1970, 1980년대의 도덕·윤리과 교육 실상

임용경(Lim Yong Kyoung) 한국도덕윤리과교육학회 2000 도덕윤리과교육 Vol.- No.12

한국과 중국의 초등 도덕과 교육과정 비교

임용경 ( Yong Kyoung Lim ) 한국초등도덕교육학회 2009 초등도덕교육 Vol.0 No.30

미래사회의 특성과 도덕․윤리과 교육의 정체성

임용경(Lim Yong Kyoung) 한국도덕윤리과교육학회 2007 도덕윤리과교육 Vol.- No.25

본 연구는 도덕․윤리과 교육이 급변하는 미래 사회에서 정체성을 확립하기 위해 요구되는 과제를 탐색하는 데 그 목적이 있다. 이를 위하여 먼저 미래 사회의 특성과 그에 따른 교육 일반 및 도덕․윤리과 교육의 변화 방향을 탐색하였고, 다음으로 정체성 논란의 근원과 쟁점을 검토 하였으며, 마지막으로 미래사회에서의 정체성 확립을 위한 과제를 제시하였다. 미래사회는 유비쿼터스 네트워크가 고도로 발달하고, 이를 토대로 창의적 지식이 사회발전의 동력이 되는 지식기반사회가 될 것이다. 이에 따라 학습형태는 학습자 중심의 개별화 및 적시형 학습으로 바뀌게 되고, 전통적인 학교제도 또한 많은 변화를 겪게 될 것이다. 이러한 미래사회 속에서 도덕․윤리과 교육이 고유한 역할을 담당할 수 있기 위해서는 교과 나름대로의 존재 이유, 즉 정체성을 지니고 있어야 한다. 그런데 그 동안 우리의 도덕․윤리과 교육은 교육과정과 교육주체라는 두 측면에서 자폐성, 망라성, 주체성의 세 기준을 따라 검토했을 때 전반적으로 문제점을 안고 있었다. 첫째, 자폐성의 측면에서 볼 때, 다양한 인접학문들이 병렬적으로 나열되어 있을 뿐 이를 유기적으로 통합시킬 이론적 토대가 없었다. 둘째, 망라성의 측면에서 보았을 때, 외형상 다양한 요소를 망라한 것 같으면서도 정작 중심적인 이론이 없어 교과의 목표, 내용, 방법, 대상 등을 일관성 있게 설명 하지 못하였다. 셋째, 주체성의 측면에서 보았을 때, 타력에 의한 압축적 근대화를 거치면서 한국 사회에서의 바람직한 삶의 모습에 대해 주체적 문제의식을 가질 겨를이 없었고, 이것이 자폐성과 망라성의 결여를 불러온 근본적 요인이 되었다. 향후 도덕․윤리과 교육이 그 동안의 정체성 논란을 해소시키고 미래사회에서 정체성을 지속해 나가기 위한 과제는 다음과 같다. 첫째, 자폐성을 강화하기 위해서는 학문적 배경을 윤리학으로 하되 동양과 서양의 전통적인 개인윤리학과 사회윤리학을 아우르는 깊이를 지녀야 할 것이다. 둘째, 망라성을 강화하기 위해서는 윤리학을 중심으로 미래사회의 도덕․윤리과 교육과 관련이 깊은 도덕심리학이나 정보윤리, 생명윤리, 환경윤리 등을 유기적으로 포괄해야 나가야 할 것이다. 셋째, 이러한 모든 노력은 보편적 윤리를 지향하되, 그 출발은 미래 한국인의 삶을 도덕적으로 이끌어 나가고자 하는 주체적 태도에서 비롯되어야 할 것이다. 이러한 준비 없이 미래사회를 맞이한다면, 우리는 또 다시 타력에 의한 근대화와 더불어 시작되었던 정체성 혼란을 다시 겪게 될 가능성이 높다. In this study, I studied the identity which moral education should have to implement in the rapidly changing future society. Future society is an information society which has highly developed ubiquitous network and this is also a knowledge-based society that creative knowledge becomes the major power of social change. Therefore, the form of study will change to individualization and we can predict the de-schooling of traditional school system. In the future society, moral education should have its own identity to play its own role. However, according to three standards of closure, completeness, subjectivity, our moral education has weak closure, completeness and subjectivity. To establish identity in the future moral education, we have to study continually to improve our weakness. And, in this procedure, we especially need to focus on the following points. First, to enhance the characteristic of closure, we have to choose ethics as an academic background. Second, to enhance completeness, we have to embrace the moral psychology and the information ethics. Third, all these efforts should head for the universal ethics but should start with subjectivity.

