Earticle

본 연구는 2018년 ‘대학기본역량진단’의 과정 중에 대학 평가정책에 따른 학과의 대응을 A 대학교 기독교교육과 사례를 중심으로 논의하고자 한다. 이를 위해 대학평가정책의 배경, 대학구조개혁평가, 대학기본역량진단을 살펴보고 학과 의 대응으로 특성화, 교육과정, 수업의 질관리, 교육성과, 학생지원, 지역사회의 협력 및 기여를 논의한다. 학과의 특성화는 교육목적, 인재상, 교육목표 및 핵심역량과 관련 있고 교육과정은 학생들에게 진로 트랙을 제시하고 자신의 진로와 연계하여 강좌를 수강할 수 있도록 한다. 수업의 질 관리는 A대학교의 학사지원과, 교육품질관리센터, 교육역량강화센터와 연계한 강의관리시스템으로 연계되어 있고 학과의 교육성과를 향상시키기 위해서는 신입생 충원율과 재학생 충원율을 높이고 중도 탈락율을 낮추도록 적극적인 학업지도 및 상담의 실시하고 있다. 학생지원은 A 대학교 학교 차원의 비교과 프로그램과 학과 차원의 비교과프로그램, 학업․진로․취업지도 및 상담, 학생역량관리 등이 있다. 지역사회 협력 및 기여를 향상시키기 위해 서는 안양시 및 기타 지역의 교육기관인 유치원, 초․중․고등학교에서 60시간 교육봉사, 지역학교 행사의 지원 봉사, 교사 초청 세미나 등을 진행하고 있다. 본 연구결과는 향후 대학교육에 기초자료로 활용될 수 있을 것이다.

This article examines actions of the department of a university according to Higher Education Evaluation Policy as a case on the department of Christian education of A University. This article consists of background and policy Higher Education Evaluation and actions of the department of Christian education. Specialization, curriculum, management of instructional quality, educational achievement, student support and cooperation of local community as category of trends of the department of Christian education are discussed. Aim of education, model of human resource, educational objects, and key-competency as the specialization of department of Christian education are discussed. Curriculum of department suggests students career track which is related to their career. Positive guidance counseling are implemented for rate of recruit related to educational achievement. Non-subject matter program of University and Department are introduced for students's support. 60 hours of educational service and other educational activities are carried out for local community. Principal, chaplain of school and teachers are invited for educational practical affairs of education. The result of this article can be used as a basic reference for the direction of the higher education.

태평양 동안에서 주기적으로 발생하는 엘니뇨 현상은 기후변화에서 인간의 활동에 가장 민감하게 반응하는 자연 변수 중 하나이다. 자연신학의 관점에서 이러한 엘니뇨 현상은 자연의 변화를 통해 말씀하시는 하나님의 계시로 해석될 수 있다. 이것은 인간의 활동과 자연의 변화가 서로 연결된 유기체라는 이해를 제공한다. 기후변화의 위기 속에서 녹색성장은 자연의 보존과 경제 성장의 공존을 지향하는 새로운 발전 모형이다. 영국의 스턴보고서는 기후변화에 내포된 쟁점을 부유한 사람과 가난한 사람, 현재 세대와 미래 세대를 함께 고려하는 분배의 윤리학의 관점에서 접근한다. OECD의 녹색성장 정책은 자연 자본의 충분한 가치를 고려하고, 국민의 부와 복지에 실질적인 영향을 주는 광범위한 성장 지표의 발굴과 개발을 목표로 한다. 그러나 이러한 녹색성장 전략은 시장 인센티브가 약하기 때문에, 공공 정책 부문의 투자가 고려되어야 한다는 약점을 가진다. 삶의 실천원리로서의 삼위일체론은, 하나님과 인간, 개인과 사회, 그리고 자연과 인간의 관계에 대한 유기적 상호작용을 강조함으로, 현실 사회의 새로운 개혁과 변혁의 가능성을 제공한다. 볼프의 삼위일체론은 신적 공동체와 인간 공동체 사이의 정체성 재배치 활동의 의미를 제공한다. 코클리의 변형으로서의 삼위일체적 결합은 개체의 재구성과 재형성의 동인으로 친밀감의 중요성을 강조한다. 내면적이고 영적인 차원에 대한 대학생들의 높은 관심은 영성과 같이 삶의 전체를 조망하는 통찰이 대학 교육에서 신중하게 고려되어야 함을 강조한다. 기독교대학의 녹색성장의 교육모형으로 연구자는 ① 상상하기, ② 해석하기, ③ 공동체로 실천하기를 제시한다. 첫째로 상상하기란, 인간 존재는 물론, 다른 피조물과 지구 전체의 관계를 적극적으로 고려하는 원리로서, 인류와 지구 공동체의 지속가능한 성장의 토대를 제공한다. 둘째로 해석하기란, 개방성과 포괄성에 기초한 새로운 해석의 토대를 의미한다. 셋째로 공동체로 실천하기란, 새로운 형태의 변형적 산출을 기대한다는 점에서, 실천의 중요성을 강조하는 녹색성장 모형에 적절한 태도로 작용한다.

