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신창호 성균관대학교 유교문화연구소 2009 한글판<유교문화연구> Vol.- No.15
This paper re-illuminates the characteristics of Confucianism from the view point of education. Confucianism is a life education in its essence, and pursues reconciliation in its content. As for its characteristics as a life education, it establishes the foundation to build up and practice the morality which controls different problems. It is continued to learning and practicing self-faithfulness of perfect virtue(仁) and self-control(克己), and consideration for others to understand others’ situation through his/her own experience(絜矩and 忠恕). Based on this spiritual world, Confucianism attaches importance to moderation(中庸) in daily life to realize a wholesome life. It’s encouraged to continue such speculation and practice throughout the whole life. Therefore, Confucianism is a huge process of self-realization and life-long education simultaneously realized in the private and social life. This is confirmed in the curriculum of prenatal care(胎敎)-small learning(小學)-great learning(大學), and the self-realization process of Confucius and Mencius. In terms of its contents, Confucianism is moral education of reconciliation. It pursues moderation in all stages of life, and seeks harmony and reconciliation according to a reasonable standard. Especially, it pursues the unity and order among humans, with the reconciliation between the nature(天) and humans, unity between Heaven and humans(天人合一), as its center. It is the relation between the way of Heaven(天道) and the way of humans(人道), the realization of the most truthful thing, and the embodiment of the courtesy and music(禮樂) spirit among humans. In this way, the problem of reconciliation is the educational foundation that Confucianism seeks after. The principle of reconciliation and consideration can be examined through moderation, and can be found through the consideration for humans by practicing the moral rules to govern the Five Human Relations(五倫) and by building relationships with others. 본고는 유교의 특징을 교육적 차원에서 재조명하였다. 유교는 본질적으로 생활 (生活)교육이고 내용상 화해(和諧)를 추구하는 교육이다. 생활교육으로서의 특징은, 삶의 다양한 문제를 조절하는 인륜(人倫)을 구축하고 실천하는 바탕의 확립에 있다. 그것은 인(仁)과 극기(克己), 혈구(絜矩)와 충서(忠恕)라는 자기 충실과 타자 배려의 정신을 습득하고 실천하는 작업으로 이어진다. 유교는 이런 정신세계를 기초로 건전한 삶을 실현하기 위해 일상에서 중용(中庸)을 중시한다. 삶의 전 과정에서 그런 사유와 실천이 지속될 것을 권장한다. 그러므로 유교는 개인의 삶과 사회적 삶 속에서 이루어지는 거대한 자아실현 과정인 동시에 평생교육이다. 이는 태교(胎敎)-소학(小學)-대학(大學)의 교육 체계와 공자나 맹자의 자아실현 과정에서 확인할 수 있다. 내용의 차원에서 보면, 유교는 화해의 윤리(倫理) 교육이다. 삶의 전 과정에서 중용을 추구하며 합리적 기준에 따른 조화와 화해를 추구한다. 특히 자연[天]과 인간의 화해라는 천인합일(天人合一)을 중심으로, 인간과 인간 사이의 화합과 질서를 도모한다. 그것은 천도(天道)와 인도(人道)의 관계로 가장 진실한 것의 실현이고, 사람과 사람 사이에 이루어지는 예악(禮樂) 정신의 구현이다. 이런 점에서 화해의 문제는 유교가 지향하는 교육의 근본 내용이다. 화해와 배려의 논리는 중용을 통해 검토할 수 있고 오륜(五倫)의 실천과 인간 관계망을 통해 사람을 배려하는 가운데 발견할 수 있다.
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신창호,전선숙 (사)율곡학회 2010 율곡학연구 Vol.20 No.-
In the traditional society, education for family(家, Ga) is basic and core even in education. Home is the ground of education and living place for family members to experience for the first time. In the case of the west, they discuss the importance of education for family setting up basic ground of education such as family education-school education-social education. In the case of Confucius, education shows the place of education as superimposed scenes through the system of the learning for children(小學, So Hak) - the great learning(大學, Dae Hak). This paper reviews the status, contents, and practice style through the meaning of education for family appearing in the Essentials of the Studies of the sage(聖學輯要, Seong Hak Jibyo) by Yulgok, and shows what implication could give in modern society. In the Essentials of the Studies of the sage, the core matters which should actually do in family placing chapter three - righteous family(正家,Jeongga) followed by chapter two - cultivating oneself (修己, Sugi) clearly appears. Then, chapter four - governing(爲政, Wejeong) is followed. This is located at the stage of regulating others internally on cultivating oneself and regulating others(修己治人, Sugichiin) as the core of curriculum in confucius. To sum up, education for family of Yulgok is a sacred plan to link governing(爲政, Wejeong) through a full balance of cultivating oneself(修己, Sugi). If we schematize cultivating oneself → righteous family → governing as the meaning of modern, we could understand the status of education for family Yulgok advocates. In the final analysis, education for family is community education for the first time actually adapting self-cultivation, practice place of community life, and attempting recovering oneself of living.
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신창호 (사)율곡학회 2015 율곡학연구 Vol.30 No.-
This research is to macroscopically survey the educational practice of Yulgok and discover the implication in terms of contemporary education. The beginning of the Yulgok’s educational practice can be found in his the set an aim in life, and what became the theoretical basis and guideline for his educational practice were the writings including Donggeogyesa prepared for home discipline, Gyeokmongyogyeol and Hakkyomobeom for school training, Seonghakjibyo for best leader education, Hyangyak for social education and others. The educational practice of Yulgok actually appeared in the form of school education at Eunbyeongjeongsa which was operated through the writing of Promises of Eunbyeongjeongsa, Hakkyomobeom was used as the educational rules of the then public educational organizations such as Seonggyungwan, and the implementation of Hyangyak was the exemplary case of the education for local society. Such educational practices of Yulgok allowedto reflecton the significance of education interms of home education, school education, local society education, and leader education.
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