초․중학교 디지털 시민성 교육과정 개발

박보람,최윤정,조상연,추병완,정나나 한국초등도덕교육학회 2019 초등도덕교육 Vol.0 No.66

In order to strengthen the positive function of digital technology and prevent the negative function of digital technology, it is imperative that digital citizenship should be a new vocabulary in moral education. However, many teachers do not have rich literacies of what digital citizenship is and how it should be implemented in moral lessons. In this article, while we were fully responsive and sensitive to our digital environment, we tried to develop digital citizenship curriculum for elementary and middle school students corresponding to the age of compulsory education. Here, we postulated students as digital student-citizens who are familiar with digital culture and developed digital citizenship curriculum reflecting students' developmental characteristics and learning needs through a strict literature analysis. We developed an EASE model-based digital citizenship curriculum covering digital activity, digital safety, digital emotion management, and digital ethics. In this EASE model-based digital citizenship curriculum, digital ethics is a core. Finally, we proposed ways to efficiently apply it to moral education as a separate subject-matter. 디지털 기술의 순기능을 강화하고 역기능을 예방하려면, 디지털 시민성이 도덕 교과의 새로운 어휘가 되어야 한다. 하지만, 상당수 도덕 교사는 디지털 시민성이 무엇이고, 그것을 도덕 수업에서 어떻게 구현해야 하는지에 대해 풍부한 소양을 갖추고 있지 못하다. 이에 이 논문에서는 의무교육 연한에 해당하는 초․중학교 학생을 위한 디지털 시민성 교육과정을 개발하였다. 이 논문에서 우리는 학생을 디지털 문화에 익숙한 디지털 학생 시민(student- citizen)으로 상정하고, 국내외의 문헌 분석을 통해 학생의 발달 특성과 학습 요구를 반영하는 디지털 시민성 교육과정을 개발하였다. 우리는 디지털 윤리를 중핵으로 하는 가운데 디지털 활동, 디지털 안전, 디지털 정서 관리를 포괄하는 EASE 모델 기반의 디지털 시민성 교육과정을 개발하고, 이것을 도덕 교과에 효율적으로 적용하는 방안을 제시하였다.

포스트코로나 시대의 유치원 교육과정: 사회적 변화와 교육의 방향

박보람 한국육아지원학회 2022 한국육아지원학회 학술대회지 Vol.2022 No.11

Structure of Moral Personality producing Individual Differences in Moral behavior

박보람 한국윤리학회 2015 倫理硏究 Vol.104 No.1

Considerable part of moral behavior is based on psychological traits which exist in an individual. This study raises possibility of existence of moral personality as a psychological construct of personality which produces individual difference in moral behavior. As it is necessary to consider personality of an individual, that is, their temperament, character and narrative, in order to understand thoroughly the individual's behaviors, so it is necessary to consider their moral personality in order to understand completely the behaviors of moral self. There are individual differences in types, strengths and maturity of moral behavior. It is because moral traits which produces types of moral behavior exist in an individual's biological and genetic temperament. In addition, it is because moral adaptation which produces strength of moral behavior exists in an individual's environmental and experiential character. Moreover, it is because moral reflection which maturates moral behavior exists in reflective and self-defining narrative. Moral personality can be conceptualized as 'an individual's complex organization of moral traits, moral adaptation and moral reflection which grants their life a moral orientation and coherence' and individual difference in moral behavior originates from individual difference in moral personality. This study verifies through a series of basic empirical researches that moral personality can be structuralized in three dimensions which are moral traits, moral adaption and moral reflection. Moral reflection on one's moral traits and moral adaptation can maturate moral behavior. Moral maturity means moral behavior becoming more familiar, versed and complete by reflecting one's root and competency of moral behavior.

