• Journal of International Area Studies (JIAS)
• /
• v.14 no.2
• /
• pp.187-214
• /
• 2010

This article is aimed at understanding the goals of the citizenship educations and changes of political cultures in the Sukarno, Suharto, and the post-Suharto periods in Indonesia. Sukarno's and Suharto's regimes adopted Pancasila, Indonesia's state ideology, as the philosophical basis of education. The citizenship education based on Pancasila was nothing but a political education, which aimed at suppressing the masses and justifying authoritarian rules of the regimes. After the collapse of the Suharto regime, a democratic citizenship education has launched, which emphasized the expanded civic rights and obligations as world citizens and the masses' active participation in politics. However, in this new curriculum, Pancasila is still emphasized as the supporting philosophical pillar of education. The reason is because, through the values of communitarianism represented in the discourse of Pancasila, the state needs to control the possible irresponsible and undemocratic behaviors of local powers and global economy when liberalism is not effectively controlled.

• Journal of the Korean Geographical Society
• /
• v.51 no.3
• /
• pp.455-472
• /
• 2016

This paper aims to theoretically discuss the re-conceptualization of the school geography curriculum towards global citizenship education. To achieve this goal, post-structural global citizenship is introduced as an alternative notion of global citizenship by revealing some limits of the existing postcolonial global citizenship studies for global justice. Based upon Carr's(1996) idea of curriculum typology, three major curriculum perspectives are theoretically evaluated to see if they implicitly or explicitly undermine the citizenship of global 'others' ethically and politically. Post-structuralist ideas are then suggested as an alternative approach. With reference to this standpoint, this paper concludes by providing practical implications for a more just school geography curriculum towards global citizenship.

• The Journal of Korean Philosophical History
• /
• no.54
• /
• pp.243-272
• /
• 2017

The final purpose of this study is to construct new education model through the modernization of traditional education. Our citizenship education model is expected to facilitate the democratic personality and comprise the political education program. To achieve our research project, this paper have tried to reinterpret and categorize diverse the normative, political, ideal meaning of tradition. The modernization of traditional virtue and capability is the main source of democratical citizenship against liberal representative democracy. In this context, Our education model consists of the structure of educational system, the principle of operation and the role of subject, the method of teaching through the consilience of East and West educational philosophy and practice. According to our approach to overcome and the real problems of education, modern 'Sunbei' class model can enable to form community ethics and competence. Furthermore, our new class model will contribute to becoming a democratic citizen of student and the development of Korean democracy in the future. The order of discussion in this paper runs as follows. Firstly, we will investigate into dynamic change of the traditional value on the basis of the political perspective and seek the possibility of modern reinterpretation of traditional capability. Finally, we will complete new education model including both western value and Korean traditional value and the applicable to class teaching.

• Journal of Christian Education in Korea
• /
• v.74
• /
• pp.7-31
• /
• 2023

The climate crisis threatens Earth's ecosystems and biodiversity. In particular, it can be said that the cause of the global crisis began with human greed. An educational alternative is needed to change the Christian worldview that causes greed. The purpose of this study is to find ways to apply democratic citizenship education to Christian education as an alternative to overcome the climate crisis. The contents of the study to achieve the purpose were first the essence of Christian citizenship education was examined by dividing it into citizenship education, democratic citizenship education, and Christian citizenship education. Second, The model of democratic citizenship education was established by defining its goals, content, methods, and directions within the context of Christian citizenship education. Third, the application plan of Christian education for democratic citizenship education was classified into 7 categories and proposed; environmental education to overcome the climate crisis, ethical education to restore the public role of the church, education to form God's character, education to realize the village education community, education that promotes Christ's peace and Christ education that fosters consideration for multicultural individuals, and literacy education to prevent the negative impacts of digital media culture. Next, the plan to apply democratic citizenship education to Christian education is, first, to reduce human greed and restore God's creation order through environmental education that can overcome the climate crisis. Second, through ethics education to restore the church's public nature, it is necessary to restore the church's role for the church's moral empathy and publicity. Third, through the education that forms the God's character, it is necessary to form a mature character of faith in which personality and faith are harmonious and balanced. Fourth, schools, villages, and churches form a community through education that realizes a village education community so that the members of the village can obtain educational results. Fifth, through education that aims for the peace of the God Christians should be able to live as Christian democratic citizens who achieve peace in the kingdom of God. Sixth, through education that considers multicultural people, faith education that helps them overcome discrimination, exclusion, and hatred toward multicultural people with the love of Jesus Christ and seek a life of coexistence. Seventh, through literacy education that prevents the harmful effects of digital media culture, personal ability to read and write in media should ultimately be improved to the ability to practice socially.

