The Moral Education in the Formal School as an Inheritance of Traditional Education

( Lee Sang-hee ) 한국윤리학회(구 한국국민윤리학회) 2018 倫理硏究 Vol.119 No.1

The purpose of this study is to explain the historicity of moral education in school and particularly to cast light upon implications that the subject of self-cultivation in the modern enlightenment period gives to contemporary moral education. By representing characters of traditional education concerning goals and contents that the subject of self-cultivation in the modern formal school has, I raise a question about the moral education in the formal school was created for political purposes, therefore, insist that it can be assume that the subject of self-cultivation in regular schooling was made for taking the place of the traditional education. Against it, you may think so that the subject of self-cultivation was the works of imitating the Japanese school system. At that time there was an inquiry into the educational systems of Japan and the United States for setting formal schooling, obviously, it was under the influence of Japan. But with a plethora of circumstantial and historical evidence, it presents that the subject of self-cultivation was a try to mediate traditional education and modern moral education, not as a mere imitation. Thus, it should reconsider the history of moral education in school, especially our own creativity of the subject of the self-cultivation in Korea. Claiming that the subject of the self-cultivation has the internal characteristics unrelated to copying the self-cultivation education of Japan, this study suggests that concrete and historical facts that prove the moral education in continuity and takes a look at contents of the subject in some detail to give a flavor of the theoretically based identity of moral education in school. The idea that the spirit of Confucianism must maintain but selectively it could be taken goods of western civilization was prevailing at that time. Although pragmatism is emphasized, the traditional moral codes and values are still significant educational contents. We can confirm coexistence of modern and traditional education in many places. The criteria for the admission of the school of education was to select a person skilled in Chinese, and teaching methods were also old-fashioned. Even though new knowledge and skills are introduced to school education, they had to be based on traditional education. Traditional education was accepted not only in general public education but also in foreign language schools for a particular purpose. Even new schools established to introduce foreign cultures were centered on Confucian education. In a transitional stage, it was considered that traditional methods were still valid. It was possible that because it was relatively autonomous to make a modern school system despite the influences of foreign. In 1909, according to the standards for textbooks, Japan confiscated several textbooks of the subject of self-cultivation and banned the sale of ones. That is what demonstrate real goals and functions of the self-cultivation subject. The subject of self-cultivation had a variety of functions and characteristics. First is to raise and practice virtues as the aims of official educational. Second is colonial ideology injection of Japan as cultivating humanity to meet the purpose of Japanese rule. The third is to recover of having lost country through education and then to promote the prosperity of the nation. We should not devalue the subject of self-cultivation due to partial functions intended by Japan. In the same vein, to teach the subject of the self-cultivation, there were traditional ways of using Sohak and Dongmongseonseup, types of ethnic education by educated persons of private schools, western courses replaced by the Bible and the ethics and so on. The goals of education of the Joseon Dynasty and its contents were about the self-cultivations and moral trainings. Traditional education at that time was, from the viewpoint of goals and contents of education, moral education in a broad sense, even though not a form of school moral education. After that, a modern curriculum of regular schooling was created and the subject of self-cultivation was born as an independent study. The subject of self-cultivation in modern times is the predecessor of Korean school moral education. The foundation of the curriculum was to preserve the value of traditional education, but its purpose had been altered in the course of its implementation. However, it is very important that moral education in school was created the first as an essential course in the modern education curriculum and it has become the basis of moral education in Korea.

