Earticle

한국의 시민 윤리교육은 교육 과정의 관점에서 볼 때 새로운 시기로 접어들었다고 할 수 있다. 제 7차 교육 과정은 시민윤리를 다루는 학교 교육에서 ‘시민적 덕목(civic virtue)’이라는 개념을 도입하였기 때문이다. 열 가지 시민적 덕목의 제시는 교육 과정의 역사에서 주목할 만한 획기적 시도로 평가할 수 있다. 시민 윤리교육에서 ‘시민적 덕목’이 주요 개념이 되어야 한다고 주장하고 있는 본 연구에서는 ‘시민적 덕목’의 도입을 적극 환영하며 긍정적으로 평가한다. 덕목교육은 기존의 지식 위주의 시민 윤리교육의 접근방식을 개선할 수 있는 신선한 촉매제로 작용하리라고 평가되기 때문이다. 그러나 그럼에도 불구하고 열 가지 시민적 가치․덕목의 제시와 관련하여 몇 가지 문제를 제기할 수 있다고 생각된다. 본 논의에서는 제7차 교육과정에서 선정된 시민적 가치와 덕목들이 본의적 의미에서 ‘시민적’ 속성을 지니고 있는가 하는 문제와 그들이 자유 민주주의 사회의 구축에 본질적으로 긴요한 가치와 덕목인가 하는 문제에 대하여 의문을 제기하고자 한다.

Historically, stories or narrative are a useful tool to teach morality. The use of narrative is still important in almost all forms of education and moral education. Basically, stories tell students how to behavior according to the consequences of acting morally, which they contain. Telling one's personal stories and listening to the stories of others are a powerful way to promote caring among community members. Narrative also can stimulate students' imagination in envisioning a better world for themselves and the community. The purpose of this project is to present three approaches to moral education using narrative, and then to construct the Use of Narrative in moral education program model. The first approach is the content approach. In general, the content approach reflects a conservative orientation to moral education. In this approach, we use stories to teach traditional values. Another approach to moral storytelling is a process orientation. Value clarification and Lawrence Kohlberg's theory of moral development are examples of this approach. These theories are called "process theories", because of their emphasis not on moral content but on the process an individual uses to develop a moral position. Process theorists' stories are more student-centered. The stories emphasized in the process approach are those told by the students about themselves as well as those told by the teacher. The third approach is called "reflection approach." These theorists focus on the creation of meaning in moral action and call into question standard moral practices. Reflection theorists challenge traditional forms of moral stories and storytelling and tell new stories that aim to transform society into something more moral. Each of the approaches to moral education through narrative has an important function and role in a solution to the problem at hand. Each approach is necessary, but not sufficient, for a producing desirable moral education program. So the approaches need to be combined in such a way that their merits can complement each other. We need more sophisticated and practical use programs according to teaching goals and students' levels, and need to make those programs work well in our moral education classrooms. In addition, we need to have narrative list or make approach for moral education, which are given tasks to develop moral education method more adequately.

The teacher needs a vision of moral man, some sense of the person as moral actor or agent. So the moral agent is neither raw intellect nor disembodied reasoning but has feelings and behaviors hat play a great part in the moral life. But this affective and behavior component is one that many of us ignore or , at least, underestimate through moral teaching and moral programs. Especially Kohlberg's model assumes that the moral life is primary the result of the development of specific, often abstract moral principals that are capable of being expressed in verbal form. The model derives from Piaget's idea of stages of mental development, and the particular principal of justice incorporated in the system is that of the philosopher Rawls and Kant. In short, this model presents moral development as a process of abstract cognitive development, as a growth in rational competence expressed in increassing sophisticated principles of moral reasoning. But the obiective of ' Moral Education Curriculum' is to make students not only learn moral norms and moral judgments that are needed for a rational solution of moral problems but also cultivate moral dispositions that can systematize and practice the ideals and principles. So teaching and learning programs are understood intergratedly. But there are several problems in the parts of integrated teaching and learnig programs. The intergrated approach to the three sides of morality is persuited not mechanically but dynamically. And teaching and learning programs should not be focused upon superficial ethical knowledge but be focused upon ethical issues and problems in our society. teachers should deal with the affective, behavior domains such as moral values, attitudes and dispositions as well as the cognitive domains such as moral knowledge and judgement. Therefore teaching and learning programs for improving student's affective and behavior domain are necessary to be developed and used.

