영성교육과 평암 이계학의 인격교육 비교고찰

이충범 한국인격교육학회 2016 인격교육 Vol.10 No.2

현대사회가 안고 있는 많은 문제점들의 하나의 해결방안으로서 전인교육, 인성교육, 도덕교육이 강조되고 있다. 또한 이러한 교육들이 내포하고 있지 못한 점의 보완으로서, 영성교육의 중요성이 부각되고 있다. 본 논문은 기독교 영성교육과 평암 이계학(1937-2005)의 인격교육을 비교고찰하였다. 우선 개념의 혼란이 심각한 영성의 개념에 대하여 고찰한 저자는 영성의 개념에 대한 이해에 따라 영성교육의 유형을 분류하였다. 영성교육을 A, B, C 세 유형으로 분류한 저자는 A형 영성교육이 갖고 있는 특징 중 하나인 신비적 차원으로 도약하는 문턱을 평암선생의 질적인 도약을 가져오는 깨달음과 비교하였다. 저자는 영성교육과 인격교육이 공히 이러한 깨달음의 유도를 교육의 중요한 기능으로 보고 있는 점을 강조하고 있다. B형 영성교육과 인격교육은 공히 몸과 의식의 참여를 강조하는 바, 두 번째 장에서는 이러한 공통점을 다루었다. 영성교육이 단순한 훈련에서 벗어나 그 외연을 확대한 바 있음에도 불구하고 현대영성교육은 직접적인 체험과 참여를 매우 강조하고 있다. 마찬가지로 평암선생의 인격교육은 교육이 단순한 교수학습의 장에서 벗어나 몸과 마음을 닦는 기술이어야 함을 강조하였다. 그리고 기독교의 전례적인 영성을 평암교육사상에서는 가정 내 실천적 예에서 찾고 있음을 밝히고 있다. 마지막으로 C유형의 영성교육과 인격교육은 종교성을 탈피하고자 하는 의도에서 서로 만난다. 그러나 타자와의 감응을 강조하는 C유형의 영성교육과 인격교육의 대화는 쉽지 않다. 왜냐하면 이러한 C유형 영성교육의 특징을 인격교육에서는 찾기 쉽지 않다. 따라서 이러한 면에 대한 연구는 차세대의 몫으로 보인다. To combat the diverse drawbacks that are present in contemporary society, there is great emphasis on the education of the human being as a whole, with character education and moral education as a solution. Furthermore, spiritual education emerged into the forefront of importance due to the limitations of the type of education stated previously. The following thesis is a comparative study over the character (saramdaum) education of Dr. Keay-Hark Lee and the spiritual education as influenced by Christianity. Above all, the author has categorized spiritual education according to the level of understanding of spiritual concepts, due to his contemplation over the severe confusions over the concepts of spirituality. The author, who has categorized spiritual education into three models, A, B, and C, compared model A’s characteristic, which is the threshold of the leap through mystical dimensions, with that of Dr. Lee’s “great awakening,” which on the other hand, brings a qualitative leap. He also emphasizes that both spiritual and character education have a major function in education by nominally inducing these “awakenings.” Both Model B of spiritual education and character education emphasize the participation of the consciousness and the body, where the second chapter covers the similarities between these two entities. Although spiritual education has exaggerated the denotation far from basic practices, contemporary spiritual education highly emphasizes firsthand experience and participation. Likewise, Dr. Lee’s character education is an education that breaks the borders of simple teaching and learning and emphasizes the techniques to train the body and mind. Moreover, the preceding divine nature of the liturgy from Christianity according to Dr. Lee’s philosophy can be found within the traditional ceremonies of households. Lastly, model C’s spiritual education and character education convene together when they attempt to depart from religion. However, because model C emphasizes the effect from others, communication between spiritual and character education is not simple. This type of feature from model C is not easily found in character education. As a result, research in this respect seems to be a role for succeeding generations.

