윌슨(J. Wilson) 도덕교육론의 현장적용방법에 관한 연구

강미숙 경북대학교 교육대학원 2012 국내석사

본 논문은 윌슨의 도덕교육이론을 중심으로 도덕성 함양을 위한 교수-학습 모형 개발에 관한 연구를 목적으로 한다. 도덕교육에 있어서도 과거의 덕목 위주의 주입식 교육방법은 더 이상 의미가 없게 되었다. 그러므로 도덕교육 역시 목표로 설정된 절대적 가치를 주입하기 보다는 자신의 가치를 찾아가도록 하는 교육방법이 필요하다. 세계화, 다원화, 정보화되어가고 있는 사회 속에서 학생들은 즉흥적·감각적 경향이 날로 더해가고 있다. 세간에서는 도덕교육의 무용론까지 대두되고 있어 도덕교육의 위상 정립이 어느 때 보다 절실히 필요하다. 따라서 도덕교육은 도덕적 지식과 판단력 등의 인지적 영역 이외에도 도덕적 가치와 태도, 성향 같은 정서적 영역의 중요성을 점차 강조하고 학생들 스스로가 도덕적 문제에 직면하여 그것을 합리적으로 해결할 수 있는 능력을 길러주는 데 도덕교육의 초점이 모아지고 있다. 윌슨의 도덕교육은 학생들에게 스스로가 도덕적 문제에 직면하여 그것을 합리적으로 해결할 수 있는 능력을 길러주는데 초점을 맞추고 있다. 다행히 제7차 개정 도덕과 교육과정에서도 도덕교육의 목표를 도덕성의 인지적·정의적·행동적 영역을 통합적으로 제시하고 있으며 특히, 행동적 측면을 강조하여 도덕적 행동 곧 도덕적 실천을 강조한 인성교육을 강화하는 방향으로 개정되었다. 윌슨의 도덕교육방법은 도덕교육의 목적에 대한 분명한 이해에 기초하고 있다. 특히, 도덕교육의 주제를 도덕성으로 보고 도덕성의 요소로 제시한 4범주 16요소에는 인지적, 정의적, 행동적 요소를 모두 포괄하고 있으며 도덕교육에 대한 내용적 접근과 형식적 접근을 통합적으로 다루고 있다. 또한, 윌슨은 도덕성 계발을 위한 도덕교육방법으로 학술적 접근인 도덕적 사고하기, 토의하기, 규칙 및 계약 지키기와 사회적 접근인 가정모형의 학교공동체 형성하기를 제시하고 있다. 도덕적 사고하기에 의한 직접적인 교수법은 도덕교육의 논리적 근거로서 그 역할을 충분히 할 수 있다. 따라서 이 연구의 목적은 2009년 개정 교육과정의 목표에 따라 주체적 자아로서의 입문 단계인 중학생들에게 도덕성의 형성, 즉 도덕적 문제 사태에 대한 도덕적 판단 능력과 문제 해결 능력을 고루 갖출 수 있도록 하는데 있다. 그래서 본 연구는 다양한 교수-학습모형을 적용한 통합적 교육방법을 적용하여 도덕성을 증진시키고자 함에 있다. 특히, 윌슨의 학술적 접근과 사회적 접근의 상호 참조에 의한 도덕교육방법이 현장에서 혼란을 겪고 있는 교사들에게는 수업활동을 도와 줄 것이다. 나아가 본 연구는 학생들에게 시대의 흐름에 부합하는 도덕성을 함양한 ‘도덕적인 사람’이 되도록 지도하기 위해 앞으로 더 많은 연구의 토대가 될 것이다. The purpose of this thesis is to investigate the education methodology through a teaching-learning model for the cultivation of morality while focusing on J. Wilson's Theory of Moral Education. Even in the moral education, the conventional virtue-oriented cramming method of education is no longer meaningful. In moral education, therefore, a new instructional method is needed to find their own values, rather than injecting them of absolute values that have been already established. Besides, with society being more globalized, diversified and informationalized, students' impulsive and sensual tendency is growing every day, and some people argue that moral education can now be of use, and therefore it is ungently needed to enhance the status of moral education. Accordingly, moral education is more focused on helping students build abilities based on reason as well as solving moral problems when faced with them. It emphasizes the importance of the emotional domain, such as the moral value, attitude, tendency in addition to moral knowledge and judgement. J. Wilson's moral education also aims to help students improve rationality towards problem solving when needed. Fortunately, even in the 7th revised curriculum for civics, the objective of moral education is set to synthetically reinforce all cognitive, affective and behavioral domains, By putting emphasis on the behavioral aspect, the curriculum has been revised to focus on the education of personality giving weight to moral acts and moral practice. J. Wilson's method of moral education is based on a clear understanding about the objective of moral education. His method contains all cognitive, affective and behavioral elements through its 16 elements and 4 categories. It considers morality the main topic of moral education, while synthetically dealing with both the content-oriented approach and the formative approach to moral education. Moreover, as a method of moral education for the development of morality, Wilson suggests moral thinking, discussing and keeping regulations Contracts as an academic approach are also highlighted and forming school community through a home model as a social approach. The directive teaching method used in moral thinking can play its role as a ground logical. According to 2009 Revised Curriculum, the purpose of this study is to help middle school students who are in the initial stage as independent ego build morality. This, in turn will improve their ability of making moral judgement and also when problem solving, which are both crucial when confronted with moral problems. Therefore, this study attempted to enhance their morality by applying an integrated educational method, including various teaching and learning models. This moral educational method which is cross-referenced with. J. Wilson's academic and social approach will help confused teachers carry out successful class activities in the actual educational system. Furthermore, the results of this study will be the foundation for future studies used to guide middle school students to become ‘moral people’ who have cultivated morality fit for the flow of times.