남북한 초등 도덕교육 특징 비교 - 남북한 초등 도덕교과서 내용분석을 중심으로 -

정희태 한국통일전략학회 2008 통일전략 Vol.8 No.1

Education is the course that shapes the trait of a person as a social existence and changes him(her) into a genuine human being. This study tried to comparative analysis on contents of textbook of moral education in elementary school between South and North Korea. The textbook are considered as the basic resource for presenting all the educational activities and for realizing the basic spirit of the purpose of education in one society or a country. To that meaning, I aimed to find out the desirable direction of moral education to recover homogeneity and overcome heterogeneity by comparison of moral education in elementary school between South and North Korea. The conclusion are as follows. The aim of moral education in South Korea is to do the basic action for daily life, that is to say, understand and practice of moral norm or manners. The other side, the aim of moral education in North Korea consist of the idolization education for Kim Il-Sung and Kim Jong-Il. Like this, they are very different in various aspect. But they have common feature in the true nature of moral education. Namely those are honesty, brotherliness, respect, faithfulness and so forth. 남북한 교육과정 및 교과서를 비교 분석하는 것은 교육의 영역에서 이룰 수 있는 남북통일을 위한 시발점일 것이다. 특히 도덕 교과는 남북한 교육 체제 특성상 그 성격이 극명하게 대비되는 교과이다. 그러나 자세히 살펴보면 ‘차이’ 못지않게 ‘공통점’도 상당 부분 존재하고 있음을 확인할 수 있다. 이에 따라 본 연구는 남북한의 교육이념과 목표 그리고 도덕교과서의 내용 분석을 통해, 통일 이후 도덕교육이 지향하여야 할 방향 설정에 필요한 시사점의 발견과 논거를 제시하여 통일의 준비와 교육정책의 기초를 제공하는데 그 목적이 있다. 이를 위해 남북한 초등학교 도덕교육을 그 대상으로 하여 도덕교육의 체계와 도덕교과서의 비교를 시도하였다. 이는 교육을 통한 사회화 과정의 가장 중요한 시기가 초등학교 시기이며, 이 시기에 학습된 도덕교육의 내용이 도덕적 인간으로서의 심성형성에 지대한 영향을 끼친다는 판단에 따른 것이다. 그리하여 궁극적으로는 남북한 통합적 도덕교육의 방향을 제시하고자 하였다.

초등 도덕과 교수·학습의 일반적 과정·절차에 관한 연구

유병열 서울교육대학교 초등교육연구원 2010 한국초등교육 Vol.20 No.2

Nowadays, we have to carry out the national curriculum of moral education in elementary schools and to develop moral education textbook for children. But those tasks can be smoothly accomplished only when the basic frame of moral teaching- learning is constructed for elementary classes. So, it is our urgent task to develop the general process and steps of moral teaching- learning in elementary classes. So, I wanted develop the general frame of moral teaching- learning in elementary classes and tried to prove the theoretical rightness and the practical propriety of the frame. To accomplish the task, firstly I enquired the goal and characteristics of 2007 national curriculum of moral education and the theory of virtue and character education that has been the main trend in the field of modern moral education. Secondly, based on the inquiry, I contrived the general frame, that is, the whole process and steps of moral teaching-learning for elementary classes. This frame is made up of three models: basic model, six sub-basic models and practical teaching-learning models. These models were tested out in elementary schools for six months and their theoretical foundation and practical appropriateness were verified with good results. The basic model is the general framework of teaching-learning in elementary moral classes. Only when we are based on this model, we can practice the moral education according to the theory of virtue and character education. The six sub-models are derived from the basic model and we can use them to develop the moral competences and virtual traits of human character in elementary children. finally, the practical teaching-learning models became the foundation of the moral textbook for elementary children and they substantially contribute to the teacher`s moral teaching-learning in elementary classes. 2007년에 개정 고시된 도덕과 교육과정을 학교 현장에 실질적으로 적용함에 있어 해결되어야 할 과제들이 여러 가지가 있는데 그 중 중요한 하나가 바로 초등 도덕과 교육의 일반적 과정·절차를 개발해 내는 일이다. 이 문제는 당장 초등 도덕 교과서를 만들어 내는 데 토대가 된다는 점에서 뿐만 아니라 학교 현장에서 도덕과 교육을 실행해 감에 있어 근간이 된다는 점에서도 매우 절실한 과제가 된다. 이 연구는 바로 이런 문제의식에 기초하여 새 도덕과 교육과정 하에서의 초등 도덕과 수업의 일반적 과정·절차를 모색해 내는 데 그 목적이 있었다. 이를 위해 이 연구에서는 2007 도덕과 교육과정의 기본 정신과 중점 방향을 고려하고, 현대 도덕교육의 중심 동향이 되고 있는 인격․덕교육적 접근에 기초하여, 초등 도덕과의 일반적 과정·절차로서 도덕과 수업의 기본 모형과 여섯 가지 하위모형 및 차시별 수업모형을 구안해 내었다. 그리고 이를 새 도덕 교과서를 개발해 내는 데 적용하는 동시에 학교 현장의 적합성 실험에 투입하여 그 타당성 여부를 검증하였다. 그 결과 새로이 개발된 초등 도덕과 수업의 일반적 과정·절차 모형은 이론과 실제 모두에서 타당하고 적절하다는 점이 밝혀졌으며, 이에 따라 앞으로 이를 새 도덕 교과서 개발은 물론 학교 현장의 도덕과 교육 실제에도 실질적으로 적용, 운영해 가기 위해 노력할 필요가 있다.