대학에서 영성교육 과제와 전망

김귀성(Kim, Gui Sung) 서강대학교 신학연구소 2014 신학과 철학 Vol.- No.24

이 논문은 대학생들을 대상으로 한 영성교육이 어떤 목적과 내용으로 어떻게 실시되고 있으며 과제와 해결의 방향은 무엇인가를 탐색하는데 그 목적을 두고 있다. 이 목적을 달성하기 위해 원불교에서 설립, 운영하는 원광대학교를 대상으로 한 사례연구를 수행했다. 원광대학교에서 영성 교육 관련 정규교과 프로그램은 필수와 선택으로 각각 운영되고 있으며 특히 최근 마음인문학연구소와 함께 교과목을 개발한 “마음과 행복” 이라는 선택교과를 연구의 대상으로 삼았다. 프로그램 내용에 대한 검토, 그에 대한 반응(수업평가)과 아울러 영성 및 영적 안녕감 관련 조사연구는 이 프로그램에 참여한 학생을 대상으로 실시하였다. 그 결과 종교 신앙을 하고 있는 학생과 종교의 필요성을 수용하는 학생이 그렇지 않는 학생에 비해 부분적으로 영성의 하위요인에서 차이를 보였다. 수업평가 결과에서는 대체로 긍정적인 반응을 확인했다. 따라서 향후 영성교육 관련 프로그램의 개발 및 운영에 있어서 일반 학생들의 영성 증진을 돕는 프로그램의 하위 내용에 대한 면밀한 검토와 반영 그리고 효율적인 운영이 요구된다. 종교를 신앙하지 않거나 종교를 필요로 하지 않는 학생들에게도 접근 가능한 영성교육으로의 접근을 위한 연구, 개발과 적용을 위한 인프라 구축을 과제로 제기해 본다. The main purpose of this paper is try to inquire into the tasks and prospect of spiritual education in higher education. For this, I'd like to focused on a case study of spiritual education program provided by Wonkwang university in Wonbuddhism, for the purpose of finding out the tasks and its prospect of spiritual education. The mind study is generalized enough to replace spiritual education in Wonbuddhism. In this study I'd like to use "the Mind and Happiness" program as a object of this study among related with spiritual education in Wonkwang University. Research out put and its satisfaction level will be presented for this university students. Finally l'd like to present the tasks and its prospect of spiritual education in higher education, as follows. 1) Spiritual education in university will be approached as a shared values or propositions from religion rather than special religious spirituality, that is focused on students whole man education and cultural studies. 2) it will be developed and operated its program which is well harmonized cognitive, affection and behavior even its main target lies on existential well being. 3) it should be controlled the purpose, student's aspiration for spiritual education, various given conditions for spiritual education before the development of spiritual education in university. 4) It will be make an effort for the sustained continuos program, keeping a feedback system about the results, operation of those programs. 5) it should be developed official and in-official program for the pliable and open operation in order to applied to both on and off line educational system.

