A Study of the Impact of Integrated Reading-Writing Tasks on Korean EFL Students’ Writing Development

김명희(Myong hee Kim) 한국영어어문교육학회 2016 영어어문교육 Vol.22 No.4

This study examines the effects of integrated reading-writing tasks (i.e., awareness-raising literacy activity) on Korean EFL college students’ writing development and their perception of the task. During a semester, the students mined linguistic, organizational features of text while reading, shared some features they had noticed during the whole class reporting session, and wrote an essay related to the theme of the text read. Data were collected through pre- and post-tests and interviews. A pre-test and a post-test were administered to the students at the beginning and end of a semester, and the test results were contrasted in terms of overall quality of writing, syntactic complexity, accuracy, and fluency. Analysis of essays on pre- and post-tests revealed that the students made significant improvement in overall writing, accuracy, and fluency, but not in syntactic development. Analysis of interview data showed the students positively perceived the integrated reading-writing tasks in relation to enhanced noticing of linguistic features, more opportunities to use the features, and a use of more diverse expressions in their writing. The overall results of the current study support the effectiveness of the integrative approaches to language instruction. It highlights the significance of well-designed integrated literacy tasks for improving students’ writing performance.

“어 ! 눈깜짝할 사이에 우리도 빈민이 됐네!”

김명희(Kim Myong-Hee) 한국여신학자협의회 1992 한국여성신학 Vol.- No.11

종교간 대화의 모델로서 마태오 리치의 적응주의 -『천주실의』에 나타난 그리스도교와 유,불,도(儒佛道)의 대화

김명희 ( Myong Hee Kim ) 한국조직신학회 2014 한국조직신학논총 Vol.39 No.-

본 논문은 16세기 중국의 선교사로 파송된 예수회 신부 마태오 리치가 적응주의 선교에서 보여준 그리스도교와 유·불·도(儒佛道)와의 대화를 분석해 종교 간 대화의 원리를 구축하고자 하였다. 리치의 적응주의 선교는 그리스도교와 유교와의 대화를 통해 추구되었다. 본 논문에서는 유교사회와 문화 속에서 추진된 리치의 적응주의가 어떻게 종교 간 대화의 모델이 될 수 있는지 그의 저서 『천주실의』를 통해 살펴보았다. 『천주실의』는 리치의 불교와 도교에 대한 반박글로서, 리치는 이책에서 그리스도교와 구별되는 두 종교의 신개념과 도덕론을 논박하였다. 동시에 유교와 그리스도교 간의 화해의 가능성을 모색하였다. 본 논문에서는 리치와 중국 선비와의 대화내용을 기록한 『천주실의』를 분석해 리치의 종교간 대화의 특징과 한계, 의의를 밝혔다. 분석 결과를 토대로 21세기 한국사회가 필요로 하는 종교간 대화의 원리를 전망하였다. 본 논문은 먼저 ‘리치의 문화적응주의’에 대해 살펴보았다. 문화적응주의는 리치의 종교간 대화의 토대가 되는 원리이기 때문이다. 둘째, 『천주실의』에 나타난 그리스도교와 유·불·도의 대화를 해석학적으로 분석, 고찰하였다. 지금까지의 연구서들이 그리스도교와 유교와의 대화 혹은 그리스도교의 전교서로서 『천주실의』를 조명하였다면, 본 논문에서는 유·불·도, 특히 불교에 대한 리치의 이성적 대화의 논거들을 그리스도교와 유·불·도의 존재론적·도덕적 대화를 중심으로 살펴보았다. 셋째, 앞의 분석 결과를 토대로 리치의 종교간 대화의 특징과 한계를 제시한 후 종교간 대화의 모델로서 리치의 적응주의가 한국의 종교간 대화에 어떻게 기여할 수 있는지 논하였다. 논문의 내용을 요약하면 다음과 같다: 리치는 크게 두 방향에서 대화를 시도하였다. 그리스도교와 유·불·도와의 존재론적 대화와 도덕적 대화다. 존재론적 대화에서 리치는 공무론(空無論)을 내세우는 불교와 도교는 무신론(無神論)의 종교라고 논박하였고, 인격신으로서 상제(上帝)를 표방하는 (원시)유교에 대해서는 호의적 태도를 보였다. 그리스도교와 유교의 유신론적 (有神論的) 신관에서 공유점을 찾은 리치는 이를 토대로 유학자들이 주류를 이루고 있는 중국의 상류층에 그리스도교의 가르침을 전파하려고 하였다. 리치는 도덕론을 통한 대화에서도 실재적 존재론에 입각해 불교의 윤회설을 해석함으로써 불교 윤리의 모순을 비판하였다. 뿐만 아니라 리치는 종교혼합주의에 대해서도 제동을 걸었다. 그는 유·불·도 세 종교가 혼합되는 것에 대해 경계했다. 리치의 유·불·도 대화의 목적은 세 종교의 잘못된 교설(敎說)을 그리스도교의 가르침으로 바로잡는 데 있었다. 이것은 혼합의 의미에서가 아닌 그리스도교 중심의 포괄적 의미에서의 대화였다. 세 종교 혹은 네 종교의 도리를 동시에 믿는 것이 아닌, 하나의 올바른 도리를 찾아내 믿는 것이 중요하였다. 리치는 그 하나의 올바른 도리가 그리스도교라고 확신하였다. 그리스도교 중심의 포괄주의적 대화는 리치의 대화가 갖는 한계점이었다. 그럼에도 불구하고 16세기 당시 리치의 적응주의적 방법을 통한 보유론적(補儒論的) 대화는 획기적인 것이었다. 중세의 배타적 종교관에서 벗어나 타종교, 타문화와의 대화를 시도한 것은 이후 다종교·다문화 시대에 전개될 종교간 대화의 모델로서 좋은 선례가 될 수 있었다. 비록 선교를 목적으로 하는 포괄주의적 대화였다고 하더라도 리치는 유교문화의 적응을 통해 유교와 그리스도교의 조화와 화해를 모색하였고, 동서문명의 교량적 역할을 하였다. 