The Moral Education in the Formal School as an Inheritance of Traditional Education

이상희 한국윤리학회 2018 倫理硏究 Vol.119 No.1

The purpose of this study is to explain the historicity of moral education in school and particularly to cast light upon implications that the subject of self-cultivation in the modern enlightenment period gives to contemporary moral education. By representing characters of traditional education concerning goals and contents that the subject of self-cultivation in the modern formal school has, I raise a question about the moral education in the formal school was created for political purposes, therefore, insist that it can be assume that the subject of self-cultivation in regular schooling was made for taking the place of the traditional education. Against it, you may think so that the subject of self-cultivation was the works of imitating the Japanese school system. At that time there was an inquiry into the educational systems of Japan and the United States for setting formal schooling, obviously, it was under the influence of Japan. But with a plethora of circumstantial and historical evidence, it presents that the subject of self-cultivation was a try to mediate traditional education and modern moral education, not as a mere imitation. Thus, it should reconsider the history of moral education in school, especially our own creativity of the subject of the self-cultivation in Korea. Claiming that the subject of the self-cultivation has the internal characteristics unrelated to copying the self-cultivation education of Japan, this study suggests that concrete and historical facts that prove the moral education in continuity and takes a look at contents of the subject in some detail to give a flavor of the theoretically based identity of moral education in school. The idea that the spirit of Confucianism must maintain but selectively it could be taken goods of western civilization was prevailing at that time. Although pragmatism is emphasized, the traditional moral codes and values are still significant educational contents. We can confirm coexistence of modern and traditional education in many places. The criteria for the admission of the school of education was to select a person skilled in Chinese, and teaching methods were also old-fashioned. Even though new knowledge and skills are introduced to school education, they had to be based on traditional education. Traditional education was accepted not only in general public education but also in foreign language schools for a particular purpose. Even new schools established to introduce foreign cultures were centered on Confucian education. In a transitional stage, it was considered that traditional methods were still valid. It was possible that because it was relatively autonomous to make a modern school system despite the influences of foreign. In 1909, according to the standards for textbooks, Japan confiscated several textbooks of the subject of self-cultivation and banned the sale of ones. That is what demonstrate real goals and functions of the self-cultivation subject. The subject of self-cultivation had a variety of functions and characteristics. First is to raise and practice virtues as the aims of official educational. Second is colonial ideology injection of Japan as cultivating humanity to meet the purpose of Japanese rule. The third is to recover of having lost country through education and then to promote the prosperity of the nation. We should not devalue the subject of self-cultivation due to partial functions intended by Japan. In the same vein, to teach the subject of the self-cultivation, there were traditional ways of using Sohak and Dongmongseonseup, types of ethnic education by educated persons of private schools, western courses replaced by the Bible and the ethics and so on. The goals of education of the Joseon Dynasty and its contents were about the self-cultivations and moral trainings. Traditional education at that time was, from the viewpoint of goals and contents of education, moral education in a broad sense, even though not a form of sc...

