• 대순사상논총
• /
• 제48집
• /
• pp.1-40
• /
• 2024

시간은 교리의 기초이자 신앙생활의 근거가 되기도 한다. 한 종교가 시간을 해석하는 관점을 살피는 일이 그 종교를 이해하는 접근법 가운데 하나로 인정되는 까닭이다. 이 사실을 토대로, 이 글은 대순진리회에서 크로노스(측정되는 시간)와 카이로스(경험되는 시간)가 어떻게 나타나는지를 조명하였다. 대순진리회에서 크로노스와 카이로스가 얽히는 시간은 영적인 체험이 이루어지는 순간이다. 그 시간을 천도(天道)로 규정하고 인사(人事)를 거기에 맞추려고 하는 속에서 윤리가 성립한다. 그 윤리는 인간에게 종교적 삶을 인도한다. 동아시아 전통도 이런 논리를 가지고 있지만, 대순진리회는 재해석된 윤리를 강조한다는 데에서 차이가 있다. 또 이 종교는 크로노스를 카이로스로 넘어가게 만드는 장치 가운데 하나가 도수라고 주장한다. 우주의 운동 법칙이자 시간의 함수이기도 한 도수는 최고신에 의해 이전 것이 폐기되고 새로 만들어진 것으로서, 인간은 그에 맞춘 삶을 살아야 한다고 강조된다. 시간은 참여와 의례 준수의 차원에서 활용되기도 한다. 그 사례가 기도·치성·공부다. 이 의례들은 시간과 결합하는 과정에서 특별한 논리를 적극 활용하고 있다. 대순진리회 의례가 정당성을 획득하는 지점 가운데 하나가 여기에 있다.

• 대한지구과학교육학회지
• /
• 제17권1호
• /
• pp.34-48
• /
• 2024

세계적으로 역량중심 교육이 주목됨에 따라, 교육부는 2015 개정 교육과정에서 창의융합형 인재가 갖춰야 할 미래 사회 핵심역량 6가지를 제시하였다. 본 연구에서는 2015 개정 교육과정에 제시된 미래 사회 핵심역량을 함양하고, 천문 영역 실험·실습의 한계를 보완하기 위해 HTE-STEAM 별자리 교육 프로그램을 개발하였고 그 효율성을 파일럿 테스트를 통해 확인하였다. 개발한 프로그램은 학교 밖 교육 현장인, 충청북도 청주시 소재의 G 도서관에서 초등 3~6학년 학생들을 대상으로 적용하였다. 연구의 결과는 다음과 같다. 첫째, HTE-STEAM 별자리 교육 프로그램은 STEAM 태도 검사의 '자아 개념'을 제외한 모든 구인에서 통계적으로 유의미한 효과를 보였으며, 특히 '이공계 진로선택', '배려', '소통'에서 높은 효과를 보였다. 따라서 미래 사회 핵심역량 중 '창의적 사고 역량'과 '의사소통 역량', '공동체 역량'의 함양에 긍정적인 결과를 도출하였다. 둘째, HTE-STEAM 별자리 교육 프로그램은 시공간이라는 어려운 개념을 다루었으나, 수업 내용의 난이도가 쉽다고 응답한 학생들이 많고, 배운 공간개념을 응용하여 교구를 활용한 것으로 보아, 학생들의 하늘과 우주의 공간 구조에 대한 이해에 효과적이었다. 덧붙여, 본 프로그램은 2022 개정 교육과정에서 추가된 하늘의 공간적 구조에 대한 성취기준을 충족하는 교육 프로그램으로 활용될 수 있을 것으로 보인다. 따라서 HTE-STEAM을 기반으로 한 별자리 교육 프로그램은 미래 사회 핵심 역량의 함양에 긍정적인 효과를 보였으며, 학교 환경에서 천문 영역의 야간 관측 실습을 보완하는 역할을 할 수 있을 것으로 보인다.

