯이 오늘날 `지속가능한 가치를 기반으로 하는 교육의 이론과 실천에 대하여 무엇을 어떻게 탐색해 나가야 하는가`의 문제의식에 대한 중요한 시사점을 제공하고 있다. This Study focus on the problem of Yi dynasty`s political education in radical political change(鮮初). The purpose of this dissertation is to analyse political education thought of the Sadaebu(士大夫) and investigate some suggestion in our political condition. This paper studied through hermeneutical-phenomenological method on concerned text. There are two paradigm on political education in early Yi dynasty. Two current existed in the Sadaebu`s political position and viewpoint. but each position and viewpoint on man and society has a same academism, that is, neo-confucianism(朱子性理學) which adapted as their own political philosophy. Each paradigm was named as Yi Saek(李穡)` order and Jung Do Jeoun(鄭道傳)`s order. Jung`s order asserted state-controlled education system and contents for national invest in the meaning of practical utility. On the contrary, Yi`s order asserted province-centered education system and curriculum. Jung`s political ideology for education based on the Hang San(恒産) which hold a prominent position to Hang Sim(恒心). According to his political idea and national concern, the purpose of national education is cultivating and selecting a person holding an administrative position for practical utility. On the contrary, according to Yi`s political ideology based theory of prominent Hang Sim(恒心), the imaginary manhood of national education was the cultivated man with moral, ethic, personalized humanism. The idea of Yi`s political education were individualism or personalism of education, and Jung`s propaganda were a kind nationalism, pragmatism of education. In spite of the two paradigm differed in their strategy for educational reform, they were the same position in that both pursued a political and socio-economical order based on neo-confucianism. Now, we acquired a lesson through critical analysis for the past political idea. That is, a power holder in socio-economical status may consider the conditions and values of national education which concerned with people` usual life.
차례 : 가르치기 어려움에 대한 교육현상학적 검토 : 서양교육사에서
고요한 ( Yo Han Go ) 한국교육철학회 2012 교육철학 Vol.46 No.-
The purpose of this study is researching on educational difficulty in the history of western education. In other words, the goal and significance of this paper lies in knowing the essential meaning of education based on the norms of difficulty. The major method for this study is hermeneutical-anthropological pedagogy. My fundamental claim is the following: the essential nature of teaching is difficulty at any instructional condition and situations. Such a discrete idea was clearly identified and confirmed in the process of pedagogical anthropology. That is, through the consciousness of educational difficulty and critical review for the history of western education, I can cleary define the concept of educational difficulty. Educational difficulty was various ways for understanding by all audiences. Namely, various formulars were developed for understanding it according to the age, cultures, nations, ideology, etc.. But there are continuous characters on the way for understanding on educational difficulty. The results on research are as followings. In the primitive age, fundamental difficulty of education lies in the initiation ceremony. At the classical ancient time, the purpose of education was ``Politai`` with politike arete, in this educational conditions, instruction have a complex dimension politically as well as psychologically. At the medieval age, educational difficulty lies in the ``Askese`` for instructional methods. In the modern and conventional age, educational difficulty is more and more complex and confused on goals, methods, evaluations, etc.. Most of all, the major or key concept of educational difficulty in this world is the conflict between the two instructional principles, that is, objectivis and constructivism in education. At now, the schoolworks for instruction over all educational situations and conditions have a difficulty of traditional as well conventional dilemma. In conclusion, educational difficulty have formal, natural, original attribute and it is general and universal phenomenon.