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- 검색키워드
- 저자 : 곽도영 (검색결과 8 건)
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곽도영 仁川大學校 敎育大學院 2000 국내석사
The purpose of this paper is to study on rings and modules of fractions and their basic theory. The main properties are given as followings. (1) If f:R→S^-1R and g:R→R' are ring homomorphisms such that g(s) is a unit in B for all s∈ S, then there exists a unique ring homomorphism h: s-1 R→R' such that g = h·f . (2) If P is a prime ideal in a ring R, then R_p is a local ring. (3) When f: M→N is an R -module homomorphism, S^-1f: S^-1M→S^-1N defined by S^-1f(m/s)+f(m)/s is a S^-1 R -module homomorphism. (4) A sequence of R -modules and homomorphisms such that <수식생략>is exact at M₂ if imf =ker g, and then <수식생략> is exact at S^-1M₂
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This study researches into how lay Buddhist's in the early Buddhism accepted truth: teaching of Buddha that Buddha realized, and delivered this, and through which role they had contributed to development in Samgha and Buddhism. Thus, the aim is to contribute to development in today's modern Korean Lay Buddhism. That is because of having thought that there is necessity of researching into and examining the process of dharma propagation in the teaching of Buddha from of Buddha, and all the problems about the establishment process and the interdependence relationship between leaving home(놔소) and studying Buddhism, at on's home (瞳소), which can be said to be the main subjects of practicing those things, for it. Especially, it examined Lay Buddhists' dana and positive role for dharma propagation in the early Buddhism, and consideration and external supporter on Samgha amid the whole flow of Buddhism. In addition, it came to be very interesting even to examine what about a role and activity aspect of Lay Buddhists in the process of establishing Mahayana, and further the status of studying Buddhism, at on's home according to this. Therefore, these matters were begun from the belief as saying of being likely a lesson of precious reviewing the old and learning the new(?晩癎ば?), which presents each role establishment and activity guideline to today's studying Buddhism, at on's home and leaving home, who will shoulder future of Buddhism henceforth. These factors can be said to be a reason and a motive for having come to write this thesis, and to be background of research objective. Generally when it comes to Buddhism, the passive recognition as saying that leaving home initiates and studying Buddhism, at on's home follows to assist unilaterally is universalized even among Buddhists as well as the masses in general society, especially in Korean Buddhism. What the damage of these things is being spread gradually is never desirable for future of Buddhism. Accordingly, to allow relationship between leaving home and studying Buddhism, at on's home to be stronger and closer, needs to properly perform own task. Meanwhile, the status needs to be re-established through a right role play. Dong so will 'allow more human beings to realize benefit, comfort, and happiness' by ultimately contributing to restoration and development in modern Korean Buddhism. Also, it is thought to be duty and share of us as studying Buddhism, at on's home. According to the early Sutras, studying Buddhism, at on's home and problem about leaving home had inseperable relationship through property danaand dharma dana. leaving home Samgha were criticized from general people or failed to be harmonized within Samgha, and had ever performed Oeho when confusion occurred. However, on the other hand, studying Buddhism, at on's home , as if being a kind of a pressure group, is shown many cases of exercising influence upon leaving home Samgha. This could be known just with seeing that a problem about leaving home Samgha is not independent or is limited only to a problem about leaving home but the inside of leaving home Samgha was adjusted, or Buddhists commandreligious precepts was enacted always according to proposal or demand of at on's home from the time of the Buddha, thus vinaya-piṭaka proceeded with being gradually established. A fact that can be known through this study could be confirmed by Buddha's language, in the early Buddhist Sutras that what studying Buddhism, at on's home performs respect and dana on Samgha isn't the based aim, but is the aim of true leaving home life and dignit, and of development and dharma propagation activity in Buddhism. Dana is important just with itself. However, the mind of a person with Dana needs to be pure. This implies that a person with dana needs to well observe Buddhist precepts and to make right living. Otherwise, given the dana whose intention is not pure and who has impure motive even if giving very good articles, the dana needs to be rejected by Samgha. Considering these matters, what about today indeed? Doesn't it focus too much only on material amount? Will numerous Buddhist affairs be able to be performed while keeping these things? In light of mirror called the early Sutras, it is thought to have many rooms for reflection. Even aside from these mental problems in the past, the institutional device was being