덕성교육의 이해적 접근

김상섭 ( Sang Sup Kim ) 한국교육철학학회(구 교육철학회) 2012 교육철학연구 Vol.34 No.2

이 논문에서 필자는 덕성교육으로서 도덕교육을 논의하는 두 관점 혹은 입장을 검토하고자 한다. 하나가 비-도덕적 학습자를 도덕적 존재로 형성하는 것에 초점을 맞추는 ``형성적`` 접근이라면, 다른 하나는 덕성교육을 도덕적 학습자의 도덕적 경험으로 해석하고자 하는 ``이해적`` 접근이다. 전자의 입장은 예컨대 아리스토텔레스의 덕 윤리를 배경으로 하는 덕목교육론에서 예시적으로 그려질 수 있다. 그것은 덕성교육을 통해 우리가 희망하는 덕목을 형성하는데 논의를 집중하는 경향을 띠게 된다. 그 모델에 따르면, 덕목교육이라는 실천 혹은 그것에 참여하는 학습자는 형성되어야 할 덕목발휘의 바깥에 놓이게 된다. 그에 반해 덕성교육이라는 실천의 구성과 원리를 보다 먼저 해석하려고 드는 이해적 접근은 칸트의 덕성교육론에서 예시될 수 있다. 칸트에 따르면, 덕성교육은 학습자의 도덕성, 엄밀히 말해 도덕적 자발성을 전제로 하여 출발하는 교육실천으로 이해된다. 그러한 이해는 덕성 자체를 형성하려고 하는 덕성교육에 대해 분명한 한계를 설정하게 된다. 그 대신에 덕성교육은 도덕적 자발성의 자립화, 다시 말하면 도덕적 성숙과 완성에 도달하도록 돕고 이끄는 실천으로 이해될 수 있는 길이 열리게 된다. 덕성교육이라는 구체적인 실천은 말하자면 학습자로 하여금 자신의 도덕적 자발성에 자립적인 형태를 부여하도록 돕고 이끄는 실천으로 자리매김 된다. This paper intends to investigate two theoretical models or perspectives to understand character education. One of them is the ``formative`` approach to character education which is eager to transform the non-moral subject into a moral one, whereas the other tries to interpret and understand the experience of character education as moral experience which I am willing to call an ``understanding`` approach. The standpoint of the one seems mostly to be represented by the theories of moral education based on the virtue ethics or the caring ethics, It is to call a ``formative`` approach because it tries to form the morality itself or to mold moral persons through character education, According to that approach, the educational practice as well as the subject who takes part in that practice are located outside moral criteria. It enables us to grasp the common structure of cognitive, moral and aesthetical educations as ``internalization`` on the one hand; it can be estimated as a problematic position in so far as it regards the character education as a pre- or non-moral practice which lies outside the morality on the other hand. Therefore it deserves to be criticized on account of the failure in understanding the characteristics of the educational practice named character education. The second approach which I intended to maintain and compare with the first makes efforts to understand the constitutive and regulative principles of the educational practice called character education. That is definitely to find in Kant`s moral philosophy. According to Kant, character education can not be regarded as a practice to form moral subjects or morality itself, because it can start only on condition that the moral spontaneity of the subjects is presupposed. When character education accepts that condition as its own limits, it can be identified with a practice which helps the subjects to realize their own morality. To put it shortly, the subjects who take part in character education are already moral ones. They are moral beings, except that they have not yet arrived at such a maturity as to exercise their own autonomy independently. Therefore concrete practices in character education should be such that can help the participants to give mature forms to their own morality. With a word, character education is a moral practice in itself, in the sense that it leads the presupposed moral spontaneity of the participants to its maturity.

주역철학 : 『주역』 건,곤 두 괘의 고사에 대한 논증

김상섭 ( Sang Sup Kim ) 한국역경문화학회 2004 주역철학과 문화 Vol.2 No.-

샤시 시스템 종합설계 및 해석 소프트웨어의 개발

김상섭(Sang-Sup Kim),유완석(Wan-Suk Yoo),김성수(Sung-Soo Kim),허승진(Sung-Jin Heo),탁태오(Ki-Hong Park),박기홍(Tea-O Tak) 한국자동차공학회 1998 한국자동차공학회 춘 추계 학술대회 논문집 Vol.1998 No.11_2

It is a key technology of chassis system design to predict ride and handling performances through simulation of mathematical models of vehicle suspensions for design improvement. An integrated chassis design analysis software has been developed. This is composed of 5 programs, i.e.. Chassis design synthesis program, Suspension kinematic design program, Suspension kinemato-static analysis program, Vehicle dynamic analysis program, and Active chassis design software. Each program is independently usable with its own graphical user interface. The programs are also integrated in the environment of PC Windows and SGI workstation.<br/>

