• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.1-24
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• 2004

This paper is to inquiry into the conceptual model of religious education in school curriculum focused on 7th revised curriculum, subject matter and teacher training system. We have to consider the related variables for the operation of school curriculum: student, school, teacher. In school curricula of Korea, religious education can be practiced as a elective course of subject, discretion activity and special activity, latent curriculum etc. And also it should be considered student's right of option and autonomy of private school, because at least those are the important variables effect upon the religious education in school curriculum. Now I'd like to abstract results of this paper as followed. First, it should be considered student's right of option for religious education in private school curriculum. But at this case, also under the name of education it should be justified precondition of purpose, content, approach method. If not, it easy to access to pejorative meaning as a religious indoctrination. Second, in case of conflict between student and school, I think that a proper method is to adjust the related variables. Third, if the purpose of religious education in school based on religiosity, it can be cover the understanding of religious culture, affectionate domain of religiosity, behavioral religiosity. Finally, in order to accomplish such an conceptual model of religious education in school, it should be set a condition for teacher training system, subject matter etc.

• 대학교육
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• s.28
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• pp.144-147
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• 1987

• 대학교육
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• s.62
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• pp.96-100
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• 1993

• Korean Journal of Culture and Social Issue
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• v.15 no.4
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• pp.469-486
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• 2009

This research aims to examine the differences in the christians' self-conscious feelings - shame and guilt-feeling etc. - according to their religious propensity. For this 711 christians were participated. First, we explored the relationship among demographic variables, religious propensity and self-conscious feelings, and then tested the differences in the self-conscious feelings according to 4 religious propensity - pro-religious, intrinsic-religious, extrinsic-religious and non-religious - groups. The result showed that intrinsic religious group is significantly higher in the guilt-feeling than extrinsic religious group, but there were no difference in shame. In conclusion, christian's intrinsic-religious, propensity seemed to relate to mature religious attitudes, but christian's extrinsic-religious propensity to immature attitudes. Finally the implications and limitations of the study, as well as suggestions for the further study were discussed.

• (The)Korea Educational Review
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• v.22 no.3
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• pp.169-192
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• 2016

The purpose of this study is to investigate the relations between religious socialism and education of Martin Buber(1878~1965), a theistic existentialist. Buber suggested religious socialism as an alternative to modern capitalist society which has many problems. Buber's religious socialism is based on the communitarianism of Hasidism. Buber considered 'true' socialism must be based on decentralized associations, not based on centralized state apparatuses. For establishing this kind of socialism, human will and mind are the most important. Thus, education takes a very important role in the process of social transformation. According to Buber, education and pedagogy should contribute to overcoming modern society's problems by pursuing the construction of community(true socialist society). For Buber, education for individuals' character and education for building community are not separated but combined. That is, although education takes a main role in the social transformation, it should not be considered just as an instrument for the social transformation. This is the main distinction between Buber's thought and other key socialists' thoughts on social transformation and education, because many of socialists who stress the role of education in the process of social transformation, tend to regard education as an instrument for the social transformation. According to Buber, education can contribute to social transformation without being an instrument for the social transformation. These ideas of Buber on religious socialism and education have important implications for educators and educationalists who hope education contributes to solving problems of modern society.

• Hwankyungkyoyuk
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• v.6 no.1
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• pp.162-173
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• 1994

• Journal of The Korean Association For Science Education
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• v.32 no.10
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• pp.1537-1550
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• 2012

This study aims to explore the differences between Korean and United States college students regarding their degree of religiosity, interest in, understanding and acceptance of evolution, and the effects of their interaction on these variables. A total of one thousand and fifteen Korean and US biology majors and non-majors college students participated in this study and a sub sample of 516 students were randomly selected for statistical tests. The results illustrated that Korean college students harbored significantly lower degrees of religiosity and interest in evolution but significantly higher degrees of knowledge and acceptance of evolution than US college students. The path analysis uncovered that the knowledge of and interest in evolution played a mediating role between religiosity and acceptance of evolution. Korean college students' interest in evolution was less correlated to other variables than US college students' interest. The acceptance of evolution was less predicted by knowledge of evolution in the Korean biology major sample than in the US biology major sample. The acceptance of evolution was predicted more by religiosity in the Korean non-major sample than in US non-major sample. This study suggests that future Korean science curriculum for evolution needs to enhance the degree of students' interest in evolution. In addition, future Korean science curriculum needs an instructional strategy in developing students' ability to make scientific decisions, such as the acceptance of evolution, without interference from their personal religious belief.