used that is called ?Q훙(kappiyÆkaraka) as a device available for solving and easing the visible problems. These people constructed Buddhist temple or made Stupa, entertained or guided Samgha or travelling Buddhist also made food and distributed articles as well. In addition, they helped or looked after what Samghadoes, and allowed ?Q훙(kappiyÆkaraka)) to do all the things related especially to money or selling articles. This implies that there is necessity of reinforcing dignified manner and of devoting to attainment of enlightenment of asceticism ,seek the truth), realization without the above Anuttara-samyak- sambodhiand nirvana, which are the natural tasks of Samgha. In other words, to return to the proper place, making studying Buddhism, at on's home go ahead will become what protects Buddha dharma even in today and allows the future Buddhist Order to be pure. For instance, the finance and accounting in a temple, or Buddhist temple seem to be probably good even if being charged by trustful and honest accounting expert, and experts in architecture and civil engineering out of studying Buddhism, at on's home. General events seem to be probably good even if being charged by administration expert. What is a reason that leaving home, who will need to devote to asceticism and dharma propagation, need to obstinately monopolize all the things on the whole of temple such as finances and money? If these matters are solved, even the quarrel on the position of prist of Buddhist temple and the misunderstanding of surrounding this will be extinguished automatically. As what Buddha clarified in declaration of dharma propagation, Buddhism 'exists for benefit, comfort, and happiness in many human beings,' but is not what exists only for leaving home. When all these problems are solved, Buddhism will be able to promise bright and clear tomorrow. Accordingly, leaving home and studying Buddhism, at on's home are not the dichotomous existence, but advayai based existence of having reciprocal relationship. Thus, studying Buddhism, at on's home and studying Buddhism, at on's home will proceed with advancing toward the whole of social members, namely, toward 'joint goal of pointing to human beings' benefit and happiness.' In today's Korean Buddhism, the honorable treatment or status on studying Buddhism, at on's home is not caused by a problem of studying Buddhism, at on's home However, oneself has probably many problems. It is desired to be opportunity of putting weight on reflection and introspection on this. The writer's opinion is that the lay Buddhists need to return to the proper image by trying harder in the more doing so. The common goal and pursuit of studying Buddhism, at on's home and Jaega are same. 'As if there are numerous rivers, but they ultimately become one water by flowing into the big sea, there is division of studying Buddhism, at on's home and Jaega even in Buddhism, but all these people ultimately proceed with advancing toward achievement of nirvana' as the common goal. Still, as for difference, the condition of studying Buddhism, at on's home is much more difficult in achieving nirvana than studying Buddhism, at on's home The reason is because of having the much more difficult environment for escaping from feeliings of passionTo the question as saying that "isn't there Jaegaja at all who achieved the stage of nirvana with cutting off all the anguishes even if being so?," Buddha is saying that there are much more people than it with being not just hundreds, two hundreds, or five hundreds. It doesn't mean that anyone can enter nirvana even if being so. On the other hand, it is a problem of expelling people of having evil influence upon development in Buddhism, namely, stealing bigu of damaging Buddhism and dropping dignity, which will need to be pure and to be the climate of ascetic exercises by religious precepts, by becoming a Buddhist as a means of survival through being parasitic in the Buddhist Order in order to steal or distort the teaching of Buddha. These people not only become the subjects of criticism among Buddhists, who exist clearly even today and are sensible in society, but also become the subjects of aggression due to being superstition or Hoksemumin from other religions. As for what we could recognize through the above research and consideration, the teaching of Buddha could be available widely for public relations through dana and Oeho by a king or superior Buddhist devotee in the early Buddhism. Samgha could be confirmed to have partnership-based relationship of having the common goal called a pursuit for realization simultaneously with being mutually reciprocal, which devotes to comfort and Anuttara-samyak-sambodhi in the lay Buddhists, by giving to the studying Buddhism, at on's home this. In the future, the lay Buddhists will contribute to development in Korean Buddhism by being loyal to the natural attitude of studying Buddhism, at on's home even while further respecting Samgha and doing Oeho. Accordingly, even if being rough and difficult for a way of advancing to Buddha dharma, it will be good to willingly hurry as quickly as possible if the way is inevitable and also is the one that will need to be gone.
