Earticle

이 연구는 성인학습에서 많은 관심을 받고 있는 전환학습이 에니어그램과 어떻게 관련성이 있으며, 전환학습으로서의 연구 가치가 있는지 알아보기 위해 탐색적으로 이루어졌다. 이에 전 환학습이론에 대하여 기본적인 이해의 장을 마련하고 에니어그램과의 관련성을 탐구하면서 차 후 에니어그램을 통한 성인들의 전환학습 경험연구를 하는데 있어 단초를 제공하는데 목적이 있다. 먼저 전환학습의 “관점 전환”에서 중요한 준거의 틀을 심리학적인 관점으로 살펴보았을 때 에니어그램이 가지고 있는 무의식적 패턴이 성인들의 경험의 의미를 해석하는데 중요성을 지니고 있음을 알 수 있었다. 둘째, 전환학습의 결과로 성인들이 자신의 비판적 성찰을 통해 더 포괄적이고, 개방적이며, 확장된 시각을 갖추는 것이라면, 에니어그램 또한 자신의 성찰을 통해 자신을 이해하고 개발하여 더 나은 성장과 행복을 추구한다라는 면에서 일치함을 알 수 있었다. 셋째, 전환학습 핵심개념인 경험, 비판적 성찰, 개인 발달은 에니어그램의 자기관찰, 자기이해, 자기 변형으로 설명 할 수 있었으며, 넷째, 에니어그램을 통해 전환학습을 촉진하기 위해서는 성인교육자들이 어떠한 부분에 관심을 가지고 교육프로그램 구성과 지도자 역할을 해야 하는지 에 대해 고민을 해야 함을 알 수 있었다. 특히, 성인 교육자는 학습자가 자신의 삶을 깊이 있게 성찰 할 수 있도록 환경과 공간의 마련이 중요하며, 궁극적으로 영성의 회복, 관계, 감성들을 포 함한 학습을 구성하는 것이 중요하다는 것을 시사하고 있는 것이다. 이에 관련 문헌연구를 통해 에니어그램이 전환학습에 많은 부분에 기여할 것임을 확인할 수 있었으며, 나아가 다양한 관점 에서의 연구가 이루어지길 기대한다.

The purpose of this exploratory study was to see how transformative learning attracting significant attraction in adult learning was associated with enneagram and to determine if it had any research value as transformative learning. It aimed to give a fundamental understanding of the theory of transformative learning, explore its association with enneagram, and give the ground for conducting empirical research on adults' transformative learning through enneagram. First, from the psychological perspective on the important framework of "perspective taking" in transformative learning, the unconscious pattern of enneagram played a crucial role in interpreting the meanings of experience for adults. Second, as transformative learning causes adults to get a more comprehensive, open, and expanded viewpoint through their own critical reflection, so enneagram allows them to understand and develop themselves through self-reflection and pursue better growth and happiness. Third, the key concepts of transformative learning, such as experience, critical reflection, and personal development, can be explained in terms of self-observation, self-understanding, and self-transformation in enneagram. Fourth, in order to facilitate transformative learning through enneagram, it is necessary to suggest what adult educators should be concerned about in making an education program and serving as a leader. In particular, adult educators need to create an environment and space in which learners can reflect deeply on their life and, ultimately, to compose learning, including recovery of spirituality, relationships, and emotions. Literature review confirmed that enneagram could make lots of contributions to transformative learning and it is expected that research will be conducted from diverse perspectives.

Purpose: This study was conducted to provide fundamental data for improving the quality of care by investigating the relationships of critical reflection competency, nursing practice environment, job crafting, and person-centered care among tertiary hospital nurses. Additionally, the study sought to identify the factors influencing person-centered care. Methods: Data were collected from 132 tertiary hospital nurses with at least 1 year of work experience via an online survey conducted in January 2023. Results: Person-centered care varied significantly according to age, clinical experience, and department. Significant correlations of person-centered care with critical reflection competency (r=.77, p<.001), nursing practice environment (r=.46, p<.001), and job crafting (r=.71, p<.001) were observed. Factors contributing to person-centered care among tertiary hospital nurses included critical reflection competency (β=.46, p<.001) and job crafting (β=.40, p<.001), with an explanatory power of 70.2%. Conclusion: To provide ethically enhanced person-centered care in tertiary hospitals, various training programs must be developed to strengthen nurses' critical reflection competency and job crafting skills.

Purpose: The purpose of the study was to examine the attitudes of acute care nurses towards dementia, their critical reflection competency, and the level of nursing work environment and to identify the factors relating to person-centered nursing. Methods: The study was conducted for 149 nurses with at least 1 year of experience working in acute care hospitals and providing nursing care to hospitalized elderly patients. The measurements used were the Dementia Attitude Scale Korean version, the Critical Reflection Competency Scale, the Nursing Work Environment Scale, and the Person-Centered Nursing Assessment Tool. The collected data were analyzed with frequency analysis, descriptive statistics, independent t-test, ANOVA test, Pearson’s correlation, and multiple regression using IBM SPSS 29.0 software. Results: The factors influencing person-centered nursing performance were critical reflection competency (β=.49, p<.001), attitudes towards dementia (β=.29, p<.001), and clinical career (β=-.26, p=.024), having the explanation power of 59.6%. Conclusion: The results of this study indicate that critical reflection competency, attitudes towards dementia, and clinical career have an impact on person-centered nursing performance. Specifically, higher levels of critical reflection competency and positive attitudes towards dementia were predictors with higher levels of person-centered nursing performance. Therefore, to enhance person-centered nursing performance among acute care nurses, it is important to prioritize critical reflection training programs for experienced nurses to enhance their critical reflection competency.

