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- 검색키워드
- 저자 : 孔泳立 (검색결과 2 건)
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大學生의 統一ㆍ安保意識에 관한 調査硏究 : 慶南의 中ㆍ西部地域을 中心으로 In the Area of Central and Western Kyongnam
孔泳立,洪榮環 경상대학교 통일문제연구소 1990 民族統一論集 Vol.1990 No.6
This research aims to investigate the reality of college students' consciousness of Korean national unification and security which can serve as the educational data. The research contain a series of procedure, such as categorizing four different concepts, collecting answers of question paper and analyzing the data. The conclusion reached by this research can be summarized as follow : Firstly, most collegians responded more affirmatively to democratic capitalism than to communism. They are critical, however, about the present condition of Korean democratization, which means that they are acutely conscious of the serious problems posed by the distorted capitalism. They seem to have ideological consciousness that the defects of capitalism and communism can be mutually made up. But their understanding about the theory of communism seems to be scanty. Secondly, college students are conscious that South Korea is superior to North, politically, economically and culturally, whereas they are negative to the present situation of South. They are well aware of the political, economic, social and cultural condition of North Korea, particularly of its tight solidarity of the people. Thirdly, College students in general have little consiousness of national insecurity which may be caused by invasion from North, so they think U.S.Army should be withdrawn. They also seem to think South Korea has no economic power to aid North. All this consciousness may be said to be based on the national identity and the expectation of advancement of South. Fourthly, college students are aware of the essence of democracy, and are proud of national tradition. They seem to think our national unification should be achieved on the basis of democratic principles by means of mutual exchange and the disinterested cooperation. This is founded on their consciousness that we should meet the current international trend with the spiritual armament of national identity and that the national unification should be handled by those concerned. Fifthly, college students are conscious that national security can be secured by eliminating the social injustice in South such as authoriarianism, the unequal enaction of laws and the economic inequality and by having the social justice come true. This presents their consciousness that Korean national unification can be won through the initiative democratization of South Korea and the accumulated power of advanced South may lead North to shake hands with South. Lastly, the education on the national unification should lay emphasis on teaching nationalism, democracy and should be also well balaced by teaching the theory of communism.
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孔泳立 慶北大學校 東洋文化硏究所 1978 東洋文化硏究 Vol.5 No.-
Chu Hsi defines Li (the principle) as an ultimate creative principle in the universe, with the succession to traditional confucian thought. Man is often expresed as the Li as well as other things and yet, Li is intrinsic in man. Both the Li as an ultimate principle and the hsing (nature) as intrinsic in man are paralleled in quality. At this point, we have realized that hsing (nature) is equal to the Li (principle), The hsing (nature) is a principle of comprehensive basis and its expression is described as the ch'ing (passion). For example, it is a common principle to all men that the flowers are appreciated to be beautifu1 in blossom. However, no matter whe has such a seeing taste, he can not feel it with no looking at the flowers. So, the former is apparently different from the latter. Since the ch'ing (passion) is originated through the Chi (material force) of human body, it is not expressed as an inborn principle of the hsing (nature), whether in pure or foul personal character. In a literal sense, somebody in the extempore amusement will pick up the flowers; others are appreciating the flowers itself without touching. As stated the above, not only human being can get the feeling according to the principle, but he can have the dynamic activity for the positive thinking. Such the thinking hsin (mind) has remembered the ch'ing (feeling or passion) reflected on one's conduct. On the one side, this hsin (mind) recalls how the phenomena about the feelings which were in the past had an effect on society and the individual. And on the other side, all men come to have thought that there must be the general principle behind them in order to have the same feelings, namely, that is the function of exploiting the hsing (nature) and we call it a hsin (mind) controls hsing (nature) and ch'ing (passion). It seems to us that this mind may be considered as the human subjectivity. However, on further examination, it will be discovered to be no adequate definition; the intervention of the Chi (material force) originated from in the flesh results in wrong expression of hsing (nature). In a word, a fallacy of the thinking has been derived from false consiousness and dogmatism. In this way; although the mind is important to us as the way of looking after the hsing (nature) i.e the truth, it can not be the human subjutivity as a criteria of deciding right or wrong and good or evil. Chu Hsi points out that this phenomena can be defined as the human alienation, in which individual or the society is controlled by the false consciousness or dogmatism. Even under the circumstances, it is just the human restoration that hsin (mind) is followed by the given order of the hsing (nature). It can be said that what the human restoration is exists in the state in which the hsing (nature) and hsin (mind) are combined and harmonized. This is what confucius said, "In seventy, I follow after the hsin (mind), but I did not expel from the truth (hsing)."
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