기독교 영성교육 모델에 관한 연구

김정준(Jeong-Joon Kim) 연세대학교 신과대학(연합신학대학원) 2012 신학논단 Vol.67 No.-

The purpose of this study is to explore a christian spiritual education model. In recent years, there has been an increasing interest in the spirituality, which has evoked a discourse in modern world. It has been pointed out that the characteristics of spirituality as a social discourse can be understood in terms of human arts such as philosophy, ideology, and so on. Throughout the process of history, the tradition and style of the Christian spirituality has been divided into three traditions in general, Eastern Church, Western Church, and Protestant Church. Although there has been an different expression to represent their mode of spirituality, it is clear that the common paradigm of spiritual development, which contains a schema, ‘purgation-illumination-union with God’, has been appeared in the ‘three ways’ spiritual development stages. The paradigm has been founded in the spiritual development stages of the early christian fathers’ spiritual formation and also has been originated on the basis of Bible. A schema of three ways that contains an orders of salvation and a process of sanctification, which shows a seeking process of the spiritual exerciser, reflects on an aspect of psychological self-actualization. C. G. Jung develops the Freud’s concept of unconscious into his unconscious concept which contains a religious and transcendental dimension. Jung’s theory about individuation can be regarded as a theory of the psychotherapy and the hermeneutics of the human growth, which it can help people (to) find their true real-self, that is called self-realization. The theory of Jung gives two possibilities for the Christian spirituality education. First, it provides an idea for christian spirituality educator with a psychological developmental task in process of individuation. From the psychological point of view, we argues that it is not all that express the outward of men but hear the voice of the inward of men which means the awareness of unconscious. In this way, the theory of individuation psychologically shows us what happened to the mental problems in each stages of three ways : ‘purgation - illumination - union with God’ or ‘repentance - sanctification - glorification’. Second, the applications of analytical termsfor example, consciousness, awareness, recognition, confrontation, differentiation, assimilation, and integration, are very useful in the Christian spiritualty education. The applications of these psychological terms in spiritual education help us to understand mental-spiritual conditions of the learners and teachers. On the basis of the two points of views, I suggest that the reconstructed 7 movements which instruct the strategy in my spiritual education is deeply related to the three ways spiritual development stages. In conclusion, I insist that the ‘transfiguration - union with God’ spiritual education model will contribute to make an useful meeting and dialogue between the psychological self-actualization which derives from a Jung’s theory of individuation and the theological self-actualization which comes from three ways. In this regard, my suggestion belongs to the spiritual developmental theory and also is can be helpful for the christian educator to recover a real-self as an image of God in our spiritual experience. The purpose of this study is to explore a christian spiritual education model. In recent years, there has been an increasing interest in the spirituality, which has evoked a discourse in modern world. It has been pointed out that the characteristics of spirituality as a social discourse can be understood in terms of human arts such as philosophy, ideology, and so on. Throughout the process of history, the tradition and style of the Christian spirituality has been divided into three traditions in general, Eastern Church, Western Church, and Protestant Church. Although there has been an different expression to represent their mode of spirituality, it is clear that the common paradigm of spiritual development, which contains a schema, ‘purgation-illumination-union with God’, has been appeared in the ‘three ways’ spiritual development stages. The paradigm has been founded in the spiritual development stages of the early christian fathers’ spiritual formation and also has been originated on the basis of Bible. A schema of three ways that contains an orders of salvation and a process of sanctification, which shows a seeking process of the spiritual exerciser, reflects on an aspect of psychological self-actualization. C. G. Jung develops the Freud’s concept of unconscious into his unconscious concept which contains a religious and transcendental dimension. Jung’s theory about individuation can be regarded as a theory of the psychotherapy and the hermeneutics of the human growth, which it can help people (to) find their true real-self, that is called self-realization. The theory of Jung gives two possibilities for the Christian spirituality education. First, it provides an idea for christian spirituality educator with a psychological developmental task in process of individuation. From the psychological point of view, we argues that it is not all that express the outward of men but hear the voice of the inward of men which means the awareness of unconscious. In this way, the theory of individuation psychologically shows us what happened to the mental problems in each stages of three ways : ‘purgation - illumination - union with God’ or ‘repentance - sanctification - glorification’. Second, the applications of analytical termsfor example, consciousness, awareness, recognition, confrontation, differentiation, assimilation, and integration, are very useful in the Christian spiritualty education. The applications of these psychological terms in spiritual education help us to understand mental-spiritual conditions of the learners and teachers. On the basis of the two points of views, I suggest that the reconstructed 7 movements which instruct the strategy in my spiritual education is deeply related to the three ways spiritual development stages. In conclusion, I insist that the ‘transfiguration - union with God’ spiritual education model will contribute to make an useful meeting and dialogue between the psychological self-actualization which derives from a Jung’s theory of individuation and the theological self-actualization which comes from three ways. In this regard, my suggestion belongs to the spiritual developmental theory and also is can be helpful for the christian educator to recover a real-self as an image of God in our spiritual experience.

