兪吉濬의 宗敎觀 變化過程과 敎育改革論
저자
발행사항
[성남] : 韓國精神文化硏究院, 2003
학위논문사항
학위논문(박사) -- 한국정신문화연구원 한국학대학원 , 교육·윤리 , 2003. 8
발행연도
2003
작성언어
한국어
DDC
370.109 판사항(20)
발행국(도시)
경기도
형태사항
ii, 156 p. : 삽도 ; 26 cm.
일반주기명
지도교수: 이길상
참고문헌 : p. 140-152.
소장기관
This is designed to research Yu Gil Jun(1856-1914)'s religious view and educational reform theory. This study divides Yu's life into three periods and analyzes the development of his idea on religion and education in each period. In religious perspective, Yu's thought was firstly based on Confucianism. Later, he changed his basic ideas to modern thought and finally to pluralism. In educational aspect, Yu's idea was transformed from Confucian edification thought to modern educational thinking of the West. He had maintained moralistic viewpoint all the time. Despite having political characteristic, he had developed his idea of educational reform throughout his life with a view to enlightening Korean people through education. His idea was changed through the three following periods: first, the period of his life in Korea and studying in Japan before going to America (1856.9-1883.7); second, the period of his studying in America and staying in Korea before exiling in Japan(1883.7-1896.2); and third, the period of his exiling in Japan(1896.2-1914.9) and returning to Korea until his death.
Firstly, Yu's thought was based on the Confucian edification in his earlier life in Korea. He considered that religion had the function to encourage education and to maintain social ethics. Criticizing the Traditional State Examination System(Kwageojedo), he insisted on cultivating and selecting men of talent through practical education and merit system. Although he regarded education as the way of having knowledge and vigor, he didn't propose a systematic theory of education in this period.
Secondly, Yu conceived his idea of education in the second period, which was a combination of Korean tradition of Confucianism and modern thought of the West. He introduced the idea of religious freedom and the separation of State and religion in this period. His criticism on the irrationality of religion showed that Yu's ideas were founded on the modern perspective of the religion. Suggesting the way of education on knowledge and technology based on Confucian education of the virtue, he tried to harmonize the Western way of education and the Eastern one. He thought that excessive emphasis on the education of practical knowledge could provoke a moral confusion.
Thirdly, Yu thought of education as moral cultivation and intellectual development in the third period. In the late 1890s, Korean society began to be transformed into religiously pluralistic society. About ten years later becoming Christian, Yu tried to understand the mutual merit of Confucianism and Christianity. Coming back to Korea, he joined to the Patriotic Enlightening Movement(Aegukgyemongundong). He tried to improve the morality of Korean people through educating them. He set up the educational image of ideal man as the Gentleman Scholar(Sunbi) having good character and professional knowledge.
Yu proposed that education consisted of moral cultivation and intellectual development through adapting moral teaching to modern education. Taking serious view of ethics, Yu treated the reformed Five Human Relations(Oryun) as the core of Confucian ethics as the core of Confucian ethics and regarded them as the basic content of moral education. As the influence of Confucianism was in decrease, this kind of moral education should be weakened.
In the Enlightening Period(Kaehwagi), modern education in Korea was consisted of the combination of moral cultivation and intellectual development. With it's insufficient content, trial to harmonize moral cultivation and intellectual development was suggestive of today's education. Today's educational matter loosing humanism is originated from disproportion of moral cultivation and intellectual development.
Yu Gil Jun could be evaluated as follows: Firstly, regarding the enlightenment of Korea as an educational task Yu tried to enlighten Korea through the reform of education. He, nevertheless, could not overcome the limit of Confucian edification completely. Even though Yu had modern characteristic, his idea of education was inclined toward edification.
Secondly, Yu tried to make a harmony of traditional education of Korea and modern education of the West in the same way that he would like to coexist peacefully Confucianism and Christianity. He suggested the educational theory of moral cultivation and intellectual development that he adapted creatively the moralistic characteristic of Confucianism. The reason why he suggested this idea could be regarded that he realized the close relationship of religion and education. On the contrary that the modernization of education in the Enlightening Period of Korea, having nothing to do with religion, could not succeed to inherit the tradition, Yu put stress on the inheritance of the tradition in consideration of the influence of religion in education.
Thirdly, it could be said that Yu thought about the public nature of education and tried to approach the cultivation of morality through ethical education which is at a distance from religion in the situation of religiously plural society. Yu's period was too early to expect the cooperation of education with religion for the purpose of cultivating humanity. The Enlightening Period was not mature enough of education to accomodate religion as its content.
Fourthly, Yu's educational reform theory, which consisted of moral cultivation and intellectual development, is useful to contemporary education. It put too much emphasis on knowledge and technology. No matter how much science and technology may be developed, humanity cannot come out through moral cultivation. Yu put stress on the importance of education which stands on the balance of moral cultivation and intellectual development.
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