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About 2600 years have passed since Buddhism was established and 1600 years since it was transmitted to Korea. How many people are buddhaputras today, born preserving Tathāgathagarbha and practice with penetrating and determined belief of being able to achieve Buddhahood eventually? And based on human egalitarianism in which vision man and woman have been considered in Buddhism and through what kind of the transition periods it reached the woman-beoming a buddha-age? My concern has always been what the vows(pranidhāna) and roles of Mahāyāna bodhisattva are and what the nature of transference of merits toward the living beings is. By writing this thesis about śrīmālādevī-simhanāda-sūtra, what I have tried to give an answer to myself and any help to the people who will read it can be summarized as follows; I studied comparatively and scrutinized various sūtras, śāstras, books and lots of treatises related with Tathāgathagarbha, published home and abroad. In chapter two, I studied from Tathāgathagarbha three section sūtra to Tathāgathagarbha sūtras, commentaries and diverse treatises to scrutinize the advent of Tathāgathagarbha and its significance. Especially I studied "the doctrine of Ātman of Upaniṣad" which is the root of Tathāgathagarbha, "the transmigration-subject teaching of Many-schools Buddhism and Tathāgathagarbha" and Yogācara's vijñāptimatra-vāda and Tathāgathagarbha" and discussed thoroughly Ratnagotravibhāga and Buddhatva śāstra. I analyzed Tathāgathagarbha to seize its core by diagram analysis of the commentaries about śrīmālādevī-siṃhanāda-sūtra that were wiritten by Hui-yüan, K'uei-chi and Chi-tsang. In chapter three, I discussed the correlation of the two in the section of 'śūnyatā and Tathāgathagarbha', in connection with Tathāgathagarbha in śrīmālādevī-siṃhanāda-sūtra and Buddha's teachings, and could confirm that they are not different in the part of 'Dharma-body(Dharmakāya) and Tathāgathagarbha'. And in 'the relation of ekayāna and Tathāgathagarbha, I come to a conclusion that ekayāna-vāda is the egalitarianism for everyone to achieve Buddhahood, based on compassion and it leads to Tathāgathagarbha. In 'the relation of kleśa and Tathāgathagarbha' I realized the living beings are imbued by external dust passions, on the other hand, that the pure-clearness of self-nature is Buddhahood, namely Dharmakāya- Tathāgathagarbha. In the vyākaraṇa-vāda of śrīmālādevī-simhanāda-sūtra of the chapter four I studied the status of women, the formation process of bhikṣunī saṁgha, the femininity discrimination, woman-ignoring trend in Indian society in those days and 'the eight cardinal rules for nuns'. And then in the ten great vows which were set after Śrīmālā received vyākarana in front of Buddha, the three great vows and one vow, by the transference of merits for the living beings with the six-pāramitās I realized the Bodhisattva-mind that hopes to lead the living beings from this shore(samsāra) to nirvāna on the other shore. Finally appearing in Śrīmālā herself, its succession and differentiation, the woman-not-becoming-a-buddha-vāda(女人不成佛論) changed into the woman-becoming-a-buddha-after-being-transformed-a-man-vāda (女人變成男子成佛論). As Mahāyāna Buddhism gradually spread, the discriminated and obstructive factors(the doctrine of woman five hindrances and the thirty two marks of excellence of Buddha) against women are overcome and the woman-becoming a buddha-vāda(女人成佛論) put down roots and took its place in Vimalakīrtinirdeśasūtra and Śrīmālādevī-simhanāda-sūtra which were the middle ear Mahāyāna Sūtras after the becoming-a buddha-after being transformed-vāda in Saddharmapundarika Sūtra and Sāgaranāgarāja Praprcchā. In conclusion all human beings are equal and the buddhaputras, if they practice sincerely and hard, they can be buddhas someday. In this view point of ekayāna Śrīmālādevī-simhanāda-sūtra can be regarded as a great Sūtra. Because the vows of Mahāyāna bodhisattvas are pursuing bodhi and the edification of the living beings and the transference of merits can be thought to be in the perfection of self for perfecting others, eventually it can be said that it is for samsāra becoming sukhāvatī world and leading every living being to Buddha's Land for Purity.