중등학교 도덕과를 통한 인권교육 활성화 방안

박재석 경북대학교 교육대학원 2008 국내석사

This study is the research on the plans of revitalizing the human rights education through the ethics department in secondary schools. Although all of us have the human rights because we are human beings, we need much time to establish the human rights in this society. There are many parts where human rights are not respected. In this situation, the enforcement of human rights education has important meaning. The importance of human rights education gets in moral subject which orients human dignity and tries to enhance the desirable personality. Besides, it is the beginning of human rights education to discuss physical freedom and to let the students understand social rights and group rights. However, the final goal of the human rights education will be to let them have the virtue to be considerate to others. Up to now, there has not been sufficient human rights education at school. Especially human rights education has not been performed well in moral subject. It is because human rights related contents in the moral textbook of middle school are too much superficial and they do not explain human rights or the principles of human rights properly from the perspective of methodology. While to respect, protect and improve the human rights seems to be an issue of law and institutions, it is basically issue of education. It is because the most certain method of institutionalization of a certain value or rule to the whole society is to educate and internalize the value and to make it a rule for the whole society. To perform human rights education properly, we need to focus on human rights education and teach the duty and responsibilities of the people to enjoy their human rights in the society in full scale. In other words, we need to change the education from the one emphasizing the duty and responsibilities only to the one balancing the education of the rights and the duty. In the level of the education, we need to deal with concrete rights and responsibilities that individuals enjoy and practice in everyday life. As a matter of fact, human rights education should be given not only in moral subject but also all other subjects. However, it is very difficult to realize it in the reality of the school. Therefore, it is efficient to give human rights education in the Moral subject, which is the nearest to human rights education in the contents and the goal. Human rights education is not new to Moral subject. Human rights education is already in the middle of the subject. Human rights education should be given integrating cognitive, emotional and behavioral areas. Respect for others as well as rights should be emphasized, too. All the elements should be contained in the educational course. It is an important task to develop various human rights programs to apply them to moral subject classes. To activate the human rights education, we discussed how to activate human rights education in the integrated way applying Discussion Method, Role Play Method and Service Activity Learning Method. The purpose of this study is to let the students approach to human rights issue more closely through the integrated approach. As human rights are related to all the processes of the life, the contents that human rights education can contain are wide and diverse. In this sense, human rights education has the multi-disciplinary characteristics. Human rights education should be given in the Moral subject classes as the goal of the human rights education is consistent with the goal of the Moral subject to nurture the virtues not only for individuals but also for home, school, nation, people and world community. Besides, there is possibility to expand the issue of human rights from the personal perspective to the perspective of the community. Although this study should be able to induce the achievements as the method to activate the human rights education, we restrict the scope of this study by applying theoretical approach to human rights and human rights education, and theory, contents and the method of human rights education to Moral subject and leave the actual application through field study to the next studies in the future.

