다산의 천사상과 교육인간학적 의의

전도웅 용인대학교 1990 용인대학교 논문집 Vol.6 No.-

磻溪 柳馨遠의 敎育制度改革論과 經學思想

全道雄 龍仁大學校 人文社會科學硏究所 1998 인문사회논총 Vol.- No.2

요 약 본 논문은 磻溪의 經學과 經世學과의 관계를 그의 敎育制度 改革論을 중심으로 살펴보려 한 것이다. 磻溪는 世襲的 閉鎖社會를 타파하고 獲得的 開放社會를 위한 교육제도 개혁을 구상하고 있다. 그러나 반계의 균등한 교육기회 확대를 위한 구상은 士類階層 내에서의 그것일 뿐, 오히려 下賤으로 하여금 仕宦의 入路가 되는 四學과 邑學에의 入學을 不許함으로써 士類階層으로의 移動을 못하게 하는 制度的 裝置까지 해 놓고 있다. 이와 같은 平等論과 差等論의 兩面性을 正當化시키는 이론적 배경을 磻溪의 理氣心性論에서는 발견하기가 어려웠다. 磻溪는 理와 氣, 人心과 道心, 四端과 七情을 朱子나 退溪의 경우처럼 尊卑貴賤 關係로 對擧시키지 않고 內含的 關係로 設定하고 있기 때문이다. 다만 臣分世襲制 社會를 살아오면서 形成된 前理解가 그로 하여금 不平等한 社會體制의 擴大再生産的 메카니즘까지를 꿰뚫어 보지 못하게 함으로써 招來된 限界가 아닌가 한다.