In a context of globalized capitalism, the global market abandoned untreated victims of HIV/AIDS infected people. This is only one example of an exploited people. Living justice is not an option for Christian believers anymore. Rather, it demands a collaborating work of economics, politics, and religion. In its educational ministry, the church should be aware of the need to engage in theological conversation on each global issue, sharing a contextual reading of the Scripture, and consistent engagement in conversation that will lead to action. In the Christian history, this was the very natural consequence of whole‐hearted moral life, and so it should be for those who claim to live according to the gospel in addressing the dehumanizing situation in the 20th century. In the post‐modern era, suspicious ethicist, Robin Peterson, suggests the decentralization of domination from abusive exercise of power finds hopes against hope. For theological reflection, the doctrine of Creation, humanity, and theodicy are reflected in HIV/AIDS victims. God intended all creatures to coexist and be dependent on one another in freedom; God’s good creation for the sub‐Sahran infected means all creatures to coexist and be dependent on one another in freedom. If the image of God in humanity was ruined by the fall and distorted, there can exist mutual relationships of love through the new humanity of Jesus. Contextual reading of the biblical text makes God’s grace accessible for HIV/AIDS pandemic in Africa caused by poverty and ignorance. Many women, in Africa especially young women, who are dying with no access to treatment stand in solidarity with people who find their sisters within new light of the Holy Spirit. Re‐imagination of the Bible stories while counteracting cultural belief opens discussion about how we can educate the churches in the world to come into the circle of partnership and solidarity with the powerless. Finally, theological economy connects Christianity with the global reality of capitalism. Tanner’s noncompetitive characteristic of the economy of grace resembles God’s creation of the human being, because we are the gift itself. Her proposal provides the foundation for a win‐win game, both for people who are disadvantaged by the present system and for people in the circle of solidarity. It is a communal and collaborating work of humane solidarity.

French anthropologist René Girard takes very strong stance on the religious legitimization of social violence. Girard argues that mimetic desire gives rise to latent hostility within a group and that mounting aggression is then alleviated by the “scapegoat mechanism,” through which collective anger is displaced onto a random individual, for whom the sacrificial victim is the acknowledged replacement. For theologians, Girard’s theory is significant and evocative in understanding the ambivalent facets of sacrifice because theological debates about sacrifice are naturally directed at the violence inherent in it. Even though Girard is criticized for over-generalizing, his theory is valuable in pointing to how a sacrificial narrative has legitimized sociopolitical violence. The subject of sacrifice has been a scandal in the theological sphere and includes many complicated issues. Contemporary theologians, especially feminists and liberation theologians, have argued that the doctrine of vicarious atonement and sacrifice have cultivated and legitimatized human victimization and our acceptance of abuse. When Jesus took the side of the minorities, marginalized groups drew their ethical strength from the power of sacrifice. However, it is a great irony that they themselves became the victim of this sacrifice narrative. Jesus’ sacrifice became the origin and proto-example of their sacrifice and the very reason to accede to the present unjust social mechanism. This paper argues that the passion story can be misused in a process of self-deception and violence. The sacrifice narrative has been used to legitimize another sacrifice of marginalized groups in our society. We have seen how the same narrative can produce totally different ethics and actions according to who is doing the interpretation. The same narrative can be seen in contradictory ways according to its context and different interpreters’ ideology and theology. This is why the surrogate victim mechanism creates ambivalence in terms of violence. Girard’ theory of sacrifice has ambivalent implications in terms of the legitimization of violence and power in society. Ambivalence arises when people are committed to certain values and convictions related to sociopolitical interests.

It is not easy to explain the distinct relationships and roles of concepts like li (理, principle), ki (氣, matter or energy), heart-mind (sim 心), and nature (sŏng 性) because the terms simultaneously explain both the physical quality and the ethical nature of being. In order to solve this difficulty, Confucians of the Chosŏn dynasty tried to search for effective ways of explanation by analyzing them, and today’s scholars also make persistent efforts to resolve this difficulty. One direction of such arguments in the Sŏngho school, which includied Chŏng Yag-yong, was to divide the usages of the concepts into “the special” (chŏn 專) and “the universal” (ch’ong 總). In addition, there was “the theory of mutual opposition” (taesŏl 對說) versus “the theory of mutual causation” (insŏl 因說), which was suggested by Ki Tae-sŭng in his disputes over the Four Beginnings and the Seven Emotions with Yi Hwang, and the “horizontal viewing” (hoeng’gan 橫看) versus “vertical viewing” (sugan 竪看), which was used by Yi I, Yi Chin-sang, Chŏng Chae-gyu, and others. Contemporary scholars have also used these frameworks in order to explain the theories of li, ki, “heart-mind,” and “nature” in Chosŏn Confucianism. And these methods focus mainly on the li and ki structure of moral emotions. However, most Chosŏn Neo-Confucianists discussed these topics in order to actualize moral life in the real world by searching for ways of controlling emotions, rather than discovering the ontological structure of li, ki, “heart-mind,” and “nature”. If we consider what we can learn from Neo-Confucianism’s li, ki, “heart-mind,” and “nature” theory or the theory of the Four Beginnings and the Seven Emotions today, we should take note of the experiences and the results of discussions that attempt to make a normative justifiability of moral life equal to the inevitability of the natural law, by considering that human beings and society share their material and principles with nature. And we should evaluate dispassionately the theories and the results of these theories that were made in order to accomplish a Confucian moral society, and make the evaluation helpful for generating a discussion to lead today’s society in a desirable direction.