Possibility of Emotional Communication between Humans and Artificial Intelligence Perspective of Evaluating the Literary, Technological, Neuroscientific, and Evolutionary

박보람 한국윤리학회 2018 倫理硏究 Vol.122 No.1

Many efforts have been given to predicting the future of human beings through literary works such as science fictions. New questions, which challenge the conventional philosophical and ethical concepts, are raised from these efforts. It has been found that engineers, neuroscientists, and evolutionary psychologists have shown different perspectives on the emotional communication between humans and AIs in literary works. Engineers explain that AI cannot precisely reproduce our emotions and respond to them accurately, although AI can study data and imitate humans, because emotions are psychological attributes that are produced through very complex brain processes causing behavioral and physiological responses. Furthermore, they indicate that it is difficult to create true emotions in the absence of morality that triggers shame, guilt, and compassion. Neuroscientists argue that emotions are not the results of the only brain processes, but they are the outcome of the interactions between the brain and the body and of the feedback from the environment to the body. Therefore, they claim that it would not be possible for AI to reproduce emotions in the way similar to human beings, unless we download the whole human body to AI. However, evolutionary psychologists argue that it is possible to reproduce all neuronal processes digitally in the computer in theory. They also believe that, as human beings are, in essence, a collection of biological algorithms evolved from non-organic matter to organic matter, a non-organic algorithm can reproduce anything that can be done by a human, an organic algorithm, and even exceed it. We can obtain more ethically advanced perspectives from these diverse and new viewpoints

[발표1] 스토킹 처벌법은 피해자를 보호하는가: 처벌법의 의의와 개선방안

박보람 한국여성정책연구원(구 한국여성개발원) 2021 한국여성정책연구원 세미나자료 Vol.2021 No.12

……번뇌를 끊음이라는 번뇌를 끊음 없다는…… ‒ 의상화엄의 단혹설 ‒

박보람 한국불교학회 2015 韓國佛敎學 Vol.76 No.-

번뇌를 끊어 해탈을 이룬다는 불교 공통의 단혹설과 법계의 모든 법이 다예로부터 부처님이라는 의상화엄의 舊來成佛說은 모순되는 것처럼 보인다. 의상화엄은 이러한 상충을 의상 특유의 舊來斷說로 변용하여 불교 전통의 단혹설을 발전적으로 계승하고 있다. 그러나 의상화엄의 단혹설 자체도 ‘번뇌를 끊음’과 ‘번뇌가 본래 없음’ 등의 서로 모순되는 부분을 함께 포함하고 있다. 종래의 연구들은 내용을 떠나어느 쪽을 선택하든 한 쪽을 취하고 다른 한 쪽을 버린다는 점, 그리고 의상화엄의 단혹설을 고정된 자성을 지닌 어떤 것으로 파악한다는 점에서 동일한입장이라고 볼 수 있다. 이 글은 이처럼 상반되기도 하는 각 부분들[別相]을 서로 연결했을 때 각구절을 원융하게 포섭하는 모습[總相]이 단혹설에 대한 의상의 본뜻이라고 주장한다. 왜냐하면 의상에게 단혹은 단편적으로 이것이다라고 정의할 수 있는것이 아니라 해인삼매에 일시에 드러나 법계의 모든 법을 포섭하고 있는 법계의 법으로서, 중중무진하는 연기의 연쇄 속에서 파악될 때에만 의미를 가지기 때문이다. 글에서는 이러한 의미를 의상의 「법계도인」을 번뇌 버전으로 모방한 「一乘煩惱圖」를 그려 나타내 보였다. It seems to be contradictory between the Buddhist theory on severing of delusion and the Ŭisang’s Hwaeom doctrine on achieving Buddhahood from time long past(舊來成佛), which means that all dharmas in the dharmadhatu are buddhas as they are. By his unique theory of severing of delusion from time long past(舊來斷), Ŭisang manages to reconcile this conflict and uphold the buddhist traditional theory on severing of delusion in his own way. His theory on delusion, however, also includes inconsistent elements in itself, such as ‘severing of delusion’ or ‘no delusion by nature.’ Former researches on this are basically same from the perspective that they take one position by rejecting the other one whatever they accept, which seems to be contradictory to Ŭisang’s intention when considering his theory on ‘non-abiding’(無住) and the Seal-diagram symbolizing the dharma realm (『一乘法界圖』) because they consider his theory on delusion as something with fixed nature. This article explains that Ŭisang’s intention on severing of delusion maybe reside in the characterstic of the whole(總相) perfectly interfusing these inconsistent-looking elements(別相). Severing of delusion cannot be defined as something with fixed nature whatever it is but has meaning only when it is located in the limitless chain of dependent arising and recognized as a dharma including all dharmas of the dharmadhatu happened in the ocean seal samādhi(海印三昧) at a time. In this article, this explanation is illustrated by the Seal-diagram symbolizing delusion of the One vehicle(一乘煩惱圖) imitating Ŭisang’s the Seal-diagram symbolizing the dharma realm of the One vehicle(『一乘法界圖』).