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러시아의 아시아 정책 변화 : 푸틴 이후 러시아 외교정책의 국내적 변화요인을 중심으로
곽도영 서강대학교 공공정책대학원 2003 국내석사
'大 슬라브주의'와 '강한 국가' 건설을 표방한 푸틴 행정부의 출범은 러시아 외교정책에 있어 획기적인 변화를 의미하는 것이었다. 소련 붕괴이후 맹목적으로 서구 유럽을 추종하던 러시아가 애국-민족주의와 유라시아주의에 입각한 새로운 국가전략으로 정비하게 됨에 따라 적극적이고 능동적인 외교정책으로 전환된 것이다. 주지하는 바와 같이 러시아는 전통적으로 유럽 중심의 사고를 갖고있다. 특히 소련 붕괴 후 시장경제와 자유민주주의라는 새로운 서구적 정치 경제체제로 전환을 추진하는 과정에서 러시아에 있어 아시아 국가들은 별다른 비중을 차지하지 못했던 것이 사실이다. 그러나 푸틴 대통령의 신국가안보전략이 추진됨에 따라 러시아는 그동안 무시되어 왔던 아시아 국가들의 중요성을 인식하였을 뿐 아니라 이들 국가들과 경제협력 및 외교적 유대를 강화하기 위한 진지한 노력을 하기 시작한 것이다. 그렇다면 러시아 외교정책의 변동을 가져온 원인은 무엇일까? 우선 국제적 원인으로 NATO의 무분별한 팽창을 위시한 미국의 단일패권이 러시아에 상당한 위협을 가했다는 사실을 들 수 있다. 예를 들러 미국은 1997년 9월 이른바, '미-일 신방위협력지침'을 체결하여 안보협력 범위를 극동에서 아시아 태평양지역으로 확대하였고, 인권을 빌미로 중국과 러시아에 대한 과도한 내정간섭을 하고 있다 또한, 소련의 붕괴에 따른 유럽지역의 위협요인이 사라진지 오래지만 NATO의 팽창과 미국의 군사적 개입주의는 오히려 확대되고 있다. 1999년 폴란드, 헝가리, 체고 동유럽 3국이 NATO에 가입함으로서 러시아 코앞까지 미국의 영향력이 미치게 되었고, 세르비아에 대한 일방적 공습감행 등 러시아로서 더 이상 양보할 수 없는 극단적인 상황이 전개되었다. 특히 최근 부시행정부는 군사적 유일 패권체제를 확보하기 위한 MD구축계획을 강력히 추진하는 등 동·서 양쪽에서 러시아의 안보를 위협해 왔다. 결국 러시아는 소련 붕괴이후 중단되지 않는 '미국의 러시아 목조르기'로 인해 자국의 안보와 국익에 치명적인 일련의 행위들이 연이어 발생함에 따라 외교정책을 수정하지 않을 수 없었던 것이다. 그러나 미국과 서방국가들의 위협은 소련 붕괴이후 지속되어온 변수로서 푸틴 대통령 집권 후에 대두된 것이 아니었다. 