• 대순사상논총
• /
• 제27집
• /
• pp.171-200
• /
• 2016

이 글은 전통 효(Filial Piety) 윤리와 대순진리회(Daesoonjinrihoe)의 효 윤리를 비교의 지평에서 분석한 것이다. 그동안 한국의 전통 효 윤리는 현대와 맞지 않는다는 이유로 변화를 요구받아 왔고, 그 핵심은 부모와 자식 간의 관계가 수직적·일방적인 게 아닌 수평적·상호 호혜적이어야 한다는 것이었다. 하지만 이에 대한 구체적인 이념과 대안에 대한 깊이 있는 연구는 거의 없었다. 이런 측면에서 한국의 대표적인 민족종교인 대순진리회가 근대화 이후에 전통과 현대의 충돌을 경험하면서 성장해 왔다는 점을 감안하면, 그 교리체계에서 효 윤리가 어떻게 구축되어 있는지를 관찰하는 작업은 전통 효가 현대적 감각에 맞게 어떻게 윤색될 수 있는지를 살피게 하는 하나의 좋은 사례를 제공해줄 수 있으리라 본다. 이것을 요약하면, 첫째, 유교와 대순진리회는 봉친(奉親)을 효 윤리로 삼지만, 유교는 가부장적인 봉건성에 입각하여 아랫사람의 일방적·맹목적 희생을 강조하고, 대순진리회는 어느 한쪽의 일방적인 희생을 지양하며 부모와 자식 사이의 상생(mutual beneficence)을 도모하고 있다. 이러한 차이는 유교적 효가 봉건질서를 추구하는 이념 속에서, 대순진리회 효가 새로운 종교적 세계인 후천 신세계의 원리인 보은상생과 인존(Respect For Man)의 이념 속에서 구축된 결과로 나타난 것이다. 둘째, 불교와 도교의 효는 부모 생전에 수복(壽福)을 누릴 것을 기원하고 사후에는 천도를 위해 발원하는 소극적·수동적인 것이다. 대순진리회의 효 역시 그러한 관념을 일부 포함하지만, 거기에 그치지 않고 부모 스스로가 죄를 벗고 앞길을 닦아나가도록 유도하는 것까지 효의 범주를 더 넓게 잡는다. 부모와 자식의 수행을 동시에 요구하는 이런 효 윤리는, 자식이 수행 끝에 종교적 목표를 이룬 연후 받게 되는 복록을 부모도 동시에 누릴 수 있게 하고자 하는 대순진리회 세계관 때문에 성립된다. 셋째, 유교와 대순진리회는 선령향화를 효 윤리로 삼지만, 무속적 사고를 배제한 본래 유교(성리학)적 세계관 속의 효는 향화의 대상을 비인격적 존재로, 대순진리회는 인격적 존재로 상정한다. 따라서 유교에 비해 대순진리회의 선령향화는 관념에 치우치지 않는다는 점에서 보다 현실적이다. 넷째, 유교와 대순진리회는 모두 조상들의 은혜를 갚고자 하나 그 은혜의 내용과 보은에 차이가 있다. 유교에서는 조상들이 생명을 준 존재이기에 그에 대한 감사로써 향화를 올리는 것만으로 효가 성립되지만, 대순진리회에서는 조상신들이 자손의 도성덕립을 목적으로 60년 적공(積功)으로써 생명을 주면서 동시에 수도를 하도록 독려하는 존재로 설정되어 있기 때문에 향화를 올리는 것과 더불어 수도까지 해야 효가 성립된다. 다섯째, 유교에서는 세속에서의 출세를 의미하는 입신양명이 효이지만, 대순진리회에서는 그 보다는 수도를 성공시켜 종교적 목표를 달성시키는 것이 더 큰 효로 규정된다. 여섯째, 유불도는 모두 도덕에 기반한 가족윤리로 효를 규정한다. 대순진리회 역시 그러하지만, 그 외에도 효에 종교적 구원을 위한 필수 윤리라는 위상을 더 부여한다. 왜냐하면 효의 부재는 세상을 병들게 하고 멸망케 하는 직접적인 원인이면서, 동시에 60년 동안 적공(積功)을 한 조상신들과 직접적으로 생명을 준 부모들의 은혜를 저버리는 배은이 개벽시대에는 용납되지 않는다고 보기 때문이다. 이러한 사실들로부터, 대순진리회는 자신의 독특한 사상을 바탕으로 하여 유불도의 전통 효 윤리들을 일부는 수용하고 일부는 재해석과 재창조 과정을 거쳐 윤색해 두고 있음을 살필 수 있다. 즉 대순진리회의 효는 인간 존중의 이념, 구체적으로는 보은상생과 인존(Respect For Man)사상 위에서 정립된 윤리 규정이며, 인격 완성과 도통이라는 종교적 목표에 도달하기 위한 나 자신의 수행이자 복록을 더불어 누리기 위한 부모의 일정한 수행까지 요구하는 개념으로 이해되고, 개벽시대에 구원을 받기 위한 필수 윤리라는 대단히 강화된 종교적 색채를 띠고 있는 것이라고 크게 그려 볼 수 있다는 말이다.