바로 이점이 종교간 대화의 모델로서 리치의 적응주의가 갖는 의의라고 하겠다. This paper analyzes the dialogue between Confucianism/ Buddhism/Taoism and Christianity spread by way of Accommodationism of Matteo Ricci. This approach adopted by the Jesuit priest who was sent to China in the 16th century served as a foundation for the principles that can help define the interfaith dialogue. Ricci’s accommodationist approach was pursued via the dialogue between Christianity and Confucianism. This study explored how Ricci’s Accommodationism introduced to the Confucian society and culture came to be the model of interfaith discourse by looking at his book Tianzhu Shiyi(The True Discourse of the Lord of Heaven). Tianzhu Shiyi is Ricci’s refutation of Buddhism and Taoism. In this book, he argued against the concept of deity and morality of these two religions as opposed to those of Christianity while examining the possibility of reconciliating Confucianism and Christianity. The focus of this study was placed on the conversation between Ricci and a Chinese scholar in Tianzhu Shiyi to analyze the characteristics, limitations and significance of Ricci’s interfaith dialogue. Based on the analysis, the principles of the interfaith discourse - much needed in the twenty-first century South Korea - were reviewed. The first to be analyzed was Ricci’s cultural Accommodationism it was crucial as it was the founding stone of his interfaith exchange. Secondly, the hermeneutic interpretation was conducted on the dialogue between Christianity and Confucianism/Buddhism/ Taoism as seen in Tianzhu Shiyi. While the existing studies shed light on Tianzhu Shiyi with a primary focus on the Christianity- Confucianism discourse or its evangelistic nature, this study examined Ricci’s rational basis for argument with regard to Confucianism/ Buddhism/Taoism, particularly to Buddhism, concentrating on the ontological and moralistic discourse between Christianity and Confucianism/Buddhism/Taoism. Thirdly, the aforementioned analysis was used to identify the characteristics and limitations of Ricci’s interfaith dialogue and to find out how his Accommodationism could contribute to advancing the discourse. The study can be summarized as follows: Ricci attempted the discourse in two different directions - the ontological and moralistic dialogue between Christianity and Confucianism/ Buddhism/Taoism. In the ontologicaldialogue, Ricci refuted that Buddhism and Taoism - which assert the emptiness and nothing(空無論) of things - were the religion of the atheists. He showed a more favorable attitude toward(primitive) Confucianism that had Shangdi(上帝) as its supreme deity. Having found a common ground in the theist belief of Christianity and Confucianism, Ricci sought to spread the teachings of Christianity to the upper class members of China, which were primarily comprised of Confucian scholars. Even in the moralistic discourse, Ricci interpreted the Buddhist belief of the cycle of life and death(samsara) based on the existential ontology to criticize the contradictory nature of Buddhist ethics. Furthermore, Ricci attempted to put a stop to religious syncretism. He warned against the fusion of Confucianism, Buddhism and Taoism. The purpose of the interfaith dialogue that Ricci intended was to correct the fallacious teachings of the three religions with those of Christianity. This did not mean a fusion in its sense but inclusion that centered on Christianity. What was important to him was to find and believe in the one true way, not to believe in the three or four religions together simultaneously. Ricci was assured that that one true way was the way of Christianity. None other than this inclusive approach centered on Christianity was the limitation of Ricci’s discourse. Nonetheless, the discourse that ventured to ‘complement Confucianism’ based on Ricci’s accommodationist approach was one groundbreaking attempt. The escape from the exclusive and closed medieval view and the endeavor to initiate the inter-religious and inter-cultural conversation served as an excellent precedent for the interfaith dialogues that are to follow in the age of multi-religion and multiculture. Although limited by the discourse’s inclusive nature with a purpose of evangelizing the non-believers, Ricci aimed to reconcile Confucianism and Christianity based on the accommodationist approach to the Confucian culture, thereby bridging the Eastern and Western cultures. This is precisely why Ricci’s Accommodationism holds considerable significance today.