This article discusses that despite starting from different problem situations and having different intellectual backgrounds, intercultural communication and critical literacy theory can be linked in terms of language, reflection, and critique of power as their philosophical premises. First, in intercultural communication, language is the medium of communication and has pragmatic premises. Based on the rationality inherent in language, intercultural communication seeks to reach consensus and understanding without coercion between different cultures. In critical literacy, language is the medium for world understanding and critical thinking. Thus, literacy education changes the very way one relates to oneself and the world. Second, the subjects living in the culture communicate with the heterogeneous culture through rational self-understanding and critical reflection on the culture. This aspect of critical reflection is important not only in intercultural communication, but also in critical literacy. In particular, Freire's pedagogy emphasizes the cultivation of critical consciousness through literacy. Third, intercultural communication implies the critique of unjust power based on formal and material ethical principles. Critical literacy aims at problem-posing education, criticizing bank-deposit education that hinders genuine democratic dialogue. Seen through this connection, the philosophy of intercultural communication highlights the philosophical implications of critical literacy, and critical literacy can also help clarify the direction of intercultural communication.

While translation is basically converting one written language into another, it can be described as rewriting. Moreover, the competence of an English-into-Korean translator can be measured by his/her ability to avoid reviving some aspects of English grammar in their translation output. Resorting to the strategy of ‘form-based’ or literal translation is generally unfeasible. This research deals directly with the subject of translation errors. In this analysis, translation errors beyond-thesentence have been more closely examined and applied to real cases of communication breakdown as well as to successful efforts. The aim of this research focused on the output of translator trainees aimed to discover whether errors found in the English-into-Korean translations form patterns. The results of this investigation clearly reflect the fact that there are error patterns: among these, sense consistency with the original message, lexical decision and logical cohesion are considered the most important parameters in translation quality assessment. This study culminated in a final exam that included translation errors made by seventeen Korean undergraduate students of translation studies when they performed an English-into-Korean non-literary translation task involving a New York Times article entitled “Poll Finds Faith in Obama, Mixed With Patience”, published in January 18, 2009.

Purpose: This study examined the effects of clinical nurses' communication skills, critical reflection, and professional self-efficacy on medication safety competency. Methods: The participants were 150 clinical nurses with at least 12 months of experience in a tertiary hospital. Validated scales for assessed communication skills, critical reflection, professional self-efficacy, and medication safety competency. Data were analyzed using SPSS 29.0 with descriptive statistics, t-tests, ANOVA, correlation, and regression analyses. Results: The mean medication safety competency score was 4.24 ± 0.49, with the highest subscale scores observed in crisis management, patient-centered medication management, and problem-solving. Nurses aged 36 years and older and with over 6 years of experience demonstrated significantly higher medication safety competency. Medication safety competency showed positive correlations with communication skills (r = .68, p <. 001), critical reflection (r = .70, p < .001), and professional self-efficacy (r = .61, p <. 001). Regression analysis revealed these factors as significant predictors, collectively accounting for 57.5% of the variance. Conclusion: Communication skills, critical reflection, and self-efficacy significant determinants of nurses’ medication safety competency. Educational programs targeting theses domains are essential to improve medication safety. Further research is needed to assess and refine such interventions, thereby supporting continuous professional development and improved patient outcomes.

이 논문은 인문학적으로 통일을 사유한 선구자라고 할 수 있는 강만길, 백낙청, 송두율의 통일담론을 비판적으로 다루고 있다. 이들은 남/북의 분단국가체제가 강제하는 분단시대의 인문학을 넘어서 분단과 통일의 문제를 인문학적으로 사유한, 통일인문학의 선구자들이었다. 그러나 그들은 분단체제가 우리의 몸과 신체에 내면화하는 가치-정서-생활문화의 차원을 구체적으로 다루지 않았다. 이런 점에서 이 논문은 ①강만길-백낙청-송두율로 이어지는 인문학적 통일담론들의 기본적인 발상과 논리를 소개하면서 ②이들이 공헌한 바와 이론적 한계들을 집어봄으로써 ③인문학적 통일담론이 통일인문학이라는 새로운 학적 체계가 되기 위해서 제기되어야 할 패러다임의 전환을 제시하고자 한다. 이들의 공헌은 ①학문적인 객관화의 대상화로서 인문학적 통일담론을 개방했다는 점, ②새로운 미래의 고향으로서 통일한반도를 만들어내는, 과정으로서의 통일이라는 개념의 정립, ③분단체제의 내면화된 구조를 발견했다는 점이다. 그러나 그들은 분단체제가 어떻게 우리의 몸과 마음에 체화되었는가에 대한 연구를 진행하지 않았다. 그러므로 이 논문은 통일인문학의 과제로 ①소통과 상생의 패러다임으로서 ‘차이와 공통성’의 패러다임의 구축, ②분단의 트라우마와 치유, 그리고 분단의 아비투스와 이에 따른 승인과 성찰의 전략을 제시함과 동시에 ③미래기획적인 통합의 패러다임으로서 다민족공동체의 자산을 흡수하는 통일한반도의 비전 모색을 제시하고 있다.

