• 영재교육연구
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• 제17권2호
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• pp.392-412
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• 2007

유교문화는 창의적 문제해결력의 계발과 발휘를 방해하는 것으로 이해되어 왔다. 그러나 본 연구는 유교문화가 창의적 문제해결력 발휘에 방해가 되기만 한 것은 아님을 주장한다. 유교문화는 창의적 문제해결력의 계발에 도움이 되기도 하고 방해가 되기도 하였다. 창의적 문제해결력은 동기, 일반적인 지식과 기능, 특정 영역의 지식과 기능을 기반으로 확산적 수렴적 사고라는 도구를 사용할 때 발휘된다. 유교문화는 배움의 즐거움을 강조하며, 열심히 정진하는 자세의 소중함을 가르쳤고, 이로 인해 부모들은 높은 교육열을 끌어냈다. 그러나 유교문화 중에서도 위계사회에서 순종하고 타협하는 태도를 강조함과 계층 이동의 주요 수단으로서의 과거제도는 시험 문제 풀이에 치중하는 교육을 초래하여 창의적 문제해결력의 수단이 되는 사고기회를 박탈하고 학생들의 흥미, 호기심, 자아효능감 등을 저하시킴으로써 창의적 문제해결력의 발휘를 억제하는 부정적인 기능을 했다. 이런 문제점에 대한 인식을 바탕으로 영재의 선발과 학업수행에 대한 평가, 교육 프로그램의 개발 및 운영, 교사 연수, 대학입학전형 등을 개선하는데 필요한 방안을 제시했다.

• International journal of advanced smart convergence
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• 제8권1호
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• pp.204-213
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• 2019

Perhaps nothing more vividly illustrates the many different ways in which traditions can be interpreted than a study of the life of Confucius in modern times. In China and Korea, Confucian values and culture are dismissed and scorned during some periods and held up as facilitators of cultural prosperity in others. This changing perception of and attitude toward the Confucian tradition in modern society embodies the long life of the Confucian tradition and its continually evolving trajectory, as well as its versatility within shifting sociopolitical milieux spanning distance and time. In this paper, I investigate the (re)emergence of Confucius in modern Korea and China with a comparative and critical gaze. I demonstrate how different modern interpretations of Confucius, both negative and positive, in these two countries bring new life to the Confucian tradition within their own complex social realities. By focusing on the recent revival of Confucius in China-Anti-tradition of Korean dramas, the Restoration of Confucian Culture in China and Korean Wave, the modernity of China in Confucius are examined, and finally, in terms of the means of realization of the Chinese dream-I illuminate how the image of Confucius serves the (re-)invention of contemporary China, with her pervasive desire to romanticize and materialize China's past as well as her future.

• 대한수학교육학회지:학교수학
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• 제16권4호
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• pp.745-761
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• 2014

본 연구는 우리나라 수학교사들의 교육에 대한 인식과 교사효능감을 교직경력과 학교급에 따라 확인하고, 동아시아 문화권에서의 교육관과 교사효능감의 관계를 파악하는 것을 목적으로 한다. 이를 위해 572명의 초등교사 및 중등 수학교사들을 대상으로 동아시아 문화권에서 제시하고 있는 교육의 목적, 학생과 학습 및 교사에 대한 관점을 주요하게 고려하여 교육에 대한 인식을 조사하였고, 그들의 교사효능감을 확인하였다. 연구 결과, 우리나라 수학교사들은 동아시아 문화권에서의 교육관만을 강하 게 지지하고 있지는 않았다. 그리고 교육에 대한 인식은 교직경력에 따른 차이는 없었으나 학교급에 따라 차이가 있었다. 수학교사들의 교사효능감은 높은 편이었으며, 교직경력과 학교급에 따라 차이가 있었다. 동아시아 문화권에서의 교육관과 교사효능감은 낮은 상관관계를 보였다. 조사 결과를 바탕으로 우리나라의 수학교육과 수학교사의 수업 실천에 대한 시사점을 제시한다.

• 한국식생활문화학회지
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• 제12권2호
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• pp.155-172
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• 1997