The El Nino-Southern Oscillation (ENSO), which originates anomalously cold (La Nina) and warm (El Nino) conditions in the tropical Pacific region, is one of the most import sources of natural climate variability that responses to human impacts. In the perspective of natural theology, a sensitive response of ENSO can be interpreted as God’s revelation expressing his own will on climate change. It provides an organic way that bridges the gaps between natural climate variability and human impacts in light of God’s providence. In an era of climate change, green growth is the idea to have economic growth and promote environmental quality simultaneously. The Stern Review on the Economics of Climate Change, which is released for the British government on 30 October 2006 by economist Nicholas Stern, analyzes scientific, economic, and political issues on climate change with ethical considerations between present and future generations and developing and developed countries. The standard social welfare discounting formula, which is described in the Stern Review, suggests that the intergenerational issues between the present and the future is meaningful as a valuable on climate change and future generations are expected to shoulder the burden of greater mitigation cost. OECD’s policies of green growth focus on recognition of natural capital as a factor of production and its role in growth. They are aimed at discovering a broader concept of progress rather than GDP growth regarded as a reasonable indicator for understanding economic performance and provide the practical policies for green growth to set incentives for innovation to reduce environmental risks and eliminate economic inefficiency. But these policies have some limits that public policy intervention must be needed because market incentives are very weak. The Trinitarian Perspective as a living principle emphasizes the organic interactions between God and people, person and society, and human and nature. Like the government policy for green growth does, the divine Trinity provides an ideal model for human society. Miroslav Volf describes the Trinitarian activity as rearranging the boundaries of identities in terms of the Trinitarian self-donation. Sarah Coakley focuses on the quality of Trinitarian incorporation that generates a profound transformation and promotes the gender fluidity in their boundaries in the state of intimacy with the life of the Trinity. In this study, the Trinitarian principles described as the Trinitarian self-donation and the quality of Trinitarian incorporation provides the interpretive framework for constituting a new model of Christian higher education for green growth in an era of climate change. The author suggests (1) imaging, (2) interpreting, and (3) communing activities as a new model of Christian higher education for green growth. The imaging activity means the process to compose comprehensive images of the ultimate conditions of existence. This activity provides the framework of sustainable development for earth community as composing a felt image of an ultimate environment to connect people more deeply with God, the human community, and the natural world. The interpreting activity reflects growing concern about the faith tradition of the Christian community. This activity may contribute to our transforming the world through rearranging members’ social relationships within any faith community. The communing activity means the Christian praxis as a motivation to occur in the qualitative difference between divine community and human society. This activity can be regarded as generating new innovative outcomes through the practical tasks within the community such as empowering and caring among community members and building the boundary of community.

오늘날 기독교 고등교육의 전환기에 교양교육을 어떻게 전개해 나갈 것인가는 매우 중요한 대학교육의 과제이다. 대학교육에서 교양교육의 중요성이 어느 때보다 강조되고 있으며 21세기 국제화, 지식정보화시대에 대학은 교양교육의 패러다임의 전환과 창의적이고혁신적인 교육을 요구받고 있다. 지식정보화사회에서 개인과 사회가 원하는 인재를 교육하기 위하여 대학에서 가르치는 전공 자체만 중요한 것이 아니라 전공이 아닌 것과 통합되고 학문이 융합된 학제간 접근이 요청되고 이를 위해 전공교육과 균형을 이룰 수 있는다양한 형태의 융합적 교양교육이 요구되고 있다. 대학교육에서 핵심은 균형 있는 교육과정이다. 일반적으로 교육과정을 개발하고 편성⋅운영하는데 있어서 가장 어려운 점이 교육과정에서의 균형(balance)과 불균형(imbalance)의 문제이다본 논문에서는 대학교육에서 교양교육의 위치를 현실적으로 진단해보고 교육과정의 편성 및 운영에서의 수준 높은 대학교육 제공 차원에서 교양교육 변화의 가능성을 알아보았다. 또한 대학교육에서의 전공교육과 교양교육의 균형의 문제를 다루고자 하였으며 교양교육의 새로운 변화를 위한 접근으로써 융합적 교양교육을 제시하고자 하였다. 특히 기독교대학에서의 교양교육의 본질과 교육과정 편성⋅운영상에서의 변화의 필요성을 살펴보았다. 또한 융합교육의 개념정리, 융합교과목 개발의 필요성과 국내 대학에서 일부 편성⋅운영하고있는 융합교육과정의 사례들을 소개하고 융합교양교육을 위한 구체적인 제언을 하였다.