THE COMPETITION NUMBERS OF HAMMING GRAPHS WITH DIAMETER AT MOST THREE

박보람,Yoshio Sano 대한수학회 2011 대한수학회지 Vol.48 No.4

The competition graph of a digraph D is a graph which has the same vertex set as D and has an edge between x and y if and only if there exists a vertex v in D such that (x, v) and (y, v) are arcs of D. For any graph G, G together with sufficiently many isolated vertices is the competition graph of some acyclic digraph. The competition number k(G) of a graph G is defined to be the smallest number of such isolated vertices. In general, it is hard to compute the competition number k(G)for a graph G and it has been one of important research problems in the study of competition graphs. In this paper, we compute the competition numbers of Hamming graphs with diameter at most three.

Facile Synthesis of 5-Alkylidene-1,5-dihydropyrrol-2-ones from Morita-Baylis-Hillman Adducts

박보람,임철희,임진우,김재녕 대한화학회 2012 Bulletin of the Korean Chemical Society Vol.33 No.4

브랜드 커뮤니케이션의 통합 콘텐츠화 경향에 관한 연구

박보람 사단법인 한국브랜드디자인학회 2019 한국브랜드디자인학회 학술대회 Vol.2019 No.-

방과 후 학교에 대한 예술치료사들의 경험연구

박보람 한국예술심리치료학회 2013 예술심리치료연구 Vol.9 No.1

본 연구에서는 서울 및 경기도의 초등학교 방과 후 학교 예술치료 경험이 1년 이상 있는 7명의 예술치료사들을 대상으로 2012년 7월 30일부터 8월 22일까지 전화 면접과 Van Kaam의 현상학적인 질적 연구 방법을 사용하여 방과 후 학교에 대한 예술치료사들의 실체적 경험을 살펴보았다. 본 연구의 결과 분석과 논의 과정에서 방과 후 학교에 대한 예술치료사들의 경험은 만족경험 보다는 불만족 경험이 더 많았다. 불만족 경험의 주요 요인 중 담당교사 요인으로는 예술치료에 대한 이해부족으로 인한 갈등사항이 보고되었고 학교환경 및 행정요인에서는 교육과 치료의 미분리 즉, 교육환경 안에서 치료의 독립성이 보장되지 않고 있다는 예술치료사들의 방과 후 학교에 대한 경험을 알 수 있었다. This research is to see substantial experiences of seven arts therapists who have worked more than one year as after-school therapists in Seoul and Gyeonggi-do, using phenomenological qualitative research of Van Kaam and phone interviews from July 30 th August 22 in 2012. As a result of this research, I had a conclusion from analyses and discussions that experiences of arts therapists at after-schools were very unsatisfactory. The main causes of unsatisfactory experiences are the conflicts with the designated teachers' lack of understanding arts therapy, and locked education and therapy in administration, in other words, the independence of therapy in the educatioal environment is not secured.