In the age of the three Kingdoms, Silla, Kokuryu and Baekjae were built Confucian Shrine (Kukhak or Taehak) after BC 2-4 century Confucism propagated from China. It means 1600years' history of Saugc-Zeuhn Rites of an Imperial ceremony to honor Confucius in Korean peninsula. For Chosen dynasty age passed by Koryo dynasty carried out mainly Confucian policy, in Sungkyunhwan of Mun-Hyo (Confucian Shrine) traditional rites in memory of Confucius are observed twice a year in spring and autumn for 600 years of the 112 memories Tablets to Confucius and the other famous Confucius scholars. (his disciples and Korean Confucian scholars) Wine, food, and silk are offered, and incense burnt before the tablets of confucius and the other scholars while traditional music is played and ceremonial dances performed. Traditional rites are observed primarily for the purpose of reminding students and other attendats of the teaching of Confucius. It is to have got it firmly into young Korean head that humanim, family, courtesy, order modesty and practical morality are more important than any thing else. And also now we need to reappraise, fundermently recognize rehabilitute and transmission the traditional foods Korean sacrifical rituals culture by Korean characteristics culture, Through the historical background we can recognize how much the Confucius thought and education effect deeply Korean sociaty even upto now to Korean popular life. At the same time confucism became fixed to Korean traditional thought and culture. Specially Sauge-Zeuhm Rites is based on Korean sacrificial rituals culture and Korean dietary life generally through this study we can see and presume the changes and transmmision of foods and cookey methods from BC ages.

• 한국의사학회지
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• 제22권2호
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• pp.15-22
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• 2009

In this thesis, the emphasis is laid especially on the culture & structure of Huizhou Province, China as the prime mover of the specifically-regional Huizhou $X{\bar{i}}n^{\prime}{\bar{a}}n$ medicine. Huizhou was the home town & stronghold of Neo-coufucian masters Cheng-Zhu (Cheng brothers and Zhu-hsi)". The tradition of the region as "The arts province" resulted in the flourishing trend of nurturing prominent Confucian-doctors. The remarkable all round activities of Huizhou Merchants (新安商人 $X{\bar{i}}n^{\prime}{\bar{a}}nsh{\bar{a}}ngr{\acute{e}}n$), as the reigning power merchant at the period were the second mover of the Zeitgeist. Their nation-wide network all over China made it possible to gain valuable inlormation and access to news including the field of medicine in time. Some merchants actually have "abandoned their own jobs to become doctors of medicine". This Confucian-Merchant culture was one of intrinsic characteristics of Huizhou region, inducing "Pragmatic Scholarship". With the enlargement of the population of Confucian-tumed doctors and improvement of the societal status of doctors, the resultant occupational triad of local Confucian govemment officials, local $X{\bar{i}}n^{\prime}{\bar{a}}nsh{\bar{a}}ngr{\acute{e}}n$ merchants, and local doctors was established after the Middle-Ming Dynasty. Ultimately, the two prime movers of the concomitant development of medicine in the Province Huizhou in this study are concluded to be the synergy effects of the Neo-Confucian tradition and economic power of the prevalent Huizhou Merchants ($X{\bar{i}}n^{\prime}{\bar{a}}nsh{\bar{a}}ngr{\acute{e}}n$).

• 수완나부미
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• 제6권2호
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• pp.65-84
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• 2014

Asia-Pacific Confucian Capitalism is comparable to Atlantic Protestant Capitalism in terms of economic success, as most economies influenced by Confucian culture in East Asia and Southeast Asia are economically well-off in the past 50 years, save for Vietnam. This paper seeks to determine whether Vietnam can follow the path of development of the other Confucian economies, especially in the context of globalization and upcoming regional integration. In the paper, I will use an analytic framework derived from Weber and Huntington to examine the cultural dimension of Vietnam's economic development. In the domestic field, I argue that the core values of Confucianism continue to contribute to the development in Vietnam in many ways; yet one critical element needs to be tapped: the political culture of strong leadership and efficient bureaucracy. Confucian values for development may be compromised by pushing for democratization too early in Vietnam. On a positive note, Confucianism for Vietnam is instrumental in its regional integration into Southeast Asia since it is integrative rather than exclusive. Vietnam's cultural similarity with China may however lead to too much passive learning and conflicts. In conclusion, Confucianism is a valuable asset for Vietnam's economic development, but challenges have to be addressed in order for Vietnam to become the next tiger.

• 한국식생활문화학회지
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• 제13권4호
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• pp.241-260
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• 1998

1. Both the festival held in Confucian temple to honor Confucius or a religious ceremony in Korean traditional lecture-hall are the sacrificial rituals which is the mark of the respect for prescholars and these rituals has been followed the rules written in the book,'Yaegi' 2. For the Food formal display for the festival in Confusian temple of Chinese Gukjagam, Pebak(clothes), Mohyul(hair and blood), and the ritual food dishes, such as Byun 10, Doo 10, Gang 3 (Deung 1, Hyung 2), Bo 2, Cue 2, Jo 3 (Taeraeu as beef dish 1, Soraeu as sheep and pork dishes 2), Joo(alcohol) 3 were displayed, while in Juhyunhak, Byun 8, Doo 8 were displayed. In Taesangji edited around in 1873 in Korea, for the Confucian shrine Pebak, Mohyul, Byun 10, Doo 10, Deung 3, Hyung 3, Bo 2, Cue 2, Jo 6 (raw 3, cooked 3), Joo 3 were displayed. In pedantry Confucian temple, Pebak, Byun 8, Doo 8, Bo 2, Cue 2, Jo 2 (raw sheep and pork), Joo 3 were displayed while Mohyul was omitted, which this type of display was almost identical through the nationwide survery for the Confucian food display. Some of the Confucian food display, most of the display for Bo and Cue have been changed to Bo 1 and Cue 1, and one fifth of the Confucian display for Byun and Doo also has been changed in the numbers and food varieties. 3. In most of the sacrificial ritual food display in the Korean traditional lecture-hall, Pebak (some not applicable), Byun 4, Doo 4, Bo 1, Cue 1, Jo 1 (raw), Joo 1 were displayed. In these days, the number of the Confucian temple where the sacrificial rituals is not held, has been increased. 4. For the names of food for the Byun and Doo dishes, mostly the old names are used, however, minor changes in materials and cooking method have been found.