This study is to present as several exemplary cases an integratedcurriculum approach to liberal art education developed in Christianuniversities and colleges. Changes in social environments and individualdemands on university necessitate integrated approaches to existingliberal arts education. Integrated curriculum refers to fusing knowledgeand values of more than two different disciples into one course andproviding a systematic array of such fused courses. Much advance isexpected in academic learning and teaching through the integratedliberal arts education. The fused curriculum means a curriculum integrated with groupingseveral curriculums that are constructed by the fusion of knowledge andvalues out of more than two disciplinary fields. It reflects efforts torespond to the changes in the geographical features of education offusion or integration in higher educational institutes. Since thesechanges, the values of liberal arts education in university has beenbeing recognized with much appreciation. It is because the morepracticality and specialization are strengthened and deepened, the moreliberal art education is emphasized. Such need of the approach to fusedcurriculum has been changing the ideal image of human resourcerequired by society in accordance with the era of disciplinaryintegration. Liberal art education in Christian universities and colleges should notonly administrate conventional general education, but try to find variousways for strengthening students’ capacity. The development of integratedcurriculum is a case of such trials to promote required changes inliberal arts education.

This research focuses on the public discourse for religious education in Christian higher education. The researcher presupposes the situation of general education program for undergraduate students. He categorizes their public spaces in Christian higher education as four sections: religious education, the dialogue between religion and science, transformative environment, and the relationship between self and other. The first section as religious education in the public sphere points out comprehensive hospitality to accept different traditions, beliefs, cultures, values, norms, and so on. But this character generates a new dilemma between religious identity and academic freedom. The second section as the mutual dialogue between religious and science focuses on mutual dialogue and harmonious relationship between scientific rationality and scientific imagination. The third section as transformative environment emphasizes the meaning of publicity as equal participation in the class. Finally, the public search in the relationship between self and other provides the meaning of publicity as altruistic behavior in the area of religious discourse. Like this, the meanings of comprehensive hospitality, religious identity and academic freedom, religious and science, equal educational environment, and mutual relationship between self and other consist of the public discourse for the enhancement of religious character in general education programs for undergraduate students. Therefore, the following research will be closely related to design the religious educational programs for such public discourses.

이 논문은 최근 ‘대침체’라고 하는 미국과 유럽에서 비롯된 경제 불황의 상황 속에서 기독교대학에서 교육되는 사회정의에 관심을 주목한다. 경제학자들은 최근 글로벌 경제위기의 가장 중요한 핵심은 불평등과 부당함이라는 점을 강조한다. 평등과 정의의 쟁점이 기독교교육의 중심에 있음을 고려할 때, 성서의 이야기에서 드러나는 정의의 실재는 기독교대학에서의 정의를 위한 교육에 있어서, 긍정적인 효과를 내기에 충분하다. 특히, 연구자는 역사 속에서 불평등과 부당함의 기억이 강하게 내면화되어 있는 미국 흑인 기독교교육의 모형을 활용하여, 기독교교육의 참여자들이 성서의 이야기와 자신들의 삶에 내재되어 있는 억압의 경험을 적절하게 연결하고, 그들의 일상생활에서 어떠한 도움을 받을 수 있을지에 관심을 주목한다. 연구자는 이러한 해석의 과정이 최근의 경제 위기 속에서 고통 받는 사람들에게, 그러한 고통을 극복할 수 있는 대안을 제시하고, 하나님의 지혜 속에서 희망으로 가득 찬 소명을 선택할 수 있는 권한을 부여할 것으로 기대한다. 그리고 연구자는 정의를 확립하는 기독교교육의 실천으로, 연민의 마음으로 상대방의 목소리에 귀 기울이기, 공동체를 조직하는 활동의 효율성, 그리고 사회적 혹은 목회적 참여의 적극성과 능동성을 제시한다. 이와 같은 구체적인 실천은 기독교대학의 교육 참여자들이 자신들의 도덕적 그리고 종교적 태도를 지속하고 발전시키는 일에 도움이 될 것이다. 그 결과 그들은 성령으로 말미암아 예수 그리스도 안에서 경험하게 되는 하나님 사랑의 깊은 빛에서 정의와 평화를 구현하게 될 것이다.

Virtually every Christian higher education institution (CHEI) uses the term “integration of faith and learning” (IFL) to describe a core aspect of its mission. The term, however, often remains elusive and constituents of a given institution have difficulty in grasping what is meant by IFL. Thus, what usually happens is that faculty members will try their own versions of IFL in their respective classrooms and often fall short of bringing about IFL in its fullness. To avoid such mishaps, IFL must first be clearly defined within a CHEI and its constituents should be well versed in the definition. This paper first briefly surveys the use of the term “integration of faith and learning” in recent decades to introduce the reader to the history of the term. Then, the paper proceeds to offer a working definition of IFL by gleaning insights from diverse sources. Lastly, the paper unpacks the working definition as means to suggest how IFL may be properly understood in the context of Christian higher education.

