社會變遷에 따른 道德敎育의 諸模型에 關한 硏究 = (A) study on various models of moral education in accordance with social changes

국문 초록 (Abstract)

우리나라의 道德敎育은 長久한 歷史的 傳統性에 比하여 敎科敎育으로서의 敎授-學習體制나 그 模型은 正常的인 定立이 未洽한 狀態이며 哲學的 省察과 學問的 體系化에 있어서도 他敎科에 比하여 開發을 위한 努力이 不振한 狀況이다. 따라서 本硏究에서는 社會變化에 따른 道德科 敎授-學習의 諸模型 變遷過程을 探索하고 그 改善·發展을 위하여 創意的 模型을 定立하고자 試圖하였다. 槪括的으로 考察된 本稿의 要旨를 略述하면 다음과 같이 要約될 수 있다.
第1章 '緖論'에서는 人間形成의 社會化 過程에서 變化的 狀況을 打關하고 克服하려는 敎育에의 期待와 더불어 道德敎育에 負荷된 責任을 감안하고 硏究에 着眼한 動機와 目的을 비롯하며 總括된 內容을 槪略的으로 敍述하였다.
第2章 '現代社會의 特性과 道德敎育에 관한 考察'에 있어서는 現代社會의 諸特性을 비롯하여 危機思潮와 變化의 性向 및 社會階層과 人間關係 등에 관하여 構造的 分析과 敍述을 試圖하였다.
第3章 '道德敎育의 歷史的 考察'에 있어서는 東·西洋의 道德敎育을 비롯하여 韓國 道德 敎育의 諸理論에 관하여 比較 敍述하였다. 西洋의 古代 倫理思想으로서 Greece와 Rome의 人間主義와 世界主義的 思想의 淵源을 探索하였으며 中世의 神學主義와 '王子敎育論'에 含蓄된 敎育의 內容과 近代的 市民社會의 背景을 考究하였다. 한편 西洋 諸國 道德敎育에 있어서는 英國·美國·프랑스·獨逸 등의 相異한 體制와 東洋諸國에 있어서는 中國·印度·日本 및 韓國, 道德敎育을 槪觀하였다. 特히 우리나라의 傳統的 思想形成에 있어서 佛敎와 儒敎理念은 現代 道德敎育의 方向을 提示해 주었으며 韓國的 民族性 形成의 根幹이 되고 있다. 佛敎思想에 있어서의 理想的 人間像 定立을 위한 實踐體系는 勿論이려니와 圓光의 花郎五戒, 元曉의 和諍思想이 남긴 完德의 實踐論은 現代史에까지도 革新的 意味를 賦與해 주고 있다. 儒敎思想에 있어서도 그 功過를 比較 分析하고 現代的 意義를 再照明하였는바 '失'보다는 '得'이 多大했음을 確證해 주었으며 李滉의 '敬'의 思想과 李珥의 '誠'의 哲學은 萬古의 源泉的 眞理로서 現代 道德敎育에 深奧한 龜鑑이 되고 있다.
第4章 道德性 發達의 諸理論과 道德敎育의 內容에 관한 考察에 있어서는 道德(moral)과 道德性(morality), 그리고 道德意識(moral consciousness)등의 用語的 槪念을 分明하게 究明하였으며, '道德性 發達에 관한 心理學的 接近 理論'에서 J. Piaget의 他律的 道德性 (heteronomous morality)과 自律的 道德性(autonomous morality)의 水準에서 自我中心主義와 權威主義 및 互惠的 協同과 公正의 段階的 發達論에 관한 理論과 그의 '認知發達論' 등에 관하여 論述하였고 L. Kohlberg의 道德性 發達論에 있어서는 3水準 6段階의 定型的 定義를 探索하여 提示하였으며, 또한 '道德性 發達의 社會學的 接近 理論'에서는 E. Durkheim의 諸理論에 關하여 分析 敍述하였다. 韓國 道德敎育理論에서도 자주 提起되고 있는 道德性의 三大要素 卽 規律의 精神, 社會集團에의 愛着의 精神, 意志의 自律 등에 관한 論理的 根據를 究明하고 社會事象의 中核이 道德事象에 基因한다고 하는 必然的 理論을 定立하였다. 한편 W. Kay의 道德性 發達論에 까지 言及하여 生涯的 課題로서의 人格性 形成의 敎育的 方向으로서의 道德敎育 模型 定立을 試圖하였다.
第5章 '道德科 敎育課程의 變遷過程'에 관한 考察에 있어서는 우리나라의 敎育課程이 8·15解放 以後 새교육 運動과 더불어 敎授要目 强調의 時期를 지나, 敎科課程의 時期에는 '道義敎育', 經驗中心敎育課程의 時期에는 '反共·道德生活', 學問中心 敎育課程의 時期에는 '道德科 敎育' 등으로 그 位置를 지켜왔음을 示唆했다. 그후 1981年에 改正 公布된 新敎育 課程은 人間中心 敎育課程으로서 敎育을 통하여 길러야 할 人間像의 定立에서 健康하고, 審美的이며, 能力있고 道德的인 人間像을 浮刻시키는 全人敎育을 강조하였다. 特히 道德科 敎育課程의 特性은 그 性格에 비추어 볼 때 潛在的 敎育課程(hidden curriculum)에 期待함이 至大하며 韓國的 特性으로서 國民精神敎育의 體系化와 全人敎育의 强化 및 進路敎育의 充實化를 新敎育課程의 三大支柱로서 定立해야 함을 示唆하였다.
第6章 '道德科 敎授-學習過程의 具體的 展開 模型의 考察'에 있어서는 道德科 敎授-學習模型의 待徵과 一般的으로 適用되고 있는 學習模型에 관하여 比較 敍述하였다.
學校敎育은 여러 組織과 形態에 依하여 行해지는 敎育 中에서도 가장 意圖的이고 構案的인 活動인 것이다. 따라서 道德科 敎授-學習過程의 展開 模型은 他敎科에 比하여 더욱 創意性이 含蓄되어야 한다. 道德科의 題材 類型別 敎授-學習過程 模型과 題材 性格과의 符合 規範의 內面化, 規範의 根據·理由 探索, 價値槪念의 明瞭化, 價値葛藤의 解消, 實踐動機의 賦與 등을 위한 具體的 展開 模型의 定立에 관하여 敍述하였다.