강화도 지역 초등학생들의 지역 정체성에 관한 연구

임용경(Lim Yong Kyoung) 경인교육대학교 기전문화연구소 2003 기전문화연구 Vol.29-30 No.-

본 연구의 목적은 인천광역시에 속해 있는 강화 라는 지역을 연구의 대상으로 설정하여, 학생들의 향토애를 탐색하는 데에 두었다. 제7차 교육과정에서는, 도덕과 교육을 학생들로 하여금 세계시민으로서의 바람직한 삶을 살아가는 데 도움을 주기 위한 교과로 설정함으로서, 세계시민으로의 도덕적 자질을 함양함을 의미한다고 볼 수 있다. 아울러 우리가 현재 삶을 영위하고 있는 향토애 대한 이해와 애착을 길러줌으로써 우리 라는 공동체 의식을 함양시킬 수 있다. 강화도의 환경적 특성은 서고동저를 이루는 특징으로, 서부에는 대체로 구릉지가 자리 잡고 있지만, 동부의 경우 북에서 남으로 가면서 주로 급사면의 산지가 이어지고 있다. 그리고 역사적 특성으로는 삼국시대부터 백제ㆍ고구려의 중요한 요충지였으며, 문화적 특성을 보면, 강화는 이용 후생적 측면을 발전시킴과 동시에 내륙에 대해서도 자극을 주기도 하였다. 또한 강화도의 문화가 배태하고 있는 다양한 사상적 내용 중 단군 으로 상징되는 시원적 사상이 투철함과 아울러 역사의식과 호국 전통을 견지하고 있다. 초등학생들의 지역정체성을 언어, 향토사, 향토애, 그리고 지역성 이해 영역으로 나누어 고찰해 본 결과 다음과 같이 나타났다. 강화 초등학교 학생들의 언어사용에서 명사와 서술어 부사의 사용빈도가 골고루 나타났으며, 사투리와 표준어가 중첩되어 사용되는 경우도 많았다. 그리고 강화의 역사에 대해서는 자세히 알고 있는 학생들이 드물었으며, 학교 수업 시간에 다룬 것 이외에는 잘 알고 있지 못했다. 초등학생들은 강화에 사는 것에 대해 그리 자긍심을 지니지 못하고 있다. 또한 학생들은 이전 세대에 비해 지역적 배타성이 그리 강하지 않았다. Globalization may bring the loss of various cultural subsets and may cause a standardization of regional culture. The concept of regional identity is essential in globalization. The purpose of this study is to investigate students s love for community of the Gang-wha do. The characteristics of the Gang-wha do is geographically higher west-lower east . In other words, the region has high mountains in the west while it has a slant slope in the east. Historically the Gang-wha island was a very important place in period of the Three Kingdoms in the perspectives of utilization and welfare. That region was also famous for the sense of history, especially Tangun, the founding father of the Korean nation and defense of our fatherland. In results of this study, the elementary students use noun and predicative adverbs equally while they use a mixed language with the standard and dialect. Few students know the history of the region. Even they know only the knowledge which they have studied in the school. Few students have pride of their region. Most students have not the exclusivism that the former generation had showed.