The general education of Christian higher education is at stake now. The purpose of this study is to give a suggestion for the improvement of general education curriculum of Christian higher education. The researcher studied the definition of general education, the trends of American general education and literature review of studies of Korean general education and analyzed the general education of Korean Christian higher institutions. Based on the research and analysis, the purpose of general education of Christian higher education, the principles of constructing general education curriculum, the subjects of Christian liberal education were suggested. The aims of Christian general education are acquirement of broad knowledge, development of critical thinking, enhancement of moral and ethical senses, fostering civic responsibility, and cultivation of Christian mind. Some principles of constructing the general curriculum are also suggested: coherence, interdisciplinary approach, real world experience, and use of core curriculum. Further studies should include the role of professors of Christian higher education and the specific contents of curriculum.

지식의 발전 속도가 급속히 증가하는 현대 지식기반사회에서 지식이나 정보의 축적보다는 알고 있는 지식과 기술의 수행에 초점을 두는 역량기반교육이 강조되고 있다. 역량기반교육은 교육기관의 정체성과 비전을 반영하는 역량 정의를 시작으로 하여 이러한 역량을 키우고 평가할 수 있는 역량기반 교육과정 및 평가시스템 개발이 이뤄져야 한다. 그간 역량기반교육과 관련된 사례연구는 주로 역량 정의, 역량기반교육과정, 역량 평가 등 역량기반교육의 각 요소를 분절적으로 다룬 경우여서 역량기반교육의 전체 체계와 틀을 이해하는데 한계가 있었다. 본 연구는 기독교대학인 한동대학교를 사례로 하여 기독 인재상 및 핵심역량을 어떻게 정의하며, 이를 학생선발, 교육과정, 학습 질 관리, 지속적인 평가시스템 등 전체 대학교육체계에 어떻게 반영하는지 소개하였다. 특히 기독인재가 갖추어야 할 영성 및 인성 등의 핵심역량을 어떻게 정의하고, 역량기반 교육과정에 이를 어떻게 적용하였는지를 소개하고 있으며, 졸업생 설문조사를 통해 영성교육 결과를 평가하였다. 사례분석의 결과 이 대학은 역량정의-교육과정반영-역량 평가 및 질 관리로 이어지는 체계를 구축하였으며, 체계적인 평가를 위해 교과목 단위의 SMART 교수활동 및 SPARC 학습활동 평가 및 개선 체계, 학부 단위 및 대학 전체의 평가 및 개선시스템을 구축하였음을 밝히고 있다. 특히 사례대학은 학업역량이외 다양한 역량을 포함하는 통합역량을 정의하고 학생선발-입학-교육-진로 등의 과정을 연계하여 통합역량의 질 관리 체계를 구축하고 있다는 특성이 두드러진다.

As knowledge expansion becomes a key feature of today’s society, education for equipping ‘competencies’ rather than ‘knowledge’ has been emphasized in all levels of education. Competency-based education starts with clear definitions of competencies reflecting institution’s educational visions and purposes, and then proceeds to its relevant curriculum and evaluation system. Case studies of competency-based higher education up to now appear to be?limited because they dealt?with the meaning of competencies, competency-based curriculum, assessment of competencies separately. With Handong Global University as a case in higher education, this study explored the meaning of core competencies of a Christian university and how such competencies are connected to other important aspects of higher education???student selection, curriculum, quality control of teaching and learning, and competency assessment system. This study examined how Handong, as a Christian higher institution, operationally defined character-building and spirituality, and how such operational definitions linked to curriculum. This case study also pointed out the importance of the competency-based curriculum that needs to be linked to both competency assessment and the quality management of teaching and learning at all levels including an individual course level, the department level, and the university level.