다국어 초록 (Multilingual Abstract)

Moral education in this country, in spite of its long historical tradition, is not yet established as the teaching-learning system or model of a subject and progress has been futile in terms of academic systematization and logicalness, compared with other disciplines. In light of this situation, the author is convinced that the view points expounded in this dissertation would contribute much to the development of moral education in this country.
Main themes of this dissertation can be summarized as follows:
In Chapter 1, described are motives and objectives that initiated "A Study on Various Models of Moral Education in Accordance with Social Changes," which was conducted in consideration of expectability of education and accountability imposed upon moral education, in an effort to overcome and resolve the social deadlock that arises in socializing process of human formation.
In Chapter 2, 'The Considerration of Characteristics of Modern Society and Moral Education' attempted was structual analysis and description of the various features of the modern society, crisis thought and tendency of changes, and social strata and human relations.
In Chapter 3, 'The Historical Consideration of Moral Education,' examined were the traditional models of moral education of the Orient and the West, to which moral education implied in the indigenous thoughts of Korea, Buddhist and Confucius' thoughts, has been added.
Confucius-Buddhist thoughts have offered the direction of moral education in the formation of traditional thoughts, and have contributed also much to the formation of Korea's national character.
Practice system of Buddhism for the establishment of ideal human image including "Hwarang Ogye" (Five Commandments) by the high priest Wonkwang, and "Hwajeoug" (Harmonious Serenity) expounded by the high priest Wonhyo who left practical theory of complete virtue, has accorded a revolutionaly significance even to modern history.
In Confucius' thought, its merits and demerits have been comparatively analyzed, which was examined anew in terms of modern significance, proved to be more gainful than losing. The thoughts of "Reverence" by the scholar Lee, Hwang, and the philosophy of "Sincerity" by the scholar Yulgok, Lee, Yi are everlasting truth and become good models in the modern moral education.
In Chapter 4, the author described the "Philosophy of Morality Development and Models of Moral Education.
The notions of technical terms such as "Moral," "Morality," and "Moral Consciousness" have been minutely clarified; and in the psychological approach models concerning morality development, on the level of "Heteronomous Morality" and "Autonomous Morality" by J. Piaget, ego-centricism and structuralism, and reciprocal coopertion, and the theories of phased development of fairness, and Piaget's "Cognition Development" have been described.
Official definition of 3 levels and 6 stages on "Morality Development" by L. Kohlberg has been examined.
Also on "Sociological Approach Models on Morality Development," theory on morality by E. Durkheim known widely as a renowned educational sociologist, has been analytically described; logical grounds of three great elements of morality which are frequently cited and proposed in moral education in Korea, that is, the spirit of discipline, the spirit of attachment to social groups, the autonomy of will, have also been investigated, thus reaching the inevitable theory that the nucleus of social phenomena is due to moral phenomena.
On the other hand, the author attempted, by referring to "Morality Development" by W. Kay, to contribute to establishing moral education models as educational direction of personality formation, which at the same time constitutes career problem.
In Chapter 5, The "Precesses of Moral Education Curriculum Changes" have been described: after the Liberation on Augtst 15, 1945 emphasis was placed upon syllabus with the new education campaign; in the period of subject-centered curriculum, upon the civic morality; in the period of experience-centered curriculum, upon anti-communism and moral life; in the period of discipline centered period of curriculum, its position has been stuck to by "Moral Education." The revised and promulgated curriculum in 1981, bringing into relief the healthy, aesthetic, able, moral, autonomous human image in "The Establishment of Human Image To Be Nurtured through Education as Human-centered Educational Curriculum" has compelled us to feel actually the enormous accountability upon moral education.
Especially when the characteristics of moral education curriculum seen in light of its character, the expectability of Hidden Curriculum is tremendous; and as Koreanish characteristics, systematization of national identity education and emphasis upon education for the whole person, fruition of career guidance, as three main fulcra, have been stressed to be established firmly.
On the other hand, moral education curriculum is to play the role of future-oriented educational curriculum to correspnd to the educational ideals presented in "Our National Future and Educational Problems," The author emphasized multilateral research, the necessity for the establishment of educational curriculum to extend cope ability for the realization of moral education of changes and creation.
In Chapter 6, "Moral Education-Concrete Developmental Models of Learning Teaching Processes' has been described.
School education occupies the most intentional, constructive activity among education conducted by various organizations and forms. Therefore, developmental models of teaching-learning processes of moral subject must involve more creativity than-those of other subjects; also process models of teaching-learning by subject-matter and types must accord with the character of subject-matter: not only models for internalization of norms, but also the grounds. Here reasons of norms and clarification of value concepts, have been explored and concrete developmental models that will contribute to solving value conflicts and accord practice motives, have been suggested.

