• (The)Study of the Eastern Classic
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• no.36
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• pp.333-374
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• 2009

Korean traditional education emphasizes moral education than any other country or culture. Education is recognized as practical task for self-realization and self-transcendence in traditional Confucian community. This study starts from two questions. First, how moral education in Korea from late in the 19th, when the modernized schooling started, to now can be classified according to social and political circumstances? Second, what is the main issue of moral education in the progress of Korean education after independence from Japanese imperialism? Especially, this study focuses on reflecting and reviewing these issues by context of Eastern moral education. After late in the 19th century, moral education in Korea is divided into three types: "Education for loyalty and filial piety and Moral cultivation", "Citizenship education and Education for anti-communism", and "Moral education and Character education". This study mainly insists these types of moral education distort the sprit by political interests rather than inherit and develop sprit or basic value of moral education. Furthermore, this study discusses characteristic of moral education and way to improve based on important two issues in Korean society; "Nationalism in moral education" and "Western biased education" Making individual's free will into group consciousness in accordance with political power group's interests rather than developing moral community based on each one's character building, nationalism in moral education deepens self-alienation. Western biased education makes self-negation as it considers western as core, and Korea and other traditional ideas as side. This study emphasizes reanalysis Eastern moral education and need effort for understanding of Eastern moral education to overcome Western biased education in Korean moral education.

• The Journal of Korean Philosophical History
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• no.50
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• pp.363-389
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• 2016

Any moral ideas get integrity upon their practices. Because in human society systems, morality have capability among human interactions, for it gives moral standards(good or bad/ right or wrong) to them. And when the society system is Korean, Koreans surely have developed unique styles of moral practice and moral education in their traditional ages. So reinterpretating and categorizing the moral tradition for taking advantage of it in contemporary context, make sense. In this study, Korean moral tradition is focused in its scope, as 'Confucian moral tradition in semi-modern era'. For convenience of study and the potentials of effective revision, Korean tradition have been resized. In Confucian moral tradition, semi-modern Korean moral ideas could be presented as ren(仁) and yi(義). Furthermore, ren and yi could be practiced with several moral virtues, like xiao(孝), di(弟), ci(慈), zhi(直) qin(勤) gian(儉). When compared with contemporary moral education idea systems, the traditional system can have affinity with the systems in moral ideas division('with-self morality', 'with-others morality', 'with-universe and transcendence morality'). And several fusion-style, integration-based education practices can be developed and applied at contemporary school moral education.

• Journal of Korean Philosophical Society
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• v.130
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• pp.47-77
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• 2014

The purpose of this paper is to justify the following four points. 1) Both communitarianism maintaining perfectionism and liberalism maintaining state neutralism are wrong. Communitarian liberalism is right. 2) If we accept a standpoint of communitarian liberalism, every state must make its own moral textbook for the achievement of common good. Of course, it dose not mean that a government must be an author of moral textbook. 3) The subjects of unification education and democratic citizenship education must be included in moral textbook. The crucial difference between moral education and civic education lies not in the educational subject but in the educational method. In order to internalize communal values and virtue, moral education prefer reflective internalization to indoctrination. But civic education prefer indoctrination to reflective internalization. 4) An desirable Korean who shares Korean values and virtue, provisional moral truth of Korea is a citizen of two isms, namely nationalism and cosmopolitanism.

• Journal of Korean Philosophical Society
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• v.146
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• pp.271-307
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• 2018

The purpose of this study is to elucidate on moral education's direction in the age of transhumanism. For transhumanism's moral education, I suggest a genetically modified plan, moral artificial intelligence method, and pharmacological method for moral bio-enhancement. I also suggest a plan for anti-transhumanism's moral education. Anti-transhumanism as a position in the ethical debate on human enhancement makes two main claims. One is a moral claim that human enhancement may disregard or violate something intrinsically valuable about human nature. The other is a political claim that human enhancement should be banned or severely restricted. In this article, I try to make a critical evaluation of transhumanism and anti-transhumanism. For this aim, I critically analyze the logic of both. Finally I argue that transhumanism's moral education has technological strengths and ethical weaknesses. But transhumanism's moral education can overcome the ethical weakness through human enhancement debate and real possibility. Anti-transhumanism's moral education needs to make significant influence through traditional education.

• The Journal of Korean Philosophical History
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• no.27
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• pp.387-415
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• 2009

The crisis of moral-ethical school subject is related to the scientific identity of moral education in Korean society. Because it's identity hasn't been established yet exactly. At past time 'National Ethics' included not only moral education, but also anti-Communist education and education of political ideology or propaganda. The scientific foundation of ethical education is on ethics, and it is a branch of philosophy. But to escape this fact, some scholars relating with ethical education claimed to need 'interdisciplinary approach' to ethical subject. As a result, they allowed other department to give their certificates. Futhermore it is at a crisis to be integrated into social subject. Philosophy as scientific origin of ethics has already not interdisciplinary character but the idea of integrated science. So there is no necessity for finding another scientific foundation. Now following the original goal of ethical education, they try to train the ability of moral judgement to solve various moral problems rationally, and to cultivate moral disposition that can practice the ideal and principles of life.