다산 정약용의 무과제도

전도웅 용인대학교 1993 용인대학교 논문집 Vol.9 No.-

반계의 교육제도 개혁을 위한 구상

전도웅 용인대학교 1998 용인대학교 논문집 Vol.15 No.-

敎師像 定立을 爲한 接近方法의 問題

全道雄 서원대학교 교육연구소 1979 敎育發展 Vol.1 No.1

磻溪의 雜學 및 雜科制度 構想

全道雄 龍仁大學校 人文社會科學硏究所 1998 인문사회논총 Vol.- No.1

磻溪 柳馨遠은 17세기 총체적 위기 상황에 처해 있던 조선조 사회체제를 匡敎하기 위해서, 비록 양반관료 중심의 王朝體制의 維持와 强化를 前提로 하는 것이었지만, 國家制度 全般에 걸친 改革案을 構想하고 있다. 磻溪는 행정기술관료를 양성하고 선발하기 위한 雜學 및 雜科制度에 있어서도, 문무양반관료의 양성과 선발을 위한 학제와 공거제에 비하면 상당히 미흡한 바 있으나, 經國大典에 비하면 매우 進步的인 改革構想을 하고 있음을 볼 수 있다. 그 특징으로 國家機構改編과 定員의 縮小 및 精銳化, 遍兒職의 廢止와 實職으로의 轉換, 常綠의 支給과 處遇改善, 專功科目의 整備와 經書科目의 强化, 敎官 및 考試官의 資格 및 機能의 强化 등을 들 수 있다. The 17th century, in which Bankye Yoo Hyoung-Won had lived, was a period when the people were in extreme distress due to the damages caused by two wars : the Korean-Japanese War (1592, 1597) and the Korean- Chinese War (1627, 1636), the contradiction in the social system, and the injustice and corruption of the government. This period was also overflowed with the consciousness of national crisis. Even though his premise was to maintain and strengthen the dynastic system based on the nobility bureaucracy, it was a innovative plan which covered every aspect of the national system: The land system, the educational system, the official service system, the salaries system, the military system, and the prefectural system. His plans aimed at constructing the social system in which political, economical, social, and educational opportunities were to be expanded and opened to all (particularly the limited social class) and the individual's social status could be advanced by his own abilities. Bankye's plan was a very progressive system in the training and selection of the technical and administrative officials, compared with that of Kyunggukdaejon (the state constitutional law of Lee dynasty). But the plan was not enough, compared with the training and selection system of the literary-military officials. Because, in this era, the industry was centered around agriculture, commerce and manufacturing were not developed on a full scale, and the national income depended upon the land and agriculture. Bankye himself recognized that commerce and manufacturing were necessary as a supportive means for agriculture. So it is understandable that his reformative ideas for the technical and administrative officials system was not so active, compared with the literary-military official system. Despite these limitations in Bankye's innovative plan for the technical-administrative offcials, we can find several significant meanings in them. First, the reduction of the number of trainees and electees for offcials and the specialization of the qualifications of the offcials. Bankye attempted to restructure the government organization and the prefectural system to maximize the efficiency of state management. Owing to this the number of trainee and electee officials could be reduced drastically and the of officials could be specialized. Second, conversion from the replacement occupation system to the regular occupation system. In those days, most of the technical-administrative of official's posts were replaceable one. The replaceable occupation did not secure the means for livelihood since the occupations were not regular. In addition, these officials had to be off duty for a year after a three or six months duty, so it was very difficult for them to fill the required periods for promotion. Bankye tried to convert the replaceable occupation system to the regular occupation system. Third, to pay regular salaries and to improve the conditions for the technical-administrative official trainees. The technical-administrative official trainees, different from the students of the literary-military of official school, were eligible people who had passed the state examination and had been executing their own duties already. Bankye, therefore, insisted that it is reasonable to pay them regular suitable salaries, and consequently to make them strive to complete heir own duties faithfully. Fourth, to readjust the subjects of the special studies and to strengthen the Confucian classics. Bankye eliminated insubstantial subjects in its contents and replaced them with new substantial subjects. As well, he and strengthened the Confucian culture subjects such as Readings for Children(小學) and the Four Books(四書) for all fields. It was understood as a means of cultivating Confucian culture for the technical-administrative officials, too. Fifth, to enhance the qualifcations and the function of the teachers and the examinants. Bankye disposed qualifled teachers to every department related to their occupation to make them teach responsibly with their living and promotion guaranteed. This guarantee was because the salary, in the past, was not enough so that teachers could not teach faithfully. In the end the teaching occupation became a profession occupied by those who wanted to be exempted from conscription or to fill unwillingly the term of his duty charged to him for promotion. The qualifications and numbers of the examinants were enhanced by upgrading their ranks and by the joint supervision of several examinants to enhance the examination's equity.

人間의 本質과 自我實現

전도웅 용인대학교 학생생활연구소 1993 학생생활연구 Vol.1 No.-

In this treatise, we regard man as becoming being rather than deterministic being. Man as deterministic being is determined his nature by a certain power out of man's freewill and creativity The power means sometimes the mechanic law of nature, and sometimes the providence of the transcendecy or the purpose of the wholeness. If the man is prescribed as deterministic being, education lose its necessity. Man as becoming being create and is created himself with the life-world or culture as the form of expression of the life-world. The meaning of the man as becoming being implicate man as integrated and existentail being. Man as becoming-integrated-existential being is the axis and the spearhead of the creative cosmic evolution process, and the reflective self-conscious of cosmos. Self-actualiztion of man as becoming being is harmonious and maximum realization of humanity. The humanity means the nature and the possibility of human that which has been achieved and also to be achieved forward through creative cosmic evolution process. Eventually, self-actualiztion of man is self-creation process of human who is the re-flexion of cosmos. In this case, man have to be comitted to carry unconditional love and infinite responsibility to the world.