그러므로 푸틴 행정부 출범 후 러시아가 국가전략으로써 외교정책을 수정하여 아시아에 대한 비중을 확대시킨 점을 국제정치적 관점으로만 설명하기는 어렵다 따라서 러시아의 외교정책이 과거에 비해 상대적으로 아시아 국가들을 중요시하는 방향으로 전환된 것은 국제적 원인과 함께 국내 정치적 원인, 즉 민주주의에 입각한 러시아의 정치체제가 안정적으로 정착된 점과 러시아 국민들 사이에 민족주의가 범 국민적 정서로 확산됨에 따라 애국-민족주의에 입각한 유라시아주의가 범국민적 정서로 대두된 사실을 고려하지 않을 수 없다. 민족주의의 확산으로 러시아의 민족적, 국가적 정체성을 인식하게 됨에 따라 유럽 편중의 정책이 비판받게 되고, 러시아는 유럽도 아시아도 아닌 유라시아 국가란 사실을 인식하게 된 것이다. 즉 친서방 일변도의 외교정책이 가져온 부정적 결과들로 인해 자극된 러시아 국민들의 민족주의는 선거라는 안정된 민주주의 제도를 통해 러시아 정치엘리트의 정치적 성향을 변화시키는데 성공했고, 이러한 국내 정치적 변동은 푸틴의 '강한 국가' 건설을 위한 외교정책으로 반영된 것이다. 또한 러시아 극동지방의 경제적 낙후로 인한 지방의 불만과 인구의 급격한 감소 문제를 해결해야 하는 러시아로서는 극동지방의 경제를 향상시켜야 하는 내적 절박성도 대외정책에 있어 아시아의 비중을 부각시키게 된 원인 중 하나였다고 할 수 있다. 결국 러시아 외교정책에 대한 신현실주의적 분석은 격동기라 할 수 있는 러시아의 국내 정치적 변수들을 간과함으로서 국제정세에 별다른 변화가 없음에도 푸틴 집권후 외교정책이 변화하게된 원인을 설명하는데 한계를 들어내게 되었다. 러시아 외교정책을 변화시킨 원인으로 국내적 변수를 간과할 수 없다는 것이다. 결론적으로 러시아 외부의 외교 안보적 환경이 별다른 변화를 보이지 않았음에도 불구하고 러시아 외교정책에 있어 아시아의 중요성이 부각된 것은 민주주의가 제도적으로 정착된 정치적 환경 속에 자유민주주의 사조가 퇴색하고 애국-민족주의가 강력히 대두하게된 국내적 원인으로 러시아가 위치한 유라시아에 대해 새로운 시각과 이해를 재인식하게 되었기 때문이다. 동시에 심각한 인구 공동화로 인해 위기감이 증폭되고 있는 극동지역을 안정시키기 위한 최선의 방안은 동북아시아 국가들과의 협력을 통한 경제개발이므로, 아시아 태평양 지역이 지정학적, 지경학적으로 매우 중요한 외교대상이라는 사실을 인지하게 되었던 것이다. 따라서 러시아의 외교정책이 변화된 원인을 연구함으로서 우리가 알 수 있는 것은 국제적 변수는 한 국가의 외교정책을 결정하고 변화시키는 필요조건은 될 수 있으나 충분조건일 수는 없으므로 국민의 이데올로기적 성향, 민주화 수준 등 그 국가가 갖는 독특한 내부 정치적 특성 또한 한 국가의 전략을 수립하고 변화시키는 데 있어 중요한 변수가 된다는 것이다.
