• 중국학논총
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• no.67
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• pp.139-156
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• 2020

程明道言性卽天道, 言人心之本體卽宇宙之本體, 道理雖至爲簡單, 但含義卻極爲豐富。我們可以一分解的程序步驟來言其奧蘊。首先, 本體卽於宇宙流行變化中見, 卽天道於宇宙流行變化中見。其次, 流行變化卽生生不已, 生生不已之機爲善, 故本體含善之價値性, 卽天道含善。最後, 本體在人爲性, 或天道賦於人爲性, 故人性亦含生生不已之機, 而人性爲善。而程明道說 "只此便是天地之化, 不可對此箇別有天地。天地的生化就表現在性體道德創造之純亦不已中。就此而言, 與程明道天人一本之主張並不相違背, 且可互爲補充證明, 在他的四維架構中, 這也是理論詮釋互相循環的一種模式。

• 중국학논총
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• no.68
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• pp.191-210
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• 2020

董仲舒以爲性是自然的本質, 猶荀子所謂 "性者, 天之就也", 與孟子所謂"人之有是四端也, 猶其有四體也" 生而自然意義相同。也因爲董仲舒說性是自然樸實的本質。董仲舒以天生民性, 人以副天爲基礎, 以陰陽分性情。董仲舒所說的性, 有廣義與狹義之分, 廣義者泛指人性說, 包含性與情; 狹義者是單指與情分離的性來說。董仲舒認爲以陽爲善, 陰爲惡。而在性屬陽, 陰屬情的觀點上, 則性爲陽爲善, 情爲陰爲惡。而董仲舒基於 "天兩, 有陰陽之施, 身亦兩, 有貪仁之性", 他的人性說爲性善情惡的善惡混論, 故只有中民之性才是董仲舒所指稱的性。而董仲舒以人性具有陽善陰惡之質, 但不是善的決定要素, 董仲舒以米與禾作比喩。他將善質與善的關係比喩禾與米, 目與見物的關係, 禾待舂碾才能爲米; 目須覺醒才能見物, 性要待敎而爲善。

• The Journal of Korean Philosophical History
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• no.30
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• pp.283-310
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• 2010

This paper attempted to solve the problem of contemporary youth character education through the traditional character education. For this purpose, to revaluate the educational contents of the Chosen Dynasty with current viewpoint and investigate there is what kind of meaning in current society. In other words, tried to observe about principles and methodology of youth education which based on the human being and education theory of the Confucianism. Specially analysis led about youth education theory of the Toegye and Yulgok who represents Korean studying abroad, to suggest learning model that can apply today and propose that will be able to succeed traditional education in modern ways in future. This paper reviewed that using a traditional education model for the development of youth character education as a basic task of character education program, and proposed its three kinds of components and learning model. First, Arranged character education by 10 kinds of core concept. Second, divided character education into 4 stages - recognition, reflection, application, expansion. Then suggested based on the will, emotion and mind- each of the key concept reapplied by the 4 stages.

• The Journal of Korean Medical History
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• v.16 no.1
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• pp.113-136
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• 2003

• 중국학논총
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• no.66
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• pp.211-225
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• 2020

韓非子對於所認定的人性內涵, 性命來自天生之所有, 非學於人而得。智愚謂之性, 壽夭謂之命, 知的主體在心, 此處的心所指是人的自爲計算心, 而非人的道德屬性中所强調的四端之心, 韓非子認爲智是歸屬於性, 因此韓非子的性與心是合而言之, 可說是心性一也。韓非子直接把心性合在一起說明, 亦卽以心之認知作用爲因, 使得人人相互算計爲果。韓非子所强調的智, 卽是人的自爲計算心, 衆人只計算當前相關於己的利益或可能的危害。韓非子的人性觀點所關注的焦點在人之自爲心, 自爲心是有着趨利避害的必然傾向, 有此傾向時, 表現於外在的行爲便是人之好利惡害的種種實際情況, 而這種種的實際情況, 正是 《韓非子》於書中許多篇章每每陳述的原因所在。本文將要就着韓非子描述人性觀點的特殊現象, 探討韓非子在自爲自利人性觀的認定下, 所呈現的偏差以及矛盾之處, 以明韓非子人性觀點的缺陷。

• Journal of the KSME
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• v.21 no.1
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• pp.44-55
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• 1981

근년 산업의 발달에 따른 재료의 다양성때문에 구조물의 안전성 확보및 신뢰성 향상을 위하여 사용재료의 파괴방지에의 연구의 중요성이 종래에 비해서 한층 더 높아지고 있으며, 현재까지 행하여지고 있는 이들 연구를 대별하면 다음의 3가지 분야로 나눌 수 있다. 즉 제 1 은 순수형 태에서의 파괴의 본질을 결정구조나 전위론등에 기초를 두고 물성론적 입장에서 논하려고 하는 분야, 제 2 는 재료가 가진 야금학적 인자(화학성분, 미시조직인자 등)가 파괴에 미치는 영향을 미시조직학적 관점으로부터 취급하는 분야, 제 3 은 재료를 보다 거시적으로 보아서 균일한 탄 소성체로서 취급하고, 주로 역학적 관점에서 규명하는 파괴역학분야이다. 특히 20수년간 비약적인 진보를 가져온 파괴역학의 수법은 구조물의 불안정파괴에 대한 안전확보라는 견지에서 커다란 성과를 가져왔다. 파괴역학에 있어서의 흥미대상은 예나 지금이나 파괴인성(Fracture Toughness )의 문제에 향해져 있다. 본강좌에서는 파괴역학및 파괴인성의 기본적 개념에 대하여 설명함과 동시에 파괴인성의 평가법에 대해서 기술한다.