영성과 교육의 관계 정립을 통한 영성교육 연구

채혁수(Hyeok-Su Chae) 영남신학대학교 2018 신학과 목회 Vol.49 No.-

What kind of relationship is there between spirituality and education? How does it apply to spiritual education? This thesis is a study to find the picture of spiritual education through the establishment of relation between spirituality and education. This study is a trial to seek the types of relation between spirituality and education, which connect past, present, and future, and the way of future spiritual education. In Christian spirituality, spiritual education, or spiritual exercise, is a necessary process to pass on Christian spiritual tradition, formation, and development. Then, how does spirituality stand with education? Conversely, how does education stand with spirituality? The education turned to change from former a right brain centered system, which tries to offer necessary information, to a balanced and left brain considered system, which has aesthetic sensitive, spirituality, and creative intelligence. In this situation, spiritual education is an important issue for both spirituality and education. Then, what kind of relationship is there between spirituality and education? From the side of spirituality, what kinds of benefits of education does this give our faith? From the side of education, what is the necessity of spirituality to education? Do both sides also have sufficient responses to each other? Spirituality and education exist in the present with past tradition, and are looking to the future. This study will answer these questions and will establish their relationships. The structure of the study is as follows: In chapter II, I will examine the relationship between spirituality and education. From the past to the present, what were and are the pictures of spirituality? And, what role did they and do they have to each other? Spiritual education or educational spirituality? Which is better? Which is the leader? Finding necessary and sufficient conditions in spirituality and education, this study will explore the leader and follower relations of each of them. In chapter III, in order to establish the relation between spirituality and education, I will introduce several categories of relation between them in the present academic and practical fields. Through this, in chapter IV, I will define the relation types of each of them. Finally, in chapter V, I will offer several suggestions for the future way of spiritual education.

군 정신교육 효과성 강화를 위한 정책방향 연구

김인국(Kim In Kook) 국방정신전력원 2017 정신전력연구 Vol.0 No.48

정신교육은 무형전력의 한 요소인 정신전력을 강화하는데 중요한 역할을 수행하고 있다. 그러나 최근 사회주의체제의 붕괴와 국내 민주화의 성숙, 정신교육에 대한 오해 등으로 군에서의 정신교육이 가지는 중요성에 대한 인식이 저하되고 있는 상황이다. 본고는 이러한 상황속에서 정신교육 본원적 기능을 회복하여 군의 전투력 강화에 기여할 수 있도록 정신교육의 철학적 기조와 정신교육 정책 발전 기본방향을 제시하였다. 첫째, 군 정신교육의 수월성 확보를 위한 몇가지 준거와 지향점을 제시하였다. 향후 정신교육 정책은 군 정신교육과 관련을 맺고 있는 정책 담당자 및 교관들의 책무성과 정신교육 내용의 목표 관련 적합성을 바탕으로 질적 수월성을 확보할 수 있는 방향으로 전개되어야 한다. 이를 위해서는 정신교육을 둘러싸고 있는 외생적 변수와 정신교육 내부의 내생적 요소에 대한 세심한 정책적 배려가 필요하다. 둘째, 군 정신교육의 효과성 강화를 위한 교육방법론 발전 방향을 제시하였다. 특히 정신교육의 주요 대상인 병들의 사회심리적 특성과 학습양식 등을 반영하여 상황에 적절한 교육방법선정 방향과 교수목표에 부합하는 교육매체 선정기준을 제시하였다. 또한 병들이 직접 체험을 통해 내면화 할 수 있도록 체험학습 프로그램 개발 기본방향을 제시하였다. 셋째, 정신교육 발전은 물론 나아가 정신전력 자체의 발전을 위해 신설된 국방정신전력원의 연구기능 강화 방안을 제시함으로써 정신전력의 메카로서의 기능을 수행할 것을 제안하였다. 본고에서 제시된 내용들은 정신교육 발전을 위한 기본적인 방향에 불과하므로 우리군의 정신교육, 나아가 정신전력 강화를 위해서는 제시된 내용에 대한 보다 구체적인 실행 방안이 연구되어야 하는데, 이는 국방정신전력원에서 향후 지속적으로 수행하기를 기대한다. Spiritual and mental education is the key factor in strengthening the spiritual and mental force, which is one of the critical intangible combat power. However, the importance of spiritual and mental education in the ROK military is waning due to the collapse of communism around the world, the rise of democracies and the misunderstanding of this type of education in the Republic of Korea. This study proposes several alternatives to improving spiritual and mental force education so that they could contribute to the ROK military`s combat readiness. First, the spiritual and mental force education policy should focus on improving the excellence of education in the area of accountability of instructors and policymakers, and in the area of the relevance of educational contents’ to its educational objectives. For this, we need to pay attention to both extrinsic and intrinsic variables related to spiritual and mental education on a policy level. Second, we proposed directions for developing educational methodology to strengthen the effectiveness of spiritual and mental education. Especially, we suggested tools to choose educational methods that are appropriate for situations and selection criteria for teaching media conforming to the instructional objectives. The soldiers’ psychosocial characteristics and learning styles were reflected into these methods. In addition, we proposed guidelines for developing on-the-job programs for soldiers to internalize these lessons through experience. Finally, several alternatives to strengthening research capabilities of the Defence Agency for Spiritual and Mental Force Enhancement are proposed. The augmented agency should perform as a focal point of spiritual and mental education. This study proposes basic spiritual and mental education directions for development. Therefore, more specific action plans should be studied in the future to strengthen spiritual and mental force. The Defence Agency for Spiritual and Mental Force Enhancement may continue to conduct research in this area.

