대중화 시대의 프랑스 고등교육 변화와 교육정책(개혁)

김성룡,Kim, Seong-Ryong 한국대학교육협의회 2000 大學敎育 Vol.103 No.-

조선 후기 문예 미학의 문학 사상사적 의의

김성룡 ( Kim Seong-ryong ) 한국고전문학교육학회 2009 고전문학과 교육 Vol.18 No.-

There appeared many of changes in 17th Century of Yi Dynasty. One of the most important changes was the literary thoughts. From the early Yi Dynasty almost all of the gentry who was as an illustrious official as well as a man of intellectual thought that the literature might be related to the Tao at least. But the intellectuals in 17th century thought that the literature might not be related to the Tao. Instead the literature might have its own aesthetic value. This changes in literary thoughts corresponded with the various changes in the philosophical thoughts. The most distinguished changes of the branches of learning was the philosophy of mentality. In brief they thought that the Seong[性] embodied the idea of Tao and the Jeong[情] embodied the idea of Human. The former was more important than the latter. But philosophers were skeptical about the values and the relations between these two notions. Some philosophers might think that the latter would be more important to the ordinary human being. The notion of Cheon Gi Ron accumulated the knowledges of human mentalities and also provoked the study of human mentalities. Through this notion they asserted that Tao and literature were different with each other and they should express their spontaneous emotions through literature without philosophical or moral control. The intellectuals who valued Belles Letters understood the changes which appeared in the various fields of Yi Dynasty. They accept the human emotions freed from moral controls and they thought that the literary works were not a kind of philosophy or moral but a kind of art. The brothers of Kim Chang Hyup[金昌協 1651~1708] and Kim Chang Hup[金昌翕 1653~1722] took a remarkable position in these changes. Soon after, Sin Yu Han[申維翰 1681∼?], Cho Ku Myung[趙龜命 1693~1737], Yu Han Jun[兪漢雋 1732~1811] succeeded. From Park Je Ka[朴齊家 1750~1805], through Kim Jeong Hui[金正喜 1786~1856], and at last to the modern literary men, the literature of Belles Letters establish its status as one of the branches in the division of social labor.

14세기 초 몽타유의 이단과 민중 문화 : 미시사적 접근을 통해 본 중세 민중의 기독교와 문화

김성룡(Seong Ryong Kim) 영남신학대학교 2006 신학과 목회 Vol.25 No.-

Catharism accepted the existence of two opposite principles, one of good and the other dark. One was God, the other Satan. Catharism was based on a distinction perfecti and on the other hand the mass simple believers. Montaillou was the last village which actively supported the Cathar heresy. It had been one of the chief heresies of the Middle ages, but after it had finally been wiped out in Montaillou between 1318 and 1324, it disappeared completely from French territory. It is difficult to say the Catholic church to control the medieval society. The people of Montaillou did not live in a state of anomy or disorder. It was not sin but something socially shameful to lead Montaillou. In passing we should note that popular against tithes and indulgences was not the only thing which linked the conquered Cathars of 1320 to victorious Reformers of 1520 to 1580, whether German Lutherans or the Huguenots of Languedoc. Both movements were concerned with the Pauline theme of justification by faith.

고전 문학의 재미와 고전 문학 교육의 의미

김성룡 ( Kim Seong-ryong ) 한국고전문학교육학회 2014 고전문학과 교육 Vol.28 No.-

In this article I analyse the concept of ‘Jaemi’ which might be translated in 'interest', 'fun', 'enjoyment'. I propose that the interest of classic literary works should be the aim of the education of classic literary works. The origin of the term ‘Jaemi’ is ‘Jami[滋味]’ which was used in the case of food. This means the benefit or profit of food for health. Later the term has been changed from the physical health to the mental pleasure. Now in Korean the term Jaemi is used in the case that man experiences an astonishing thing or situation out of his expectation. It is similar to the aesthetic experience because these two are subjective feeings also, but it is different from the aesthetic experience because the former can not establish the universality which is based on the sensus communis. As 'Jaemi', the interest is subjecive and it pursue only pleasure, so it is not sufficient to be the aim of education. It has been accepted only as the means of the education. Nowadays the fact that the interest becomes the main subject disproves that the classic literary works still have currency today. The interest is not only useful means in education but also the important educational aim. First it is a kind of aesthetic experience which makes our lives be plenty. Second it can be communicated partially through many examples which evoke that experiences. Third we have the educational traditions and history in which we establish it as the achievement standards especially for low-graders. Korean secondary education system has been requested to be changed. This means that the modern idea of education in which a student should be cultivated as an self-determinating being through secondary education and should pursuit the truth in University. But today about the secondary education we are still confused what would replace the modern secondary education ideas. The humanities and the classics will still significant in this situation. The interest will be the meaningful aims of education and also the useful eduacational means.

