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2013, Vol., No.51

  • 1.

    The Structural Characteristics of Hakryuk Institution in the Japanese Colonial Period

    김부태 | 2013, (51) | pp.1~37 | number of Cited : 5
    Abstract PDF
    The purpose of this study is to investigate characteristics of hakryuk institution in the Japanese colonial period. According to its requirements for establishment, the characteristics of hakryuk institution are as follows:1. School education system : the system was established in that schools and their relations among them were built on the Chosun Educational Ordinances. The system had nationalistic and colonial characteristics. 2. Connection of hakryuk-job : Hakryuks became to a large extent standards of employment and wage especially in the public sector. Connections of hakryuk-job combined with examinations increased. 3. Eduational opportunity : Opportunities were selectively opened to Chosun people. The Japanese empire restricted their opportunities for entering school and learning, and also used hakryuk institution as a mechanism of divide and rule. 4. Social consciousness : Chosun people began to have educational credentialism in the late 1910s, and it seems that consciousness of its utility for individual success was widespread since the early 1920s. Hakryuk institution in the Japanese Colonial Period was more extensive and systematic than before. It brought about educational credentialism in Chosun and made Chosun people have the distorted eductional consciousness and aspiration. In short, hakryuk institution in the Japanese Colonial Period was an institutional mechanism that facilitated domination by abusing education.
  • 2.

    Disharmony of Self-Cultivation and Conquest of the Northern Areas: Song Siyeol's View vs. King Hyojong's View

    Park Kyoon-Seop | 2013, (51) | pp.39~63 | number of Cited : 1
    Abstract PDF
    Song Siyeol(1607∼1689), a famous scholar, politician and ideologist, was known as his pen name Wooam or as the honorific name Songja in Chosun Dynasty. The point of this paper is to discuss the meaning of self-cultivation of Song Siyeol and conquest of the northern areas by King Hyojong. Song Siyeol suddenly had an exclusive interview with King Hyojong on march 11, 1659. It was called the Meeting Gihae. Song Siyeol recorded the conversations in the title of Akdaeseolwha. The political ideologies of Song Siyeol have been influenced of Chu Hsi. He insisted that the King's selfish desires had to be gotten rid of through self-cultivation. Originally, Song Siyeol did not have any will about conquest of the northern areas. Their relationship was disharmonious under the rule of King Hyojong.
  • 3.

    A Study on the Direction of Narrative-Based Anthropology

    Chang, Shahyung | 2013, (51) | pp.65~91 | number of Cited : 7
    Abstract PDF
    The purpose of this study is to explore the meaning of narrative-based research, which is being suggested as an important method of human understanding, as well as the future of anthropology based on human understanding. There have been continuous efforts in trying to comprehensively understand the humans, but many of individual disciplines regarding the studies about humans were only able to show some specific parts instead of showing the human as a whole, due to it’s characteristics. However, the recent discovery of the remarkable, meteoric rise of narrative inquiry is becoming the focus of comprehensive understanding of human experience and life. Narrative is a type of scheme that gives meaning to everyday experience and individual actions of humans. In other words, narrative is a form of discourse that gives order of an event or a series of event, acting as mediation for humans to understand and organize the world. Thus, narrative can act to form one’s individual world or to even share the meanings with others by transforming human experience into an understandable form. Due to the fact that narrative is an effort of comprehensively understand and express humans synthetically, various individual studies and specialized fields can comprehensively understand humans by using narrative as a median to build mutual communication. In this respect, the future of anthropology is expected to be the integration or convergence of macro or micro level of various individual studies for human understanding.
  • 4.

    Gadamer's hermeneutical analysis of educational experience

    Jeong, Yeonjae | 2013, (51) | pp.93~117 | number of Cited : 5
    Abstract PDF
    This article attempts to define and categorize educational experience as a model for enhancing of fundamental learning ability and problem-solving competence at General Education. More specifically, this study calls in question the legitimacy and utility of hermenetical approach of educational experience. Thus it has attempted to clarifying the essential feature of philosophical hermeneutics as source of reciprocal education and good education practice. This study is organized as follows. The first section clarifies the nature of philosophical hermeneutics and its relevance to educational experience. Especially educational experience is characterized by interrealatedness and interplay between learner and teacher. The second section deals with Socratic dialogue and Gadamer's dialectical hermeneutics. Socratic dialectic is an art of questioning. But it consists not in a method, technique of making up questions rather in remaining open so that questions can still occur to answerer and questioner alike. In socratic dialogue Gadamer discerns that questioning is an necessary condition for educational experience. The learning question is a necessary condition of educational experience. Learning process does not issue some ready-made or finalized product that is designed and manufactured by teacher. Genuine guestions are distinguished from pedagogical and rhetorical questions. The third section deals with hermeneutical anaysis of educational experience. Educational experience is always hermeneutical experience. For example, the interchange of learning in educational situation is an interchange of interpretation. It is a dialectical give and take between one interpretation and another. Then final section summarizes the importance of this study of philosophical hermeneutics as source of good educational practice.
  • 5.