• Journal of the Korea Convergence Society
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• v.9 no.1
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• pp.441-463
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• 2018

In order to overcome the limitations of the previous study, this study reviews the concepts related to spirituality, spiritual wellbeing, workplace spirituality, spirituality and religion in detail. Furthermore, this study was to examine the effects of spiritual education. It is important to examine the effects of spiritual education on individual performance. To do this, proposed model in this study reflects individual, group, and organizational perspectives to reflect all dimensions of spirituality. The proposal model rooted in the theory of vocational personality types and work environments was analyzed empirically. We found that non-work commitment has a negative effect on perceived importance of spiritual education. On the other hand, the appropriateness of work and managers' concerns have a positive effect on the awareness of spiritual education. In addition, awareness of spiritual education has a positive influence on satisfaction of spiritual education. Finally, perceived importance of spiritual education has a positive effect on the satisfaction of spiritual education. Conclusions and implications are discussed.

• Journal of Digital Convergence
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• v.15 no.8
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• pp.257-265
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• 2017

The purpose of this study was to investigate the degree of awareness of the concept of 'hospice palliative medical care' and decision of 'life-prolonging medical care' by the general public subjects. A survey was conducted on 346 participants and officials who participated in an event held in September 2016. As a result of the research, the subjects' responses results to the life-prolonging medical care decision showed that people with religion wanted natural death compared to people without religion, and had more active attitude toward decisions related to dignity death. Religion is an important factor that can influence perceptions of life and death, believing that afterlife is after death, so it is possible to take a more firm stance on the extension of meaningless life at the last minute. Therefore, in order to stabilize the hospice care and prescription medical decision law to the general public and to improve the quality of the death and the dignity of life, it is necessary to develop awareness through various educational programs in consideration of age, education level. In addition, education and promotion should be strengthened so that the general public can fully understand the knowledge of hospice palliative care and health care and government standardization and policies for hospice personnel and breeding programs will be urgent.

• Journal of Christian Education in Korea
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• v.61
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• pp.9-35
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• 2020

In the second half of the previous century the composition of the teacher population - and the composition of the pupil and parent population - in the Netherlands gives rise to the name change 'age of secularisation' to 'age of pluralisation'. In previous centuries the (religious or secular) worldview identity of the parents and the educational philosophy of the school were attuned to each other, and merged into a mono-cultural perspective on the identity development of pupils. The basis for both - the upbringing by the parents and the socialisation in the family on the one hand, and the teachers' efforts to enculturate the students at the school on the other - was a similar life orientation. The school choice of the parents was predetermined by their commitment to a particular (religious) worldview, very often inspired by Christianity. The religious identity of their children developed in a clear-cut context. However, in contemporary society plurality dominates, at home and at the school, both in case of the parents and the teachers. A direct relationship with a community of like-minded believers is no longer decisive for parents with varying cultural and religious backgrounds. Instead, a good feeling upon entering the schoolyard or the school building is a convincing argument in the process of school choice. The professional identity development of teachers and the religious identity development of children takes place in a plural context. Our question is: what does this mean for the normative professionalism of the teacher? To answer this research question we make use of the resources of the Dialogical Self Theory (DST) with its core concepts of 'voice' and 'positioning'. After presenting the Dutch dual education system (with public and denominational schools) we provide a lively description of a Dutch classroom situation occurring in a public school, as viewed from the perspective of the teacher. The focus in this description is on performative dialogue as a 'disruptive moment' and on its potential for the hyphenated religious identity development of teachers, which makes up a part of their normative professionalism.