나딩스의 배려윤리에 기반한 중등 도덕과 지도방안 연구

손희영 경북대학교 교육대학원 2005 국내석사

리코나의 인격교육론을 통한 도덕교육 방법 연구

안영희 경북대학교 교육대학원 2006 국내석사

(Abstract) The importance and necessity of Character Education in the modern community being lack of morality are being actually sympathized by all of us. At this time, to study Treatise of Character Education by Thomas Lickona gives us a great help to decide its direction of our morality and human education. So, in this thesis the various ways of an effective and an actual character education for the present curriculum of public education should be groped for. Lickona gives a definition of character's meaning as that of including a side of acknowledgement, right, and behavior of morality. And he explains the respectable character is, after having a knowledge of good, and also doing a volitional behavior, then accomplished being combined all into one. And he stressed on that Characte Education meant an endeavor to be volitional and proactive behavior for development of good character, and he put emphasis upon teaching moral value to make an effort for cultivating good character. Lickona presented the concrete educational methods which can promote moral development at home and school, especially in concert with each developing steps, inquiring into sound character formation of pupils/students claiming to stand for value of respect and responsibility. Also emphasized the importance of teachers' parts, that is to say, to build up environment to go through student-value, character-formation and volunteer-activity. Besides this, emphasized the creation of affirmative moral culture, that is, to support/enlarge a view of value learned at classroom, and to take parents of students and local community into our side so as to have them cooperate with us as important elements. This thesis was described on the basis of concrete instances according to each field of recognition, definition, and behavior by Treatise of Character Education in which Lickona has presented, in connection with instances of Character Education at the actual spot of our education, so to speak, to apply to the contents as to moral mature consideration on the recognized side of character, here is a device; that is, as I myself recommend good literary books(reciting good poetries), like a reading education being performed at school seems to be a good instances of Character Education. There are an instructive model and another moral one in the defined field of Character, and there are the presentation of literary works, and separately a way of having a talk with/before person(s), and a direct contact with a teacher in the device of putting to practical use. One side there are a study about a person as a model of moral lesson or a specified local person as an object of study. Further more an effective way is here; that is, a way of choosing a conformable person who would be a good supporter to the self and, could be matched to the self(to our side). In the field of behavior, there are volunteer activity and cooperation learning, the former is a good opportunity for a real practise, one side the latter has very important significance, that is, schools, homes and the local community being linked all together with each other in one, they can have a good opportunity to make an effort for cultivating students' moral character that is being valuated as a meaningful activity. Lickona believes that this very cooperation learning is very useful learning model to having the learning of curriculum contents and the moral development realized at the same time, further more author Lickona believes these are very fruitful for the development of respect-mind and responsibility. Treatise of Chracter Education by Thomas Lickona treats a subject concretely based on synthetical and experienced instances, owing to this point a suggestion has come out as follows. 1. It read the fine character is accomplished by being combined each other with knowing of good, having vollition, and behaving together into one. And it showed the direction of the target which Moral Education aims at. 2. It stressed that all teachers should lead the classroom and school toward a moral and democratic union body as a supporter of care/model of cast/moral teacher. 3. It presented at moral education the necessity of an organic cooperation system and environment formation of affirmative Character Education among school, parents of students, and the local community. The Character Education can be said a considerable attempt being carried out by home, school and the local community in order to help young generation to understand the values of social important core, so as to think of those things with caution. The Character Education is essentially a core of an educational matter, it duly is a very subject to be done by all of such teachers with full of mission.