버코위츠(M. W. Berkowitz) 도덕 해부학의 도덕 교육적 함의

김재식 ( Jae Sik Kim ) 한국윤리교육학회 2016 윤리교육연구 Vol.0 No.39

본 연구의 목적은 버코위츠의 도덕 해부학과 도덕 교육적 접근을 고찰하고, 그의 관점에서 현행 초등 도덕과 교육에 주는 시사점을 찾아보는 것이다. 버코위츠는 도덕적 인간의 본성을 다차원적 -도덕적 행동, 도덕적 인격, 도덕적 가치, 도덕적 추론, 도덕적 정서, 도덕적 정체성, 메타 도덕적 특성 -으로 이해한다. 그리고 다차원적 도덕적 인간 본성을 바탕으로 포괄적 도덕 교육을 제시한다. 이러한 버코위츠의 도덕 교육적 관점이 현행 초등 도덕과 교육에 주는 시사점은 다음과 같다. 첫째는 도덕과 교육 목표와 관련하여, 총괄 목표에 명시된 ‘인격 형성’에 대한 구체적인 도덕적 자질을 다차원적인 도덕적 인간 본성으로 규정하는 보완적 진술을 통해 혹은 도덕과 총괄 목표에 대한 전면적인 수정 작업을 통해 보다 구체적인 도덕적 인간상을 먼저 설정하고, 그로부터 도덕교육적 전략을 연역해 낸다면 보다 구체적이고 체계적인 도덕과 교육에 대한 방향성을 제시할 수있을 것이다. 둘째는 도덕 교육적 전략과 관련하여, 학교 도덕 교육이 보다 효과적인 도덕 교육이되려면 기존의 분리적 접근이었던 공식적·비공식적 도덕 교육을 학교 차원의 도덕 교육에서 체계적으로 통합할 필요가 있다. The purpose of this study was to investigate the moral anatomy and moral education approach of Berkowitz and search for implications of the current elementary moral education from Berkowitz``s perspective. Berkowitz regards nature of moral person as multidimensional characteristics. The multidimensional characteristics of moral person are as follows: moral behavior, moral character, moral values, moral reason, moral emotion, moral identity, meta-moral characteristics. And Berkowitz presents a comprehensive moral education based on the moral anatomy. From Berkowitz``s perspective, the current elementary moral education canl be offered a lot of suggestions. First, with regard to the general goals of moral education, if once a expecting status of moral human is settled specifically through complementary statement describing a multidimensional moral human nature as a specific moral qualities of the ``character building`` specified in the general goals of moral education or full-scale modifications to the general goals of moral education and then the moral education strategy is deduced therefrom, the general goals of moral education will be able to present a more concrete and systematic orientation for moral education. Second, with regard to the moral educational strategy, in other to be more effective moral education in school, formal and informal moral education is approached separately needs to be systematically integrated in the moral education of school dimension.

도덕과 교육에서 인성교육의 효과성 검증 방법

이인태,박균열 한국도덕윤리과교육학회 2019 도덕윤리과교육 Vol.- No.63

The character education has been activated in all branches in the elementary, middle & high school of South Korea. Specially moral education has taken core role for character education. Because moral education has well organized system as follows: theory and practice, university and curriculum to train teachers for moral education. Current moral education has shown some limitations in measuring the morality. This problem could also be brought in character education. Verification of teaching is a very important course of action in school education. It must be devoted to make foundation to start next stages. In measuring the morality, even the moral psychology has taken very important position, its role has been limited to make solid base the academic position. In Korea, moral psychology must be the foundation to verify the effectiveness of moral education and character education. This study propose that teachers for character education can deal with processes to verify the effectiveness of character education as follows: (1) Identification of achievement standards and related character construct, (2) Development of measurement tools and implementation, and (3) Analysis of results and suggesting educational implications. Each steps has been shown with specific examples. Based on these, this study proposes that the concept of moral competence will be used in moral education. Moral competence can imply to give construct factor which is very important source in measuring the morality. 현재 한국의 초・중등학교에서 인성교육은 범교과적으로 이루어지고 있다. 그 중에서도 도덕과 교육은 학교 인성교육의 핵심 교과 역할을 수행한다. 왜냐하면 이론과 실천, 양성기관과 교육과정 등에서 모든 면을 갖추고 있기 때문이다. 그런데 현행 도덕과 교육의 일반적인 경향이 그러하듯이, 인성교육의 효과를 검증하려는 노력은 상대적으로 부족했다. 효과 검증은 향후 교육을 위한 중요한 밑거름이기 때문에 반드시 필요하다. 도덕과 교육에서 도덕성 측정에 대한 이론적 논의는 주로 도덕 심리학 분야에서 진행되어야 함에도 불구하고 지금까지 한국의 도덕 심리학적 조류는 또 하나의 교과 이론에 안주하고 있다. 도덕 심리학에 대한 이해는 도덕과 교육에서 효과성 검증을 위한 논의의 토대를 마련하고, 더 나아가 현장 교사들이 손쉽게 활용할 수 있는 검증 절차를 제시하는데 도움을 줄 수 있어야 한다. 본 연구는 현장 교사들이 도덕과 교육에서의 인성교육의 효과를 검증해 볼 수 있도록 관련 프로그램의 절차에 따라 화면을 통해서 제시한다. 본 연구에서는 다음의 세 가지 단계를 제시한다. ①도덕과 성취기준 분석 및 관련 인성 구인 추출, ②측정 문항 선정 및 측정 실행, ③측정 결과 분석 및 향후 교육 시사점 도출의 단계. 본 연구는 향후 도덕과 교육의 효과성 측정 면에서의 과제를 제시한다. 현행 도덕과 교육은 국가 교육과정 설계상에서 효과 측정을 위한 명확한 구인을 설정하는 데 제한점을 갖고 있다. 이러한 제한점을 극복하기 위해 도덕적 역량 개념을 도덕과 교육과정 속에 포함하기를 제안한다.