• The Journal of Korean Philosophical History
• /
• no.52
• /
• pp.393-424
• /
• 2017

This study investigates the relationship between South Korean youths' Confucian values and sense of citizen ethics while presenting outlook on the sense of citizen ethics based on the theory of human nature. The purpose of this study, by doing so, is to present educational measures. For this purpose, empirical research method was applied in this study. In the empirical study, youths were surveyed and the answers were statistically analyzed and discussed with a view to achieve the study purpose. In the empirical research part of the study, Korean youths' awareness on Confucian values was examined along with its relationship with the sense of citizen ethics. The effect of Confucian values on sense of citizen ethics and their relationship were analyzed to evaluate the receptivity of youths on Confucian ideas and usefulness of sense of citizen ethics. This study investigated a total of final 311 sets of data from male and female students at middle and high schools located in Seoul, Gyeonggi, South Korea. First, to identify the youths' Confucian values and level of sense of citizen ethics, descriptive statistical analysis was conducted. As a result, the survey subjects were found to have, concerning the Confucian values, world view M=3.54, human relations view M=3.66, morality cultivation M=3.76, and social order M=3.45, higher than 3.0 to represent positive levels. The morality cultivation, in particular, was recorded the highest among all whereas the social order was relatively lower, which represents the degree of relying on Confucian values to establish social order. Second, the sub-variables of Confucian values were verified according to the personal characteristics of the surveyed youths and differences in their entire perception was investigated. As a result, according to gender, morality cultivation was found higher in female students (M=3.85) than in male students (M=3.64). According to the subjective economic level of their household, world view was found higher in upper class (M=3.98) than middle-low class (M=3.25) and low class (M=3.22) while human relations view was found higher in middle-upper class (M=3.79) than low class (M=3.46). As for the family type, morality cultivation was found higher in extended family (M=3.83) than nuclear family (M=3.62); and social order was higher in extended family (M=3.54) than nuclear family (M=3.36). Third, to verify the study theme of identifying the effects of youths' Confucian values on sense of citizen morality, hierarchical regression analysis was employed in this study, which used the multi-level model of multiple regression analysis. As a result, the Confucian values was found to have significant positive (+) correlations with the entire sense of citizen ethics in order of human relations view(${\beta}=.499$), world view(${\beta}=.412$), social order(${\beta}=.341$), and morality cultivation(${\beta}=.241$). Confucian value showed significant positive (+) correlations with autonomy in order of morality cultivation(${\beta}=.458$), human relations view(${\beta}=.454$), social order(${\beta}=.362$), and world view(${\beta}=.158$). Confucian values was found to have significant positive (+) correlations with community spirit in order of human relations view(${\beta}=.295$), social order(${\beta}=.281$), and morality cultivation(${\beta}=.232$). As shown in the findings above, youths' Confucian values was found to have significant positive (+) effects on the sense of citizen ethics. It is noted that the higher the Confucian values, the more positive the sense of citizen ethics would be. Consequentially, the Confucian values was identified to play an important role in the sense of citizen ethics in the modern society. Based on this analysis, this study presented specific measures - the necessity and possibility of education on sense of citizen ethics under the theory of human nature. To this end, this study proposed to find an optimal interface between the contemporary sense of citizen ethics and Confucian ethics through the respect for human life and nature, man of virtue as the ideal human model, and united society as a desirable society model.

• The Southeast Asian review
• /
• v.27 no.3
• /
• pp.1-47
• /
• 2017

This paper examines how democracy is being taught in secondary school level of Indonesian civic education. For this purpose, this study analyses the textbook contents concerning democracy. First, this study sets the freedom, the right, the unity and the stability as key words and analyzes the characteristic of describing democracy by looking at how each keyword is explained in the textbook. The result of analysis shows that democracy of Indonesia can be described as "Pancasila democracy" and textbooks have tendency to relatively emphasize 'the unity', and 'the stability' by differentiating themselves from "liberal democracy" and "liberalism." The freedom in textbook can be interpreted in the context of organic-statism that state and interests of state have the ascendancy over individuals. This viewpoint is based on the historical contexts of Indonesia. However, when textbook describes about Indonesian democracy and its values, they deal with contents of democratic principles, "the freedom of opposition", "the negative freedom", and natural rights. And the study interprets the existence of the two contrasting concepts - relative emphasis on the unity of state and the statement about the importance of individual rights and the freedom - in the textbook as a logical tension in transitional process of traditional organic-statism. Second, the study examines educational contents in accordance with the method of description in textbook. It has been found that there are logical tension and fallacy in describing the principle of fundamental concepts and applicate that concepts into Indonesia case. Also, when describing Marsinah and Munir case, there are some parts distorted and overlooked the facts. On the other hand, the gaps between the explanation in textbook and reality can be pointed out. This study which examined textbook and contents of the rights of the individual is an introductory study on textbook, education and democracy for development of Indonesia and their education.