매킨타이어(A. MacIntyre)의 덕론과 그 도덕교육적 함의

성희경 경북대학교 교육대학원 2005 국내석사

It is proposed that the possibility of overcoming the limit of liberal approach to moral education should be found in virtue education. Based on this proposal, this study is about the virtue theory of MacIntyre who raised the problems of liberal moral education and tried to define the meaning of morality in the modern society. MacIntyre believes the moral culture of today fragmented into pieces and lost its root because of the loss of Aristotle's teleology. He does not just criticize modern culture of emotivism but also propose a systematic theory to recompose rational morality. First of all he criticizes emotivism and then makes critical investigations against modern enlightenment which gave birth to emotivism. Next he suggests a theory of narrative virtues based on the Aristotle's virtue theory as an alternative to overcome emotivism. Therefore the main goal of this study is to contemplate the significance in moral education which the conception of his virtue embodies in his After Virtue during the process of criticizing emotivism and giving an alternative to overcome it. MacIntyre tells us the reason of moral crisis in modern society resulted from the failure in enlightenment project. He points out S. Kierkegaard, I. Kant, D. Diderot and D. Hume as Illuminati who justified morality rationally. Kierkegaard tried to justify morality rationally with choice; Kant, reason; Diderot and Hume, desire and passion. They all, however, failed and various problems of modern morality, especially the culture of emotivism were considered as a product of the enlightenment project failure. MacIntyre suggests today's moral crisis could be overcome by virtue. He explains virtue with conceptions of practice, the narrative unity, and tradition. He says 'practice' is related to teleological character of the human being from the personal level. A life of human being pursues goods in a unified way and throughout the life virtue helps keep the unification in 'the narrative unity'. 'Tradition' is explained from the community level of individuals who have those mentioned characters. Therefore we are able to recognize the relation between activities in individual life and virtue through 'practice' and the relation between whole life and virtue through 'the narrative unity'. 'Tradition' shows how personal life and the community are related. It is believed that MacIntyre's theory overcomes partially the limit of relativism with virtue education approach and embeds possibility of the virtue education through practice and good way of living. It also suggests a theoretical base of the narrative approach which is appearing today as a method of moral education. MacIntyre's virtue theory treats the importance of history and individual life in the community and tradition, which indicates that the way of thinking about tradition is changing and the way of virtue education is being searched briskly on the basis of studies of tradition.