论中国先秦时期诸子的道德教化价值观

項久雨 (사)율곡학회 2008 율곡학연구 Vol.17 No.-

Since the formation of the class and the emergence of state, Moral education has objectively been existing by means of its unique practical forms . All the social classes affected by moral education in the Chinese and Foreign history have been realizing the value of moral education through various means, which makes the thoughts of their own classes reasonable. Accordingly, the theory on the value of moral education has also been enriched and developed with the changing of the sociey and history. In the thoughts of the human social history, the conceptual history of the value of moral education is one of the important components. The activities of moral education and the understanding of them are the historical process of continuous development. In this process,the founder like and the representatives of moral education in the Pre Qin Period always, consciously or unconsciously, deeply concerned about the spiritual world of mankind. Meanwhile ,they, consciously or unconsciously, explained and implied their own pre-set and confirmed value concepts in their respective areas of research: Confucius advocated the values of moral education. Mozi proposed the values of moral education. Mencius initiated the values of moral education. Chuangcius maintained the the values of moral education of naturalism. Shangyang and Hangfei approved the values of moral education Teaching people law and regarding governors as teachers, and so on. These make up the leading ideas of Ontology value and individual values in Chinese moral education, whose significance of foundation is of vital importance. 自阶级形成和国家产生以来,道德教化就以其特有的实践形态客观存在着。中外历史上受道德教化影响的各社会阶级,都以各种形式和途径实现着自身的道德教化价值,用以公论本阶级政治统治的合理性。与此相应,有关道德教化价值观,也在社会的历史动变中得以丰富和发展。在人类社会思想史上,道德教化价值观念史是其中的一个重要组成部分。人类对道德教化活动及其理解是一个不断发展的历史过程。在这一过程中,具有奠基意义的先秦时期的道德教化代表人物在他们各自的研究领域里,总是自觉或不自觉地贯穿着对人的精神生存世界的深切关注,都自觉不自觉地阐发和暗喻着各自预设和确认的价值观念:孔子的“修己安人”道德教化价值观;墨子的“教人耕者,其功多”道德教化价值观;孟子的“唯义所在”道德教化价值观;荀子的“化性起伪”道德教化价值观;老庄的“上无为,下自化”、“明天地之理,万物之情”自然主义道德价值观;商鞅和韩非的“以法为教,以吏为师”道德教化价值观,等等,共同构成中国先秦时期道德教化本体价值和个体价值的经纬度,其奠基意义重大。

