이 글에서는 대만인 학습자를 대상으로 운율단위에서의 음운 현상의 발음교육을 논의하였다. 단어 경계를 넘어서 하나의 운율단위 를 형성할 때 나타나는 경음화, 비음화, 격음화, 유음화에 대한 실현율 과 오류 형태를 분석하고 이를 표준중국어를 사용하는 학습자와 대조 하였다. 경음화의 실현율이 높은 반면에 비음화와 격음화는 낮고 유 음화는 매우 낮았다. 대만인 학습자는 운율단위를 이루지 못하고 단 어대로 발음하는 오류가 높았고 음절의 종성 자음을 발음하려는 경향 이 강했다. 이는 종성에 장애음이 있는 학습자의 모어의 영향인 것으 로 보인다. 분석 자료를 바탕으로 대만인 학습자의 운율단위의 음운 현상과 관련해서, 운율단위의 음운현상에 대한 발음교육, 학습자 모어 를 고려한 발음교육, 운율단위를 구성하는 언어 자료를 고려한 발음 교육 등을 제안하였다.

이 연구는 전인적 인간 형성을 돕기 위해 치료와 교육적 방법론으로 대두된 타말파 표현예술치 료의 통합성과 현상학적 특성에 대한 개관이다. 타말파 표현예술치료는 예술행위로서의 춤으로부터 철학, 심리학, 심신학 등의 이론적 배경을 흡수하고 구체적 실천 방법으로 그림, 동작 같은 비언어적 표현과 언어적 표현을 통합적으로 사 용한다. 그래서 개인적의 인지, 감정, 신체 수준의 조화로운 발달, 그리고 관계를 통한 사회적 발 달을 촉진시키기는 우수한 통합교육의 모델로 간주 된다. 타말파 표현예술치료가 전통적인 심리치료인 정신분석의 분석적인 영향에서 자유롭기 위해 교 육학과 심리학의 새로운 철학들을 끊임없이 수용해 오면서 하나의 학문으로 형성된 점. 또 분석 에서 자유롭기 위해 개인의 체험을 의미 있는 현상으로 확장시키는 실천도구들로 형성되는 방법 론들을 개발시켜왔다는 점. 그 방법론의 중심에 몸과 움직임을 현상의 주체로 위치시켰다는 점이 중요하다. 이 연구에서는 타말파 표현예술치료 발전의 토대인 다학문의 발달을 이해하기 위해 실존적 현 상주의, 인본주의와 게슈탈트, 융 심리학과 지적이고 분석적인 심리치료와 교육의 양태에서 벗어 나고자한 표현예술치료와 신교육의 흐름을 차례로 살폈다. 그리고 이러한 측면을 모두 포괄한 실 천도구로서 몸과 움직임이 어떤 지점에서 교육과 치료를 현상학적으로 연결시키는가를 설명한다. 주요어 타말파

Our society is changing rapidly to a multicultural society, but if we disrespect migrant workers, married immigrants and multicultural family children, who came from foreign countries and have been incorporated as our society members, only because of their different skin color, appearance and language and treat their culture with prejudice, such racial discrimination will cause cultural conflicts and undermine the stability of Korea society. In order for them to be the true members of our society, we need to give much consideration not only to national policies but also to social consensus and school education for minimizing their social and psychological conflicts with our culture and reduce social consumption resulting from such conflicts. Culture refers to internal ways of thinking, external behaviors, etc. shared by a specific group through a long process of life experience. Traditional culture is formed and developed collectively by a life community, and reflects their production activities and sentiments, so it has unique characteristics distinguished from the culture of other groups. Traditional culture defines the order and sentiment of life in the group members, and gives a sense of belonging to the community so that the members have identity. Multi‐culture originally meant the coexistence of diverse native cultures retained by minority races and people with their originality preserved rather than being integrated into the dominant culture in multi‐racial and multi‐ethnic countries like the U.S. These days, however, it has an expanded meaning, that is, respecting the originality of minority cultures and pursuing the coexistence of such cultures in the native culture of the mainstream society. In the process that a nation develops its culture, it may receive foreign cultures and change its traditional culture. What is important in this process is developing new culture without losing traditional culture. If traditional culture declines and fades away, overwhelmed by powerful foreign culture, it cannot be desirable succession and development of culture. Multicultural education originated from education for understanding the national background and cultural contributions of American immigrants in the late 1920s, and is also related to the term ‘national studies’ for enhancing the self‐identity of minority peoples in the early 1960s. From the late 1960s, the term ‘multiethnic education’ was used to mean that all children should learn various cultures in the U.S., and in the 1970s, the term ‘multicultural education’ began to be used as its meaning today. Banks, a representative scholar in multicultural education, defined multicultural education as “A reform movement for giving peoples from diverse genders, languages, social classes, races and groups equal opportunities for learning,” and Bennett explained it as “an approach to teach and learn based on democratic values and beliefs in order to promote cultural diversity in a culturally diverse society or an independent world.” Moreover, Morrison said that multicultural education is education for preparing students to understand, perceive correctly and respect others from different races, genders, socio‐economic statuses, languages and cultural backgrounds, and ultimately to live, communicate, and act for common goals in multicultural society.In this way, multicultural education is a concept based on diversity and pluralism as well as on democracy, equality, human rights, social justice, etc. Furthermore, targeting not only children from migrant worker, married immigrant and multicultural families with minority culture but also all students from mainstream culture, it aims to help them recognize that our society is now entering into a multiethnic and multicultural society and be able to develop harmonious relations in the multiethnic