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곽도영 복음신학대학원대학교 2012 국내박사
This thesis discusses the Trinity from the view of Pneumatology. The thesis criticizes the Western theology on the Trinity which it describes as Christocentric. The Western Christocentric Trinity places much emphasis on the Nature rather than Persons from the ancient to modern times that is from Augustine to Karl Barth. This paper points out the shortcomings of the Christocentric Trinity, complements the ontological status and the immense value of the Holy Spirit whose importance has been deemphasized. Thus this paper will discuss a wholly balanced Trinity. The early West had their focus on establishing the relationship between Christ and Yahweh God from the Jewish view point of monotheism, by emphasizing the Trinity of Nature-centrism in order to guarantee the Homoousia of the Father and Son. By so doing the West failed to secure the equality and individuality of Persons. On the contrary, the East placed much emphasis on the individual member of the Trinity, and by so doing rediscovered the value of the Spirit in the midst of Persons. Therefore, this paper is based on the logic of modern times Social Trinity that has successfully expanded the Eastern Trinity. In order to establish the objective, this paper will research the Pneumatological Trinity; it will illuminate the trinity and also explains the unity from the perspective of Pneumatology. Thus this work addresses the uniqueness of Persons-the Father, Son and Spirit as well as their unity. In studying the uniqueness of the Holy Spirit, especially in the Imannent and Economic Trinity, this paper would rediscover the status of the Holy Spirit. The first part of the research will involve the study of the ontological aspect of the Immanent Trinity by emphasizing that the Spirit Himself has his own personality and equality as the Father and Son. The second part of the study of the uniqueness of Spirit in the Economic Trinity will be to find the effective way to explain God's presence and penetration into the world, his reign over the history of salvation through the work of the Spirit (creation, redemption, eschatology). It is important to mention here that this work is not a study of the Spirit Himself but the Trinitarian Spirit; three persons working in mutual communion from eternity to eternity. In addition to the study of the uniqueness of the Spirit, the study of the Father and Son is also important. The Father and Son always exist in relationship with the Holy Spirit and missions together in mutual-communion. It is integrated Pneumatological-Christology and Christological-Pneumatology through the Father. This paper also describes the unity just like the trinity from the perspective of Pneumatology. The study of the trinitarian unity is not a monadic unity but pneumatological unity. The unity of the pneumatological perspective is made possible only within the fellowship of the Holy Spirit. This study of the unity is not a monadic unity in one divine nature and the Father, but a perichorestic unity as a fellowship in mutual communion of the Father, Son and Spirit. Thus, the unity of three persons in the pneumatological perspective is the true unity. Finally, this Pneumatological Trinity should be a wholly well-balanced Trinity which gets out of the traditional Christocentric Trinity with emphasis on the value of the Spirit. Therefore, this paper will give a fresh challenge to the theology of Trinity and will become the first to offer a much deeper study of the Peumatological Trinity for the future.