한국의 고등교육에서 기독교 대학이 차지하고 있는 비중은 매우크다. 기독교 종합대학에 속한 신학자들은 교회를 위한 신학뿐 아니고기독교 종합대학이라는 현장을 고려해 신학을 해야 한다. 그런 신학은기독교적 설립 이념을 대학 내의 모든 학제가 교육과 연구의 과제를수행하는 데 중요하게 고려해야 할 공통분모로 제시하는 작업인데, 이를 넓은 의미에서 기독교적 세계관의 모색이라고 할 수 있다. 사이어로 대표되는 기존의 기독교세계관 논의는 종합대학이라는 현장에서그대로 수용하기에는 한계가 있다. 특별히 언어 밖의 세계에 대한 단순한 실재론과, 의미 있는 세계 구성의 근거를 논리적 정합성에서 찾으려는 시도는 리쾨르의 해석학의 관점에서 볼 때 문제가 많다. 리쾨르는 인간의 모든 경험은 언어를 매개로 이루어지므로 언어 밖에서 존재와 인식의 근거를 찾으려는 시도는 잘못되었다고 지적한다. 그러나그렇다고 해석이 아무 기준 없이 자의적으로 이루어지는 것은 아니다. 설명과 이해의 해석학적 순환을 통하여 제시된 규범적 의미의 범위 안에서만 해석자의 창의적이고 능동적인 해석이 가능하고, 그런 해석의결과 이전과는 다른 새로운 세계가 열려진다. “해석에 의해 열려지는세계”라는 개념을 기독교세계관 논의와 접목할 때, 기독교종합대학에서 기독교세계관의 논의는 새로운 차원으로 발전될 수 있다.

There are a significant number of Christian universities in Korea today. It is important for theologians in these Christian universities to seriously consider the context of the universities in their theological thinking in addition to the context of the church. Such theological efforts should include the explication of the Christian founding principles. The theologians should be able to propose these Christian principles to the university community as a common denominator for all educational and research works in all departments. These theological efforts can be called as the formation of a Christian worldview. The proposals of the Christian worldview movement represented by James Sire are not adequate in the context of Christian universities. Sire's idea of naive realism, which supports the existence of the extra-linguistic reality, and the emphasis on the logical coherence as the organizing principle that makes up a meaningful world, reveal many problems when examined from the perspective of Paul Ricoeur's hermeneutics. In contrast to Sire’s proposals, Ricoeur believes that all human experiences are mediated through language. Thus any attempts to find the foundation of the existence and knowledge in the extra-linguistic domain will fail. However, that does not mean interpretations are always arbitrary in Ricoeur's hermeneutics. Through the circular movements of explanation and understanding, the “ideal meaning” is formulated. Only within the boundary of this ideal meaning can people make diverse interpretations through the productive imagination. The result of such interpretation is the opening of a new world which is different from the existing world. When we pay attention to “the world which is open through interpretation” in our discussion of the Christian worldview, we will be able to elevate the discussion into an acceptable level in the context of Christian universities.

본 연구는 기독교 대학의 설립기반인 기독교 교육이념을 구현하기 위한 교육방법으로서 봉사-학습을 성공적으로 도입한 사례를 통하여 국내에서 대학 차원의 봉사-학습 도입을 위한 시사점을 제시하고자 한다. 쉽게 바뀌지 않는 교육체제 내에서 혁신적인 방법을 도입하기 위해서는 대학의 정체성과 교육철학을 기반으로 추진해야 한다. 2001년, 기독교 대학으로서 인성과 공동체, 실천을 핵심 가치로 교육하는 S대학교는 일부 과목에서 봉사-학습을 처음 도입하였고, 2005년에 관련 지원시스템을 구축하고 1학점 정규과정으로 제도화하였다. 변화에 대한 부담과 거부감에도 불구하고, 현재 S대학교의 다양한 전공 및 교양과정과 연계하여 안정적으로 운영되고 있으며, 도약과 확산의 단계로 나아가고 있다. 대학 차원에서 봉사-학습 도입에 대한 시사점은 다음과 같다. 첫째, 대학공동체의 교육목적과 철학에 대한 확신과 헌신이 필요하다. 둘째, 적절한 지원시스템 구축과 인적, 물적 자원이 필요하다. 셋째, 장기적으로 지속적인 노력이 필요하다.

The purpose of this case study is to find the better way to adopting Service-Learning(S-L) as an effective educational method of higher education in Korea. An innovative method may be well adopted when it is accord with the educational purpose and philosophy of the university. In 2001, S Women's University began to develop S-L programs related to major classes with the project fund from the United Board for Christian Higher Education. In 2005, S Women's University built the support system and secured budget for S-L as 1 credit course related both to major classes and to liberal arts ones in various fields. In spite of fears and worries from some groups about this change, the other groups in the university community have kept adopting S-L in their classes with patience and belief that S-L is accord with the educational purpose and philosophy of this university, that is Christianity. This case of successful adoption of S-L could be a challenge for other universities to reflect on their identities and educational purposes and to attempt to adopt S-L or any innovative ways to educate our next generation better.

