• Journal of Christian Education in Korea
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• v.63
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• pp.121-150
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• 2020

The important developmental tasks of young adults are based on encounter and identity. These problems of encounter and identity are also connected to the instinct of longing for the "face" of primary caregivers, who acknowledge and affirm themselves as their cherished children. James Loder emphasizes that human "face pursuit instinct" later reaches "formal-operational stage" and leads to religious yearning for God as "the Eternal Face." This pursuit of "face" and "the Eternal Face" is an existential and ontological move to find out "Who am I?" through meaningful encounters. Religious psychologist Carl Jung also points out that scientific thinking has contributed to the liberation of humans from superstitious beliefs. But this has also led to the loss of the precious value of human spirit and the sense of unity with nature. Jung emphasizes that "symbolic play" should help learners and counseler face-to-face with their unconscious mind. By doing so, learners can overcome the wounds and scars of unconsciousness and mature toward the true self. James Loder is a scholar who critically introduced Jung's "unconscientious confrontation" therapy to his educational theory. Beyond Jung's unconsciousness and "symbolic play," Loder proposed transformational education for the learners to participate in meaningful changes through interaction between human spirit and the Holy Spirit. With many young adults wandering around in their existential voids, it is clear that functional and socializational education cannot overcome their problems and developmental crisis. This developmental crisis requires a foundation of identity and intimacy in the encounter with God, the "Eternal Face." Therefore, this study suggests that when Jung's "unconscious confrontation" and Loder's "transformation logic" are employed, transformational Christian education for the healthy self-identity and intimacy of young adults can be accomplished. This inquiry presents not only theoretical reflection, but also the reactions of young adults and actual feedback obtained through implementing transformational Christian education for young adults. Through all of these endeavors, this inquiry was completed by proving that "Transformational Christian Education for Young Adults" is an educational theory that can yield actual results and abound fruits. (This enquiry was undertaken by the support of the research fund of PUTS 2020.)

• (The) Research of the performance art and culture
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• no.36
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• pp.327-363
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• 2018

This paper tracks the present state of the Gugak educational programs run by Gugak-specialized museums including Museum of Gugak not only to set a directionality of Museum of Gugak to step forward for their main purposes, but also to find measures to invigorate its Gugak educational programs. There are 826 museums registered in 2016 nationwide, and ten of them are Gugak-specialized museums including Museum of Gugak. An analysis of the educational programs by Museum of Gugak presents high achievements in concentrativeness, participation and satisfaction levels. However, several issues such as difficulty level adjustment, education period arrangement, contents development, setting of a precise aim of education, and overcoming of regional limitations are to be solved in the future. Considering these special circumstances, the study suggests setting a directionality of Gugak education by following four conditions: Firtly, the Gugak education programs by Museum of Gugak should be user-oriented. Secondly, it is necessary to provide customized learning programs to suit users of various ages and generations. Thirdly, a solid education is required to enhance creativity deviating from uniform, unilateral, fragmentary education focused on materials and relics of museums as the users' experiences and learning levels vary. Fourthly, integrated education with relevant study in common use is required as the specialized environments of the museum could cause users psychological resistance and lessen their willingness to approach. Focusing on these four conditions several invigoration measures for the Gugak education programs are discussed: Firstly, a step-by-step approach, not a radical shift, is required in order to turn existing programs into the user-oriented. Secondly, customized learning programs should be planned in consideration of life cycle of the users. Thirdly, it is necessary to establish virtuous circulation reflecting activity-based contents as well as to provide the users experiences through five senses for solid Gugak education, in which various elements such as experiencing, learning, playing, viewing are reflected manifoldly. Fourthly, integrated education can be implemented when the features of Gugak educational programs are internally structured and the external environment matures.