고봉 기대승의 교육사상

정낙찬 ( Nak Chan Jung ) 한국교육철학회 2004 교육철학 Vol.26 No.-

The paper is to study Kobong`s educational thoughts as view point of human, education teleology, curriculum, education methodology, modern educational meaning. However, a small number of prominent scholars have tried to investigate Kobong`s system of philosophy in their various ways. Therefore his thoughts much need for our educational situations, and his thoughts and practices on education must to deal with synthesis and analysis. Kobong understood the human as the existence which is independent in creation development of space. He made bright the inside, outside deed apply the society by doing deed so that we are irreproachable in the education teleology that make a saint. The curriculum is composed of the Confucian classics, literature, history. The education methodology which is the complement relation of seong(誠), gyeung(敬), kyeogmulchigi(格物至知) is inclined theory the concern rather at the practice, Therefore his education method is active in the solution and reform of reality problem. Modern educational meanings are the education of harmony and human, life education, the association of the justice, the attention concentration.

한계 이승희의 학교교육론

정낙찬 ( Nak Chan Jung ) 한국교육철학회 2004 교육철학 Vol.25 No.-

This study is to examine Hangye Lee Seung-Hee`s school education as formation, school establishment, goals, curriculum and methods, teacher and student. His school education is to practice naesoojagang(내수자강) fundamentally. The rise and fall of the nation is depend on establishment of enforcement of disciplme and non establishment This establishment must reconstruct the nation First, It to build the morality behavior, suzerain of education Hangye come close to he factual background of school education in two aspects of the objective causal factors. One is the internal factor, that is, the national independence movement in which Koreans themselves played major roles for independence The subject of each class school is provided detail even daily schedule is detailed Consequently, there are very scientific and actuality that consider to apply education level and actually adaptation degree Especially, though conservative Confucian scholar recognizes modern time instructional method, It is to put out our attentions the paint where the idea of nation education is emphasized We Can notice that he tended to adopt the modern western culture m regards of Korean traditional culture and to reform confucianism The reformation of confucianism encouraged national identity and dignity under the Japanese suppression It means he pursue the way to regain national history through school education Of course this have a great meaning of succession out of traditional past to the present.

청대 악록서원의 교육과정 변천

丁洛贊(Jung Nak-Chan) 동아인문학회 2012 동아인문학 Vol.21 No.-

The purpose of this study is to investigate the changes of Aglok seowon Curriculum in the Qing Dynasty. To study the curriculum in Hunan academies in the Qing Dynasty according to the time course for the axis, and the Qing Dynasty is divided into three periods for discussion: First, in the early Qing Dynasty, with the changes of academy policy from inhibit to support, Neo-Confucianism was enshrined as the official ideology and follow the rule of the Ming Dynasty, “who get stereotyped,” the civil service exam programs,a number of academies in Hunan Provinces such as Aglok seowon courses were shown to Neo-Confucianism as the main course. Second, in the mid-Qing Dynasty, as the Qing court to strengthen the academy as a result of the control and management of the policies of political influence as well as the logic of academic self-development by learning the history of the gradual trend of academic prosperity, courses in Aglok seowon occurred by the academy of Science in curriculumbased curriculum to a focus upon the history of the evolution. Third, analysis of change of curriculum in Aglok seowon in the late Qing Dynasty, roughly bounded by the Sino-Japanese war, is divided into two stages. In the first phase, academy conducted real science curriculum reform in order to correct the shortcomings cited by the industry education. After Dao-guang dynasty, the practical style of study was emphasized. At that time, to correct courses in the majority of academy the bad habits that they only test the text of civil service exam, some academies such as the Xiangshui School Academy and Yuanshui School Academy, conducted a practical learning curriculum reform, committed to practical and economic importance of the study, but the reform confined to carry out the traditional framework and system of education.