공교육 내 영성교육의 의무화와 딜레마

고병철 대진대학교 대순사상학술원 2023 대순사상논총 Vol.45 No.-

There has been a growing demand for spiritual education in public education in recent years. In fact, the concept of spirituality was included in the national religious curriculum in 2022. However, compulsory spiritual education based on the national curriculum is different from individual or private organization-based spiritual education which can be characterized as voluntary. This article aims to discuss the potential problems that may arise when making spiritual education compulsory in public education. This discussion includes the expansion of spiritual discourse and the scope of spirituality, the contents and examples of spiritual education, and the implications of compulsory spiritual education. My perspective on this topic is that the religious curriculum, being a national curriculum, should be applicable to all schools and learners. The channels for expanding spiritual discourse include studies for measuring each individual’s spirituality or religiosity and spiritual tourism. Both exclusive and inclusive spirituality coexist within spiritual discourse. Furthermore, spiritual educators criticize knowledge-based education for its tendency towards romanticization, while overlooking reflective education in national religious curriculum. Additionally, the normative nature inherent in the concept of spirituality is often overlooked, despite the potential recurrence of problems seen in faith-based education. This article suggested that the minimum principle for the nation’s religious curriculum should be that “religious or normative knowledge is not to be injected or delivered but rather reflected upon.” This principle aims to provide an opportunity for learners to reflect on their religious experiences or lives subjectively. When this principle is applied, spirituality becomes the object of reflection and selection for learners. Above all, learners with reflective thinking skills will be able to live independently, even if their experiences and lives change. We hope that this article will serve as an opportunity to continually reflect on the form of religious education found in public education. 최근에 학교에서 영성교육을 해야 한다는 주장이 강해지고 있다. 2022년 종교 교육과정에도 영성 개념이 삽입되어 있다. 그렇지만 국가 수준 교육과정에 근거해 영성교육을 하는 것은 개인이나 사립단체가 영성교육을 하는 것과 차원이 다르다. 후자가 자발적 선택에 의한 것이라면, 전자는 의무적 또는 강제적으로 부과되는 것이기 때문이다. 이 상황을 성찰하기 위해, 이 글은 영성교육을 공교육에서 의무화할 때 발생할 수 있는 문제를 검토하고자 한다. 이 글에서 검토할 부분은 영성담론의 유통과 영성의 범위 문제, 영성교육론의 내용과 사례, 그리고 영성교육의 의무화 문제이다. 필자의 관점은 종교 교육과정이 국가 교육과정인 이상 모든 학교와 학습자에 적용될 수 있어야 한다는 것이다. 영성담론은 영성 또는 종교성 척도 연구, 영성관광 등을 통해 확장되고 있고, 그 안에서 배타적 영성과 포괄적 영성이 공존하고 있다. 영성교육론자들은 이미 종교 교육과정에 구현된 성찰적 교육을 간과한 채 지식교육을 낭만적으로 비판한다. 게다가 신앙교육 형태에서 보이는 문제들의 재발 가능성에도 불구하고 영성 개념에 내재된 규범성을 간과하고 있다. 이 글에서는, ‘종교적이거나 규범적 지식은 주입과 전달 대상이 아니라 성찰 대상이다’라는 것을 종교 교육과정의 최소 원칙으로 제시하였다. 학습자에게 중요한 것은 주체적 삶이고, 이를 위해 종교적ㆍ영적 체험이나 삶을 조망하여 성찰할 기회를 주는 것이다. 이 원칙을 적용하면, 영성은 학습자의 성찰 대상이자 선택 대상이 된다. 무엇보다 성찰적 사유 능력을 갖춘 학습자라면 어떤 환경이라도 주체적으로 살아갈 수 있게 된다. 이 글이 공교육에서 이루어질 수 있는 종교교육 형태를 지속적으로 성찰하는 계기가 되기를 기대한다.

