東學 統合思想의 敎育的 含意

다국어 초록 (Multilingual Abstract)

The purpose of this study is to investigate the feasibility to solve modern societal problems by applying the thought for integration in Donghak to education. This study is also focused on the human and community learning which accompany the thought for integration in Donghak.
The thought for integration in Donghak can be defined as the spell, which was given to Choi, Je Woo when he had accomplished "Do(道)", and "Monism of extreme Gi(至氣一元論)", the integrate theory in his book, "Donggyeong daejeon(東經大全)" and "Youngdamyoosa(龍潭遺詞)". Consequently, it is identified as "Extreme Gi(至氣)", "Mind worshiping Hanul(侍天主)", "Not being natural and being natural, in other words, putting the world behind the phenomenal world and the phenomenal world together(不然其然)", "The mutual equilibrium of Um and Yang(陰陽相均)", and "The thing being integrated into original oneness(同歸一體)".
First, "Monism of extreme Gi(至氣一元論)" upholds a paradigm of the thought for integration which claim we, humans, are one holistic existence as opposed to idea the human beings, and God, Nature, Material and Spirits.
It is the theory that the minds and the objects are not two other different existences but one existence integrated by the internalization of the "Extreme Gi(至氣)", the basic element of "Monism"
"Extreme Gi(至氣)" stands for original reality of "Hanul". The thoughts of "Mind worshiping Hanul(侍天主)" can be explained as the idea of the life and noumenon, which is the source of creativity inside humans, and it implies that we have "Hanul" in our minds.
The aim of the "Mind worshiping Hanul(侍天主)" is to acquire the will of God by acknowledging the essence of the mind of all people that humans and God are integrational existences, and both can become unified strength, body and mind.
"Organic integration(有機的 統合論)" starts from the recognition of one life in universe and it means the practice of an intergrational life. Everything in the world is integrated, and thus the whole and the part exist simultaneously. The principle of "Bulyeongiyeon(不然其然)" and "Umyangsanggyun(陰陽相均)" in Donghak is the theory of the unit, and it asks a learner(seeker) to unity his/her thoughts with the one integrational thought to find an endlessness of a great cause.
"Bulyeongiyeon(不然其然)" is the truth of being, acknowledging the " Supreme great truth(無極大道)" by Choi, Je Woo. The logic of "Bulyeongiyeon(不然其然)" can be defined as the process of investigating the objective correlation between one and another, and the invisible rules through the insights in one's mind.
Therefore, "Not being natural(不然)" and "Being natural(其然)" should be defined as the one unity by Choi, Je woo. "Bulyeon(不然)" and "Giyeon(其然)" have an objective correlation which causes a balanced unity paradoxically.
"Umyangsanggyun(陰陽相均)" is directly connected to the principle of the life generation of an organic unity. "Umyangsanggyun(陰陽相均)" is not suspend and it keeps the tension among the harmony. Everything can be generated in the situation of the extreme balance of the world.
"Donggiilche(同歸一體)" shows "harmony" and "cooperation" which are the main points in the traditional thoughts of Donghak. Choi, Je Woo studies "Donghak" and he tries to convince himself that all theories in the world finally go into the "Donggiilche(同歸一體)".
According to Choi, everyone who lived in the Jo-sun dynasty could be a man of honor regardless of high or low status in society, and a man of honor tries to "Donggiilche(同歸一體)" the world.
In "Donghak" by Cho, Je Woo, educational psychology can be found to be integration whose role is education in religion. This thought for integration in Donghak is implied in an education, and that implication is adopted in the humanity and social community education.
The ultimate goal of the educational implication of humanity education in Donghak is to recover humanity. According to Choi, Je Woo "human" is the perfect existence whose mind is unified, but she/he does not recognize that she/he is perfect existence. For the recognition, the educational method should be demonstrated in the way of living for God and others simultaneously.
Educational merit of this idea is based on the recognition of human eternity, and moralistic character building is identified as the new human model in Donghak. Through education, this new human model represents a person who has a compassionate mind. The practices of spell casting and "Keeping the right spiritual force in mind(守心正氣)" through wishes, respect, and belief are mandatory conditions of self-discipline.
The goal of education in Donghak is to develop the consciousness of the life community. For this, the life community, through respect for life and harmony, is available for people to foster through whishes, respect and belief.
Donghak by the view of community is based on "Donguiilche(同歸一體)", which means life-respect through identified organic integrate between universe, nature versus human, and human versus human.
Three elements of wishes, respect and the belief with admiring thoughts for God, human and others suggests the idea, "Love others as you love yourself." Thus, three elements admiring thoughts is one's view of the life and morality, and it results in moral education to act intimately in a modern society.
The education for integration leads to humanistic friendship and social life by improving cooperation, consideration and creativity in the social activities of young people.
The attitudes of dedication, respect and esteem originate from the recognition of endless life generation, and result in a balanced life between nature and human while maintains self-esteem and respecting others. Thus, integrational thoughts become the educational psychology to guide understanding humanity and nature.
Education must be focused on the role of the motivator than the delivery of knowledge, the leading guider than comparing students to stimulate learners(seekers). This will let students reveal his/her potential abilities without limitation. In conclusion, thoughts for integration in Donghak give significant suggestions to education.

목차 (Table of Contents)

• Abstract = i
• Ⅰ. 서론 = 1
• Ⅱ. 동학 통합사상의 배경 = 6
• 1. 통합사상의 유래와 개념 = 6
• 2. 동학 통합사상의 토대 = 13
• Ⅲ. 동학의 통합사상 = 23
• 1. 至氣一元論 = 23
• 1) 至氣論 = 24
• 2) 侍天主 思想 = 30
• 2. 有機的 統合論 = 35
• 1) 不然其然 = 36
• 2) 陰陽相均 = 42
• 3) 同歸一體 = 49
• Ⅳ. 인간성 통합을 위한 교육 = 60
• 1. 無窮性의 自覺 = 60
• 1) 自我 覺醒 = 60
• 2) 인간의 無窮性 自覺 = 63
• 2. 賢人君子 지향 = 66
• 1) 도덕적 인격형성 = 67
• 2) 賢人君子의 新人間 지향 = 70
• 3. 수행의 생활화 = 74
• 1) 呪文 讀誦을 통한 수련 = 74
• 2) 誠敬信을 통한 守心正氣 = 78
• Ⅴ. 공동체적 삶을 위한 교육 = 85
• 1. 공동체 의식 함양 = 85
• 1) 同歸一體의 공동체 사고 형성 = 86
• 2) 三敬倫理를 통한 공동체 사고 형성 = 89
• 2. 생명공동체 교육 = 94
• 1) 생명 존중의 교육 = 94
• 2) 相生의 교육 = 99
• Ⅵ. 결론 = 104
• 참고문헌 = 109