This paper are critically dealing with Gang Man-Gil, Paik Nak-chung and Song Doo-Yul's discourse for the unification can be regarded as a pioneer in the humanities think unification. They are a pioneer in the humanities for unification that is thinking the issue of division and reunification beyond the humanities of division age to imposed by the two divided nation states system of South/North. However, they did not specifically analyze the dimension of value-emotion-culture the division that the korean division system internalize our body and mind - emotions - life. In this regard, this paper should be raised the following thing; ① by introducing the basic concepts and logic of Gang Man-Gil, Paik Nak-chung and Song Doo-Yul's Discourse for the Unification and, ② considering their theoretical contributions and limits, ③ a paradigm shift need to be the humanistic discourses for unification come the humanities for unification as a new scientific system. Their contribution were found the point that ① open up the humanistic discourses for unification as a scientific objectivity, ② establish the notion of reunification as a process to producing a unified Korea can be called a new future home, ③ is aware of structures internalized the division system. But they did not study how did the division system is embodied in our body and mind. Therefore, this paper has raised the following issues that the unification for humanities needed to address: ① to define a paradigm of difference and commonality for mutual communication and coexistence, ② to study the trauma of the division and healing, the habitus of division and strategies and reflection with it, ③ to seeking the vision of a unified Korea as a integrated paradigm of future and planning by absorbing the assets of multi-ethnic communities including overseas Koreans.

본 논문은 ‘코로나 펜데믹’으로 상징되는 유럽 근대문명이 야기한 위기의 본질을 철학적 관점에서 살펴보고 인류와 자연, 지구의 공존과 공생을 위한 대안적인 정치철학과 새로운 문명의 가능성을 모색해보는 것이다. 이를 위해 화이트헤드, 라투르 등의 논의를 기반으로 인간중심주의, 이원론, 기계론 등으로 상징되는 근대문명의 한계를 비판적으로 성찰한다. 그리고 근대문명의 한계를 보완하고 인간과 자연을 포함한 비인간 존재들과의 공존과 공생으로서 근대문명 극복을 위한 이론적, 실천적 과제를 제시하고 객체들이 포함되는 새로운 민주주의를 제안한다. 특히 본 논문은 비인간 존재들을 대변해줄 인간 존재들의 연대와 실천을 강조하면서 이런 흐름과 운동은 현대의 지배적인 문명을 성찰하고 극복하는 방향으로 나아가야 함을 주장한다. 특히, 지구적 위기를 촉발시키는 가장 중요한 메카니즘으로서 신자유주의적 자본주의의 논리와 생활방식을 극복하는 새로운 민주주의 와 연대가 결정적으로 중요하다는 것을 강조했다.

This paper examines the nature of the crisis caused by modern European civilization, symbolized by the "Corona Pendemic," from a philosophical point of view, and explores alternative political philosophy and the possibility of new civilizations for the coexistence and symbiosis of mankind, nature, and Earth. To this end, based on discussions by Whitehead and Latour, we critically reflect on the limitations of modern civilization symbolized by anthropocentrism, dualism, and mechanical theory. It also supplements the limitations of modern civilization, presents theoretical and practical tasks to overcome modern civilization as coexistence and symbiosis with non-human beings, including humans and nature, and proposes a new democracy that includes objects. In particular, this paper emphasizes the solidarity and practice of human beings that will represent non-human beings, and argues that this trend and movement should move toward reflecting on and overcoming modern dominant civilization. In particular, he stressed the decisive importance of new democracy and solidarity to overcome the logic and lifestyle of neoliberal capitalism as the most important mechanism to trigger the global crisis.

전 세계는 코로나-19(Covid-19)로 인하여 극심한 위기와 변화를 경험하고 있다. 기 독교도 예외는 아니어서 전대미문의 격변기를 맞이하고 있다. 특히, 예배, 교육, 교제, 그리고 선교 공동체인 교회의 일상적인 기능이 마비되어, 전혀 예상치 못했던 방식으 로 예배와 교육이 진행되며, 교제와 선교 활동이 위축되었다. 예배는 비대면 예배로 고착화되었고, 보다 효과적인 비대면 예배를 드리기 위해서, 교회는 정교한 방송 장비 와 무선 원격 조종장치를 구비한 방송국으로 변화되고 있다. 예배의 직접성이 사라져 버리고 통신이라는 매개를 통한 예배가 어느덧 교회 예배의 대세를 이루고 있으며, 온라인 성찬이라는 새로운 신조어가 당연시되는 예배학적 위기를 맞이하고 있다. 이 러한 온라인 예배와 온라인 성찬을 지지하는 테레사 버거의 주장은 나름대로 일리가 있다. 그러나 버거의 온라인 예배는 자크 데리다의 무인원격조종 네트워크가 가져오 는 위험성을 충분히 숙고하지 못했다고 사료된다. 즉, 온라인을 통한 예배와 성찬 때 문에, 예배의 직접성과 성찬 참여의 의미가 퇴색되어 졌고, 예배와 성찬은 성도가 거 룩을 체험하는 자리가 아니라, 믿음의 구조를 연마하여 세속사회가 지향하는 적합한 시민이 되는 훈련의 장소가 되었다. 예배와 성찬이 거룩을 체험하는 자리로 되돌아가 기 위해서, 예배의 직접성과 성찬의 참여성이 보장되어야 한다. 웨슬리의 부흥운동은 서민 대중들이 교회의 예배와 성찬에 직접 참여할 수 있는 구조와 기능을 개발하고 극대화 했다. 야외설교, 빈번하고 지속적인 성찬, 애찬의 재발견, 그리고 콘트라팍타의 적극 활용은 이러한 사실을 웅변해 주고 있다. 코로나-19(Covid-19)로 인한 집합금지 명령이 내려진 상황에서, 직접적인 예배와 성찬이 가능한 자유의 공간이 있을까? 존 웨슬리라면 그러한 자유의 공간으로 ‘가정’을 주목했을 것이다. 그리고 ‘가정-밴드 (band)’ 안에서 가정구성원들을 중심으로 직접적인 예배와 애찬을 독려했을 것으로 생각한다. 온라인 예배의 장점과 가치를 전면 부인 하는 것은 아니다. 온라인 예배와 더불어 가정-밴드(band) 예배를 체계적으로 활성화하자는 주장이다. 가정-밴드(band) 안에서 성경읽기를 생활화하고, 십계명⦁주기도⦁사도신경을 주기적으로 암송하고, 신 앙고백서를 공부하며, 정기적으로 애찬을 나누었다면, 코로나-19(Covid-19)로 인한 약 2년간의 엄혹한 시기도 은총의 시기라고 교회는 고백할 수 있었을 것이다.