Spiritual Education of Parker J. Palmer

Chae, Hyeok Su 한국실천신학회 2017 신학과 실천 Vol.0 No.55

Worldly, powerful big countries surrounding Korea threaten the lives of Korea citizens by the existence of nuclear weapons. Within Korea, suicide has a psycho social problem to the existence of our people. How do we solve and prevent this coming tragedy? Could scientific civilization of knowledge (such as unclear) bring peace and public goodwill to mankind? Teaching and knowledge are not neutral in value. They have either positive or negative aspects. Positive value contributes to the cultural development and succession of tradition. However, negative value is also considered. According to Parker J. Palmer, this tragedy we face is caused by “violence of knowledge” based on the information-giving-centered education, without love which is considered, an important trait of education. Thus, this study will explore Palmer’s spiritual education which recognizes love is a nature of education and teacher one who professes faith. In this study, I survey Palmer’s contribution to education and spirituality. Palmer is one of the spiritual leaders of this era. One of the more important reasons to attend to him is because he understands the essence of education, love which enables us to obey the truth. Initially, this study introduces Palmer’s spirituality and asks: what is the truth that Palmer pursues and what is entailed in his understanding of life? Second, based on his spirituality, I will explore his spiritual education. What is goal of education for him? Furthermore, what is methodology and space of education and relationship between teacher and learners, and what is the role of teacher? In addition, I will provide an application of his spiritual education in the Korean context. Specifically, this study attempts to search for a solution by examining the understanding of true knowledge worthy of our pursuit, or in Palmer's words designing a place “in which obedience to truth is practiced (community of trust,” as a “hidden wholeness) and, furthermore, by re-appraising the function of teachers, who are practitioners and confessors of our faith. In conclusion, based on Palmer’s spiritual education, I summarize my study and offer suggestions for further studies.

기독교영성교육 연구방법론에 관한 고찰

김정준 한국기독교교육학회 2011 기독교교육논총 Vol.27 No.-

This article shall discuss about an efficient research methodology in christian spiritual education as a research realm in christian education. In general, the most of christian education researchers show that the methodology of their researches in christian education have approached conventionally with prescriptive-normative way in their theological perspectives. In recent, some christian spiritual education researchers who pursue their works related to transformation for the mature personality and faith, try to approach new methodology, descriptive- constructive way. Especially the emerging concept of the holistic spirituality in christian education needs new constructive ways and approaches in christian spiritual education research and practice, which are suggested to overcome the distorted and conventional understanding of christian spirituality that exposed the divided life between knowing and living in their life. I did suggest considerable four factors as follows: 1) theological dimension, 2) human developmental dimension, 3) socio-cultural dimension, 4) educational dimension. For it is more needed for christian spiritual education researcher based on the emerging concept of the holistic spirituality, which study related to human experiences between God and man. Especially interdisciplinary approach intends to integrate between knowing and living, and also contains some realms of disciplines: Biblical studies and theology as foundations of christian spiritual education, psychology as understanding roots of human experiences, socio-cultural study as understanding of human existence and life in historical context, and educational study as applications for integrating between knowing and living in christian li 본 논문의 연구 목적은 기독교교육 연구의 한 영역으로서 영성교육을 어떻게 효과적으로 연구할 것인지에 대한 연구방법론을 고찰하려는 것이다. 일반적으로 기독교교육의 연구는 신학적 관점에 따라 다양한 각도에서 규범적-표준적(prescriptive-normative)인 방식으로 접근하여 왔다. 최근에 하나님과의 관계성 안에서 인간의 경험에 기초하여 성숙한 인격과 신앙으로의 변형(transformation)에 관심을 기울이는 영성교육의 연구방법론은 묘사적-구성적(descriptive-constructive)인 방식의 접근을 시도한다. 그리스도 신앙 안에서 계시진리와 인간의 삶이 분리된 왜곡된 영성의 인습적 이해와 삶을 극복하고자 제시되고 있는 통전적 영성의 개념은 영성교육의 연구와 실천에 새로운 구성방식을 요구한다. 연구자는 통전적 영성의 개념에 기초하여 새롭게 구성되어야 할 영성교육의 연구에 있어서 고려해야 할 중요한 요소들을 네 가지로, 1) 신학적 차원, 2) 인간 발달적 차원, 3) 사회문화적 차원, 4) 교육적 차원 등으로 제시하였다. 하나님과의 관계성 안에서 형성되고 표출되는 인간 경험의 다중차원에 관심을 기울이는 통전적 영성교육의 연구에는 계시진리의 근거로서 성서와 신학, 인간이해의 근거로서 심리학, 역사적 상황 안에서 인간 존재와 삶의 사회문화적 의미 등을 파악하여, 그리스도인으로서 올바른 앎과 삶을 연결하려는 적절한 방식의 학제간 교육적 접근이 시도되어야 할 것이다.