• Journal of Ethics
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• no.72
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• pp.247-272
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• 2009

The purpose of this study is to suggest a direction, contents, and method of essay education in the elementary school. The value of essay is getting weaker and weaker as a evaluation item of a university entrance examination. But there is a lot of educational value of essay itself yet. The essay goes beyond merely writing, as long as it displays one's sense of values and viewpoint of world. It is the highest intelligent ability that not is formated easily in short time. Starting a essay education at elementary school age is better than middle or high school age. when the students in a elementary school, they have a little burden of studies. The elementary students can be educated to develop the power of philosophical thought focusing on the reading and discussing. The moral subject have to assign the essay education, because thinking faculty is very important ability in essay. This study consisted of three directions ; firstly, what is direction of elementary moral education for essay education? secondly, what is contents and method as a basis of essay education in the moral subject? thirdly, how does teach the concept analysis as a concrete essay education method? I suggested answers in the three aspects of moral education in the elementary school. The essay education is important as the result of moral education, philosophy education as contents, and discuss training as a method. And I applicated concretely contents of this study as a concept analysis method in class.

• Journal of the Korean Geographical Society
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• v.48 no.1
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• pp.128-150
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• 2013

This paper is to examine the interrelationship between morality (or ethics) and geography and education in terms of the moral and ethical dimension embedded moral turn in geography. Since the 1970s, the geography have morally turned with stressing realization of social relevance and justice through interest on moral issues such as the spatial inequality and human welfare in the world of difference. This moral turn in geography has formed the area of moral geography, and emphasized the ethics of care and responsibility of human and nature with warning of immoral geographies of others and nature in the world of difference with the recent trend of postmodernism. For morally careful geography teaching, it is now good time that geography educators need to think the moral turn in geography education. If geography education is willing to contribute to make a better world, it needs to reflect more morally on geography curriculum and instruction in terms of the ethics of care and responsibility.

• Journal of Ethics
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• no.74
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• pp.35-62
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• 2009

This study purports to explore the possibility of establishing the theory of ethics education based on the concept 'Gyeong(敬)' in Early Confucianism. There was a negative viewpoint on Confucianism directly after the modernization of Korea. However, a positive trend for Confucianism has emerged in almost all sorts of studies even though the results of the studies in Moral education are not always successful. West moral education theories and traditional ethics education theories should be integrated dialectically so that traditional ethics education may be updated. Recently a reappraisal of traditional values has been undertaken as a replacement of liberal democracy values. Faced with the modern civilization's crisis and a decline in morals in Korea, reverence needs to be dealt with in ethics education. This study is primarily concerned with the nature-transcendental relation whose concrete concept is 'Gyeong(敬)' in Confucianism. And the study attempts to put forward the theory of reverence-centered ethics education. The contents of the study consists of the substance of 'Gyeong(敬)' in Early Confucianism, and practical principles and methods of reverence-based ethics education. Some tasks of moral education are also suggested for the scientific establishment of reverence-centered ethics education.

• Korean Journal of Comparative Education
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• v.22 no.4
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• pp.51-73
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• 2012

The purpose of this study was to demonstrate the characteristics of ideal figure aimed by the moral education of both Korea and Japan by comparing and analyzing the descriptive content and characters' tendency appeared in the moral education textbooks published in accordance with the current moral education curriculum in Korea and Japan. First, this study examined the tendency of real persons appeared in the moral education textbooks in both countries. To be specific, this study attempted a quantitative comparative analysis of the characters' tendency by expressing the distribution of the characters by appearance time, male-to-female ratio, Koreans and foreigners and characters by occupation and position in percentage. Furthermore, it attempted to demonstrate the particular emphasis in values and virtues in both countries by examining the moral values derived from the characters' decency, way of life and teachings and expressing the distribution of the characters by value and virtue in percentage.

• (The)Study of the Eastern Classic
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• no.72
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• pp.265-298
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• 2018

This paper examines the contents and meaning of the education reform theory among the social reform theory of Wie Baek-gyu(1727~1798), a representative Confucian scholar of Honam in the 18th century, and suggests the moral educational implications of his educational reform theory. Wie Baek-gyu, who lived through the Yeongjo and Jeongjo eras, diagnosed the contradictions and problems of society at that time as the absence of morality. And emphasized the reform of school education as a center of ways to overcome social disruption. The educational reform theory he envisioned was to systematize the process from child education to higher education centered on the system reorganization of the school, and to formulate school education in conjunction with the selection of talent. He emphasized the cultivation and practice of moral character in the course of admission and curriculum of the school, and suggested a system that reflects the opinions of the local people in the admission process, thereby establishing the school as the center of the local society. His educational reform theory, which embodies the school system based on moral education and further shapes the school system and educational contents as the center of edification and recruitment of talented people, is a big indication of the curriculum of the current moral curriculum that emphasizes the cultivation and practice of inner morality based on personality education. In this paper, I summarized and reviewed the general contents of his perception of the times and social reform theory, the diagnosis of the educational reality that is the basis of his educational reform theory, and the specific contents of the education reform theory. Based on this, I presented the meaning to the current moral and curriculum.