朝鮮 性理學者들의 敎育學設 硏究 Ⅰ : 栗谷 李 珥를 中心으로 = A Study of Educational Theories of Sung-Ree-Hak (Neo-Confucianism)in the Lee Dynasty

다국어 초록 (Multilingual Abstract)

Yi Lee(1530-84), one of most eminant Neo-Confucianists in the Lee Dynasty, was a well-recognized political philosopher as well as an educational theorist. Naturally with the impacts and influences made by him, many investigatory attempts were made concerning his Neo-Confucianistic philosophy and ethics. However his educational theory attracted only partial and sporadic attention, even though more comprehensive and systematic investigations are very much needed and deserved. In this study, the author attempted to investgate the system, contents and methods of his educational theory and moreover to examine them from the perspective of the current education, as well as educational psychological theories. To fulfill the purpose of the study, almost all of the literature and letters sent to his pupils containing his educational philosophy were dealt with. However his chief writings such as Sung-Hak-Jip-Yo(聖學輯要) Kyuk-Mong-Yo-Gyul(擊蒙要訣) and Hak-Kyo-Mo-Bum(學校模範) occupied the nucleus of the investigatory processing.
He insisted on the two-facet theory of the human mind as well as the potentiality of its cultivation. It states that the human mind possesses the two facets of good and bad, concurrently. Also, the quality of intelligence and goodness was assumed differentially among and between persons from the moment of birth. Considering this, we come to face the necessity of education, because, through it, human beings can be cultivated to be wise and intelligent.
The purpose of education, he advocated, was in cultivating people to become saints. The saint should possess the characteristics of goodness(善), right virtue (明德). benevolence(仁) and righteouness(義). In the sense that the person should cultivate himself toward the goal of becoming a saint, his education theory might be called the invidual-centered. However, when we understood that he also shold have the willingness and quality of moral training(修身) (moral mind or mental set behavior), managing the home morally(齊家) (orderly and harmonious home life) and governing the nation and its society(治國平天下) (governing and controlling the nation and its society peacefully and morally), this could also be interpeted as a society-centered educational theory. But his theory is not eclectic in any sense. Rather, it is a convergence theory of the individual-and the society-centered educational theories.
His system of educational contents was found to be a dual one, both individual-centered and society-centered. The three dimensions of the individual-centered consisted of knowledge, courtesy and conduct of life and the three dimensions of the society-centered were moral training, managing the home morally and govering the nation and its society, which corresponds to the order of the near to the far viewed from the point of the individual.
His theory of educational method put significant emphasis on the integrated attitude toward learning and practing of the theory. Furthermore, behavior correction through abstinence and reflective thinking were claimed to be highly desirable. Specifically, the higher-ordered motivation and continuity of the whole-hearted effort toward the long-term goal of becoming a saint were critically noted as crucial methods.
All in all, his educational theory could be viewed, first, as human-centered morals, secondly, as the total theory where the process and method are undifferentiated and, lastly, as the conjunctive theory where understanding and behaving are strongly connected.

목차 (Table of Contents)

• Ⅰ. 聖學輯要·擊蒙要訣·學校模範의 著述目的과 그 性格
• Ⅱ. 敎育觀과 敎育目的論
• 人生觀·敎育觀·敎育目的觀
• Ⅲ. 敎育領域과 그 內容
• Ⅳ. 敎育方法論
• 敬·戒懼 愼獨 中和·存養 省察·窮理居敬 力行·順序性·平生敎育·目標指向·反省的 思考·動機誘發·克己의 方法·讀書의 方法
• Ⅴ. 結論