• 대한한의학원전학회지
• /
• 제6권
• /
• pp.89-130
• /
• 1993

Huh-joon's medical thoughts shown on his medical book of the Doog-Eui-Bo-Kham can be summerized as follows. 1. The general trend of medical science in Koryo dynasty is that much more interests were concentrated upon the books about curative means rather than upon the books about theoretical knowledge of medical science. With the development of Hyang Yak(鄕樂) (the term referring either various kinds of domestic medical stuffs such as herbs or the curative methods using those stuffs) and the writing of books on Hyang Yak, independent medical science of the nation's own was established in late Koryo dynasty. And the national medical science was continuously further developed until early Choson dynasty. Briskly-expanded mutual exchanges with China in early Choson dynasty provided Choson opportunities to import Chinese medical science and to examine it. Under this circumstances, he wrote the Dong-Eui-Bo-Kham. 2. As we look over the preface and Chip-Rae-Muo(集例文), we can find the characterstic of Doog-Eui-Bo-Kham is that the philosophical theory of Taoism was quoted in explaining the principles of his medical science and that the main idea of Naekyuog is the basis in explaining the way of curing diseases. 3. 83 kinds of medical books were quoted in the Doog-Eui-Bo-Kham. Besides, as many as 200 kinds of books including Tao-tzu's teaching books(道書), history books(史書), almanac(曆書), and Confucius' teaching books(儒家書籍) were quoted in total. Naekyuog and Eue-Hak-Ip-Mun, Dan-Kye-Sim-Bup were the most frequently quoted books among them. 4. Huh-Joon's medical thoughts about health care were like these. 1) The reason why Huh-Joon regarded the idea of health care as of great importance was that he laid much more emphasises on the preventive medicines rather than on the remedial medicines. The direct reason was that he was greatly influenced by profound knowledge of Taoist's study of discipline and who participated in the editing the books from the beginning. 2) Huh-Joon's outlook on human body started from the theory of "Unity of Heaven and Man"(天人合一論), which implied man was a kind of miniature universe. In addition to that, he largely theory of essence(精), vital force(氣), and spirit(神) which were regarded very important as the three most valuable properties in Taoism. However, he took his medical ground on practical and pragmatic idea that he did not discuss fundamental essence(元精), fundamental vital force(元氣), and fundamental spirit(元神) which were given by Heaven from the received only the theory of essence, vital force, and spirit which were acquired after birth and worked mainly on realistic activity of life. 3) Huh-loon accepted Do-In-Bup(導引法) sharply as a method to prevent and cure diseases. 5. Huh-loon's medical thoughts on remedial aspects are as 1) Naekyung was considered so important in Dong-Eui-Bo-Kham that not only each paragraph was begun with the Quotations from Nackyung but also the edited order of the content of the book the same with that of Naekyung. And differently from the former korean medical books he accepted at large and recorded the theories of the four noted physicians of the Geum-Won era(金元四大家) by Dong-Eui-Bo-Kham. 2) For the first time, Huh-Joon introduced the theory of Un-Ki (運氣論) in the Dong-Eui-Bo-Kahm. However, he accepted it as a pathological function of human body but he did not apply physical constitution, physiological function, pathological function, and remedial methods. 3) Huh-loon liked to use Hyang Yak that he recorded korean name of Hyang Yak(鄕名), places of the production(産地), the time of collecting(採取時月), and the way of drying herbs(陰陽乾正法) in the remedial method of a single medicine prescription for diseases at the end of each paragraph. By doing so, he developed, arranged, and revived Hyang Yak. 4) He believed that since the natural features of China were different from those of Korea the reasons of being attacked with its remedial methods couldn't be the same with different from Chinese medical books which primarily focused on paralysis and the injury of the cold has his own structure in his book that he founded independent science of this nation. He consulted enormous documents He discovered and wrote the theory and therefore concrete methods for diseases so that the book hadthe principles of outbreak of diseases(理), methods of cure(法), prescription(方), and a single medicine prescription(藥) and set system of medical science in a good order. By doing so, he and pragmatic development of medical science.

