韓國 民主主義 定着을 爲한 一硏究 : 道德的 基礎를 中心으로

金裕遠 한국교육철학회 1983 교육철학 Vol.4 No.-

Democracy is definitely an essential principle of human being, but it should be treated in accordance with the history and tradition of each nation and established as an inclusive pattern of democracy appropriate to the reality of each nation. In Korea, democracy should be based upon the characteristic of Korean situation. From this viewpoint, I intend to look into the cause of strife and crises in carrying on democracy in Korea for thirty years after she was liberated from Japan, and then examine the delay of taking a strong root of Korean democracy In a word, it might be resulted from the lack of national sense of subjectivity owing to the discord of national feelings and viewpoint of valus. So the one of the greatest taskes confronted to us is to develop the Korean democracy based upon her history and tradition, and for further stabliity of Korean democracy we emphasize on the problems of people who make good use of the systems than that of systems which should be dealt with In another words, the initial problem is the education of people which improves each man's structure of sense and life. In an attempt to solve the problem of people for the stability of Korean democracy, followings are pointed out: 1) the morality of people. 2) the individual duties and responsibilites rather than freedom. 3) a strong belief for Korean domocracy on the basis of national viewpoint of value.

Shaw劇에 나타나는 환상의 극복과 Reality에 대한 발전적 접근

金有源 서경대학교 1987 論文集 Vol.15 No.-

A significant dramatist, Bernard Shaw invented his own dramatic form, "the play of idea." This characteristic form includes "discussion," through which Shaw's characters exchange their different views. This process of discussion helps his characters to develop and enhance their insight or intellect to such a degree as to recognize Bergsonian "fluid reality." This pattern of discussion can be evaluated to be efficient for dramatizing Shaw's optimistic theory, what is called "Life Force," by which characters deepen and widen their insight. Then these characters' improved insight leads them to endeavor to develop the reality of their world as well as their own lives. According to Shaw's theory of "Life Force," a human being can develop and strengthen his capacity to grasp the true meaning of ever-changing reality by discussing his views with others and by recognizing the fallacy and stagnancy of his thoughts and the illusionary aspects of the established systems of modern society and civilization. In most of his plays, Shaw the dramatist describes the elements of civilization and the systems of society as right and stagnant. This rigidity and stagagnancy seem to hinder a typical Shavian character in developing his consciousness fully enough to recognize fluid reality. The British Empire, for example, exerts such oppressive influence on the citizens of the 19th century that they are hindred in breathing fresh air necessary for mental or physical health. Naturally, this oppressive influence creates physical sickness as well as mental disorder as can be seen in Too True to Be Good, Man and Superman, and Captain Brassbound's Conversion. The conservative directions of pre-established class or governing power intend to offer illusivevisions of comforting civilization, far from the true nature of the reality depicted in Shaw's plays. However, their values are not based on reality, but on illusions and appearance. Generally, Shavian characters come to recognize the deceptive qualities of pre-established values, and they dare to overcome and destroy the rigidity and stagnancy of the conservative "values. By taking iconoclastic attitudes and by expressing disgusting disillusionment toward the dominating party, Shavian characters try to escape from their reality, to fight against the dominating class, and to overcome their barriers by means of education and discipline. The Shavian characters, after escaping from malicious systems, or triumphing over them, come to achieve their true identity in the course of facing their own past and future. However, their iconoclastic attitudes do not always mean absolute destruction of human-beings' illusions, rather tends to support the co-existence of illusion and reality. Through their dialectic conflicts, the process of destroying dominating systems forms optimistic sense in Shaw's plays. The complete freedom and independence from illusion and deception lead the iconoclasts to approach toward Aristotelian reality which changes and develops according to characters' capability to understand true meanings of their surroundings, social, cultural, and political.