Due to COVID-19, the world has experienced extreme crises and changes. Christianity is also no exception, as it is currently facing unprecedented upheaval in worship, education, fellowship, and missionary because it has been paralyzed. Worship and education within the Church have taken an entirely unexpected route, as online worship services have taken over and fellowship and missionary activities have atrophied. During the COVID-19 era, Sunday Service has now long been fixed as online worship, and to provide a better worship atmosphere, the church has adapted to a broadcasting station equipped with sophisticated equipment, such as wireless remote control devices. As so, the physical worship services are disappearing, as other medium online services have become mainstream. Teresa Berger, who supports online worship services and communion, has some validity in its own right. However, it is believed that Berger's opinion on online worship service did not fully consider the risks posed by Jacques Derrida's remote control network & social network service. In other words, due to online worship and communion, the immediacy of worship and the meaning of participation in the sacrament have faded. Instead, worship and sacrament that is based online tends to minimize the experience of Holiness between God and people and maximizes the importance of the value of credit, faith, and the covenant between God and human beings. Hence, online worship and sacrament is a training ground for the secular society based on credit between human beings. To return to the place where believers experience Holiness through worship and sacrament, the Immediacy of worship and participation in the Lord's Supper must be guaranteed. Wesley's revival movement developed and maximized the structure and function for the common people to directly participate in the worship and sacrament of the church. Outdoor sermons, frequent and continuous communion, the rediscovery of love feasts, and the active use of contrapakta all indicate this. Is there a free space where direct worship and sacraments are possible in a situation where a gathering ban has been ordered due to COVID-19? To answer this question, John Wesley would have paid attention to the fact that our homes are a space of freedom for worship. I also believe that home is the best place for direct worship and love feast led by family members. This is not to completely deny the merits and values of online worship but to systematically activate family worship along with online worship. If you habitually read the Bible with your family, you should regularly recite the Ten Commandments, the Lord's Prayer, the Apostles' Creed, study the Confession of Faith, and share love feasts regularly. By doing this, all believers may come to realize that the COVID-19 era has been graceful.

이 연구는 다섯 명의 초등 초임교사가 들려 준 교사양성교육과 초등교사 경험에 대한 이야 기를 통해 초등교사양성교육을 비판적으로 성찰하고 초등교사양성교육의 본질적 과제를 제시 하는 데 목적을 두었다. 이를 위해 본 연구는 자연주의적 패러다임에 기초하여 심층 면담을 실시하고, 연구 반응자가 제기한 갈등과 관심사에 초점을 두는 쟁점 중심 연구를 수행하였다. 쟁점은 ‘패키지형 수업 기술인가? 소양과 학문인가?’, ‘아동에 대한 이해 교육 부족’, ‘생활 지도와 상담 교육 미흡’, ‘교사의 신념과 자질에 대한 성찰 빈약’ 등 네 가지로 범주화되었다. 첫 번째 쟁점은 교육대학교의 존재 이유를 묻는 정체성 관련 쟁점이고, 나머지 세 개는 교육 대학교의 정체성에 부합하기 위해 초등 예비교사에게 어떤 교육과정을 제공해야 하는지에 대 한 쟁점이다. 이 쟁점에 대한 탐구를 통해, 본 연구는 ‘초등교사양성교육의 정체성 정립 및 공유’, ‘아동에 대한 이해와 애정 경험 기회의 확대’, ‘인성교육과 생활지도 역량의 강화’, ‘삶과 교육에 대 한 자기 성찰의 기회 강화’ 등 네 가지의 과제를 제시한다. 그리고 초등교사양성교육의 발전 을 위한 보다 일반적이고 근원적인 시사점으로 초등교육과 초등교사양성교육의 정체성 정립, 아동과 아동의 삶이 중심 되는 교육, 예비교사의 삶과 교직에 대한 관점 정립 교육을 강조한다.