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울산광역시 일반계 고등학교 학생들의 사교육 실태 분석 연구
곽도영 蔚山大學校 敎育大學院 2004 국내석사
본 연구는 울산지역 일반계 고등학교 학생들의 사교육 실태와 원인, 사교육비 지출의 정도를 학생의 인식면에서 실증적으로 조사·분석함으로써 장기적이고 효과적으로 사교육을 경감시킬 수 있는 정책을 수립하는데 기초자료를 제공하는데 그 목적이 있다. 이러한 목적 달성을 위해 다음과 같은 연구문제를 설정하였다. 가. 울산지역 일반계 고등학교 학생들의 사교육의 실태는 남녀별, 학년별, 지역별, 아버지의 연령, 학력, 직업별, 가정의 수입정도별로 어떠한 차이가 있는가? 나. 울산지역 일반계 고등학교 학생들의 사교육실시 동기는 무엇인가? 다. 울산지역 일반계 고등학교 학생들은 사교육과 학교교육을 어떻게 비교하여 인식하고 있는가? 라. 울산지역 일반계 고등학교 학생들은 고액과외와 사교육비 문제를 해결하기 위한 방안은 무엇이라 인식하고 있는가? 위의 연구문제 해결을 위하여 본 연구는 울산지역의 일반계 고등학교 학생 689명을 대상으로 ‘울산지역 일반계 고등학교 학생들의 사교육 실태에 관한 설문지’라는 제목으로 질문지 조사를 실시하였으며, 연구의 결론은 다음과 같다. 첫째, 울산지역 일반계 고등학교 학생들의 54.6%가 주로 학원에서 수학과목을 중심으로 사교육을 받고 있으며 사교육을 받는 주요한 동기로는 46.3%의 학생들이 ‘학교성적 향상을 위해서’라고 반응하였다. 사교육 실시 기간은 방학중과 학기 중에 모두 받는다고 응답하였으며 학기 중에 사교육을 받는 시간은 주로 밤 11시에서 1시사이라고 답하였다. 이러한 결과로서 울산지역 일반계 고등학교 학생들이 학업성적 향상을 위해 사교육에 상당히 의존하고 있으며 방과후에도 계속되는 사교육에 지쳐있음을 알 수 있다. 학생들이 학업성적향상을 위해 학원을 찾는 주요한 요인으로는 선행학습과 반복학습에 따른 주입식 교육의 효과가 있다고 보기 때문일 것이다. 따라서 학교나 교육당국은 학생들이 정상적인 학교교육과정에만 충실해도 학업 성적 향상이나 대학입시에서 불이익을 받지 않는다는 것을 보여주어야 한다. 그러므로 시험문제 출제 시 지나치게 교육과정을 앞서 나간 내용이나 탈 교과서적인 내용이 포함되지 않도록 해야하며, 학업성적향상에 부담을 느끼는 학생들을 위해 학교에서는 학생들의 다양한 수준을 고려한 내실 있는 교수-학습활동으로 사교육에 대한 필요성을 줄여나가야 한다. 둘째, 월평균 사교육비는 20~30만원미만 지출 학생이 가장 많았는데, 응답자의 43.1%가 가족의 월평균 수입으로 200~300만원미만이라고 응답한 것으로 보면 가계비에서 1인 자녀가 차지하는 사교육비의 비중이 10%가량 된다. 만약 자녀가 2명 이상이라면 다른 교육비는 제외하고라도 사교육비만 한 달에 40~60만원을 차지하는 꼴로 가정경제에 상당한 부담이 됨을 알 수 있다. 울산지역 학생의 67.1%도 부모님이 사교육비에 대해 부담감을 느끼고 있다고 응답하고 있다. 이러한 사교육비의 부담으로 인하여 미래를 위한 저축은 염두에 두지도 못하고 오로지 자녀의 교육만이 미래를 위한 투자라는 생각으로 모든 가정경제를 쏟아 붓고 학부모의 가계는 위축이 되고 있는 실정이다. 이럴 경우 자녀가 부모의 기대에 미치지 못하면 자녀와 부모사이에 갈등이 생겨나고 사교육 문제가 가정과 사회문제로 비화될 수도 있다. 셋째, 울산지역의 일반계 고등학교 학생들이 사교육이 학교교육보다 모의고사 성적향상, 대학입시에 더 도움을 준다고 느끼고 있다는 것은 우리 나라의 사교육문제가 대학입시와 밀접한 관련이 있음을 알 수 있다. 이러한 상황에서 교육당국이 강압적인 방법을 통하여 사교육문제에 접근하는 것은 더 이상 그 효율성을 기대하기 어려우며 사교육 수요자가 원하는 방향을 정확히 파악하여 정책을 추진해나가야 할 것이다. 그런데 정부가 지난 2월 17일 발표한 사교육비 경감 종합대책은 사교육수요를 ‘e-learning 체제 구축’과 ‘수준별 보충수업실시’, ‘재능 영어 과외수요 충족’방안을 통해 사교육을 공교육으로 흡수하려고 한다는 면에서는 긍정적이나 전체적인 면에서 볼 때, 이는 오히려 학교교육정상화 보다는 ‘관제 사교육’ 공급에 초점이 맞추어져 있다는 염려도 하게 한다. 교육당국은 학교현장과 긴밀한 연대 속에 지속적인 연구를 통하여 정책을 개선하여 나감으로서 우리나라에 만연해 있는 사교육을 줄일 수 있으며 나아가 학교교육을 정상화시킬 수 있을 것이다. 넷째, 앞으로의 교육계획을 묻는 항목에서 여건이 된다면 사교육을 받겠다는 학생이 38.9%, 대학 입학시까지 계속하여 사교육을 받겠다는 학생이 22.9%인 것으로 보아 앞으로도 울산지역의 사교육문제는 쉽게 줄어 들것으로 보이지 않는다. 교육당국은 사교육 문제에 대하여 지속적인 관심과 연구활동으로 사교육을 필요로 하는 공교육의 구조적인 결함을 개선하고, 더 많은 재정의 확보와 교육시설에 대한 투자를 통하여 학교교육환경을 학생 개개인의 교수-학습권이 존중되는 방향으로 발전시켜 나가야 할 것이다. The purpose of this survey is to serve as a basis for establishing policies to reduce private tutoring, by specifically examining and analyzing the expenditure as well as the state of the private tutoring over academic high school students in the area of Ulsan Metropolitan city. The major concerns to accomplish the purpose of the study were: 1) To survey the patterns of the private tutoring of Academic high school students. 2) To analyze the major factors which affected the private tutoring of Academic high school students. 3) To examine the attitudes of Academic high school students on school education and private tutoring. 