응와 이원조의 교육방법론

정낙찬(Jung, Nak-Chan) 한국교육철학회 2010 교육철학 Vol.42 No.-

Eungwa suggests that including both, unified views of the world and human, through dichotomy relative structure. He also shows a unique educational thougts to reach having mature personality as these unified views of the world and human. His view of learning places kyunghak(經學) on the principal, and the others like system, history and literature on the bottom. Especially, for the learning of principal, it gets count on the deepening process of knowledge through careful reading and deep thinking, and the extending process of enlightenment through recognition and appreciation of the meaning. So, he sets much by reading among meaning, practice and reading of three requisites for learning. Therefore he emphasize on the reading method to find the deep meaning from the inside and to get by experience more than fast reading or wide reading. And he lays weight on the learning method according to the frame and character of kyunghak. Eungwa is looking for the methodology of moral culture from inside human spirit. From this, the true form of spirit is originally faithful, but sometimes unconsciousness, and action of spirit is fundamentally virtuous, but easily falls into devil, so that he suggests kyung(敬) and seong(誠) for the means to overcome reality. So he attaches importance to jonyang(存養), seongchal(省察), keigu(戒懼) and introspection as specific means for mental culture. And he emphasize the importance of the way of moral culture turned from its’ inside toward outside. Modern educational meanings were the education of harmony and human, life education, the association of the justice, the attention concentration, peak experience.

정낙찬

정낙찬(Jung Nak-Chan) 한국교육철학회 2003 교육철학 Vol.24 No.-

The paper were argued education teleology, education methodology, modern educational meaning. Chu-Hsi understood the human as the existence which was independent in creation development of space. He made bright the inside by preserving seong(誠) myoung(明), kyoung(敬), yi(義), chung(忠), shin(信), outside deed apply the society by doing deed so that we were irreproachable in the education teleology. His the education methodology which is the complement relation of moral education, knowledge education, practical education was inclined moral education rather than knowledge education, practical education. Therefore his education method was active in the solution and reform of reality problem. Modern educational meanings were the education of human, life education, the association of the justice, the attention concentration. the community education. the harmony of teacher and student and so on.

여헌(旅軒) 장현광(張顯光)의 교육사상(敎育思想)

정낙찬 ( Nak Chan Jung ) 한국교육철학회 2006 교육철학 Vol.30 No.-

한·중 초기서원 교육 비교

정낙찬(Jung Nak-Chan),김홍화(Jin Hong-Hua) 한국비교교육학회 2005 比較敎育硏究 Vol.15 No.3

본 연구는 한중 초기서원의 교육목적, 교육내용, 교육방법 및 교육평가를 비교하여 공통점과 차이점을 밝히는데 있었다. 그 결과 첫째, 교육목적의 공통점은 모두 법성현(法聖賢)을 일차적인 교육목적으로 하였으며 현실에 부응하기 위한 과거준비를 부차적인 목적으로 하였다는 점이며. 차이점은 한국의 서원원규는 백록동학규를 모범으로 하였지만 그 운영과 실천방법에 있어서 독자적이었다는 점이다. 둘째, 교육내용의 공통점은 성리학을 근본 교육내용으로 했으며 사장학보다도 경학을 우선시하였다는 점이다. 차이점은 필수교과에 있어 한국의 모든 서원에서는 소학과 사서오경을 필수과목으로 다루었고, 중국의 서원에서는 역경과 사서를 필수 과목으로 다루었다는 점이다. 셋째, 교육방법의 공통점은 모두 강회식, 문답식, 토론식, 자습위주 등 다양한 교육방법이 다루어졌다는 점이다. 차이점은 한국 초기서원은 강학활동을 서원내에서 벌린 반면 중국 초기 서원의 강학활동은 서원내 뿐만 아니라 점차 서원의 범위를 초월하였다는 점이다. 넷째, 교육평가의 공통점은 서원에서 다루어지는 평가는 모두 관학에서 기원했다는 점이다. 차이점이라면 한국 초기서원에서는 출석평가와 학업평가로 학생에 대한 평가를 진행했으며 중국 초기서원에서는 출석평가는 없고 시험의 형식으로 학업평가와 덕업평가를 진행했다는 점이다. The purpose of this study was to investigate the similarities and differences of the early Seowon education between Korea and China. The conclusions of the study are as follows: First, the aims of education were to primarily become a good scholar and to secondarily prepare for the state examination. Based on Zu Hi(주희)‘s Balk-Dong education rule(백록동학규), the rules were made. The difference was the administration and practice: the early Seowon in Korea was independent. Second, Seong-Ri-Hak was the basic contents of education as Kyong-hak(경학) was more emphasized than Sazanghak(사장학). The difference was the required subjects, which they were Sohak(소학) and Saseo-Ogyeong(사서오경) in Korea while Yeok-kyeong(역경) and Saseo(사서) in China. Third, varied methods such as lecture(강회), question-and-answer, discussion, self-study were used. The difference was that teaching and learning activities were done within Seowon in Korea, while within Seowon as well as outside of Seowon in China. Fourth, in the case of the evaluation of education, the early Sewowons in both countries made use of methods used in Gwan-Hak. The difference was that attendance and achievement were assessed in Korea, while achievement through examination was implemented without attendance in China.