고기능성 방청혼화제 사용에 따른 모르타르의 기초적 특성

김상섭(Kim, Sang Sup),정상운(Jung, Sang Woon),이명호(Lee, Myung-Ho),자오양(Zhao, yang),한민철(Han, Min Cheol),한천구(Han, Cheon Goo) 한국콘크리트학회 2014 한국콘크리트학회 학술대회 논문집 Vol.2014 No.5

‘교육자로서 니체’ : 그의 교육비판과 자기도야의 길

김상섭(Sang-Sup Kim) 한국도덕교육학회 2016 道德敎育硏究 Vol.28 No.2

이 논문은 ‘교육자로서 니체’라는 니체 스스로의 진단에 주목하여 그의 교육적 삶과 저술을 해석하고자 한다. 만년의 니체는, 「교육자로서 쇼펜하우어」라는 초기논문의 의의를 회상하는 자리에서, ‘교육자로서 쇼펜하우어’가 아니라, ‘교육자로서 니체’가 그 논문의 핵심이라고 정정한다. 이 주장을 진지하게 받아들이게 된다면, 사상가로서 니체의 삶과 저술활동은 ‘교육자로서 쇼펜하우어’에서 시작해서 ‘교육자로서 니체’로 완성되어 가는 과정이라고 이해할 수도 있을 것 같다. 그러한 가설에 따라, 이 논문은 초기논문에 들어있는 니체의 문제의식에서 출발하여 ‘교육자로서 니체’라는 만년의 자기평가에 이르는 니체의 ‘자기도야의 길’을 점검하고자 한다. 다시 말하면, 이 논문은 교육에 대한 니체의 문제제기를 일회적인 논문주제로 보지 않고, 그의 삶과 저술활동을 이끌어나가는 적극적인 자기도야의 구상과 연관시켜 해석하고자 한다. 그러한 해석이 성공적이라면, 니체의 철학적 삶은 ‘시대정신과 여론에의 적응과 길들이기라는 부정적인 교육에서 자기창조라는 긍정적인 자기도야로의 전환’으로 요약될 수 있을 것이다. 니체는 다만 자기극복과 자기창조라는 적극적인 교육개념을, 이론적인 담론이 아니라, 창조적, 즉 가치 평가적 삶과 저술을 통해 실천적으로 제안하고 있을 뿐이다. This paper tries to interpret Nietzsche s educational life and writings based on his assertion: Nietzsche as Educator . In his later years, Nietzsche expresses a provocative opinion that his early paper named Schopenhauer as Educator deals, judged by its spirit, with rather Nietzsche as Educator than Schopenhauer as Educator . Regarding it as a serious expression, I try to interpret Nietzsche s life und writings that begin with finding Schopenhauer as his educator and end with self-reformulation as educator. Under such a rough hypothesis, this paper is going to examine his self-educating way of life that begins with his critique on education in the early paper and reaches at the self-creation as educator in his latter days. It will be shown that Nietzsche s occupation with the thema education is not for a while in his early days, but lasts for his life long and plays an important role in trying to bring his existence in eternally new forms through various writings. If my interpretation is successful, the life of Nietzsche as philosopher can be summarized as a return from the negative education of adaptation to the prevailing view of the age to his self-reformulation via self-creation . Additionally is to refer that Nietzsche s way to the self-overcoming and self-creating is not invented and suggested in form of an educational theory, but shown as an example for us by way of his creative practices in writings and his life as writer, i.e. as educator.