영국 도덕 교육의 교육과정

박장호 ( Jang Ho Park ) 한국윤리교육학회 2003 윤리교육연구 Vol.0 No.3

영국의 가치 도덕교육은 교육 목적과 일반 교수 지침이 국가 교육과정 교과들의 독립 교과적 접근, 교과공통 접근 및 교과공통 주제 접근들, 비-법정 교육 내지 교과에 대한 모듈 접근, 교수방법 접근, 학교 생활 접근, 교과 외 특별활동 접근, 교사 자체의 접근 등을 통해서 다양한 명칭으로 복잡하게 구체화되고 있다. 영국의 국가교육과정은 모든 교과와 교육이 크게 두 가지 상위 목적에 충실할 것을 규정하고 있는데, 그 목적 진술은 넓은 의미의 도덕교육을 함축하고 있다. 국가교육과정 내에서 교과들이 도덕교육을 수행하고 있다. 국가 교육과정을 통해서 교수 되는 가치 및 도덕들은 두 개의 범주로 나누어진다. 교과목 자체에 내재적인 가치 도덕과, 그 자체에 대해서 내재적이진 아니지만 그 교과목들을 교수함에 있어서 포함되는 가치 도덕들이다. 국가교육과정 교과목으로 도덕교육의 기능을 수행하는 과목은 <공민>이다. <공민>은 2002년 제3학기부터 주요 수준 3, 4에서 필수로 부과되는 독립교과이다. 외재적 가치로 가치 도덕이 다루어지는 교과들은 역사, 국어, 현대외국어, 수학, 과학, 지리, 체육, 기술, 미술 등 전 교과목들로서, 각 교과의 활동계획에는 국가교육과정의 일반목적 및 가치 도덕교육과의 연계 부문이 제시되어 있다. 국가교육과정 이외의 교육 혹은 교과로서 도덕교육을 기능을 수행하는 중요한 두 개의 교과가 있다. <종교교육>과 <개인 및 사회교육>이다. 비록, 국정 교육과정 교과목으로 지정되어 있지는 않으나 실질적으로 거의 모든 학교에서 학교 교육과정에 독립교과 혹은 별도의 시간 배정, 혹은 여러 교과에서의 관련 주제들 삽입 등을 통해서 다루어지고 있다. 그런가 하며, 교과 외로 ``집단예배``와 ``학생지도``를 반드시 실시하도록 하고 있어 실천적인 도덕교육을 병행하고 있다. 마지막으로, 영국의 교육과정은 교과나 교육내용 못지않게 교육방법이나 학교 분위기를 통한 도덕교육을 강조하고 있는 바, 여러 도덕교육 방법들이 전 교과를 통해서 권장되고 있고, 각종 학생 기구나 규율 등의 형태로 도덕적인 학교 분위기를 조성하고 있다. The Education Reform Act(1988) sets education within the context of the spiritual, moral, cutural, mental and physical development of pupils and of society. The Education (Schoolls) Act 1992 requires all registered inspectors the secretary of state informed about the moral development of pupils. Moral development involves followings; the will to behave morally as a point of principle, knowledge of the codes and conventions of conduct agreed by society, knowledge and understanding of the criteria put forward as a basis for making responsible judgement on moral issues, and the ability to make judgements on moral issuees. Value and moral education in school consists of various ways among which there are largely by the statutory subjects, the non-statutory subjects, the common issues or topics across the subjects, and through the life of the school. <Citizenship> became a foundation subject in National Curriculum at Key Stages 3 and 4 and a topic of non-statutory guidance at Key Stages a and 2. <Citizensip> is a major vehicle for values and moral education in England. Many commentators see the moral development of pupils as the heart of <PSE>. <PSE> is seen as the link between <Pastoral Care>and the academic curriculum. <Religious Education> has for many years been regarded as a major vehicle for moral education. Value and moral education is conducted through the life of the school. <Pastoral Care> and <Collective Worship> are two major activities for that. Addition to these, the school councils, rules and discipline, extra-curricular activities, circle times, teacher examples as well as teaching methods are emphasized as vehicles for value and moral education.

‘심성교육’으로서의 도덕교육: 쉴러의 관점

심장후 한국도덕교육학회 2022 道德敎育硏究 Vol.34 No.4

Since Plato and Aristotle, two different perspectives have been suggested regarding how human can be morally educated: formation of habit and development of moral thinking. The difference of view about moral education is originated from the difference on how morality is defined. Hence the meaning of moral education can be answered by explaining the morality itself which has been the aim of diverse types of moral education. Considering ‘the paradox of moral education’, R. S. Peters indicates that the two perspectives of view about morality which are the basis of two moral educations are two aspects of morality, but he does not focus attention on the matter of what the morality itself is. Investigating the matter of Ideal of humanity in Aesthetic Education, Schiller finds that the Ideal of humanity indicates a harmonious state of sense and reason that are considered as fundamental aspects of human nature. And he suggests ‘aesthetic education’ as a way of realizing the harmony. The discussion in his book shows that the harmonious mind as ‘aesthetic state’ is the criteria as well as the source of the morality. In this regard, ‘aesthetic education’ that realizes the ‘aesthetic state’ of mind can be considered a moral education proper.