인격교육론과 영성교육론의 비교

이재일 한국인격교육학회 2017 인격교육 Vol.11 No.3

This study compares the concepts and core theories and characteristics of the theory of saramdaum education and the theory of spiritual education. Today's education is focused on fostering talented people who meet social demands, but it is not moving in the direction of cultivating human nature. Thus, the issue of dehumanization in school education has been raised for a long time, and claims for deschooling have also appeared. In this situation, it is necessary to pay attention to saramdaum education and spiritual education to try to restore the original position of education. This is because saramdaum education and spiritual education are activities to realize the ideal human being based on the understanding of human nature. The article tries to find an understanding of the two educational theories by comparing and communicating the theories of the saramdaum education of Keay-Hark Lee and secular spiritual education. First, the meaning of saramdaum and spirituality was explored. Second, key theories of saramdaum education and spiritual education were examined. Third, the characteristics of the theory of saramdaum education and the theory of spiritual education were compared, finding implications for both. The results are as follows. Saramdaum and spirituality are concepts to express understanding and qualitative aspects of human nature, and saramdaum education and spirituality education are education to promote human maturity and perfection. Both educational theories attempt to reach ideal humanity through transcendental transformation of consciousness and consciousness of awakening or awareness of totality and self-transcendental experience. The similarities and differences between the two theories remain a possibility of mutual complement. 이 연구는 인격교육론과 영성교육론이 지니는 개념과 핵심이론 및 특성을 비교한 것이다. 오늘의 교육은 사회적 요구에 부합하는 인재 양성에 힘쓸 뿐 본연의 인간성을 함양하는 방향으로 나아가지 못하고 있다. 그리하여 학교교육에서의 비인간화 문제가 제기된 지 오래되었고 탈학교를 주장하는 외침도 나타났다. 이러한 상황에서 교육의 본령을 회복하려고 한다면 인격교육과 영성교육에 주목할 필요가 있다. 왜냐하면 인격교육과 영성교육은 인간의 본질에 대한 이해를 기초로 이상적 인간상을 실현하려는 교육활동이기 때문이다. 이 글에서는 이계학의 인격교육론과 세속적인 영성교육론을 비교하고 소통시켜 두 교육론을 더 깊게 이해하고자 하였다. 먼저, 인격과 영성의 의미를 탐구하였다. 둘째, 인격교육론과 영성교육론의 핵심이론을 살펴보았다. 셋째, 인격교육론과 영성교육론이 지니는 특성을 중심으로 비교하여 두 교육론에 주는 시사점을 찾아보았다. 결과는 다음과 같다. 인격과 영성은 인간의 본질에 대한 이해와 질적 측면을 표현하려는 개념이고, 인격교육과 영성교육은 인간의 성숙과 완성을 도모하는 교육이었다. 두 교육론은 의식의 초월적 전환과 각성 또는 전일성의 자각과 자기초월적 경험으로 이상적 인간성에 도달하려고 한다. 두 이론이 지닌 유사성과 차이점은 상호보완의 가능성으로 남아있다.