• 천문학논총
• /
• 제32권1호
• /
• pp.225-230
• /
• 2017

The extragalactic background suggests half the energy generated by stars was reprocessed into the infrared (IR) by dust. At z~1.3, 90% of star formation is obscured by dust. To fully understand the cosmic star formation history, it is critical to investigate infrared emission. AKARI has made deep mid-IR observation using its continuous 9-band filters in the NEP field ($5.4deg^2$), using ~10% of the entire pointed observations available throughout its lifetime. However, there remain 11,000 AKARI infrared sources undetected with the previous CFHT/Megacam imaging (r ~25.9ABmag). Redshift and IR luminosity of these sources are unknown. These sources may contribute significantly to the cosmic star-formation rate density (CSFRD). For example, if they all lie at 1< z <2, the CSFRD will be twice as high at the epoch. We are carrying out deep imaging of the NEP field in 5 broad bands (g, r, i, z, and y) using Hyper Suprime-Camera (HSC), which has 1.5 deg field of view in diameter on Subaru 8m telescope. This will provide photometric redshift information, and thereby IR luminosity for the previously-undetected 11,000 faint AKARI IR sources. Combined with AKARI's mid-IR AGN/SF diagnosis, and accurate midIR luminosity measurement, this will allow a complete census of cosmic star-formation/AGN accretion history obscured by dust.

• 조형예술학연구
• /
• 제3권
• /
• pp.145-177
• /
• 2001

The artist's interest has been captivated by ecological phenomena in Nature. Her keen captivation has then been focused into plastic art depicting the image of primitive life. The wide sweep of her work encompasses the totality of nature which consists of the human's subconscious power and imagination which she then portrays by organic images. These organic images are in contrast to scientific, mathematical and logical inference and consciousness. This research examines the character of the organic images in modern art by her analysis of some representative works by others. The image is an essential concept in the art which appeared in very different ways and in different perspectives. The image in the artwork appears to be the realistic expression until the early part of the 20th Century. Well into the 20th Century, it began being expressed in various ways such as combined images by imagination which is combined or rejected in the story of artwork. It also began being expressed by transferred images by changed original conditions. It is the main purpose of this research is to study of various expressions of organic images in the artwork of the Post-Modernism era. The character and meaning of organic image painting helps people to approach the human instinct more easily to find out the natural essence. It is also an objective of the organic image to tenderise our human sensibilities, thus helping us to regain vitality and recover our poor humanity in the barren wilderness of modern society. 'Life communion with nature' is a meeting point and common ground for Oriental Philosophy and organic image painting. Through this research, organic image painting is characterised in the four following ways : 1st) Organic image painting seeks regularity and perfection of outer shapes, in contrast to disordered and deformed nature, resulting in organic and biotic formalistic mode of plastic art. 2nd) Organic image painting seeks the formative. 3rd) Organic image painting pursues the priceless dignity of life by researching the formatted arrangement and figure, which contains primitive power of life. 4th) Organic image painting makes crystal clear the power of human and nature, which is a historic and biological phenomenon. This, in turn, exposes the humanistic view of the world from modern society best characterised in lost self-understanding, isolation and materialism. The representative organic image painting artists are Elizabeth Murray, Kusama Yayoi, and Niki do Saint Phalle. Elizabeth Murray used shaped canvas and a round construction of relief works. Kusama Yayoi used Automatistic expressionism originating from the realms of unconsciousness and which is represented by the mass and shape of a water drop. Niki do Saint Phalle shows the transcendence of universal life and anti-life to respect the dignity of life and the eco-friendliness relationship of human and nature in the post-modernism in art history. This is accomplished by surrealistic, symbolic, fantastic and humoristic expression. These three artists' works express the spirit of the organic image in contemporary art. It contains the stream of nature and life to seek not only the state of materialism in the reality, but also the harmonized world of nature and human which has almost lost the important meaning in modern times. Finally, this organic image is the plastic language of the majestic life. It is the romantic idea that the intimacy of nature and the universe and Surrealism, which emphasizes the unconsciousness , is the source of truth and spirit. Also it is influenced by primitive art and abstract art. According to this research, the subject 'Research About Organic Images' is not only an important element in the plastic arts from primitive society to the present, but is also fundamental to an true understanding of Post-Modernism.