複合宗敎社會에서의 宗敎와 敎育

全道雄 용인대학교 학생생활연구소 1995 학생생활연구 Vol.2 No.-

This assertation aims to consider the meaning and function of religious education in the society of plural religions. Religion and education are certain kinds of forms of life such as politics, economics, science and art. Human life is a continuous creation, which preserves and exalts itself through certain representative forms. The objectified representation of life is the culture. Life and culture concern each other in mutual way ; human beings create culture to preserve and exalt their life, and are created by the culture again. Human being create fields of culture such as education and religion, politics and economics, science and art, and are created as social beings by the internalization of these fields of culture. Consequently, the fields of culture participate in life formation. Forms of life have individuality and autonomy, and they have dynamic interactive relation between fomrs of life. Religion is one form of life which participate in formation of life by union with the ultimacy. Education is one form of life which participate in formation of life by the formation of character. Thus religion and education are forms of life which participate in formation of life while keeping individuality and autonomy. Meanwhile education and religion have a dynamic interactive relation each other, religion offers the idea and contents to education, and education cultivates religious man by internalizing the idea and contents of religion. At the same time religion criticizes and evaluates education asking if it accomplishes its function in the light of religion, and education criticizes and evaluates religion asking if it accomplishes its function of creating human life. Religion cannot be comprehended without understanding its association with human experience, whether it is based on the transcendental personified god or metaphysical cosmic principle. The phenomenon of religion therefore should be studied with the regard of a phenomenon of human experience. Since religion is man’s whole personal response to what is experienced as the unitimateness, and it is the most intensive one among human experiences, and consequently it makes a person dedicate himself completely. The truth which plural religions pursue is one, but human response to that my be various according to human experiences and cultural background. Modern society is that of plural religions. Various religions which are different in absolute belief systems coexist in the society. In the society of plural religions, religious education has twofold meaning. One is the education for the certain religion, and the other is the education about the religion. When the education for religion and the education about the religion maintain interdependent tension, religious educatuon participate in and contribute to the creative formation of life.

授業理論形成을 위한 探索

全道雄 西原大學校 1974 西原大學 論文集 Vol.3 No.-

This study is aimed at the explorative investigation for the formulation of the theory of instruction. As the science of education is thought to be field which systematized various relevsnt theories, the theory of instruction can be established as the central theory among them. Because education is to be achieved through interaction between teacheres and learners, or in other words, is to be accomplished under a situation where teaching and learning encounts. And if this situation is called 'instruction,' the theory of instruction should be the central theory of education. In order to develop education into an independent discipline, it is necessary to have a comprehensive theoretical system, employing its own domain and methodology. It is not long since the science of education was seperated from a applied field of philosophy, and the arguement whether the science of education should be a normative science of a descriptive science is under discussions, as other sciences are. It is necessary, therefore, tohave a theoretical system by which educational phenomena can be explained and understand. At the preliminary steps, for the formulation of the theory of instruction, the following items are set up; (1) Components of instruction: the variables to influence instruction. (2) Process of instruction. (3) The instructional system to understand the dynamic interrelation of variables which the process of instruction. The instructional variables implie the followings; 1) Teaching personnels, 2) Learning units or groups, 3) Contets of instruction or learing experiences, 4) Instructional media, 5) Instructional environments. The process of instruction is didvid into pre-instruction stage, instructional development stage, and post-instructional stage, and activities in each stage is classified as the followings; (1) Pre-instructional stage. 1) Description of instructional objectives, 2) Analysis of learning tasks, 3) Assessment of entering behaviors, 4) Descision of instructional strategy, - Organization of teaching personnels, - Organization of learning units, - Selection of instructional media, - Preparation of instructional environments, - Scheduling. (2) Instructional development stage. 1) Interpersonnel instruction, - Explanatory instruction, - Instruction by the group process, 2) Audio-visual aided Instruction. 3) Auto-teaching deviced instruction, - Programmed materials, - Computer assisted Instruction, - Language Laboratory - Simualtion (3) Post-intructional stage 1) Evaluation - Summative evaluation - Formative evaluation 2) Feed bacl For the purpose of systematic understanding the relationships among vaiables in the process of instruction, the instructional system is diagrammed as the following; System of Instruction Instructional Development of Strategy Instruction Teaching Inter-personnel Instructional Perseonnel - Explanatory Objectives Learning - Group process Evaluation Entering Units Audio-visual aided -Summative Behavior Instructional Auto-deviced -Formative Task Media - Programmed Analysis Instruction - CAI Environments - LL Scheduling - Simulation Feed back As this is a basic study on formulating the theory of instruction, it will be continued until the following problems are studied and a systematic theory can be established: (1) To reexamine the variables influencing on instruction in terms of its characteristic closure and ncompletness. (2) To study in detail what contents and characteristics each variable has to include and to deal with, as a sub-theory of the theory of instruction. 1). There of teaching and teachers. 2). Theory of learning and learners. 3). Theory of instructional contents. 4). Theory of instructional media. 5). Theory of instructional environments. (3) To clarify the characteristics activities taken place through each step of an instructional process. (4) To predict various interaction patterns of instructional variables in the real process of instruction and to suggest a practical model of instructional system.