• Journal of Christian Education in Korea
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• v.72
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• pp.317-339
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• 2022

The purpose of this study is to develop liberal arts subjects for humanity education in Christian universities. Christian universities need to attempt Christian humanity education through Christian educational interpretation of humanity. This study defines the humanity not character or personality but rather humanity. Humanity is starting from an understanding of human conditions. And it is a perspective toward oneself and others based on human ontological questions and life style. Human is a being with developmental crises and are marginal being with existential anxiety. Therefore, humanity education of Christian universities should be a place to face the void of finite humans in order to understand what kind of existence they are and to transform their epistemology to understand self and the world. Christian humanity education will be realized by two approaches. The first is a theoria approach that extends from a two-dimensional understanding of the self and experienced reality to the speculative and introspective pursuit of the ultimate truth, The second is a praxis approach that consist of the interaction of reflection to human's act and reflective behavior. Therefore, this study develops a subject focused on a speculative and reflective understanding of humanity as an case of a liberal arts subject for humanity education in a Christian university, and a subject focusing on the understanding of reflexively participating in the actual social situation, which is the context of humanity.

• (The)Study of the Eastern Classic
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• no.68
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• pp.379-408
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• 2017

What I wish to show in this paper is the moral educational implication on "The Minor Annotations of Elementary Learning(小學枝言)" in a position to consider the alternatives about personality education problems by searching viewpoints on moral training theory on the book. "The Minor Annotations of Elementary Learning(小學枝言)" was written by Dasan Jeong-yakyong(茶山 丁若鏞, 1762-1836). In the oriental philosophy, a moral training theory is built on the base of human nature theory. Dasan's moral training theory was also built on his human nature theory. Undoubtedly we could consider that his difference from the moral training theory of Confucianism is reflected in his moral training theory putting stress on practice. Dasan criticized the moral training theory of Confucianism because of its static aspect contemplating mind internally. He stands on the position that the virtue can be come true by the concrete practice. The establishment ground of Dasan's moral training theory is on his theory of human nature's preference(性嗜好說). Dasan didn't consider benevolence, righteousness, propriety, and wisdom(仁義禮智) as human nature. He considered that the human nature prefers goodness. So there is no perfect human nature or principle originally to human beings but also directionality to be displayed. We can say that the virtue building by cultivation of directionality get connected to moral training theory. Dasan considered ?The Minor Annotations of Elementary Learning(小學枝言)? as a practice book for moral training which develops individuals' personality through practice in the reality. He thought that the book cause individuals to follow 'the elementary way(小道)' and to learn 'the elementary art(小藝)' more than academic pursuit. From this viewpoint he showed the practice(行事) of judgment(權衡) by keeping the attitude for the scripture interpretation to pursue the right principles(義理) based on Chinese exegetics(訓?) and the historical evidences(考證) through the whole book. And in the book he suggested the standard of the whole-person education to develop the human nature based on his theory of human nature's preference(性嗜好說), to cognize relationship as an ethical existence, and to pursue the harmony with graphonomy(字學) and Ethics(道學). So we can regard that he realized his practice centered moral education philosophy in the book.

• Journal of the Korea Convergence Society
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• v.12 no.12
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• pp.161-167
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• 2021

The purpose of this study is to provide a solution through a methodological approach so that character education can be naturally acquired in team-based learning activities. In the spring semester of 2021, a total of 69 college students in two groups were studied, and as a result of the study, the total score of character education virtues in the post-test was greatly improved in the experimental group (p<.001). The correlation between sub-items of team-based learning and pre and post-test results for character sub-items, self-regulation, consideration, communication, self-esteem, and responsibility, were statistically significant. This study shows character education through team-based learning had positive results. However, future research through a wider range of subjects is needed, and various teaching methods are being applied to propose verification of the effectiveness of character education.

• Journal of Fisheries and Marine Sciences Education
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• v.27 no.3
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• pp.735-746
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• 2015

Education is the study of work-related education and human aspects. Therefore, it should be understood first fully human. Education is not possible to leave the understanding of human nature. In particular, the history of educational development in China can be grasped by understanding the Humanism Theory. Therefore, to study the evolution of China Humanism Theory to find the historical footprints of Chinese education. Humanism Theory will be able to recognize the impact on educational theory development in China. In conclusion, character education is to increase the economic and social status is revealed and influenced. That the Humanism can grow through training and education is a common opinion of many scholars.