韓國敎育에 있어서 敎育的 人間像의 摸索

金裕遠 대구교육대학교 1986 論文集 Vol.22 No.-

The purpose of this paper is to illuminate an instructional personality in the Korean's spiritual history. As I examined historical and social formation backing of it historically I collectively thought of an instructional pesonality which is embossed in the sides of human character of educational value with historical awareness. According to this study, It is possible to discuss a the following problem. 1. Althought the development of scientific technique has brought us a philosophical disbelief, a man can never exist unless he relize the principle of self-behaviour. 2. From ancient times to the present age, a human history goes from the relation of human and nature to the approach of human and god and has been developed to human's developed to the value embodiment of human existence. 3. From the down of national foundation, ourpeople have formed historucally view points of broad personaling a unwordly human style, and a man with fine with style seeing outside, and a classical scholar imagine, of penetrative strenuous effforts. 4. As I consider a educational personality for korean on the basis of historical and social ramification and background. I can summarize as follows; a as human character, we can show that kind of man who is a patriotic man, and who serve Sir and respects learning, and who lives a poor but honest, thriefty life, and who has a firm purpose and faithfulness. In the educational value, we show the man who is toltrent, majestic and vigorous. In the social consciousness, we have the man who is fine, fair, true patient, diligent and sincere with a progressive spirit and a future intention. Therefore, We should grope an educational humanity with a human chacter which was based on a educational value. At first, we seek the humanity of a piety and a man with social sense of duty in valuable sides. Secondly we search that kind of man who serves Sir and respects learning and morality in th value of tolerance in the value of majesty. Thirdly, we seek the personality with a poor but honest, thirfty life, and firm purpose and falithfulness.

日帝下 韓國敎育의 受難史的 照明

金裕遠 대구교육대학교 1989 論文集 Vol.25 No.-

After Japan annexed and colonized Korea, she expanded her imperialistic aggression into the Asian continent, provoking Manchu Incident and Sino-Japanese War, and further the Pacific War. It was in this period that Japan made Korea a supply base for War personnel and materials for her aggressive policy. Thus imperialistic Japan introduced into Korea three basic principles of education, that is, clarification fundamental concept of national policy, integration of Korea and Japan and Stoic discipline. She also made every effort in education to Japanize Koreans and mobilize as many Koreans as possible to provide human and material resources needed for war efforts. In order to force such enormous sacrifice on Koreans, Japanese imperialism revised the educational system in its latter stage of colonial rule, under the pretex of favorable treatment of Koreans, though apparently, and changed school names into Japanese-style. Such measures were mere formal gestures and in practice discrimination in education between Koreans and Japanese showed nosign of improvement. On the contrary, unbearable oppression of private schools and prohibition of the instruction and use of the Koran language was strengthened while everyday use of the Japanese language and the Japanese spirit were encouraged. As a result, the expulsion of Korean teachers and massive replacement with Japanese ones led to the reorganization of every level of schools, including private colleges, into war-time personnel training center. To survey some aspects of those measures, in this period one primary school was founded in every myon, superficially achieving the amazing percentage of school attendance of 60% of population. Those schools, however, were devoted to making Koreans Japanese subjects, and their professed vocational education proved basic technical training useful merely for their use, and intentionally discriminated education against Koreans in professional and college education was deepened. To everybody's indignation, imperialistic Japan and her ally, Nazi Germany launched the Second World War, but finally were defeated by democratic camp, proving historical naturalness of their defeat which brought an end to Japanese imperialism. In dealing with the history of ordeals suffered by education in Korea under the Japanese rule in this thesis, I am convinced that the Korean people as eternal descendants of Heaven should vent their spite of troubles from within and without, enhance their national pride and solidarity and willingness for national prosperity, cultivating their nationl prosperity, cultivating their national power to play an active part in the world.

T.S. 엘리어트의 文藝批評精神에 대한 批判的 論究 : 특히 「The Use of Poetry and the Use of Criticism」을 중심으로 Especially on his book, "The Use of Poetry and the Use of Criticism"