The purpose of this study is to reflect critically on pre-service primary teacher education and to suggest essential tasks for it, based on the stories told by five beginning primary teachers about their pre-service teacher education and primary teacher experiences. The study had in-depth interviews on the basis of naturalistic paradigm and conducted issues-centered inquiry focused on conflicts and concerns research respondents raised. Issues are categorized as ‘packaged teaching techniques? teacher qualities and disciplines?,’ ‘weak education for understanding of the child,’ ‘insufficient education of life guidance and counselling,’ and ‘poor reflection on teacher beliefs and qualities.’ The first issue is relevant to the identity of university of education, that is to say the reason for being of university of education and the other three issues are about what kind of curriculum should be offered to pre-service primary teachers to meet the identity of university of education. The results suggest ‘establishment and sharing of identity of pre-service primary teacher education,’ ‘expansion of opportunities for understanding of and affection for the child,’ ‘strengthening of capacities for character education and life guidance,’ and ‘enhancement of opportunities for self-reflection on life and education’ as tasks for pre-service primary teacher education. Finally, this study emphasizes establishment of the identity of primary education and pre-service primary teacher education, child-centered education, and establishment of pre-service primary teacher’s perspective on life and education, as general and fundamental implications for the development of pre-service primary teacher education.

문화연구와 문화사회학에서 계급별 취향과 소비에 대한 비판적 분석은 1980년대 이래 하나의 중요한 조류로 자리 잡은 것처럼 보인다. 국내의 경우, 취향과 소비에 대한사회과학적 연구의 흐름은 2000년대 들어 본격적으로 활성화되었다. 음악 장르가 중심을 이루고 있기는 하지만, 영화 장르와 관련된 논문들도 점차 증가하는 추세이다. 이 논문에서는 지난 15년간 국내에서 수행된 영화 취향과 소비 연구들을 비판적으로 검토한후, 그 문제점들에 대한 논의를 바탕으로 새로운 연구 전망을 제시해보고자 한다. 이러한 목적 아래 먼저 기존 연구 경향을 전체적으로 개관하고 주요 특징들을 정리할 것이다. 다음으로 영화문화의 한국적 특수성을 포착하는 데 적합할 것으로 여겨지는 대안적연구 관점으로서 문화적 부조화 모델을 제시하고 질적 방법론 이용의 필요성을 강조할것이다. 취향의 사회적 기능을 구별짓기와 문화적 배제의 차원에서만 바라보는 비판적패러다임의 한계 역시 논의할 것이다. 향후 영화 취향과 소비 연구는 기존의 문화자본론과 옴니보어론에 대한 비판적 성찰을 기초로 다양한 방법론을 적극적으로 활용하며한국사회 영화문화의 고유한 특성들을 분석에 효과적으로 통합할 수 있어야 할 것이다.

Critical analysis of class taste and consumption in cultural studies and cultural sociology seems to have become an important research trend since the 1980s. In Korea, social scientific researches on cultural taste and consumption have been vitalized in 2000s. In this paper, after reviewing the film taste and consumption studies in Korea for the last 15 years, I present a new research prospect based on the discussion of some theoretical and methodological problems. First of all, I summarize the main features and findings of film taste and consumption studies after 2000. Next, I emphasize the necessity of using cultural dissonance theory and qualitative methodology as a new research perspective that is probably suitable for capturing the specificity of Korean film culture. I also discuss the limitations of the critical paradigm which tends to reduce social function of artistic taste to cultural distinction and exclusion. In the future, it will be important for the film taste and consumption studies to elaborate an alternative problematics which effectively integrate these theoretical and methodological issues into its research framework.

이 글은 2022 개정 초등 도덕과 3, 4학년 자율융합형 단원에 포함된 철학적 탐구 공동체의 가능성과 한계를 분석하고, 이를 바탕으로 철학 적으로 가르치기를 실질적으로 구현하기 위한 방향을 제안한다. 철학 교육이 명시적으로 도입되었다는 점은 의의가 있으나, 실제 수업에서 는 철학적 개념화와 철학적 탐구 및 성찰의 기회를 충분히 제공하고 있지 않다. 이에 따라 누적적 대화와 공동의 탐구에 기초한 개념화 수 업과 철학적 탐구, 교사의 철학적 촉진자로서의 역할 정립이 필요하며, 철학 수업이 삶의 근본 물음을 함께 탐구하는 방식으로 나아가기 위해 교사 연수와 지도서 구성에 대한 구조적 전환이 요구된다.

This study analyzes the possibilities and limitations of the “philosophical community of inquiry” included in the 2022 revised elementary moral education units for 3rd and 4th grades, and based on this analysis, proposes directions for effectively implementing “teaching philosophically.” While the explicit introduction of philosophy education marks a meaningful development, actual classroom practices fall short of providing sufficient opportunities for philosophical conceptualization, inquiry, and reflection. Therefore, it is necessary to establish concept-based lessons and philosophical inquiries grounded in cumulative dialogue and shared exploration, as well as to redefine the teacher’s role as a philosophical facilitator. In order for philosophy classes to become a way of collectively exploring life’s fundamental questions, a structural transformation is also required in teacher training and curriculum guides.