한국 고전문학교육학의 특수성과 보편성

김성룡 ( Kim Seong Ryong ) 한국고전문학교육학회 2013 고전문학과 교육 Vol.25 No.-

Today we Koreans have at least three Educational Curricula, 2007 Revision, 2009 Revision and 2011 Revision Educational Curricula. Whenever the Educational Curricula have been revised, many of professors and researchers carefully investigate and considered what sort of contents should have been chosen according to the aims of the revision of the educational curriculum. But they neglected social consensus and feedback to the educational practices. In this conference I hope to survey the processes of establishment of classic education in Korea. And also I hope I can speculate the situation of today's classic education in Korea and compare the classic educations of several countries. I hope this make can extend and deepen my thoughts. These articles will be very useful in revising educational curriculum, developing teaching method and sophisticate the theories and histories of classic education. I think that comparative study of classic educations of East Asia will indicate the new theories and methods to Korean classic educational academy. The theory and methods of Korean classic education will indicate those to the East Asian academy as well. Because the East Asian classic educations get the same problems.

고전문학교육으로서의 고전작가론 - 서거정(徐居正)을 중심으로 하여

김성룡 ( Kim Seong Ryong ) 한국고전문학교육학회 2012 고전문학과 교육 Vol.24 No.-

Everyone recognized that the writers should be taught to the middle school or high school students. But all of them do not agree the way and degree of the knowledge to be taught. What is the reason why the literary educators or the literary education scholars do not agree? There might be two reasons. One is that we have taught literary works under the influence of New Criticisms and Late Structural theories about literature. Second, we adopted the Western way of thinking especially the literary classification. As the literary historians have sought the way to link Korean classic literature and modern literature, so the literary educators also should make every effort to link between classic literary work education and modern literary work education. Seo Geo Jeong was one of the classic writers and academic scholars and dynasty statesman. We may understand him as a creator of some texts, one of special person of a special era. Then we may understand and estimate his literary works along these two categories. First, we investigate the characteristics of the author through the way of weaving texts and the motivations of the weaving. Second, we consider the author as the singular point in the flow of history. We should know that the classic writers were quite different from the modern writers. The latter are one of the division of labor in modern world. But the first did not separate the private life of an individual from the social life of him. They thought that the literary world did not different from the world of the author. So the literature was about real world or at most an allegories of the real world. That is the reason why we should also teach the context of the authors.

천명론(天命論)의 등장과 도문일치(道文一致)의 문학 사상

김성룡 ( Kim Seong-ryong ) 한국고전문학교육학회 2006 고전문학과 교육 Vol.12 No.-

In this article I investigate the major theme of literary thoughts through the late Koryo dynasty to the early Yi dynasty. Destiny is the major theme from person to the state. At first glance, as there were too many of accidents during those days so the theory of destiny must flourished. But the theory of destiny, especially the theory of Heaven's command is the character of Far Eastern Asian thought. It was generated from the late Chin dynasty. But what I'm concerned about in this article is the correlative anthropocosmology which this theory is based. There were many of intellectuals who devoted his life to investigating this theme. At some sense this theme is the major theme through the Medieval Age of Far East Asia. From the early Confucians to the neo-Confucians most of them investigate the norm and the meaning of this theme. In Korea in the middle of Koryo dynasty the thought of this theme became profound religious thought. Many of Koryo and Yi neo-Confucians investigate this theme. Through the ruin and the foundation of a state the confucians need the prime mover of human history. And they thought that the literature would in some sense the symbols of this prime mover. First of all the intellectuals must realize the symbols of Heaven's sign according to the political affairs. There must many of signs from sky to the earth. So the intellectuals must be able to read the signs. Second the intellectuals must express the Heaven's will through the literary works. They might decorate the heaven's will or might issue the heaven's warning to the king. These two ways were related together. And these were also the literary intellectuals works. So theory of destiny, especially the theory of Heaven's command became the cosmology of neo- Confucians and also the literary thought. In this point this is the characteristics of the theory of destiny and the special period of the late Koryo and the early Chosun dynasty.