金有源 서경대학교 1984 論文集 Vol.12 No.-

Thomas Stearns Eliot is undisputedly considered one of the most influential men of letters as critic as well as poet in the first half of the 20th century. Born, raised, and educated in the United States. T.S. Eliot was naturalised in England in 1927. Shortly after his official conversion in 1928, he announced that his position was "classicist in literature, royalist in politics, and anglo-catholic in religion." He came to regret the categorical flatness and quotability of these phrases, but nevertheless they provide a valuable summary of his basic concerns. As John Margolis' careful study, "T.S. Eliot's Intellectual Development, 1922∼1939, now demonstrates, Eliot's stand had been prepared for earlier... at least as early as 1916, when he had maintained (in the syllabus for an Oxford Extension course in Modern French Literature) that The beginning of the twentieth century has witnessed a return to the ideals of classicism. These may roughly be characterized as form and restraint in art, discipline and authority in religion centralization in government …… The classicist point of view has been defined essentially as a belief in Original Sin… the necessity for austere discipline. The responsibilities of criticism follow logically from Eliot's conception of tradition and the orthodoxy of the writer under consideration. As early as 1929 Eliot admitted that he could not in practice "separate my poetic appreciation from my personal beliefs." In general Eliot remains faithful to the broad definiton of criticism he proposed in 1923 : "the elucidation of works of art and the correction of taste." He returns to these phrases in one of his last important lectures. "The Frontiers of Criticism" (Minneapolis University of Minnesota Press, 1956) : Among all this variety, we may ask, is there, if anything, that should be common to all literary criticism? Thirty years ago, I asserted that the essential function of criticism was "the elucidation of works of art and the correction taste." That phrase may sound somewhat pompous to our ears in 1 956. Perhaps I could put it more simply, and more acceptably to the present age, by saying "to promote the understanding and enjoyment of litirature."……To understand a poem comes to the same thing as to enjoy it for the right reasons. One might toy that it means getting from the poem such enjoyment as it is capable of giving… It is certain that we do not fully understand a poem unless we enjoy it; and on the other hand, it is equally true that we do not fully enjoy a poem unless we understand it. And that means enjoying it to the right degree and in the right way, relative to other poems. "The greatness of literature," Eliot concludes, "cannot be determined solely by literature standards, though we must remember that whether it is literature or not can be determined only by literature standards." For these reasons, perhaps, he is a critic essentially without heirs. Although many people are fully prepared to admire Eliot's basic stand of criticism, this writer is not able to be persuaded into accepting his impersonalism on poetry, mainly because this writer is firmly convinced that, including poetry, all creative writings are the inseparable products of a writer's thought and experience. Accordingly, I am not in favour of Eliot's statement that poem has nothing to do with its poet after publishing it. Most carefully and presumably this writing attempts to assume that Eliot must have been in agony originated from his intellectually spiritual and psychological wandering in the process of the commercially post-industrialising development, especially in the United States. Therefore this intellectually spiritual and psychological wandering had supposedly founded his opinion and orientated his works including criticism, attracting and influencing many people's attention.

現代敎育의 指導理念으로서의 協同社會思想硏究

김유원 安東敎育大學 1975 論文集 Vol.8 No.1

At the biginning of this, This writer called for the realization of the deep responsibilty on the part of educators for our fatherland. The introduction of ego centric and materialistic philosophy into the realm of school education has weakened the cooperative living attitude, while stimulating antisociety spirit, creating a serious factor for impeding the development of ,society. Since plato's view of national cooperative society was declared, the principle has plgyed an important role in education. The goal of education to achieve the development of a notion and the formation of cooperative society can be attained only by striving to foster cooperative spirit, sense of duty and responsiblity. The value of education in view of cooperative society lies in reformative influence and creation of stimula for individual character formation. And the objectives of such education place emphasis on cooperative autonomy, moral reformation, the constrouction of society and its development. As the modern education is the one for the cooperative society rather than by it, the goal of the education for cooperative society agrees to the principle that the education exists to contribute to the oreation of ideal society. This writer is convinced that it is very meaningful to find, in pursuit of the -direction of education and its ideal of guidance, the way of forstering integrated national spirit in the moral backgroung of cooperative society.

韓國民主主義 定着을 爲한 一硏究

김유원 安東初級大學 1978 安東初級大學 論文集 Vol.1 No.1

Democracy is definitely an essential pricinoiple of human being, but it should be treated in accordance with the history and tradition of each nation and established as an inclusive pattern of democracy appropriate to the reality of each nation. In Korea. democracy should be based upon the characteristic of Korean situation. From this viewpoint, I intend to look into the cause of strife and crises in carrying on democracy in Korea for thirty years after she was liberated from Japan, and then examine the delay of taking a strong root of Korean democracy. In a word, it might be resulted from the lack of national sense of subjectivity owing to the discord of national feelings and viewpoint of valus. So the one of the greatest taskes confronted to us is to develop the Korean democracy based upon her history and. tradition, and for further stablility of Korean democracy we emphasize on the problems of people who make good use of the systems than that of systems which should be dealt with. In another words, the initial problem is the education of people which improves each man`s structure of sense and life. In an attempt to solve the problem of people for the stability of Korean democracy, followings are pointed out : 1) the morality of people. 2) the individual duties and responsibilities rather than freedom. 3) a strong belief for Korean democracy on the basis of national viewpoint of value.