• Journal of Korean Philosophical Society
• /
• v.130
• /
• pp.47-77
• /
• 2014

The purpose of this paper is to justify the following four points. 1) Both communitarianism maintaining perfectionism and liberalism maintaining state neutralism are wrong. Communitarian liberalism is right. 2) If we accept a standpoint of communitarian liberalism, every state must make its own moral textbook for the achievement of common good. Of course, it dose not mean that a government must be an author of moral textbook. 3) The subjects of unification education and democratic citizenship education must be included in moral textbook. The crucial difference between moral education and civic education lies not in the educational subject but in the educational method. In order to internalize communal values and virtue, moral education prefer reflective internalization to indoctrination. But civic education prefer indoctrination to reflective internalization. 4) An desirable Korean who shares Korean values and virtue, provisional moral truth of Korea is a citizen of two isms, namely nationalism and cosmopolitanism.

• (The)Study of the Eastern Classic
• /
• no.36
• /
• pp.333-374
• /
• 2009

Korean traditional education emphasizes moral education than any other country or culture. Education is recognized as practical task for self-realization and self-transcendence in traditional Confucian community. This study starts from two questions. First, how moral education in Korea from late in the 19th, when the modernized schooling started, to now can be classified according to social and political circumstances? Second, what is the main issue of moral education in the progress of Korean education after independence from Japanese imperialism? Especially, this study focuses on reflecting and reviewing these issues by context of Eastern moral education. After late in the 19th century, moral education in Korea is divided into three types: "Education for loyalty and filial piety and Moral cultivation", "Citizenship education and Education for anti-communism", and "Moral education and Character education". This study mainly insists these types of moral education distort the sprit by political interests rather than inherit and develop sprit or basic value of moral education. Furthermore, this study discusses characteristic of moral education and way to improve based on important two issues in Korean society; "Nationalism in moral education" and "Western biased education" Making individual's free will into group consciousness in accordance with political power group's interests rather than developing moral community based on each one's character building, nationalism in moral education deepens self-alienation. Western biased education makes self-negation as it considers western as core, and Korea and other traditional ideas as side. This study emphasizes reanalysis Eastern moral education and need effort for understanding of Eastern moral education to overcome Western biased education in Korean moral education.

• Journal of Ethics
• /
• no.86
• /
• pp.321-347
• /
• 2012

This study is to investigate the theoretical background of the content system for an integrated approach to multi-cultural education. It has been expanding to children from general family even though started to support children from multi-cultural family. Most of multi-cultural education programs would be their purpose as building the multi-cultural citizenship even though various multi-cultural education have been introduced. These programs had limited to apply western multi cultural education into Korea school, and Their focuses were not who is person to be morally educated in the multi cultural society. Thus, this study put emphasis on the necessity of and developed the content system for an integrated approach to multi-cultural education.

• The Journal of Korean Philosophical History
• /
• no.56
• /
• pp.239-264
• /
• 2018

Chosun regime, when it replaced the predecessor of Koryo, had to create political ideological system for new integration of the people. The new system, based on Confucianism, replaced religious values of Buddhism with educational ones. In this educational-ideological system, educational objects were mostly limited in character education's. Its goal was 'restoration of good nature'. For the principal agent of educational process, teacher had the initiative. These traits of educational system can be understood as an 'nature-unfolding perspective' or 'formal discipline perspective'. Moreover, the idea of 'teacher shall be served like prince' seems to be ground of political authoritarianism. In this respects, political traits of traditional education system can be restraining elements for developing independent individuality and free citizenship among Korean people. However, traditional teacher was not only authoritarian trainer. As 'a follower of truth and good', he was equal to his disciples. Teacher learned by teaching them. Students could be colleagues of their teacher. And the main traits of traditional education, focusing character development and community consciousness, are still important, in particular, to modern Korean educational and societal environment wanting in humane and participating citizenship.