• 복식문화연구
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• 제31권5호
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• pp.573-585
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• 2023

Comprehending the prevailing ideals of the body within a specific era requires grasping the intricate interplay between social phenomena and the evolution of clothing. Accordingly, this study investigates the distinctive facets of the perception of the Neo-Confucian body as reflected in men's dress during the Joseon Dynasty. We examine a comprehensive body of scholarship, literature, and historical records concerning the body and dress. Additionally, we also employ a framework developed by M. Y. Kim, which categorizes the Neo-Confucian body in three ways: as the natural body, the cultural body, and the body as a fully-realized moral subject. Our findings unveil three crucial insights: firstly, guided by Neo-Confucian discourse positing appearance as a manifestation of innate energy (氣), men's dress was deliberately designed to demarcate stylistic distinctions in women's dress; secondly, the Chinese gwan (冠) was employed as a tool of self-cultivation (修身) to symbolize the legitimacy of Joseon's Neo-Confucian governance; and thirdly, sim-ui (深衣), a philosophical emblem of Confucianism extensively represented across through an intensified exploration of historical sources, served as a means to consolidate the political standing of the Neo-Confucian faction. As a consequence of these factors, the attire of noble men conferred upon them both sexual and moral ascendancy as political entities; men's dress became a visual manifestation of the legitimacy of their power, thus embodying Neo-Confucian ideals. This study carries significance by applying a discourse analysis approach to Korean dress research and elucidating the factors underlying the development of men's dress during the Joseon Dynasty.

• 한국정보전자통신기술학회논문지
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• 제9권1호
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• pp.90-99
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• 2016

본 연구는 유교유산을 활용한 관광문화복지 구현에 대한 연구를 하고자 한다. 연구대상은 2014년 6월13일부터 11월7일까지 영월군의 향교, 서원, 누정을 대상으로 실태 및 면접조사를 실시하였다. 자료분석은 척도문항을 중심으로 현장조사, 건물소유자와 관리자의 심층면접을 실시하였으며, 과학적 탐구과정을 거쳐서 판단하고 분석하였다. 분석결과는 첫째, 역사적 배경은 문화재적 가치로 매우 귀중한 지역의 관광 및 문화복지 자산인 것으로 파악되었다. 둘째, 향교와 서원은 전통유교문화형식을 보이고 있으나, 누정건축에서는 보기 드문 특색을 나타내고 있어 특화된 사회적 관광자원화가 요구된다. 셋째, 유교유산에 대한 관광문화복지 자원화가 아직은 미흡한 실정으로 파악 되므로 이에 대한 마케팅강화와 프로그램의 개발과 운용이 절실하다. 본 연구의 시사점은 유교문화의 계승과 현대적 재해석이 필요하며, 이를 토대로 유교문화와 현대문화를 아우르는 디지털관광으로의 발상전환 그리고 지역과 상생하는 관광문화복지 정책의 연구가 이루어져야 할 것으로 사료된다.

• 농촌계획
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• 제24권1호
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• pp.33-44
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• 2018

This study, targeting Deokbongmaeul, Choonchonmaeul, Hyodongmaeul and Kangsanmaeul, drew the characteristics of history culture resource utilization through the analysis of project plans and performance reports and field surveys. First, Deokbongmaeul is a rural village with scattered Confucian facilities. Ipsanmaeul conforms to Confucian order and has an attractive housing area landscape. Hoechonmaeul has forest landscape and distinguishing intangible recourses like Maeji farmer's music and traditional techniques and legends. Hyodongmaeul shows folk resources and folk behavior like traditional play and techniques. Second, the history culture resources chosen from the project plans focus on intangible history resources like individual historic buildings & structures and customs & traditional techniques. Third, cultural historic village projects are categorized by repair and restoration of historic buildings and structures, development of experience program and building facilities and maintenance and establishing the village landscape elements. From the research results, it is explained that history culture resource utilization methods of cultural historic village project are hard to be expected to have the project results based on the landscape identities of four villages.