마키아벨리의 "현실의 진리" 개념에 비춰본 교육적 수행력 문제

김상섭 ( Sang Sup Kim ) 교육철학회 2008 교육철학연구 Vol.42 No.-

『帛書周易』 「要」의 '夫子老而好易'장의 眞僞 문제

김상섭(Kim, Sang-sup) 대한철학회 2014 哲學硏究 Vol.129 No.-

『백서주역』「요」는 세 부분으로 구성되어 있다. 첫째 부분은 통행본 「계사」 하편 10장과 5장의 다섯 단락, 둘째 부분은 공자와 제자 子贛(子貢)과의 『주역』에 대한 중대한 대화, 셋째 부분은 공자의 '損益之道'에 대한 설명이다. 둘째 부분에서, 공자가 늘그막에 점책인 『역』을 좋아하자 제자 자공은 공자의 평소의 가르침을 미루어 볼 때 공자의 행위를 이해할 수 없는 일이라고 질문을 한다. 이에 공자는 『주역』을 卜筮로 사용하는데 안주하는 것이 아니라 그 점글을 즐긴다고 대답한다. 자공이 그렇게 한다면 사람에게 그릇된 것이라고 말하자 공자는 또 한 편으로 『주역』이 미래를 아는 것을 즐긴다고 말하면서 자신은 백 번 주역점을 쳐 70번을 적중했다고 말한다. 그리고 마지막 단락에서 공자는 『역』의 점치는 면은 뒤로 하고 덕과 의를 살필 뿐임을 강조한다. 이 대화에서 의리와 상수를 함께 언급하는 공자의 역관이 펼쳐진다. 본 논문은 「요」의 둘째 부분 '夫子老而好易'장의 내용을 순서대로 인용하면서 공자와 자공의 대화 내용을 분석하여 의리와 상수 두 방면에서 공자의 주역관을 살펴보고 이것이 과연 공자의 본뜻인가를 논하고자 한다. 이를 통해 '夫子老而好易'장의 내용이 과연 공자의 역관을 기록한 것인가 하는 진위 문제의 해답을 찾을 수 있을 것이고, 아울러 공자와 『역』의 관계도 명백하게 밝혀지게 될 것이다. Columns 12-18 record a conversation between an aged Confucius and his disciple Zi Gong concerning the Changes and especially the role of divination in its use. The last section, from the bottom of column 24, concerns the hexagrams Sun損, "Decrease," and Yi益, "Increase," which Confucius is here made to regard as the culmination of wisdom in the Zhouyi. The conversation between Confucius and Zi Gong, and especially Zi Gong's apparent misunderstanding of Confucius's interest in the text, has already attracted considerable scholarly interest. Zi Gong criticizes Confucius for changing his teaching about the importance of the Zhouyi and for performing divinations. Confucius responds that while he does indeed perform divinations. there is a major difference between his use of the text and that of others: he regards the I Ching as a repository of an ancient wisdom. This would seem to signal recognition of a dramatic change in the function and status of the text. Zi Gong said: "Does the Master also believe in milfoil divination?" The Master said: "I am right in only seventy out of one hundred prognostications. Even with the prognostications of Liangshan of Zhou one necessarily follows it most of the time and no more." The Master said: "As for the Changes, I do indeed put its prayers and divinations last, only observing its virtue and property. Intuiting the commendations to reach the number, and understanding the number to reach virtue, is to have humaneness and to put it into motion properly. If the commendation do not lead to the number, then merely acts as a magician; if the number does not lead to virtue, then one merely acts as a scribe. The divinations of scribes and magicians tend toward it but are not yet there; delight in it but are not correct. Perhaps it will be because of the Changes that sires of later generations will doubt me. I seek its virtue and nothing more. I am on the same road as the scribes and magicians but end up differently. The conduct of the gentleman's virtue is to seek blessings; that is why he sacrifices, but little; the righteousness of his humaneness is to seek auspiciousness; that is why he divines, but rarely. Do not the divinations of priest and magicians come last!" Although Confucius says two ways of the symbolic numbers and virtue-property, he emphasizes his way of virtue and property more important. In fact he who wrote in Yao 要, "essentials," Confucius's saying describes his own viewpoints of the Changes throughout the conversations between Confucius and his disciple Zi Gong, and is only to borrow the name of Confucius. Furthermore, quoting the original text in Yao 要, "essentials," in sequence, also comparing the materials of "the Analects of Confucius論語," with "the Shih chi史記," this thesis will be centered to a great extent on the relative similarity and differences between the Mawangdui Boshu Zhouyi Manuscript and the received text, and discussed the authencity of Yao 要, "essentials," of the contents shown in the chapter of 'Confucius became aged, and liked "The Book of Changes."' the relation of Confucius and the Changes will be clarified naturally through this progress.

현가장치의 롤 커플링 영향을 포함하는 함수형 현가장치에 의한 차량동역학 모델 개발

김상섭(Sang sup Kim),박평화(Pyeong hwa Park) 한국자동차공학회 2012 한국자동차공학회 학술대회 및 전시회 Vol.2012 No.11

This paper presents an enhanced modeling method for functional suspension model (FSM). In the convention FSM the relative displacements and orientation of a wheel with respect to car body are represented as a function of the parallel stroke and right and left wheel. Even for independent suspensions the wheel alignment characteristics are different for ride and roll stroke of the wheel due to roll coupling effects. In this paper a new functional suspension model is proposed as kinematic describing functions that include roll correction terms. The equations of motion for 5 body full vehicle dynamics model are systematically derived using velocity transformation method in ODE form. The comparison of the dynamic simulation results of ADAMS/Car model and the current FSM show close correlation and demonstrate the validity of the proposed method.

컴플라이언스 특성을 고려한 멀티링크 현가장치의 조향축 해석

김상섭(Sang Sup Kim),김성훈(Seong Hun Kim) 한국자동차공학회 2014 한국 자동차공학회논문집 Vol.22 No.3

EPS 어시스트 토크에 의한 온 센터 조타감 성능지수 영향도 분석

김상섭(Sang Sup Kim),경진실(Jin Sil Kyeong) 한국자동차공학회 2014 한국 자동차공학회논문집 Vol.22 No.3