• 대한예방한의학회지
• /
• 제6권1호
• /
• pp.51-95
• /
• 2002

1. As a point at issue of occidental medicine examination, followings have been indicated, 1) Occidental medical examination is performed by mainly test and instrument and therefore, role of doctors could be excluded and it could be diagnosed only for target disease and 2) in Korea, it could not be conducted in public medical system and therefore improvement effect of public health promotion could not be made due to increase of total medical expenses and infirmity of post management. These points are substantial limit of paradigm resided in occidental medicine and also problem caused by unique characteristics of medical system of Korea. In Korea, result of occidental medical examination show increased health risk from aged thirties and major diagnosed diseases are circulatory disease or chronic disease such as hepatic, hyperlipemic, hypertensional disease and diabetes, etc. Accounting that those chronic disease make a role as major public health risk, it is difficult that medical examination by only occidental medicine make effect on public health promotion. 2. Characteristics of oriental medicine examination could be summarized as diagnosis (information acquisition based on the facts) and demonstration (speculation based on acquired information) and in addition, quadruple diagnosis, as a medical examination method, include test as well as basic examination. Accounting on oriental medical examination, principally it is performed by independent herbalist and therefore, herbalist could acquire systemic result during first medical examination. Based on the theory of inner-outer examination, oriental medical examination has a principle of universe theory, systemic analysis of quadruple diagnosis, demonstration & reasoning. In addition, root of oriental medical examination could be found in pre-disease theory, a principal theory of oriental medicine. Pre-disease service could prove the advantage of oriental medicine in medical examination activities and therefore, it is needed that content of oriental medical examination should be actualized in current medical system. 3. In this study, oriental medical examination program, comprised of pulse-diagnosis, contrast muscular taking and medical consultation of herbalist is progressed communally with occidental medical examination. As pre-examination, questionary was given of general characteristics, health promoting life style, physical constitution and subjective symptom of musculoskeletal system. In addition, post-examination notification was given to subjects about health promoting control, physical constitution regimen and management of musculoskeletal system. During this study program, verification was conducted for input of acquired information and difference of each information after analysis and in addition, performed was analysis of factor influencing health promoting life style and musculoskeletal subjective symptom and evaluation of relationship of physical constitution and health promoting life study. In addition, it was verified of difference between musculoskeletal subjective symptom and result of muscle contrast picture evaluation. 4. Evaluation of oriental medical examination model is divided into 2 categories of oriental medical examination-consultation and result evaluation -post management. Oriental medical examination-consultation demands establishment of examination system, standardization of examination and establishment of examination form and in addition, it should be admitted as enlarged examination assists systemic quadruple diagnosis of herbalist not a key of oriental medical examination. In addition, information acquisition for research purpose should be performed according to the systemic research plan based on the separation of questionary for examination purpose and research purpose. For evaluation of the result, it was concluded that needed are result evaluation meets oriental medical system and post-notification system, informing health management information, based on examination result. 5. Accounting on satisfaction for oriental medical examination model, affirmative reply was much higher (66%) than negative (8.64%). Satisfaction of each area was in order of consultation of herbalist, systemic muscle contrast taking, pulse examination, post-notification and questionary fill-up and dissatisfaction was in order of post-notification, questionary fill-up, consultation of herbalist, systemic muscle contrast taking and pulse measurement. Satisfaction for collaborative examination of occidental and oriental medicine was over 60% and over 75% hope oriental examination would be included in later medical examination program. Based on this result, collaborative examination including occidental and oriental medicine could increase satisfaction of subjects for medical examination program.