이 연구의 목적은 부르디외의 학술장 이론의 관점에서 ‘우리 스포츠 인문학’을 비판적으로 성찰하고, 문제점을 밝힌 후, 그것이 지향해야 할 방향을 제안하는 것이다. 우리 스포츠 인문학은 학문 발달의 전제인 학술장 형성에 성공하지 못했다. 스포츠 인문학계에 만연한 딜레탕티즘, 학술적 도구주의, 전통 없는 정전화가 성공적인 학술장 형성에 걸림돌로 작용했다. 딜레탕티즘은 치열하게 상징 투쟁을 벌이면서 좁고 깊게 연 구하지 않고, 얕고 넓은 지식을 생산하는데 주력하는 연구 관행을 뜻한 다. 학술적 도구주의는 행정기구, 기업, 정당 등과 같이 학문계 외부의 요청에 부응하여 지식을 생산함으로써 외부의 인정을 얻으려는 연구 관 행을 뜻한다. 전통 없는 정전화는 외부 이론이나 지식을 치열한 상징 투 쟁 과정을 거치지 않고 그저 수용하여 마치 절대적인 진리처럼 활용하 는 연구 관행을 의미한다. 우리 스포츠 인문학이 더욱 발달하기 위해서 는 이와 같은 연구 관행을 뿌리 뽑고, 친밀한 적대자들의 공동체를 형성 하기 위해 노력해야만 한다.

The purpose of this research is to critically reflect on "Our Sports Humanities" from the perspective of Bourdieu's academic field theory. Our sports humanities have failed to establish the academic field, which is a prerequisite for the development of an academic discipline. Delattitism, academic instrumentalism, and canonization without tradition have acted as obstacles to the establishment of an academic field in sports humanities. Delattitism refers to a research practice that focuses on producing shallow and broad knowledge. Academic instrumentalism refers to a research practice that responds to external requests from administrative organizations, companies, political parties, etc., by producing knowledge in order to gain external recognition. Uncritical adoption of external theories without undergoing a rigorous symbolic struggle process and using them as if they were absolute truths is referred to as canonization without tradition. In order for our sports humanities to further develop, it is necessary to uproot these research practices and make efforts to form a intimate antagonistic community.

이 논문은 프레드 크래독(Fred Craddock) 이후 북미 현대설교학자들의 설교자의 권위 에 관한 논의를 살펴보고 포스트모던적 탈권위사회로 진입한 한국 사회와 교회를 위한 대안적 설교 모델을 모색하는 것을 목적으로 한다. 설교자의 권위에 대한 이해는 설교자와 청중의 관계에 대한 교회론적 모델의 근거가 될 뿐만 아니라, 설교자와 청중의 관계에 관한 이해를 반영하는 설교 형태 계발에 영향을 끼쳐 왔다는 점에서 중요한 설교학적 주제로 다뤄져 왔다. 전통적 설교학이 전령으로서의 설교자 이해에 근거하여 설교자의 권위를 강조한 데 반하여, 신설교학의 대표적 학자인 프레드 크래독을 필두로 한 북미 현대 설교학자들은 수평적이며 민주적 설교자 모델을 주장해왔다. 본고에서는 전통적인 권위주의적 설교자 모델을 교정한 크래독의 민주적 설교자 모델에 관한 논의로부터 시작 하여, 북미 현대 설교학자들이 이 주제에 대해 어떠한 논의를 전개해왔는지 살펴보고자 한다. 특별히 크래독 모델의 약점을 지적하고 대화적 설교(Conversational Preaching)와 협력적 설교(Collaborative Preaching)를 대안으로 제시한 포스트모던 설교학자들인 루 스 로즈(Lucy A. Rose)와 존 맥클루어(John McClure)의 논의를 살펴보고, 이들의 주장에 대한 비평적 평가를 시도한다. 크래독 이후 포스트모던 설교학자들의 논의를 숙고하면서, 필자는 이들이 크래독의 논의 를 진전시켜 더욱 민주적 수평적 설교자 모델을 추구한 것은 의미가 있으나 현실적으로 모든 인간관계 속에, 특별히 발화 행위 중 발화자와 화자 사이에는 불평등한 관계는 불가피 하게 존재할 수밖에 없다는 것을 간과했음을 발견한다. 오히려 이러한 현실적인 인식을 바탕으로 설교자의 권위의 근거를 재평가하고 이를 지혜롭게 활용하는 것이 더욱 필요하다 는 점을 주장한다. 토머스 롱(Thomas Long)이 증언으로서의 설교에서 지적하듯이 설교자 와 청중은 이분법적인 관계가 아니라 변증법적인 관계임을 인식하고, 대립적인 이분법적 모델에 기반을 둔 설교자의 권위에 대한 인식을 재고하고, 진정한 말씀 경험에 근거하여 자신의 경험을 고백하는 증인으로서 설교자로서 회중과 변증법적인 연합을 지향하도록 방향전환을 할 것을 제안한다. 필자는 이러한 모델이 한국교회의 권위주의로 인해 병든 설교자의 권위에 대한 의식을 치료하고, 권위 있는 말씀을 탈권위적으로 전하는 증인으로 서 설교자들을 세워 나가는 데 도움을 주리라 기대한다.