The current economic crisis in the euro zone, which began with the pending Greek default, has created ongoing stresses in the global dimensions of the European economy and the US economy. In January 2012, credit rating agencies like Standard & Poor’s Financial Service and Moody’s Investors Service lowered the long-term ratings of the 16 euro-zone sovereigns and indicated that their economic outlooks were negative. The January 2012 report by US Federal Reserve Districts suggests that national economic activity expanded at a modest to moderate pace during the reporting period in November and December 2011. But this report also notes that “activity in residential real estate markets largely held steady at very low levels.” Considering that the residential real estate markets were economic factors that left major US and EU financial institutions such as Fannie Mae and Freddy Mac, Lehman Brothers, and AIG in turmoil that faced the mortgage market in September 2008, it would be premature to hold an optimistic view of the US economy. Economic experts warn that if the global recession continues, the poverty situations could become much worse, since the income poverty rate caused by unemployment has drastically increased with the impact of the government’s increased spending due to much more extensive social protection programs for the poor. The Faith and the Global Agenda by the World Economic Forum in 2010 reinterprets this current global financial crisis in light of ethics and values. This report emphasizes that the current financial (banking and housing) crisis in developed countries “is inseparable from” the issue of justice, “the heart of the Church’s social doctrine.” The aim of this study is to search for some post-economic crisis educational solutions in Christian higher education for justice. This study is divided into four sections. The next section provides general approaches to and perspectives on religious education for justice. Justice is regarded as a comprehensive framework shaped by human relationships and natural life in light of God’s character; these approaches and perspectives appear in the summer 2006 issue of Religious Education. The second section describes a black Christian pedagogy for social justice,which was carried out by the Civil Rights Movement of the 1950s and ‘60s (Martin Luther King, Jr.) and embodied in the black church, based on new approaches to African-American Christian education. The black Christian pedagogy for social justice proposes that historical and contemporary experiences of black people trying to seize a hopeful future in an era of “trouble, adversity, and terror” may be considered in a sense of security as well as hope for the future by people currently threatened by the realities of poverty. The third section analyzes Michael Sandel’s philosophical pedagogy for justice. In his popular book, Justice: What’s the Right Thing to Do?, Sandel criticizes the utilitarian approach and the liberal egalitarian view of justice. The former approach makes justice and rights a matter of calculation and the latter view is not enough to question or challenge certain rights due to a general recognition of people’s preferences and desires. He provides the right way to think about justice. This involves cultivating virtue and reasoning about the common good. The fourth section considers oppression of women, poverty, and the impoverishment of nature, in terms of both climate justice and eco-feminism. In particular,there is a visible relationship between the oppression of women and most cases of poverty. According to an eco-feminist view, environmental degradation, such as the exploitation of resources, the impoverishment of the soil, and pollution of the air and water, is deeply rooted in the oppression of women. Therefore, if considering justice in a comprehensive framework shaped by the relationships between human and nature, men and women, and the rich and the poo...

4차 산업혁명 시대의 고등교육 개혁은 국가적 요청과 위기의식 속에서 활발히 수행되고 있다. 그러나 기독교 대학이 설립이념을 고려하지 않고, 신자유주의 고등교육 정책에 따라 위로부터의 개혁을 추구하거나 대학 구성원들과의 충분한 소통 없이 생존이라는 당위적 차원에서 일방적인 개혁을 시도한다면, 기독교 대학으로서의 정체성은 약화될 수밖에 없다. 이 연구의 목적은 기독교 대학의 지속가능한 발전을 위해 4차 산업혁명 시대의 교육개혁 과제를 탐색하고, 과제에 대한 대학 구성원들의 인식을 비교, 분석하는 것이다. 교육개혁 과제에 대한 평가준거는 선행연구 검토 및 타당도 검증을 통해 6개 준거와 20개 하위준거로 설정하였다. 이에 대해 교육개혁의 행위자인 P신학대학교의 학생과 교수, 직원을 대상으로 계층분석적 의사결정을 실시함으로써 평가준거에 대한 상대적 중요도와 우선순위를 분석하였다. 분석결과에 따르면, ⑴ 평가준거에 대한 상대적 중요도는 ‘교육방법의 융합화’가 가장 높았으며, 교육과정의 유연화, 교육목표의 통합화, 교육문화의 수평화, 교육환경의 확산화, 교육평가의 수행화 순으로 나타났다. ⑵ 복합가중치에 따른 전체 평가준거를 합한 결과는 ‘인성 함양’이 가장 높았으며, 맥락화, 개별화, 다양화, 공공성 함양 순으로 나타났다. ⑶ 평가준거에 대한 집단별 인식을 분석한 결과, 학생들은 ‘교육방법의 융합화’를, 교수와 직원들은 ‘교육목표의 통합화’를 더 중요하게 인식하는 것으로 나타났다. ⑷ 복합가중치에 따른 전체 평가준거의 집단별 인식을 분석한 결과, 학생들은 ‘맥락화’를, 교수와 직원들은 ‘인성 함양’을 더 중요하게 인식하는 것으로 나타났다. 이 연구는 P신학대학교의 사례이므로 모든 기독교 대학에 일반화하기에는 한계가 있다. 그러나 4차 산업혁명에 대한 공동의 기반이 약하고 기독교 대학교육의 방향을 재고해야 할 시점에 교육개혁의 과제를 체제적으로 논의하고, 대학 구성원들을 교육개혁의 행위자로서 참여시킨 ‘과정으로서의 교육개혁’이요 ‘아래로부터의 교육개혁’이라는 점에서 의미가 있다.