    I Ching as a Text of Mind Education

    Jung JaeGeol | 2013, (51) | pp.119~148 | number of Cited : 1
    Abstract PDF
    This study aims at reinterpreting I Ching(易經) as a text of Mind Education. For this purpose I focused on 3 themes. 1)Difficulty is a good chance. 2)Awaken your mind 3)Escape from 'I'. In I Ching(易經) there are many hexagrams concerning these 3 themes. But I catched out 8 hexagrams about these themes. For 1) I analysed K'an(坎), Chien(蹇) and K'un(困). For 2) I analysed Yu(豫), Kuan(觀) and Ken(艮). For 3) I analysed Hsaio(小蓄) and Shih Ho(噬嗑).
  • 6.

    The Concept of a Well-Being as an Aims of Education: focused on a communitarian idea

    jung, chulmin | 2013, (51) | pp.149~171 | number of Cited : 7
    Abstract PDF
    The purpose of this study is to explore the concept of well-being as an aims of education which is focused on a communitarian idea. To accomplish this end, we review a idea of J. White’s theory and suggest some alternatives for social well-being based on a Aristoteles or MacIntyre’s idea. Today our education is often regarded as a stray lamb in a sense of losing an aims of education. In this situation, J. White who was representative scholar to examine the concept of well-being has two versions of well-being. One is focused on a rational autonomy. It assumes that rational person pursuits their own values, i.e. rational autonomy spontaneously. And that result, we reach a personal well-being. The other is emphasized one’s desire-satisfaction. The people have a variety desires, so we need satisfaction these. After that result, we come to our living well. Nevertheless White’s theory, our living is not separate from social context actually. We birth in a certain family, society or country. In the sense, we explore the concept of well-being in a social context. Indeed, Aristoteles suggests that the concept of well-being was related deeply with the concept of virtue. And the concept of virtue not a result of private thinking or desire but a kind of social product. MacIntyre who known as a Aristotle’s follower also point out the concept of well-being is relevant with social context. To prove this point, he was described by three concepts, i.e. social practices, narratives, traditions. According to MacIntyre, an educated person lives in their social context, therefore educational aims are a living well in their society. In the same vein, recent J. White supposes that one of purposes of education is to equip people for a flourishing life. As part of this aim, we need to become better qualified to make judgement about human flourishing. They also become better-informed contributor to the national and global conversation. According to this view, the concept of well-being based on contributing a valuable activities and maintaining good relationships with others. To explore the concept of well-being as an aims of education in a communitarian idea has three implications for our educational debates. Firstly, this shows us that a relation between theoretical side and practical side not a completely independent but a correlation between them. Secondly, this also means that personal well-being cannot carry on regardless of social well-being. Thirdly, this has some implication to moral education in a sense of living well not separate from moral life.
  • 7.

    An Implication of the Anology of ‘techne’ and ‘virtue’ on the Theory of Education

    Hong YunKyung | 2013, (51) | pp.173~193 | number of Cited : 1
    Abstract PDF
    We can not stress too strongly the significance of professional education. It is designed to impart specific skills and techniques relevant to a particular job. On the other hand moral education is important as well, regardless of the job he or she is engaged in. Both kinds of education are to be conducted in order to bring up a whole person, that is, a competent and virtuous man. For education of the whole person, it is necessary to explain the relation of professional education and moral education as well as the distinction of them. The Greek word ‘techne’ is useful to bring it to light the distinction and relation of both kinds of education. Aristotelian sense of techne is contrasted with that of Plato. The former is ‘instrumental’ while the latter is ‘constitutive’. Aristotelian ‘techne’ is misused as well as employed for a good intention. Whether it is used for a good intention or not depends on the intention of a user. Therefore, Aristotle contends that what compensates for techne is phronesis, that is moral intelligence, which is concerned with action about what is good and bad for a human being. Aristole’s distintion of techne and phronesis is grounded on the separation of production and action. However, this separation is not valid, for action has to employ different products of production. In addition, the producer, as an agent, is concerned about the virtuous action for, he or she has to consider the moral aspect involved in employing the product, and the aesthetic aspect of it. In contrast with Aristotelian techne, that of Plato is all the time good for the object. It is not instrumental but constitutive, because diverse techne constitute a hierarchy. For example, considering hierarchy, cookery is lower than medicine, for what is really good for health is shown by the latter instead of the former. Therefore, cookery has to refer to the art of medicine. According to Plato, the art of rhetoric, the function of which is to persuade the general mass of the population, is lower than the art of politics. For the art of politics decides whether we must proceed by persuasion, or by coercive measure against a group of men or whether it is right to take no action at all. For Plato, techne is not a mere skill or technique, since employing a techne involves refering to higher techne and influencing on the lower techne as well. In other words, observing the hierarchy of techne is not separated with virtuous action. Plato’s sense of techne shows how forming a “competent and virtuous man” is possible. Professional education, which imparts the particular skills and techniques is accompanied by teaching to observe the hierarchy of techne, that is, moral education.