도덕·윤리 교사교육론

임용경(Lim Yong Kyoung) 한국도덕윤리과교육학회 1998 도덕윤리과교육 Vol.- No.9

국민학교 도덕과 교육과정의 이론적 탐색(Ⅰ)

임용경(Lim Yong Kyoung),유병렬,박병기(Pak Byung Kee),고대만,권혁환,김항인,김찬우 한국도덕윤리과교육학회 1995 도덕윤리과교육 Vol.- No.6

초·중·고 도덕 윤리 교사 교육 체제의 변천

임용경(Lim Yong Kyoung) 한국도덕윤리과교육학회 2005 도덕윤리과교육 Vol.- No.20

본 고에서는 교육대학과 사범대학에서의 도덕 ․ 윤리 교사교육 체제가 해방 이후부터 오늘에 이르기까지의 그 변천사를 고찰하였다. 초등교원양성은 1950년대에는 사범학교에서, 60년대는 2년제 교육대학에서, 그리고 80년대부터는 4년제 교육대학에서 이루어졌으며, 1990년대에는 교대 대학원에 ‘초등도덕교육’ 전공과정이 개설되어 보다 전문화되기에 이른다. 1945년부터 1980년 ‘국민윤리교육과’ 개설 이전까지 중등의 도덕․윤리교사교육 체제는 사범대학, 일반대학 교직과정, 단기 중등교원양성기관, 일반대학 교과교육과, 교육대학원, 그리고 한국교원대학교 등 여러 기관에서 중등교원을 양성하였다. 1981학년도부터는 전국 13개 국립대학 사범대학에서 ‘국민윤리교육과’를 신설하고 교과 전담 교사양성을 시작하였다. 그리고 1999년부터 도덕․윤리교사 자격증 수여학과가 도덕․윤리과목에 대한 관련 학과인 국민윤리교육과와 국민윤리학과에다 교육학과와 철학과가 추가되었다. This study aims to clarify the change of teacher education system in elementary and secondary moral education from the Liberation to today. The teacher education in elementary moral education have been dramatically developed through high school level, college level and university level. Before the Liberation, the elementary teacher education had been implemented in the system of a normal school for teacher training and various short-term training courses. In 1962, the system was upgraded into two year college level. Besides, supporting education system and temporary teacher training center had took a role as elementary teacher education system. In 1980, colleges of elementary education had changed into 4 year university system. In 1990s, the specialized departments were implemented in both college and graduate levels. From 1945 to 1980, teacher education for secondary moral education had been implemented in colleges of education, teacher training courses in university, graduate school, and Korea National University of Education. The curriculum in college of education consist of the liberal arts, specialized courses and teacher education courses. In 1981, thirteen colleges of education in national university established the department of national ethics education and have started to educated secondary moral education teachers. From 1999, the departments of education and philosophy could have educated moral education teachers. In the future, it is requested to develop the curriculum which focus on specialized knowledge and morality for elementary and secondary moral education teachers.

핵심 가치를 중심으로 한 국민학교 도덕과 교육과정

이영춘,임용경(Lim Yong Kyoung),이창조,권혁환,김장수,유병열(yoo byungryul),서강식(Kang Sik Suh),김태훈(Kim Tae-Hoon) 한국도덕윤리과교육학회 1991 도덕윤리과교육 Vol.- No.2

국민학교에서의 도덕과 교수-학습목표의 구조화

임용경 仁川敎育大學校 1992 論文集 Vol.26 No.2

The purpose of this thesis is the structuring of teaching-learning objects in elementary moral education, The object of moral education can be divided as follow, in individual aspect, it aims at ethical judgment and self-actualization. In national aspect, systems persistence and socio-political development. In international aspect, Korean identity and international sentiments may elevated to children. The education is defined attended activities for human behavior change. In a view of this definition, moral education can be redefine attended activities for moral behavior change, At curriculum setting-up, moral education must be relevant with object, contents, and evaluation relatively. Moral education must be focused on the development of morality. Morality is moral capability or disposition. Morality is consist of cognitive morality, affective morality, act-performance morality, and character morality. The object of maral education is very important because it determines direction of education, contents, methods of evaluation. According to B.S. Bloom and D.R. Krathwohl's taxonomy, I correspond to cognitive morality to cognitive domain and affective morality to affective domain. Addingly, I represent manifested verbs relevant with these moralities. I review problems of current moral education in elementary school. From the critical review, I conclude as follow. Firstly, we must enhance the level of complexity and internalization in object-statement. The object in current curriculum is inclined to be stated at understanding, receiving, and responding level at most. Secondly, we must advance teacher's structuring capacity on the object-establishment. Because of insufficient experiences and non-specialities, teachers have no insight on object-establishment. Teachers and administrators must be given consistent interest and opportunities of study-training for moral education as possible. Thirdly, we must strengthen affective morality. Indeed, current moral education is inclined to cognitive morality based on cognitive developmental psychology. It need to be supplemented by affective morality. Finally, we must introduce the impotance of moral education to students and teachers as well as parents. Facing to democracy and South-North Korea unification, we are put on emphasis to the moral education more than now. Having understanding the significance of moral education, we must have new recognition shift on it. For these reasons, the structuring of teaching-learning object is very urgent task of the moral education in elementary school.