목차 (Table of Contents)

• 目次 = 1
• <抄錄> = 5
• 第1章 緖論 = 7
• 第2章 現代社會의 特性과 道德敎育 = 9
• 第1節 現代社會의 諸特性과 道德敎育 = 9
• 1. 現代社會의 諸特性과 道德 = 9
• 2. 現代的 危機思潮와 道德敎育 = 12
• 第2節 社會變遷의 趨勢와 道德敎育 = 14
• 1. 現代社會의 變遷趨勢와 道德 = 14
• 2. 社會變遷과 道德敎育 = 18
• 第3節 社會階層 構造와 道德敎育 = 21
• 1. 社會階層 構造와 道德 = 21
• 2. 社會階層과 人間關係 = 24
• 第3章 道德敎育의 歷史的 考察 = 25
• 第1節 酉洋의 道德敎育 = 28
• 1. 西洋 道德敎育의 槪觀 = 28
• 2. 市民革命期의 道德敎育 = 31
• 3. 西洋 諸國의 道德敎育 = 39
• 第2節 東洋의 道德敎育 = 47
• 1. 中國의 道德敎育 = 47
• 2. 印度의 道德敎育 = 59
• 3. 日本의 道德敎育 = 64
• 第3節 韓國의 道德敎育 = 70
• 1. 固有思想과 道德敎育 = 72
• 2. 佛敎思想과 道德敎育 = 75
• 3. 儒敎思想과 道德敎育 = 81
• 第4章 道德性 發達의 諸理論과 道德敎育의 內容 = 90
• 第1節 道德性 發達理論과 道德敎育의 內容 = 90
• 1. 道德性 發達의 理論 = 90
• 2. 道德性의 發達理論과 道德敎育의 內容 = 94
• 第2節 道德性 發達의 心理學的 接近 理論 = 98
• 1. J. Piaget의 道德性 發達理論 = 98
• 2. L. Kohlberg의 道德性 發達理論 = 103
• 第3節 道德性 發達의 社會學的 接近 理論 = 107
• 1. E. Durkheim의 道德性 發達理論 = 107
• 2. W. Kay의 道德性 發達理論 = 113
• 第5章 道德科 敎育課程의 變遷過程 = 119
• 第1節 敎育課程의 改編과 道德科敎育 模型 = 119
• 1. 새敎育運動과 道義敎育 = 119
• 2. 敎育課程과 反共·道德生活 = 125
• 3. 敎育課程의 改編과 道德科敎育 = 126
• 第2節 道德科 敎育課程의 特性 = 131
• 1. 道德科 敎育課程의 一般的 特性 = 131
• 2. 韓國 道德科 敎育課程의 特性 = 133
• 第3節 未來志向的 道德科 敎育課程 模型 = 137
• 1. 未來志向的 敎育課程의 特性 = 137
• 2. 未來志向的 道德科 敎育課程의 方向 = 139
• 第6章 道德科 敎授一學習過程의 具體的 展開模型 = l42
• 第1節 道德科 敎授一學習過程의 模型 = 142
• 1. 敎授一學習過程의 一般的 槪念 = 142
• 2. 道德科 敎授一學習過程 模型의 特徵 = 144
• 第2節 道德科 敎授一學習過程의 類型 = 147
• 1. 道德科 敎授一學習過程의 一般的 類型 = 147
• 2. 道德科 敎授一學習過程의 最適化 類型 = 151
• 第3節 道德科 敎授一學習過程의 展開 模型 = 154
• 1. 道德科 敎授一學習過程의 效率化 模型 = 154
• 2. 道德科 敎授一學習過程의 具體的 展開 模型 = 158
• 第7章 結論 = 162
• 參考文獻 = 165
• >Abstract< = 175