• 대한한의학원전학회지
• /
• 제12권2호
• /
• pp.92-109
• /
• 1999

They say Y$\breve{o}$k'ak(易學) is the root of Oriental studies. This means philosophy, astronamy, geography, medicine, music, numbers are all based on Yin-Yang, and Five phases theory of Y$\breve{o}$k'ak. Nowadays studies are very much specialized but as we go back to old times, we cannot dearly set these studies apart. All the studies can be comprehensively understood with Y$\breve{o}$k'ak(易學). The original purpose of Y$\breve{o}$k'ak is to predict future with highly symbolized signs, Sang-Su(象數). However you cannot fully understand Y$\breve{o}$k'ak without knowing the principle of change in Sang-Su itself. We have to keep thinking about how we should further study Y$\breve{o}$k'ak, treat diseases with Sang-Su, and how Sang-Su can be used in medicine. As a previous step to this process, I will consider relationship of Y$\breve{o}$k'ak and medicine in this paper. This study will help us to set the goal and method in studying medicine. Conclusions of this paper are following: 1. The purpose of understanding a subject is to understand the principle of the subject. The principle of every subject can be turned into principle of changes in the universe. This principle is not affected by time nor space. It is only seen through the changes of subjects. 2. The reason we cannot easily understand the principle is that we have biased mind. How we should overcome this is through developing virtue, and by keep inspecting things over and over. 3. We see the outcome of changes inside but we should not neglect the principle. Therefore we see the principle through Sang. Sang is in between Principle(理) and Things(物), thereby has characteristics of both. Which means it is much like Principle but specific Things is related and it is much like Things but it is not easily understood. 4. There are various kinds of Sang. Mind-Sang(心象) is an image that comes before expressing it with symbols or words. When it is expressed in symbols or words, it is no longer considered as same Sang. Sang in symbol are Kwaesang(卦象), Hyosang(爻象) and Sang in words is Kyesa(卦辭). The characteristic of all these Sang is that it cannot be explained through the logics. 5. If we call Sanghak as the study with Sang, the method is same as that of understanding the principle. The fundamental purpose of Sanghak is to understand the principle of things and then apply this principle to the practical world so that the world can be a better place. So I would say Sanghak is the study of a saint and a ruler. 6. Since the object of medicine is human being who are the mixture of Principle and Ki, we can use Sang which is also related to both Principle and Ki. Actually terms we use in Oriental medicine are not easily understood without the knowledge of Sanghak. 7. When we diagnose a patient, we are looking for Sang that comes from the body inside. When we do the treatment, we cannot neglect the original change that's happening in our body. Therefore studying Sang is a necessary step to do the full diagnosis and treatment. 8. The method of studying medicine is first to get rid of biased mind, taking right Sang from various classics and then apply those Sang to actual situations.

• 복식
• /
• 제18권
• /
• pp.111-131
• /
• 1992

This thesis was designed to study Symbolics of Chinese Liturgical Vestments. Chinese who regarded the life of human beings as the combination of heaven and earth considered garments as the traditional product of the movement of nature. Accordingly, they thought human beings are the center of the universe composed by heaven and earth and the chief of all things; therefore man only can utilize clothes to distinguish from all of the colours. This views of clothes led to the development of liturgical vestments esteemed courtesy than anything else, especially the thought of courtesy associated with Conficius who regarded courtesy as the highest things and since then the theory of Five Elements and courtesy were inherited by all the adherents of Conficius. Yin and Yang Five Elements in the liturgical vestments was given absolute symbolics in both formative side and in colourful side. results of research studied in this was can be summed up as follows : 1. The crown of rites was made imitating after the system of head, horn, beard, bread of birds and beasts and that form of crown is front-circ-ular and back-rectangular meant to be towards light and dark. That the upper part of faceplace is black represented the way of heaven and lower part of red symbolized the way of earth. 2. Upper vestment of liturgical rites symbolizes heaven and outskirt represented earth. So front of outskirt is YANG and back is Yin. It is why then are going to harmonize positive and negative making front part three width and back part four width. Therefore, emperor who symbolizes heaven made the subjects recognize high and low and wore Dae-gu(大 ), Kon-bok(袞服), Bel-bok, Chui-bok, and Hyonbok according to the object and position of rites so that he may rule the country based on courtesy. 3. As an accessory of liturgical vestments, Bul, Pae-ok, Su, Dae-dai, Hyok-Dai, Kyu, and Hol were used. Before Bul was used man dressed skirt as the first waist-dress in order to conceal intimate part of the body. Pae-ok, as decoration blended with jade was worn by men of virtue, so men of virtue symbolized morality and virtue by Pae-ok. Su began from Yeok, connected with Pae-su , in Chou-dynasty is said to be originated by practical needs and they are divided into large Su and small su, and maintained as decoration to signify the class positions. Dae-dai did the work as not to loose the liturgical vestments and leather belt hang Bul and Su to begin as the function of practical use are in later years it became decoration to symboliz e the class position. Kyu was a jade used when empeor nominated feudal lords and observe ceremony to God and Hol, was held in hands to record everything not to forget. These Kyu and Hol became to offer courtesy during the time of rites and in later years it became used according to class position rather than practical use. 4. As far as colours are concerned, colours based by five colours according to YIN-YANG Five Elements theory and they were divided into a primary colour and a secondary colours. Primary colours corresponded with the theory of Five Elements each other, Blue, Red, Tellow, White, and Black symbolized ive Elements, five hour space, five directions, and five emperors. Secondary colours contradict with Blue, Red, Yellow, White and Black and another as a primary colour and they are Green, Scaret, Indigo, Violet, Hun colour, Chu colour, and Chi colour. This primary colour was used in liturgical vestments, that is, upper-vestments used black colour. This primary colour was used in liturgical vestments, that is, upper-vestments used black colour as primary colour and outskirt was used Hun colour as secondary colours. Thus symbolism in chinese liturgical vestments mainly began with heaven and earth and corresponded with YIN-YANG Five Elements Scool. They were developed as the scholary theory and Conficius and his followers in the later days and continued up to Min-dynasty.