4) To analyze the perspectives of academic high school students on solving the problems of private tutoring and the expenditure of it. To accomplish those concerns, this study employed a questionnaire survey [An Analytic Study on the Private Tutoring of Academic High School Students in Ulsan]. Six hundred and eighty-nine of academic high school students in Ulsan participated in this survey. The findings of this study were as follows: First, 54.6% of the subjects investigated were currently involved in attending private tutoring outside school. In particular, 29.5% of them were taking a math lesson from a tutor in an academic institute. About an incentive to get private tutoring, 46.3% of subjects replied they had received it for improving school grades. Most of them were mainly taking private tutoring from 11 p.m to 1 a.m, during a term as well as during a vacation. According to the analysis of this survey, it is reported that most students in Ulsan considerably rely on private tutoring and they are getting exhausted with attending private tutoring late. The major reason for the students to participate in the private tutoring might be that it is effective in improving their academic achievements. Accordingly, the government should let the students and their parents know that when they take the school curriculum faithfully they don't receive any disadvantages related to the entrance of university. Therefore, the questions of University Scholastic Aptitude Test should be taken from the textbook. And the school education is required to reduce the need for the private education by offering various teaching activities of higher qualities. Secondly, the average monthly cost for their private tutoring was between 200,000 won to 300,000 won. According to the analysis of this, expenses spent on private tutoring was over 10% of the household income. Excessive expenses can be a great burden to each household. Actually, 67.1% of the subjects responded like that. Owing to the burden of private tutoring expenses, the parents who have children in high school hardly save money for their future, and spend most of their income on their children's education. Regardless of this devotion, if children's achievements don't meet their parents' expectation, the conflict between the children and the parents come out and the problems of private tutoring might be the social problems. Thirdly, most students reported that they considered private tutoring more helpful in improving their grades of college entrance exam than school education. It was shown that the problem of private tutoring is related to the entrance exam of college. Accordingly, the government should perceive what the private tutoring consumers want, and develop the various educational policies. Fourth, 22.9% of subjects replied that they would continue to participate in the private tutoring if possible. This was shown that the private tutoring in Ulsan would not be easily reduced. For the solution of the private tutoring, the government should have constant interests and studies on the problems of the private tutoring, revise the school education in a way to receive the private education unnecessary. In addition, much more financial invest for improving the circumstance of the school education should be done.
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