曠菴 李檗의 敎育思想

全道雄 龍仁大學校 1988 용인대학교 논문집 Vol.4 No.-

The aim of this study is to explore and throw on the educational thoughts of Kwangam Lee - Pyok who accepted Catholicism in terms of Confucianism in the late 18th century, and its historical significances. A.Educational Thoughts 1) Kwangam' s notion of the Heaven (天) is the Personalized Heaven which is a sublation between the Governing Heaven of Gussu (洙泗) and Rational Heaven of Neo- Confucianism. 2) Kwangam's notion of the Earth (地, Nature) is that the Earth was merely created by God, which is seperated from the idealistic metaphysics of Neo - Confucianism(理氣論) and Yen-Yang theory(陰陽論). 3) Kwangam's notion of man(人) is not understood by The Nature - Is - the Principle (性?理) but by the Nature - Is - the Heaven's conference (性?命), that is, spiritually and existentially. 4) Kwangam's understanding of Christ is equal to Sincerity (誠), Great Harmony of Mean in Confucianism. 5) Kwangam's educational goals are cultivation of person with rectification of their hearts, sincerity, and seeking and longing for the right path (Christianity) ; governing of people with filial duty, loyalty, and charity ; and ultimately the realization of sincerity (誠) by serving God whole - heartedly. B.Significances of History of Educational Thoughts 1) Kwangam opened a new era for a new culture by reintroducing confucian Weltsanschang of Personalized- Heaven (人格天) and Heavenly - confered- Nature (性?命) to a Korean society in which Neo- Confucianism dominated as an only one absolute ideology. 2) Kwangam - Tasan's Confucianistic reception of Catholicism made a significant model for the indigenization of Catholicism in Korea, as an attitude and a method of independent creation of culture. 3) Kwangam detached the nature from the idealistic metaphysics of Neo - Confucianism and tried to see her with an eye of modern science. 4) The Thoughts that all man is equal began to diffuse, but did not lead to the social revolution which denied the established system of Lee -Dynasty. 5) Kwangam awakened the nationalism based on the modern scientific world view and the principle of equality, asserting that his country should break away from illusion of small China. 6) Kwangam expanded Koreans' world view into the universal and stir - realistic world by rlativizing the consciousness structure and value system centered on family and this - worldliness. C.Suggestions for Further study. 1) A further study of the Catholic characteristics, the participants, the duration of the Chunjinam.Jueosa Seminar (10 79) is required/ 2) A historical and bibliographical study on 〈The History of the Introduction of Catholicism into Korea〉 by Tasan and 〈The Posthumous Manuscripts of Mancheon〉 by Mukukgwanin(無極觀人) is necessary. 3) The acculturation between the Korean depth culture and foreingn Confucianism, Buddhism, and Christianity is to be analysed deeply (especially on the Heaven, the Earth, the Man, and the Sincerity which constitute the basic structure of the Lebenswelt). 4) An effort should be made to understand the God of the Post Personalized-Heaven of Kwangam and Tasan.