• 기독교교육논총
• /
• 제63권
• /
• pp.221-253
• /
• 2020

본 연구의 목적은 기독교적 핵심역량을 정의하고, 2015년 개정 교육과정의 6개 핵심역량을 기독교교육적으로 해석하여 설명하는 것에 있다. 그리고 2015 개정 교육과정의 핵심역량 모형의 대안으로 기독교적 신앙을 토대로 한 신앙적 핵심역량 모형을 구현하는 것에 있다. 본 연구는 선행연구 분석을 통하여 기독교적 핵심역량을 '신앙'으로 도출하였다. 기독교적 핵심역량 '신앙'은 성경 지식(하나님을 아는 지식)과 하나님과의 인격적인 관계 안에서 자기 자신과 세계와 하나님을 알고, 기독교적 자아정체성, 성경적 가치관, 기독교 세계관을 가지고, 사고하고, 판단하고 행동할 수 있는 능력 곧 역량이다. 핵심역량 '신앙'은 모든 역량의 함양과 발휘의 동기, 태도, 가치의 기반(기준)이 될 수 있다. 기독교 신앙적 핵심역량 모형은 기독교적 핵심역량 '신앙'을 기반으로 하여 6개의 핵심역량이 함양되는 구조를 가지고 있다. 이러한 구조를 기반으로 2015 개정 교육과정의 6개 핵심역량을 기독교교육적으로 해석하여 설명하면 다음과 같다. 자기관리 역량에서 자아정체성은 초월자 하나님과의 관계에서 올바르게 형성될 수 있다. 심미적 감성 역량에서 인간에 대한 공감적 이해는 최고의 아름다움이신 하나님, 아름다움의 근원이신 하나님의 형상에 대한 이해로부터 온다. 인간의 공동체성은 우주만물을 창조하시고 인간을 지으신 하나님이 그 근원이시다. 기독교적인 공동체는 하나님, 타인, 자연과의 삼중관계 안에서의 공동체이기 때문에 지역·국가·세계가 하나님의 공동체가 된다. 의사소통 역량은 먼저 자신과 타인에 대한 좋은 태도, 존중하는 마음에서부터 비롯된다. 그리고 의사소통을 위해서는 공통의 언어가 필요하다. 공통의 언어는 서로간의 소통하는 교제를 위해서 주신 성경이다. 하나님은 성경의 언어를 통해서 인간이 하나님을 알고, 인간을 알고, 창조 세계를 알고, 계속해서 하나님과 그리고 타인과 세계와 소통하게 하셨다. 지식정보처리 역량에서 지식과 정보의 처리와 활용에 대한 가치의 기준이 필요하다. 이 기준은 인간 존중을 위한 도덕적, 윤리적인 가치의 기준이 되어야 한다. 창의적 사고 역량에서 창의성의 근원은 세상을 창조하신 하나님이시다. 하나님의 형상을 지닌 인간은 창의적 잠재력을 가진 존재이다. 그리고 창의성은 개인의 선호도와 흥미에 따라 다른 표현 양식을 가지며, 각 개인의 중요도와 성취도에 따라 다른 접근 방법을 가진다. 개인의 창의성은 교육을 통해서 발견할 수 있으며, 지식, 기술, 경험을 융합적으로 활용하여 구체화할 수 있다.