In the age of the Fourth Industrial Revolution, the reform of higher education is being actively performed to meet national demands and crisis. However, if Christian universities do not consider their founding philosophy and adopt a top-down reform approach according to the neo-liberal higher education policy, or try to unilaterally reform as a survival strategy without sufficient communication with their members, their identity as a Christian university will be weakened. The purpose of this study is to explore the educational reform tasks of the Fourth Industrial Revolution era for the sustainable development of Christian universities, and to compare and analyze the perceptions of university members about the tasks. The evaluation criteria for the educational reform tasks were classified into six multi-criteria and twenty sub-criteria by reviewing previous research and validation. In this regard, a survey was performed targeting the students, faculty, and staff members of P theological university, the agents of educational reform, and the relative importance and priorities of the criteria were analyzed through the Analytic Hierarchy Process. The results are as follows: (1) For relative importance of the criteria, the convergence of educational methods had the highest weight score, followed by the flexibility of the curriculum, the integration of educational goals, the ever-flattening of educational culture, the spreadability of educational environments, and the performance-based educational evaluation. (2) Synthesizing by multiplying them by the priority of their parent nodes and adding for all such nodes, the cultivation of humanity had the highest weight score, followed by contextualization, individualization, diversification, and publicity. (3) When comparing the priorities of criteria among groups, students rated the convergence of educational methods as the most important, while faculty and staff members ranked the integration of educational goals as having higher importance. (4) Comparing the priorities of the overall criteria among groups, students ranked contextualization the highest, while for faculty and staff members, it was cultivation of humanity. It is difficult to generalize the results of this study because it was only conducted at P theological university. However, this study has systemic addressed the tasks of educational reform at a time when finding common ground regarding the Fourth Industrial Revolution is elusive and the direction of Christian higher education should be reconsidered. It is also a bottom-up educational reform in that university members are included as agents of educational reform, and the direction of educational reform are proposed based on these findings.

The Green Climate Fund (GCF) is a financial mechanism established by the United Nations Framework Convention on Climate Change (UNFCCC) to assist developing countries in coping with climate change. The main goal of this study is to suggest principles of Christian higher education for sustainable development based on the mechanism of the GCF, the principle of allocation in cooperative game theory, and cooperation as the third principle of evolutionary change. At the 2012 Conference of the Parties to the UNFCCC, the GCF Board selected Songdo, Incheon, in the Republic of Korea, as the host of the GCF. Through this financial system, developed nations such as the United States and European countries pledged to mobilize $ 100 billion per year by 2020 to address the needs of developing countries in responding to climate change. The annual financing of the GCF is roughly equivalent to the entire cost of the 4-year Marshall Plan, the U.S. program to rebuild the European economy after World War II. This study focuses on identifying which methods of aid delivery are most effective. A number of economists have expressed skepticism about the effectiveness of top-down method and large-scale aid efforts have a bias in favor of traditional notions of aid delivery. Therefore, this study attempts to explore methods of aid delivery that can help increase the effectiveness of aid and avoid the problem of bias regarding delivery methods. In order to design a GCF mechanism that controls the allocation of resources between developed and developing countries, I apply the theory of stable allocations and the practice of market design as developed by Alvin Roth and Lloyd Shapley, 2012 Nobel economics laureates. Roth and Shapley’s cooperative game theory focuses on the issue of matching that modern people encounter in everyday life. Their theories contribute to market designs that can fix market failures. For example, their research provides general considerations regarding market successes and failures in senior medical labor markets, for school choice in New York and Boston, and for the allocation of live-donor kidneys for transplantation. As such, Roth and Shapley’s cooperative game theory suggests a number of goals that markets and allocation systems need to accomplish to perform well. Given that the sensitive divisions between developed and developing countries remain a major obstacle to structuring the GCF, the cooperative game theory will be helpful in designing the GCF in such a way that developing countries can ensure that it receives adequate resources from donor countries and that developing countries control the allocation of those resources. As the third main theme of this research, I focus on the concept of cooperation from the perspective of natural theology. Recently, Sarah Coakley, a distinguished professor at Cambridge University, delivered the 2012 Gifford lecture at Aberdeen University, Scotland, with the title, “Cooperative, alias altruism: Game theory and evolution reconsidered.” In this lecture, Coakley focused on the evolution of cooperation in human act of sacrifice. Applying Harvard biologist and mathematician Martin Nowak’s theory, she sought to uncover the human trait of intentionality in cooperative acts. Nowark, using mathematical accounts of evolutionary processes, argues that cooperation, alongside mutation and selection, is vital for the ongoing productivity of evolutionary change. In other words, Nowark proposes cooperation as the third principle of evolution. I think that the GCF mechanism, the principle of allocation in cooperative game theory, and cooperation as the third principle of evolutionary change can produce valuable insights regarding the principles of Christian higher education for sustainable development.

