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허원기 한국초등교육학회 1990 초등교육연구 Vol.4 No.1
Elementary education has great influence on the life of the people. But elementary teachers are not properly treated in terms of social recognition and economic reward, taking the problem of teacher quality into consideration. Therefore some drastic change in educational policy is required. The following are the proposals to straighten out the present status of elementary education. 1. Through the enactment of laws, teachers' social status as professionals should be enhanced, the climate where teachers are respected should be restored, and parents' educational orientation valuing competition and egoism should be changed. 2. Teachers should receive appropriate amount of economic reward as professionals, and various welfare pokicies should be enforced. 3. Centralized bureaucratic dysfunction should be wiped out in educational administration and the entrance examination as well as the content and implementation of curriculum in the teachers college should be improved. 4. Educational environment should be improved. The positions of educational professionals and administrators should be distributed equally to elementary and secondary level. 5. Principals should get rid of authoritarian attitude and try to enhance the morale and welfare of teachers with technical, human relations, and conceptual skills. 6. The amount of non-professional duties should be reduced and the apportunities for self-directed study and inservice education should be increased. 7. Teachers should build up their character and teach with loving, fare, and firm attitude with pride for their work. These proposals are related to nation, society, administrators, and teachers themselves. With the combined effort of all these concerned, the morale of teachers will be enhanced, elementary education will be renovated, and "education for creativity" will be realized.
허원기 한국고소설학회 2001 古小說 硏究 Vol.11 No.1
This thesis is a discussion of how Cheongun-soseols[天君小說] represents characters, unfolds plot, and shows a thematic consciousness in the aspect of mentality. In the process, I readjusted the meaning of shimtongseongjeong[心統性情]. I was able to confirm that so called the "shimtongseongjeong" is a spiritual and physical structures in which determine conditions and induce methods in the process of the inner seong[性] of human meeting the outer matter and appearing to cheong[情]. Here the cheong is what has been appeared by seong and since the cheong is an appearance of seong, the seong and the cheong do not oppose each other. Therefore main complication of the characters in Cheongun-soseols is not what it is between the characters belong to the seong and to the cheong; the problem is a complication between the characters giving harm and the characters giving recovery to the health of mind in the process of expressing the seong to the cheong. Also I have confirmed that the methods of mind having illness and of mind receiving treatment is an important issue. The process of mind having the illness begins from an impertinent condition when the un-emerged inner human seong appears to the outer appearing cheong, and the process of treating mind begins from the activity of kyeong[敬] fostering the un-emerged inner human seong righteously and completes with the usage of Ui[義] when the outer appearing cheong gets expressed moderately. But by looking at the cheongun-soseols in general, there appears the fact that kyeong[敬] plays the major role instead of Ui and Ui is formed based on the kyeong only. Through such character representations and the process of unfolding the plots, the thematic consciousness of Cheongun-soseols is to recover the health of the mind, and that health of the mind in the structure of confrontation of the seong and the cheong is not to recover the seong by excluding the cheong but is to show the innate seong to the appropriate cheong. More over, I have confirmed that the ideological basis of mentality takes firm hold of a seat on every side of the character appearances, the descriptive structures, and the thematic consciousness of Cheongun-sosels. While confirming the function and the meaning of mentality on the side of the character appearances, the descriptive structures, and the thematic consciousness of Cheongun-soseols, I was able to confirm that the mentality is functioning for a common ideological basis of Cheongun-soseols. Nevertheless for each novels, the differences of looking at the seong as an inherent seong[本然之性] and as a temperamental seong[氣質之性] might arise and the attitude toward sadanchiljeong[四端七情] that may appear in other aspects if necessary cannot be denied. From this point of view, it is necessary to reorganize the genealogy of detailed mentality of each novels by subjects but here I am going to end this thesis by discussing the common ideology of Cheongun-soseols and also by postponing what is not discussed here for the future.