The goal of moral education is to help students do moral behavior with good character. That good character is to think, to judge, to act morally. So the purpose of this study is to apply the 'MIND-MAP method' to moral education. Here the 'MIND-MAP method' is the basis of Brain Theory. The Brain consit of left one and right one. The left brain is logic and analytic while the right brain is creative and imaginative. Util now, 'the left brain element' has been emphasized in education while 'the right brain element' has been neglected. The 'MIND-MAP method' finds out an effective method to approach a goal of moral education. First, in this study I think that moral education needs originality and imagination. Those help to judge and act the state of affairs morally and variously. Second, in middle school moral education, I think students must recognize the basic conception of morality. Moral conception take various meaning on state of affairs. So students present various meaning on moral conception. To use moral curriculum of middle school 'the MIND-MAP method', I divide into grade and unit according to the Mind-map method. I divide the contents of moral education into four areas: private life, home․neighbor․school life, social life and ethnic․national life. Third, I posed students same questions after the class on 'MIND-MAP method' to find the effect. The students said the effect on that class like this "we found that it was easy to take a note and to approach to moral cases and it remained in our memory for a long time." Consequently, in moral education using the 'MIND-MAP method' helps them to develop their good character: to think, to judge and to act morally. Thanks to this study, students can come to apply moral concepts to various stages. The 'MIND-MAP method' is proper other subjects as well as the moral subject. But especially, in middle school moral education, the 'MIND-MAP method' can help them to think, judge and act morally.

Choi Han-Ki is a progressive, scientific, and original philosopher of ‘Ki-monism’, considered to have been a pioneer in modernizing the traditional Confucianism. This study is focused primarily upon his ethical thoughts. Specifically, it intends to investigate the humanistic value-orientation manifested in the characteristics and structure of his ethical thoughts, thereby laying bare its possible bearings on the modern world. His views on the man and the world are based on the Ki-monism. His version of Ki is named ‘spirit-ki’(神氣), the ceaseless operations of which manifest the world. And man is thought of as a being having abilities of ‘chu-cheug’(推測：reasoning and inferring) and ‘byun-tong’(變通：being changed and opened into enlightment) through the experiences. He lays emphasis on the existential-experiential character of the human subject, insisting that the human personality responsible for the ethical judgments is changeable through ‘chu-cheug’ and ‘byun-tong’. Moreover, he takes the position of stressing the primacy of pragmatics, saying that the good and the evil are based upon the public interests and benefits. He maintains the practical-experiential position, which insists that the morality can be materialized through properly doing what should be done. The moral norms that he talks about are the traditional ones, such as filial piety, The Five Moral Rules(五倫), The Four Virtues(仁義禮智), and philanthropy. But he is of the view that these norms and rules are to be actualized only in the relative human relations. The ways to practically follow moral rules can vary, individually by means of ‘chu-cheug’ and ‘byun-tong’, socially through education and politics, depending on the scope and character of the practicality. He emphasises the existential-experiential character of the moral conducts. Morality is not transcendentally given, but incessantly constituted through the individual self-realizations and social experiences. He stresses the social character of ethics. Ethics and morality are to be actualized on the social dimension, through the translation of the personal ethics into the social-political horizons. Choi Han-ki shows the determination of renewing and revitalizing the traditional ethics, by way of rationally re-interprete and re-evaluate the traditional Confucian ethics from the light of modernity. His attitude could be a milestone for our own ethical pursuits in the midst of the uncritical importation of Western thoughts.

One of the ground problems in the sphere of Ethics is the topic of the Other. It is impossible to negate the otherness in the Other. For that reason, I approach this problem in the other route, i.e in the non-official angle of Ethics. On the general rule of research, we try to confront the problems of subject-object, or self-other theses. But I make use of some musical insight on order to make through out this dilemma. It would be impossible to get tide over the dichotomy, if we were locked in subject-object, or self-other theses. The basic frame of the socalled Counterpoint Ethics could be outlined as follows. 1. The history of <point> as self-identity of the subject is a history of western Ontology which has been constructed in the system of Seat-name. The image of subject trying to eternalize the point in those areas could be mirrored as Psychology of mastery or Economics of conqueror in a kind of narcissism. 2. Above all, we should try to overthrow the permanent position of subject or self identity of the I, and turn our viewpoint from subject- centrism to pradicate-centrism in order to be free from this strong chain. We should get tide over the fallacy of eternal residance of subject by means of Change and Process. 3. Our knowledge apprehended as a process always take a sense-context which could be turned out as condition of hard life, or a throwness of life in the negative sense, or internal parole or spiritual growth in the positive sense. 4. ‘Stay and Go By’ as a reciprocal sense-context is a kind of a harmony made by consonanst/non-consonant. which is accomplished comprehensively through the dialectics of chaos- cosmos and concrescence-counteraction by using one's own sound. 5. ‘Stay and Go By’ as the process of one principle is self-organized through concrescence and counteraction. The process search for the dualism of ‘the few/small person’ as a ethical problem through a global network. Self and Other are ornaments of life which are reconciliated through mutual assistance and counteraction. As the harmonics dealing with chordal harmony and the counterpoint describing melodic contrast are two different expressions of music, contraposition between self and other is nothing but an appearance of life from a view point of counterpoint ethics. Self-identification of an objective who wants to reach the point of God, but finally is erring around nonpoint should be approved along with God or neighbors by being crucified. And it should be literally heard as becoming through the harmony of counteraction by way of making his own sound of that ‘the few/small person’