Kohlberg 구성주의적 도덕 발달론의 정합성에 관한 연구

은종태 경북대학교 대학원 2008 국내박사

This study intends to interpret a Kohlberg's moral development theory as a constructive perspectives and discuss the coherences between constructivism and universalism, structuralism, intuitionism. The main subject is a problem of the coherence between universalism and relativism. Because it is generally appreciated that constructivism has a relativistic tendency. Constructivism in the Kohlberg's moral developmental theory suggested as one of the metaethical assumptions to justify his psychological research. The assumption of constructivism implies that moral judgments or principles are human constructions generated by social interaction. They are neither innate propositions known a priori nor empirical generalizations of facts in the world. That is, the constructivism is opposed to either empiricism or apriorism. Kohlberg's view of moral principles is that they are developmental constructions and not a priori axioms or inductions from past experience. Kohlberg's theory of moral development, formally called the cognitive-developmental theory of moralization, is deeply rooted in Piaget. Piaget began studying children's moral judgment early in his career as a part of an effort to understand how children orient themselves to the social world. Piaget's perspectives belongs to cognitive constructivism. And Kohlberg has repeatedly made reference to John Rawls's theory of justice. Kohlberg's most direct claims about Rawls are essentially that Rawls's theory represents a good example of the stage 6 form of moral judgment or, more precisely, that Rawls's theory is a theoretical derivative from and an end point of Kohlberg's developmental scheme. Kohlberg points to the common root of both theories in Kant and in the Piagetian notion of equilibration. He attempts to argue that Rawls's notions of the original position combined with reflective equilibrium is a theoretical construct reflecting a basic concern for justice as reciprocity which is present at all levels of development, but only fully equilibrated at stage 6. That is, Kohlberg's theory relies on Piaget's cognitive constructivism and Rawls's moral constructivism. But it would be the first issue whether Kohlberg's theory is constructivism or not. Therefore, to discuss about Kohlberg's constructivism, various subjects should be discussed such as 'whether his theory of moral development is constructivism or not', 'what is the characteristics of his constructivism', 'what is the difference and similarity of his constructivism from others'. For such object, various constructivism are analyzed by consideration from various angles to explain Kohlberg's constructivism. I'd like to make an approach that some suitable analysis are epistemological constructivism and normative constructivism. Normative constructivism is a thesis that normative propositions and standards are constructed by human beings. This thesis is opposed to intuitionism, the thesis that normative propositions and standards are discovered by rational intuition. Normative constructivism is also opposed to normative positivism which asserts that moral propositions are statements about contigently shared values in a particular society. Constructivism promises a middle way between intuitionism and positivism in that it tries to avoid the metaphysical and epistemological problem of intuitionism without letting moral debate descend into relativism. These two constructivism are the kinds which are referenced through his writing. After these analysis are done, the first main subject, Kohlberg's theory, is analyzed at a constructive point of view. As his moral development theory is based on Piaget and Baldwin‘s cognitive development theory, it was tried to indicate constructivism from cognitive development and moral development. Cognitive schema and constructive element were indicated from cognitive development and constructivism. And relating cognitive development and moral development from parallelism point of view, constructive aspect was discussed on moral development. While discussing on moral development, construction of justice principle were discussed as it is thought as the most important element on development. It is emphasized that justice principle is not given transcendentally, but it's a result of construction. Kohlberg understands the process of completion of justice principle as the process of moral development. And the principle of the interaction and activity, differentiation, integration, reversibility and equilibration are suggested as the principle of moral development. Completing constructive explanation of moral development theory, the characteristics and the coherence of Kohlberg's constructivism was discussed dividing his theory into the parts of cognitive and constructivism which made rules. At last, a problem of the coherence in Kohlberg's theory was discussed as I analysed Kohlberg's moral development theory as constructivism. There seemed to be a problem of the coherence between constructivism and universalism, structuralism and constructivism, and constructivism and intuition. Above all, in constructivism and universalism the former is related in the characteristics of the theory of knowledge that has a relativistic tendency. In the course of analyzing constructivism, it neither seems objectivism nor universalism. So in the Kohlberg's developmental theory of moralization, it seems difficult that the coherence between constructivism and universalism. But the possibility of the coherence between constructivism and universalism could be given by the points of view of Habermas and Rawls. It contains not only the structure of perspectives and societies, more expanded interaction and discourses but Rawls's sub specie aeternitatis. It has been discussed that the incoherence between an unilinear model of structuralism and a web model of constructivism in a problem of the coherence of structuralism and constructivism. In the development of structuralism, that is, that becomes known by the rules of structure, but not in constructivism. Though its coherence between constructivism and intuition relating to cognise rules is impossible, I discussed about the use of the concepts together in Kohlberg's constructivism and dissolved the problem in using constructive intuition. It is thought that this paper which analysed Kohlberg's theory as structuralism and introduced the problem of structuralism and coherence would bring criticism. An expectable criticism is the coherence of Kohlberg's structuralism and disagreement between structuralism and other theories. This topic is also discussed in this paper. Therefore I can say that the actual discussion of Kohlberg's structuralism begins now. I believe that this paper will also affect to the method of education. Observing Kohlberg from structuralism means that a moral education established by Kohlberg's theory suggests any reflection of the method of education which was ready made. The assumption of structuralism could be a suggestion to moral education as a process which constructs rational standard between people who have various point of view.