도덕과 교육의 통합적 접근방안에 관한 연구 : 뒤르껭의 '도덕교육론'을 중심으로

임용경 仁川敎育大學校 1993 論文集 Vol.27 No.2

A variety of substantive notion of education which refer in the main to learning activities, there is another class of such notions which is charatenzed by directiveness, since they are associated with individual ideals, or with proposes or goals which individuals allege either are, or ought to he universal. Generally education's direction, and the activities which give it that direction, are influenced not so much by those repersenting the mean of social opinion, or by mere conformism with socil tradition, but by individuals with high standards for the development of other individuals. They have learnt to appreciate such things as rationality, human sympathies and artistic sensibilites, as well as high standards of performance in a range of human accomplishment. The question of what is to count as improvement in moral education is not difficult to answer with respect to children before they are able to reason, for then their moral education is concerned with knowledge of substansive rules governing what ought to be done, social expectations. Morality depends on the orchestration of humane canring, objective thinking, and determined action. Moraity is neither good motives nor right reason nor resolute action ; it is all three. The three elements of morality seemed to work as one. Indeed, there was no discernible separation between one's feelings, thoughts, and action : they seemed to fit together at once, as part of a united front against a common threat. Morality is, according to Durkheim, tied to specific contents, acts, rules, behaviors. His comprehensive treatment of of moral education encompasses the issues, problems, and concept that concern therists and practioners of moral education. He thinks that the influence of education is not applied to a tabyla rasa. The child has his own nature, and in order to act intelligently on this nature, we must first of all seek to understand it. He talks about three basic elements of morality ; discipline, attachment to society, and automy. Morality is not simply a system of customary conduct. It is a system of commanments. We confront another aspect of morality : at the root of moral life there is, besides the perference for regularity, the notion of moral aythority. These two aspects of morality are colsely linked, their unity derving form a more complex idea that embraces both of them. This is the concept of discipline. Discipline in effect regualizes conduct. It implies repetitive behaviour under determinate conditions. But discipline does not emerge without authority. Therefore, the fundamental element, of morality is the spirit of disciline. If man is to be all moral being, he must be devoted to something other than himself ; he must feel at one with a society, however lowly it may be. This is why the first task of moral education is to reunite the child with the society immediately surrounding him, that is to say, with the family. In a general sense, morality begins where and when social life begins, but there are nonetheless different degrees of morality, if for no other reason than that all human societies are not of equal moral value. It can enjoy moral primacy only on the condition that it is not conceived of as as unscrupulously self-centered being, solely preoccupied with expansion and self-aggrandizement to the detriment of similar entities ; but as one of many agencies that must collaborate for the progressive realization of the conception of mankind. The school is the only moral agent through which the child is able systematically to learn to know and love his country. Obligation or discipline becomes only an adventituous attribute of moral laws. By themselves, moral laws are not necssarily imperative ; they take on this quality only when in conflict with the temperament and when they most exercise authority of overcome in impassioned resistanes. Oblgation is as essential element of every moral precept, and need to be constrained bounded, restricted-our intellectual as well as our emotional nature. In reality, reason is not a transcendent faculty ; it is part of nature and consequently is subject to the laws of nature. The autonomy that it confers on us is logically possible ; but is has not and never will have anything to do with reality. Since we are and always will be sensate as well as rational human beings, there will always be conflict between thers two parts of ourselves and heteronomy will always be the rule in tact if not by right. What the moral conscience demands is an effective autonomy, it is true : not only for some unspecified ideal being, but for such beings as we ourselves are. The defining characteristic of persons of good moral character is the defensibility of their moral views. It is a clear that another defining feature of persons of good moral character is that they have an altruistic nature.