예수회의 적응주의와 종교간 대화

김명희 ( Myong Hee Kim ) 한국조직신학회 2012 한국조직신학논총 Vol.34 No.-

This study focuses on the Jesuit adaptationism that had been put into practice in the East Asian countries of Japan, China and India and also among Latin American Indians in the beginning of their missionary work, and examines the principle of interreligious dialogue shown in the characteristics of Jesuit Adaptationism. Jesuit missionary policies played an important role in the globalization of European Christianity that had started from the early modern times when the revolution of science and geographical discoveries were being achieved. The Jesuit adaptationism was an epoch-making method of dialogue to cultivate mutual negotiations between the East and West civilizations. Especially, the Jesuit adaptation in the cultures of China, India and Japan became an opportunity for the western societies to have great interest in Asian cultures, and many areas of European societies and liberal arts were to be influenced by them. The Jesuit missionaries in the sixteenth and seventeenth centuries tried to naturalize the Christianity with a dialogue between religion and culture in Japan, China and India where the civilization was highly advanced, by adapting to the cultures of Hinduism, Buddhism and Confucianism. In the mean time, they put priorities in raising the cultural level itself of the South American Indians in Latin America as their civilization was not as advanced as that of those three countries in Asia. Therefore, the adaptationism in Latin America developed with different approaches from the adaptationism in Asia. In other words, the starting point of Jesuit missionary work in Asia was ``adaptation from the top`` centering on the traditional cultures whereas it was ``adaptation from the bottom`` representing social justice in Latin America. Jesuit adaptationism has become a principle of dialogue not only for the missionary work but also for the communication with other religions and cultures. It has become a principle that includes ``dialogue from the top``, ``dialogue from the bottom``, ``cultural dialogue``, ``religious dialogue``, ``cognitive dialogue`` and ``social dialogue``. This thesis investigates, first of all, the precedent examples of Jesuit adaptationism in the early times of their missionary work in Latin America as well as in East Asia such as in Japan, China and India. Secondly, through the analysis of those examples of Jesuit adaptationism, it examines how the Christianity from Europe could adapt and harmonize itself with indigenous cultures and religions in Asia and America. Especially, it studies the interrelationship between Jesuit adaptationism and religious dialogue by centering on methodological, cultural, cognitive, religious and social adaptations. Lastly, this thesis discusses Jesuit adaptationism as a principle of dialogue between religions. Based on those studies, it seeks how Jesuit adaptationism could be applied to today`s world of religious conflicts and disputes. This study is meaningful in that Jesuit adaptationism is put into a rare case of discourse even if there have been many studies on Jesuit adaptationism to date.

종교 간의 대화를 위한 원효의 화쟁영성

김명희(Myong-Hee Kim) 한국종교학회 2016 宗敎硏究 Vol.76 No.2

사회복지시설 종사자의 근무지 유형별 직무만족 및 직무스트레스에 관한 연구

김명희(Kim, Myong-Hee),양혜진(Yang, Hye-Jin) 한국지역사회복지학회 2007 한국지역사회복지학 Vol.0 No.23

종교·폭력·평화

김명희(Myong-Hee Kim) 한국종교학회 2009 宗敎硏究 Vol.56 No.-

신비체험의 평범성

김명희(Myong-Hee Kim) 한국종교학회 2008 宗敎硏究 Vol.53 No.-

종교간 대화에 관한 폰 부뤽의 해석학

김명희(Myong-Hee Kim) 한국종교학회 2007 宗敎硏究 Vol.48 No.-

교신과 조신의 대승적 믿음을 통해 본 종교간 대화의 해석학

김명희(Myong-Hee Kim) 한국종교학회 2009 宗敎硏究 Vol.54 No.-