대학 신입생들의 영성과 대학교육의 역할에 대한 탐구

양은미 한국교양교육학회 2012 교양교육연구 Vol.6 No.1

The purpose of this study is to investigate how the spiritual qualities of entering college students are related to their perceptions toward roles of university by examining their spirituality: how much they have interests in the profound questions regarding their inner development and how their lives are expressed in terms of this inner search. The subjects were 248 entering freshmen in a university in Korea and 5 spiritual measures (Spiritual Qeust, Equanimity, Spiritual Identification, Ethic of Caring, and Ecumenical Worldview) were used to assess students' spirituality. The data were collected through questionnaire and analysed with mean scores, ANOVA, and Pearson's correlation coefficient by using SPSS. The findings showed that students' gender, major, family income level did not show significant correlations but their religion did have correlations with their spirituality. The results also showed that the higher the students' spiritual qualities are, the more they expressed active attitudes toward seeking knowledge, becoming a cultured person, and searching for meaning of life. Moreover, the higher their spiritual qualities are, they highly recognized the importance of the major roles of college (providing for emotional development, helping develop personal values, enhancing self-understanding, preparing for responsible citizenship, encouraging personal expression of spirituality, respecting diverse perspectives). It is speculated from the findings that having higher spiritual qualities helped them be more prepared for taking education which colleges provide, and thereof, it is suggested that colleges need to help for students' spiritual development to become more successful in educational involvement and to acquire more qualified citizenship in the global society. Finally, implications drawn from this study were discussed for the role of higher education, especially for liberal education in relation to students' spiritual development, and suggestions for follow-up research topics were listed. 이 연구의 목적은 치열한 입시 경쟁에서 막 빠져 나온 대학 신입생들이 인간과 삶에 대한 보다 근원적인 질문에 대해 얼마나 깊은 관심을 가지고 있는지와 그들의 삶의 모습은 이러한 내적 탐구와 관련하여 어떻게 표출되고 있는지에 대해, 즉 그들의 영성에 대해 탐구함으로써 대학 신입생들이 중요하게 생각하는 대학의 역할과 영성은 어떤 관계를 가지고 있는지 알아보고자 하는 것이다. 이를 위해 총 248명의 대학 신입생을 연구대상으로 설문조사 방법을 통해 영성의 5개 하위요인(영적탐구, 평정심, 영적자각, 보살핌과 봉사, 보편적 세계관)을 변수화하고 통계처리 하였다. 또한 학생들의 대학입학이유와 대학의 역할에 대한 인식이 영성과 어떤 관련성이 있는지를 상관관계 분석을 통해 알아보았다. 연구 결과 대학 신입생들의 일반적 특성에 따른 영성 점수에 있어서 성별, 전공별, 소득수준별로는 차이를 보이지 않았으나, 종교가 있고 없음에 따라서는 영성의 3개 하위요인에서 유의미한 차이를 나타냄을 알 수 있었다. 신입생들의 대학입학 이유와 영성과의 상관관계를 통해 볼 때 영성이 높은 학생일수록 대학에서 적극적으로 보편적인 지식을 구하고, 교양인이 되고자 하며, 흥미 있는 것들에 대해 탐구하고 삶의 목적을 찾고자 하는 경향이 있음을 알 수 있었다. 또한 신입생들의 영성이 높은 점수를 나타낼수록 대학 교육이 추구하는 대학의 역할(정서계발, 개인적 가치 계발, 자기이해 향상, 책임감 있는 시민의식 준비, 개인 영성 표출 장려, 다양한 관점 존중 등)에 대한 중요도 인식이 높은 것으로 나타났다. 즉, 높은 영성을 가진 학생일수록 대학에서 학생들을 바람직한 인재상으로 양성하기 위해 제공하는 교육을 받을 준비가 더욱 잘 되어 있다고 볼 수 있으며, 대학에서는 다양한 교육과정과 활동을 통해 학생들의 영성적 발달을 위한 노력을 병행하는 것이 필요함을 확인시켜 주었다. 마지막으로 연구 결과의 논의와 함께 대학 교양교육에의 시사점과 후속 연구에 대한 제안을 제시하였다.