人間敎育을 위한 基礎敎育觀의 本質 考察

金裕遠 대구교육대학교 초등교육연구소 1991 초등교육연구논총 Vol.3 No.-

The fruit of human educations has established a nation's system, and it also has been a driving force of social development. From this point of view I'd like to re-emphasis that both promoting a nation's fortune and preserving of the race will be realized. Nation and society which had accomplished the human educations steadily could ve able to graw, and then gather national spilit into one body. Such a fact or a case is possible to find in a universal history as much as one wants. But in any case supposing what is the most important cause of obstrucle to the human educations in our Korean educational circumstances, it is able to be summed up in a few words "inactive condition of fundamental educations' when we observe comprehensively at the administrative side of education and the social psychological side. First of all, not to speak of school educations, from home educations down to social educations, the following subject matters are undeniable facts ; that is, lack of a firm philosophic conviction which is possible to teach and experience essential human educations and the fine character, lack of program and lack of effort of leaders, educations and scholars. As I mentioned in the chapter 2, the purpose of human educations comes under self-perception, self-decision, self-control and a good formation of character. And then correspondence between knowledge and deed must be developed harmonically as well as feeling and body. However the most important thing is, for achieving the fundamental purpose of these human educations, to carry out through elemental educations faithfully to be graw up as a true person. These elementary educations must be done under educational mottos being sympathized with educator, parents or socialleaders, after making them form into a cooporative system. Anyone who is korean should be educated to be ready for being focused on community senses. It is also the most important point. To do this, including scholars of each field on education and pedagogy scholars of fundamental education field should do their best ceaselessly on the matter of abstruct in against the fundamental educations as well as the matter of establishment on the scholastic system of the fundamental educations for human educations.

설탕 첨가량에 따른 오디 발효액의 품질특성 변화

김유원,박혜영 한국식품영양과학회 2012 한국식품영양과학회 학술대회발표집 Vol.2012 No.10

言論의 共營制度에 대한 比較考察 : Centering around Korea and Western Europe

김유원 서경대학교 1985 論文集 Vol.13 No.-

It is generally believed that free press orginates from Western Europe, In Western Europe, democracy has been based on free press. Accordingly Western democracy has been developed chiefly thanks to progress of its free press which comprises the open market place of ideas and self-righting process. The open market plcae of ideas and self-righting process keep political power from influencing on building up public opinion, it has been firmly convinced. That is to say, the less political power interferes in forming public opinion, the better and the more genuine public opinion must be created. Inevitably public opinion has to be built up by free press media which must be independently owned and privately run. But it is more or less an ideal perhaps. In reality nowadays all Western media have a general tendncy: concentration and merger. Many people are worried that concencration and merger of media result possibly in simple and unified opinion which is undesirable for democratic society needing various and different opinions. Therefore it is extremely natural and proper that all media must relentlessly watch themselves and thoroughly be armed with lofty morality, for both media ownership and participation in making mass communication contents arc an unequalled privilege in modern democratic nations. Naturally media people (owners, the menagement, and staff) must have the perfect noblesse oblige for their behaviour and professionalism to their audience. In other words, media's public system is not that the ownership is placed under public institution but that their contents must be made to serve public benefits and welfare which can satisfy the majority of a society. It is an absolutely and unchallengedly fixed principle. So public media are required to have a social responsibility along with noblesse oblige. In Korea, all media including printed and broadcasting ones are similar to Westerns ostensibly and institutionally. While Western media enjoy free press accompanied by social responsibility, Korean media are forced to be heavily responsible for their activities with little free press and easily subject to political and economic power without paying keen attention to public complaint. In conclusion Korean media should listen to the criticism that they lack moral duty together with strong public service will and incessant self-eximine.