이 논문은 기독교 교양교육의 개념을 ‘테오프락시스’(theopraxis)의 의미로 재개념화하고, 그에 따라 기독교 교양교육의 내용을 살펴보려는데 그 목적이 있다. 일반적으로 한국 기독교대학에서 기독교 교양교육의 의미는 “복음화 혹은 교회화의 수단”이라는 맥락에서 이해되어져왔다. 그러나 이러한 개념의 정의는 다원화된 현대사회 속에서 다양한 종교의 공존을 인정하면서도 자신의 정체성을 강조하기 위한 기독교 교양교육의 개념으로 적절하지 않다. 따라서 연구자는 기독교 교양교육의 개념이 하나님을 향한 깊은 영성에 뿌리를 두면서도 동시에 실천지향적이고 해석학적 이해가 중시되는 ‘테오프락시스’의 개념으로 재개념화될 것을 제시한다. 그리고 그 개념 위에서 한국 개신교 대학의 교양교육이 영성적 프락시스, 해석학적 프락시스, 그리고 해방적 프락시스를 포함할 것을 제시하고 있다.

The purpose of this article is to reconceptualize the definition of "Christian liberal education" into "theo-praxis" which means by God-centered action and critical reflection, and to reconstruct the subject matters of Korean Christian university by dint of new paradigm. Generally, the Christian liberal education has been understood in terms of a instrumental means for evangelization of missiological context in Korea. It is not proper that such a evangelical approach for Christian liberal education is only emphasized in multi-cultural religious society like Korea. Instead of that, the researcher suggests that a "theo-praxis approach" as an alternative for Christian liberal education will be more appropriated to focus on the God-centered praxis of liberation, communication and spirituality for plural society. In conclusion, when Korean Christian university develops the curriculum of Christian liberal education, it will be able to consider God and praxis -centered subject matters, i.e., dialogical praxis between religions, liberating praxis for solidarity with the victims, and spiritual praxis to overcome the problem of fragmentation in modern society.

In America, Avison worked raising funds to establish a university. He went back to Korea in 1932, and he began to prepare for retirement. Although he could not realize his dream found a university, the ‘Koreanization' of Western medicine was going along well. In 1934, he resigned his position as head teacher of Severance and Yeonhee College. The next year, he left Korea to return to his native country. Avison founded the base of higher education by the universal spirit of humanity. Additionally, he deserves to receive high praise for trying to realize the soul of university in the field of Korean education that meets the challenges of technical education that the Japanese Government General of Korea suggested.

The American college had been a thriving institution in the eighteenth century. Through the Great Awakening and campus revival, some colleges chose to promote revivalism and an expansionist Christianity. Yale and Princeton emerged as the influential colleges during the America's greatest boom period of college founding(1800-1860). This study use "ante-bellum" to denote all the colleges in the period between 1800 and 1860, and "the era of university" the period of 50 years between the Civil War and World War I. The history of American higher education is the story of interaction between transplanted European concepts and the American environment. The liberal arts college was derived from the English system, and the common sense philosophy was transmitted by the graduates of Scottish universities such as Aberdeen and Edinburgh. During the first half of the nineteenth century, the emphasis on classical curricula continued to dominate American colleges. They tried to make sharpen the young men's faculties through enforced contact with Greek and Latin grammar and mathematics. The Yale Report of 1828 emphasized that such a training and exercise of mental faculties was the proper function of higher education. During the Jacksonian movement, the commonalities found that the established colleges continued to neglect the practical needs of people and eventually the existing liberal arts colleges unresponsive to their opportunities. The Yale Report of 1828 was an example of the attitude that blocked curricular change. The nineteenth-century German universities had a great influence on American higher education between the Civil War and World war I. Henry P. Tappan, the president of the University of Michigan, had prematurely declared that the German institutions could serve as 'literal' models for American higher education. Francis Wayland at Brown University had emulated foreign ideas less directly but also tended toward a flexible, more departmentalized curriculum. When attacks upon academic orthodoxy had required an articulated answer, the ante-bellum college had entered a decadence. The time around 1870 seemed to mark an epoch of educational history in the United States. The college education are convulsed by a revolution within those days. The very nature of the higher learning in the United States had been critically transformed. The university system took root in the United States during the several decades after 1865. The American university took shape and reached its present state of definition in the late nineteenth century.