This paper aims to reassess the North American contemporary homileticians’ discussions about the authority of the preacher since Fred Craddock. The issue of the preacher’s authority is a pivotal point to establish the ecclesiological perspective on the relationship between the preacher and the congregation as well as to develop homiletical forms which reflect such a relationship. While traditional preaching that proceeds in a form of deductive propositional didactic sermon assumes the preacher of authority, who serves as a herald of God, Craddock's inductive preaching purposes a preacher without authority, in which cultivates the horizontal democratic relationship between the preacher and the listener. However, a group of postmodern homileticians, like Lucy Rose and John McClure, do not consider Craddock's inductive sermon a fully non-authoritarian model, because they think the preacher in Craddock's model still exercise a superior authority to the listeners in another way, neglecting the limits of language and experience. Instead, they suggest conversational preaching or collaborative preaching as alternative ways of preaching which foster communal horizontal relationship between the pulpit and the pew. In reassessment of those scholars' discussions, I elucidate that their models also have limits to fulfill the communal democratic non-authoritarian role of preacher, because the asymmetrical power relationship cannot be fully resolved in reality. Rather, drawing on Thomas Long's preaching as witness model, I attempt to seek to reconfigure the authority of preacher, which is not based on their personal divine calling or gifts or institutional endowment but on the congregation's commission, and encourage to witness the Word with a sincere intention that pursues an authentic experience of the Word in their reading the Bible. Thus, I claim that the relationship between the preacher and the congregation should be understood not as a confrontational bipolarized separation but as a dialectical paradoxical union. I expect that this attempt would be helpful to cure the sick consciousness of authority among Korean preachers which is distorted by the wrong understanding of the authority and to transform them to become a non-authoritarian servant of the authoritative Word.

헌법교육은 수많은 사회현상이나 문제들에서 주로 헌법적 현상이나 문제들을 올바로 이해하고 해 결하기 위한 지식, 기능, 가치 및 태도, 참여와 행동 등 다양한 학습역량을 기르기 위한 일련의 교육 활동을 말한다. 우리나라의 헌법교육은 교육과정의 태동기부터 현재까지 지속되어 왔으나, 법교육이 독립된 교과 로 자리매김 한 제7차 교육과정과 2008년 법교육지원법이 제정되면서 다양한 연구가 본격화 되었 다. 그런데 다양한 논의와 연구들에서 제기되고 있는 각각의 쟁점들은 어떤 영역에서는 같은 방향으 로 의견이 수렴되기도 하나, 또 어떤 영역에서는 학자들의 시각에 따라 다르기도 하다. 이와 같이 많은 연구와 논의들은 그만큼 관심과 발전가능성이란 측면에서 긍정적 신호라고 판단되면서도 실제 무엇을 논의하고 있는지, 또 쟁점이 무엇인지 이를 종합적으로 정리할 필요가 있다. 특히, 이는 초중 등 사회과교육에서 논의되고 있는 헌법교육의 현주소와 연구의 흐름을 파악하는데 많은 도움이 될 수 있을 것이라 생각한다. 이와 같은 목적에서 이 글은 헌법교육의 개념을 우선 살펴보고, 쟁점이 되고 있는 헌법교육의 성 격이나 위상, 내용체계와 요소 그리고 범위, 계열성 등을 중심으로 조사 분석하고 정리하였다. 우선 헌법교육의 성격이나 위상에 대한 쟁점들을 살펴보았다. 민주시민교육과 사회과 법교육, 정치교육과 법교육, 지식중심교육의 한계에서 가치(원리)교육, 실천교육, 통합교육 등의 측면에서 논의를 전개하 였다. 다음으로 헌법교육의 내용요소와 범주(scope)에 대해서는 교육과정의 통합과 분리, 국민의 의 무, 기본권과 인권의 혼재, 헌정사의 포함여부 등을 중심으로 살펴보았고, 내용의 계열성(sequence) 에 대한 쟁점 부분에서는 학교급별 편제, 내용의 중복성, 난이도 등을 중심으로 분석하였다. 마지막으로 이와 같은 분석을 통해 학교현장을 고려해 볼 때 헌법교육이 나아가야 할 방향에 대해 몇 가지 사항을 제안하였다.

Constitutional education refers to educational activities to cultivate diverse capabilities such as knowledge, skills, values and attitudes, participation and behavior to properly understand and solve constitutional phenomena and problems. Constitutional education has been continuing since the early days of the curriculum, but the 7th curriculum has become a subject of independent study and law-related education support law in 2008. Especially constitutional education of the school, many changes of the curriculum and the textbooks, it is difficult for the students with the unfamiliar legal terms and for teacher to teach in the classroom. As such, there are various discussions and studies in light of the importance and necessity of constitutional education. For this purpose, This paper is examined, analyzed, and summarized the acute issues in the concept, the nature and status, content system and elements, scope, and sequence of Consitutional Education. As a result, constitutional education is a civic education, and is an area of law education in social studies education. Constitutional education should be promoted through integrated education such as constitutional knowledge, function, value and attitude, behavior and participation. However, from the 2009 revised curriculum, the physical integration of political education and legal education curriculum may be in line with the policy, but it does not make the character and the goal of the curriculum is unclear or education field. Secondly, the constitutional education is based on the Constitution, and the contents, system, elements, and categories need to be centered on the core principles of the Constitution, basic rights, and governance structure. Although there are many redundancies in the structure of governance in terms of sequence, it seems to be possible to solve the problem by writing a textbook in accordance with the spiral principle of social studies education. Finally, It is necessary to approach it from the viewpoint of integrated education because it can not form skills and capabilities, value and attitude without background knowledge or informations. In recent years, capabilities and participations have also been noted that it is being emphasized.