허원기 동아시아고대학회 2020 동아시아고대학 Vol.0 No.59
This paper is a comparison and review of Wonhyo and Ilyeon from the perspective of time, space, writing philosophy, and way of life. The conclusion is as follows. First, Ilyeon was born 589 years after Wonhyo. However, as a characteristic of the times, they have a common point in that they lived in the era of war, the era of Buddhism, and the era of integration. Second, in terms of space, both Wonhyo and Ilyeon were born in Gyeongsan, and the gyeongju has an important meaning in their lives. Wonhyo mainly lived in Gyeongju, Ilyeon mainly lived in the Yeongnam area near Gyeongju. Ilyeon did not live in Gyeongju for a long time. But he had a deep interest in the cultural sites of Gyeongju. For Wonhyo and Ilyeon, Gyeongju was their spiritual home. Third, Wonhyo and Ilyeon found the basis for social integration in Silla and Buddhism, and based on it established their writing philosophy. Wonhyo was in charge of the task of the period through the writing of Ilonhwajaeng, and Ilyeon through the writing of ilyujunghaeng. Wonhyo's the writing of Ilonhwajaeng is 'writing that fuses and communicates different theories', and Ilyeon's the writing of ilyujunghaeng is 'writing that fuses and communicates different ways of life'. There is something in common between the two people in that they aimed at writing to actively unite and communicate different things. Fourth, Wonhyo and Ilyeon showed a similar way of life, sharing time, space and writing philosophy like this. It was the pursuit of a world of learning, converging and repenting in academic terms, the pursuit of a life of one merit and substance in practical terms, and the sharing of interest in the way of Zen Buddhism in the way of Buddhism Training. 이 논문에서는 일연이 원효에게 각별한 관심을 가졌던 사실에 주목하고 시간과 공간, 글쓰기철학과 삶의 방식이라는 측면에서 두 사람을 서로 비교ㆍ검토해 보았다. 논의한 내용을 정리하면 다음과 같다. 첫째, 시대적으로 보면, 일연은 원효보다 589년 후에 태어났다. 그러나 시대적 특징으로 보면, 전쟁의 시대, 불교의 시대, 통합의 시대를 살았다는 점에서 공통점이 있다. 원효는 삼국의 통일전쟁과 당나라와의 전쟁을 겪었고, 일연은 6차에 걸친 몽골군의 침략전쟁과 여몽연합군의 일본원정을 겪었다. 원효는 외래 종교였던 불교가 교학적으로 토착화되던 시기를 살았고, 일연은 선불교가 널리 토착화되고 내면화되던 시기를 살았다. 또한 일연은 국가 간의 대외적 통합이 이루어지던 시대에 살았고, 일연은 몽골제국의 침략으로부터 내부적 통합이 이루어지던 시대를 살아갔다. 두 번째, 공간적으로 보면, 원효와 일연이 모두 경산에서 태어났으며, 그들의 인생에서 경주가 중요한 의미를 지니고 있다는 점도 비슷하다. 원효는 경산에서 태어났지만 주로 활동한 곳은 당시 신라불교의 중심지로 고선사, 요석궁, 분황사, 황룡사 등이 있었던 경주였다. 일연은 경산에서 태어나 어려서부터 원효의 흔적을 가까이에서 접하였을 것으로 추정된다. 출가 이후로는 경주 행재소와 강화도와 남해에서 거주했던 기록이 있지만 경주 인근의 경상도 지역의 절에서 주로 거주하였다. 일연이 경주에 오래 거주하지는 않았으나 경주의 불교문화에 깊은 관심을 가지고 경주에 관련된 기록을 압도적으로 많이 남겼다. 경주는 신라불국토의 중심으로 일연에게는 정신적 고향과도 같은 중요한 의미를 지니고 있다. 세 번째, 원효와 일연은 전쟁과 분열의 시대를 살아가면서, 사회통합의 근거를 신라와 불교에서 발견했고 이를 바탕으로 글쓰기의 철학을 수립했다. 원효는 異論和諍의 글쓰기를 통해서, 일연은 異類中行의 글쓰기를 통해서 그러한 시대적 과업을 담당했다. 원효의 이론화쟁 글쓰기는 ‘서로 다른 다양한 학설들을 융합하고 소통시키는 글쓰기’이고, 일연의 이류중행 글쓰기는 ‘서로 다른 다양한 삶의 방식들을 융합하고 소통시키는 글쓰기’이다. 원효는 불교의 학설이 본격적으로 수입되던 시기에 이들을 융합하고 소통하는 글쓰기를 적극적으로 담당했다. 일연은 선불교가 정착된 이후 학술이론을 넘어 서로 다른 삶들 속으로 들어가 다양하게 구전되는 삶의 이야기들에 관심을 가지고 이를 수집ㆍ정리하였다. 그리고 이것을 통하여 고려인의 이상적인 삶의 원형을 새롭게 정립하고자 했다. 두 사람 모두 서로 다른 것을 융합하고 적극적으로 소통시키는 글쓰기를 지향했다는 점에서 공통점이 있다. 네 번째, 원효와 일연은 이렇게 시간, 공간, 글쓰기 철학을 공유하면서 유사한 삶의 방식을 보여주었다. 그것은 학문적인 면에서 융합하고 회통하는 학문의 세계를 추구했다는 점, 실천적인 면에서 聖俗不二의 삶을 추구했다는 점, 불교수행의 방식에서 禪적인 수행방식에 대한 관심을 공유했다는 점이다.