박제가 기행문의 문예 미학 연구-기행문 교육의 심화를 위하여-

김성룡 ( Kim Seong-ryong ) 한국고전문학교육학회 2009 고전문학과 교육 Vol.17 No.-

In my opinion in Medieval Age it might have not been encouraged to travel either in East Asia or in Western Europe. There were at least three kind of difficulties. First there was an uncivilized area between town and town, city and city. Second, the map couldn't be trustworthy. Third, the equipment incidental to a journey was almost lack. If there were a traveler then we must investigate the reason why he traveled in the wild world in spite of the dangers. In 1769 Park Je Ga(朴齊家) traveled Mt. Myohyang and he sketched his travel. The travel note named Myo-hyang-san-so-gi(妙香山小記) is not bound in his collections. But I consider this version of small prose as his own work. We can infer there might be some variations of aesthetics from this small prose. And also there might be a boom of sightseeing trip through famous place in the late 18th Century. Mt. Myohyang is very important place in three point. At first, temple Pohyon(普賢寺) which locates in this mountain is very important in Korean Buddhism. Second there is a cave which is named Tan Gun Gul(檀君窟). It is also important in the history of Korean nationalism. But fundamentally the mountain is as beautiful as it was counted as one of the Four Great Beautiful Mountains. The beauty of Mt. Myohyang was important for him. In my opinion the sight seeing means the appreciation of famous place in spite of those three dangers or at least those three inconveniences. So the question is that what was the beauty that Park had found. As he wrote that whenever a traveller met a beautiful sight then he should taste it heartily notwithstanding his circumstances or the schedule for his travel. I consider it as an aesthetic experience in sight seeing. Scholars indicate that the aesthetic experience in sight seeing begun in late 17th century. But in 18th century the aesthetic experience in sight seeing was popular and very aesthetic in its literal meaning. Park discovered two kind of aesthetics one was strangeness and the other was exciting. Strangeness in sightseeing was bound to the life circumstances of literacies in Yi Dynasty. Pleasure was occurred through stirring feeling. These two were not recommended as usual. However, whenever they travel somewhere strange and magnificent they feel so. Park thought that taste was the very kernel of aesthetics and also the very identity of things. Taste is different from contentment. Intellectuals were brought up to be content with their circumstances, then the nature, the mountains and the rivers representatively, were a mere circumstances. But to Park and sympathizers, they were the main objects of aesthetic experience. Park thought that when we taste a thing we will realize that the taste is the peculiarities of that things. Peculiarities of a thing we feel as its tastes. Every thing has the peculiarities and at the same time we feel every taste from each thing. Aesthetic experience was the main theme of cultured life. They flocked together to taste the aesthetic objects. They even insisted that articles deluxe would develop the economic life in Yi Dynasty. Aesthetic good would be the economic and practical good. It's a strangeness in the trend of history of Korean thoughts and philosophy, but that is the reason of Park and sympathizers's thoughts.

정서(情緖)와 문학교육

김성룡 ( Kim Seong-ryong ) 한국고전문학교육학회 2010 고전문학과 교육 Vol.20 No.-

In this article I urge many of the scholars who major in literary education to investigate the relationship between the literary education and the emotional education. I try to sum up the relationships and the values of the emotional education in the discipline of literary education. Emotion is used here as the tangled thread of mind. Scholars in the period of ancient China and ancient Greek began to investigate the human mind. They thought evenly that values of literature related to the degree of their deal with the emotion. In the middle age of the east Asia, especially the Confucians or the Buddhist scholars made a close investigation into the human mind. Nowadays many of psychologists who were educated through the modern european science shed light on the mechanism of the appearance of the mind. But I think that making a clear explanation of a mechanical operation quite differs from that of the value and the identity. However in the discipline of literary education, scholars have not been careful about wording. And some of them did only recognize the value of the emotion in the bound of educational purpose. By these three reason, I assert the rights of emotional education through literature. First, the language of literature, namely the poetic language, literature catches the emotions and also through language describes these to be comprehensible. Second, the aesthetics experience through literary works are one of the strategies which the literary educators tried to do educate the reader to retain good emotions. Third, literary works figure a situation where on such an occasion a certain emotion should appear so and so.

감동천지귀신의 기능과 의미

김성룡 ( Kim Seong-ryong ) 한국고전문학교육학회 2004 고전문학과 교육 Vol.7 No.-

As Shilla Dynasty succeeded in union war, so the Korean Peninsula could be united. Shilla Dynasty imported advanced culture from Tang Dynasty. Shilla Dynasty refined. But the traditional culture also held out especially the magical ritual. Literature was a branch of the magical ritual or at least it was an important part of that ritual. We can find many of those examples from the old records in Chinese characters. These records recorded that literature had the magical power and literary works could influence ghosts and gods. However these literary works seldom lyrical ballads or written works. They were often oral tradition. As we know oral signs are different from written signs from the points of the scenic, the instancy, the facial, the situational, the oral literature is more suitable than the written literature. The oral literature makes a deep impression instantly and collectively. There were three kind of traditional literary groups in United Shilla Dynasty, first a border group, second Hwarang group and the last transitional literacy. Pihyong, Cheyong, Jigui are belong to the first group. They can't be seperated from the ritual. The songs about them might be created and handed down from generation to generation among the natives. At last the songs or literary were transformed into an amulet to avert evils. When the Queens reigned the Dynasty, Wharang, for example Yungcheonsa, Chungdamsa, and Wolmyongsa invited to conduct rites of maintain peace and order in Shilla society. They created Hyangga and contributed themselves to these rites. Hyangga was thought to contain the idea of these social tranquility and to have the magical power of desire of social stability, however, later these were restricted to individual ideas and desires. Wanggeoin is the typical model of intellectual in transitional periods. He was grouped to be a member of Kukin and also to be an writer. He wrote an incantation on the one hand, and wrote a literary work on the other hand. So we could reason that literary work did not differ from the incantation.