ICT를 활용한 통일교육 방안

강우석 경북대학교 교육대학원 2005 국내석사

<Abstract> This research emphasizes that ICT use Education can complement the textbooks which can not keep up with the change even though current affairs in the Unification Education are important and bring about Students' interest for Unification Education and also present ICT Use Plans in Unification Education. So this research would like to adapt ICT Use Education to the real class and present some plans through the evaluation. This research want to find out ICT Use Education plans with followings. 1. Present the purpose and approach methods of Unification Education. 2. Present the importance of Unification Education using ICT. 3. Search the Unification Education plans using ICT based on using Web and PDF files. 4. Present the examples of real adaptation of the lesson using ICT in Ethics lessons of the second graders in middle school and find out Unification Education plans using ICT through the evaluation. The results of this research for unification Education using ICT which is focused on the Internet newspapers PDF files. 1. Using ICT related to web sites can bring students' interest and positive point of view and self-leading learning, so it is effective in Unification Education. 2. Internet Newspapers PDF files are very useful in Unification Education because they can present authentic forms and contents of newspapers in the classroom environment which has one computer and one TV. 3. Internet Newspapers PDF files are very useful because they offer the original form of newspapers from the first issues to the newest. Therefore students can learn the past event related to the unification through authentic newspapers. 4. Internet Newspapers PDF files can be made in data and also be approached easily. 5. Internet Newspapers solve the difficulty of keeping common Newspapers. 6. Acrobat Reader for using PDF files is free of charge and it is also easy to use for students. 7. Internet Newspapers PDF files are very effective as complementary materials for the textbook because they are current ICT materials.

비고츠키주의자의 언어적 자기규제론의 도덕교육적 함의

이애란 경북대학교 대학원 2005 국내박사

(Abstract) The purpose of this study was to inquire moral educational implications of Vygotskian's verbal self-regulation. In general, self-regulation is called as a self-control and we regulate and evaluate our behavior based on that. Vygotsky believed this can be done with the proper usage of the language. Self-regulation is the process through which the language system monitors, controls, organizes, and structuralizes the behavior. Therefore, this concept of verbal self-regulation has a variety of cognitive and perceptual features. It should be pointed out that without proper understanding of one's socio-cultural background, we can't truly figure out how our morality develops. He posits that the function of self-regulation is internalized through verbal reciprocity with adults or more capable peers. With regard to the origin of moral function, Vygotsky believes that socio-cultural values. are vital in the development of morality. For Vygotsky, self-regulation is to be transformed from inter-psychological function to intra-psychological function through language. As we grow up, these virtues are internalized through language(external, private, inner speech), and children can use self-regulation to control their behavior. In this regard, his theory of verbal self-regulation can provide insights to the theory of virtue education. And by explaining and underscoring the virtue education from socio-cultural perspective and through the mediation of language, the sign(specially speech) plays an important role in the process of internalization. And to examine the process of shaping self-regulation will help us to trace the path in which the morality develops. Next, because of underlying the socio-cultural perspective, his emphasis on self-regulation can be elucidated from epistemology and since he finds the source of knowledge within the socio-cultural contexts, he will be labeled as a social constructivist. More specifically, he views this process of transforming the outer knowledge into self-regulation as an appropriation rather than simply the process of internalization. By appropriation we are constructing our own traits of virtues rather than copying those of others. This goes along with the principle of social constructivism that knowledge is gained through social participation. So it is not surprising that he stresses the importance of dialogue in learning. Lastly, his concept of the zone of proximal development(ZPD) suggests the possibility of integrative approach in developing self-regulation. Vygotsky distinguishes the actual level of development from the potential level of development. In the ZPD, verbal reciprocity with adults or more capable peers occurs. And this is a place where learning moral judgment through adults guidance and other capable peers happens. By balancing the moral socialization in the actual level of development with moral development at potential level of development through verbal reciprocity, it might be possible to find some clues in moral education which will allow us to develop new method of teaching harmonious development of morality in our classroom.