한계 이승희의 지역사회교육론

정낙찬 ( Nak Chan Jung ) 한국교육철학회 2005 교육철학 Vol.27 No.-

대산 이상정의 교육방법론

정낙찬(Jung Nak-Chan) 한국교육철학회 2009 교육철학 Vol.38 No.-

Daesan suggests that including both, unified views of the world and human, through dichotomy relative structure. He also shows a unique educational Methodology to reach having mature personality as these unified views of the world and human. His view of learning places Kyunghak(經學) and Dohak(道學) on the principal, and the others like system, history and literature on the bottom. Especially, for the learning of principal, it gets count on the deepening process of knowledge through careful reading and deep thinking, and the extending process of enlightenment through recognition and appreciation of the meaning. So, he sets much by reading among meaning, cheoni(踐履) and reading of three requisites for learning. Therefore he emphasize on the reading method to find the deep meaning from the inside and to get by experience more than fast reading or wide reading. And he lays weight on the learning method according to the frame and character of Kyunghak. Deasan is looking for the methodology of moral culture from inside human spirit. From this, the true form of spirit is originally faithful, but sometimes unconsciousness, and action of spirit is fundamentally virtuous, but easily falls into devil, so that he suggests Kyung for the means to overcome reality. So he attaches importance to carefulness, shindok(愼獨), jonyang(存養) and introspection as specific means for mental culture. And he emphasize the importance of the way of moral culture turned from its' inside toward outside. It's not the fundamental way, but the way starting from bottom to essence, that can be experience and realistic practice method.

중국 근대 사범교육제도의 형성

정낙찬(Jung Nak Chan),김홍화(Jin Hong Hua) 한국비교교육학회 2007 比較敎育硏究 Vol.17 No.2

  본 연구는 중국 근대 사범교육제도의 형성과 그 형성에 나타난 근대사범교육의 특징을 고찰하는데 있다. 그 결과 1890년대에 근대 사범교육이 맹아 하였고, 1904년 계묘학제의 반포와 실행에 따른 초급사범학당, 여자사범학당, 우급사범학당, 실업교원 양성소의 설치로 근대사범교육은 초등교원양성교육, 중등교원양성교육, 여자학교 교원양성, 실업기술교육교원양성에 이르기까지 비교적 완전한 조직체계를 이루었다. 이 형성과정에 나타난 중국 근대사범교육의 특징은 첫째, 종적이고 횡적인 독립적인 사범교육체제를 이루었다. 둘째, 국가가 통일적인 사범교육을 운영하였다. 셋째, 교육이론과 더불어 교육실습을 중시하였다. 넷째, 도덕과 인격교육을 중시하였다. 다섯째, 시기적절하게 사범교육의 발전규모와 형식을 조절하여 보통교육의 수용에 적응하였다. 여섯째, 사범생들에게 복무의무기간을 정하여 복무하도록 하였다는 점 등이다. 그래서 중국의 경제, 사회와 교육의 발전에 큰 공헌을 하였다.   The research intends to review the formation of modern teacher education and its character shown in its formation. As a result, modern teacher education germinated in the 1890s, and through establishment of elementary teacher institute, women"s teacher institute, second level teacher institute, unemployed teacher training institute, modern teacher education has comparatively formed a perfect system ranging from elementary teacher training to middle level teacher training, girl"s school teacher training, and skill education for unemployed teacher.<BR>  The characters of modern Chinese teacher education are, first, it formed both vertical and horizontal independent teacher educating system. Second, the nation operated a unified teacher education. Third, importance was attached in education theory and education practice as well. Fifth, timely control of development size and form of teacher education enabled it to fit for common education. Sixth, public training period was established and held. Therefore, it contributed to the development of Chinese education, economy, and society.