초등학교 인성교육을 위한 도덕적 상담텍스트

송영민 한국유교학회 2018 유교사상문화연구 Vol.0 No.74

A personality education of the wide meaning can be said to be the education itself for the human being. At this time, humanity refers to ideal human characteristics oriented in education. The personality education of narrow meaning is the education for human behaviors. At this time, personality means the ideal behavior characteristics. Therefore, if we distinguish the special field of personality education in education, it is close to personality education of narrow meaning. In the top-down direction of personality education, it is an effort to define ideal characteristic of behavior as value and cultivate it. On the other hand, if we look down-up in personality education, it is an effort to cope with behaviors that are contrary to prescribed values. No matter how you approach personality education, it is closely related to moral education which focuses on issues related to behavior. Since moral education is a curriculum that cultivates the core values ​​of humanity through teaching and learning, moral education is a core subject in the character education of top-down approach. And moral education is a curriculum that reflects the behavior problem on the basis of various curriculum learning. Therefore, moral education is the subject of supervision in the personality education of the down-up approach. In this paper, attention is paid to moral education as a supervision of humanity education, and to approach to humanity education from the viewpoint of humanity through reflection. Moral education, which supervise personality education, is intended to cope with the problems that arise from behavior. It has the nature of moral counseling that reflects on its own behavior through moral discourse based on humanistic reason and reflection. We can refer to the ideas of 'Institute for the Advancement of philosophy for children' which developed and practiced to encourage philosophical thinking for children. The moral counseling text that can be used in the moral counseling can be constructed by referring to the teaching manual of philosophy education for children. 광의의 인성교육은 인간을 대상으로 한 교육 그 자체라고도 할 수 있다. 여기서 인성은 교육이 지향하는 이상적 인간 특성을 의미한다. 반면, 협의의 인성교육은 인간의 행위를 대상으로 하는 교육이다. 여기서 인성은 교육이 지향하는 이상적 행위 특성을 의미한다. 따라서 교육 중에서 인성교육이라는 특정 분야를 언급한다면, 이는 협의의 인성교육에 가깝다. 협의의 인성교육을 하향적으로 보면, 이상적 행위 특성을 가치로 규정하고 이를 학생에게 함양하려는 노력이다. 반면 상향적으로 보면, 규정된 가치에 상반된 학생의 문제행동에 대처하려는 노력이다. 어떤 방향으로 접근한 인성교육이든, 행위와 관련된 문제를 중심으로 다루는 도덕과 교육과는 밀접하게 관련된다. 도덕과는 인성의 핵심 가치를 교수학습을 통해 함양하는 교과이므로, 하향적 접근의 인성교육에서는 핵심 교과라는 성격을 갖는다. 더불어 도덕과는 여러 교과학습을 바탕으로 행위 문제에 대증적으로 접근하는 교과이므로, 상향적 접근의 인성교육에서는 주관 교과라는 성격을 갖는다. 본고는 인성교육을 주관하는 도덕과의 성격에 주목하면서, 인문학적 성찰을 통해 대증적 측면에서 인성교육에 접근하는 방안에 초점을 둔다. 인성교육의 주관 교과로서 도덕과는 교과의 특성을 반영하여 행위에서 발생하는 문제에 대처하려고 노력한다. 이러한 노력은 인문학적 사유와 성찰을 바탕으로 도덕적 대화를 통해 스스로 행동을 성찰하고 반성하도록 하는 도덕적 상담의 성격을 지닌다. 초등학생에게 인문학적 사유와 성찰을 바탕으로 하는 도덕적 상담을 실행하기 위해, 어린이를 위한 철학교육에서 제안한 교수자료를 참조하고 활용할 수 있다. 본고에서는 어린이를 위한 철학교육의 교수자료를 참조하여 도덕적 상담에서 활용할 수 있는 상담텍스트를 예시한다.