and multicultural society. In other words, multicultural education is to emphasize and teach that, in the present age of globalization, groups of different culture, race and society should maintain their own native language and culture and, at the same time, coexist with the mainstream culture and make various contributions to the society. Multicultural education can be divided into ‘multicultural education for mutual understanding among cultures,’ ‘education responding culturally,’ ‘cross‐cultural education,’ ‘cultural pluralism of education,’ ‘multicultural education as human experience,’ etc. Moreover, multicultural education has been developed through processes such as multiple culture education, international understanding education, anti‐prejudice education, and globalization education, and may share conceptual denotations with human right education, anti‐war peace education, and ecological environment education. In other words, multicultural education intends to help students understand the diversity of people with various backgrounds in terms of culture, race, gender and social class, have positive attitude and perception toward the diversity, admit cultural differences from the viewpoint of cultural relativism, and acknowledge values in other cultures. It was from the 7th National Curriculum that Korea began to take interest in multicultural education. At that time, people began to recognize the importance of international understanding education and global citizen education and the necessity to understand culture diversity in other countries. In response to these demands, the 7th National Curriculum introduced some contents for international understanding and multicultural understanding mainly in subjects related to foreign languages and social studies. Later the 2007 Revised National Curriculum reflected multicultural education in all the subjects. That is, the Generals of the 2007 Revised National Curriculum suggest multicultural education as one of 35 interdisciplinary themes of learning, and furthermore, direct that it should be reflected in the development of textbooks. The Korean government is executing various multiculturalist policies to cope with transition to multicultural society and resultant problems. That is, as the number of multicultural family children attending elementary and secondary schools is increasing with the expansion of married immigrants and migrant workers and there should be strengthened educational support to them, the Ministry of Education and Human Resources Development made Plans to Provide Educational Support to Multicultural Family Children but most of the contents aim to help foreign workers and married immigrants adjust themselves to racially homogeneous Korean society by learning Korean language and traditional culture. This suggests that while our society is changing rapidly to a multicultural society but multiculturalist policies and multicultural education are still insisting on Koreanization through infusing the myth of homogeneous race and culture and forcing assimilation to Korean national culture. What is more, through its Study on Teaching‐Learning Support for Multicultural Education, Korea Institute of Curriculum and Evaluation suggested the objectives of multicultural education as follows: first, to understand cultural diversity and differences and strengthen cultural identity; second, to develop tolerance of understanding and respective native culture as well as other cultures and the attitude of contributing to the recreation of culture; and third, to promote a sense of community, the qualities of democratic citizen, peaceful settlement of conflicts, cooperative attitude, respect for human rights, and social justice. In order to achieve these goals, in addition, it proposed programs: first, to provide opportunities to experience other cultures; second, to understand the own traditional culture; and third, to promote international understanding. However, these proposals focus on education for multicultural family children, so are not sufficient for giving multicultural education to ordinary students. In multicultural society resulting from globalization, our education should seek mutual understanding and coexistence of different languages and cultures of diverse races and people rather than the transfer of traditional culture based on our homogeneous language and race. Moreover, education in multicultural society should place emphasis more on the majority’s understanding and tolerance of minorities’ race, people, and culture than on assimilation of immigrants from foreign countries to the mainstream society. Accordingly, though already late, Korean people should also admit ‘multiculturalism’ as a basic attribute of the society instead of clinging to the purity of language and people, and receive and respect cultural diversity for the coexistence of multiple cultures in one society or one country. That is, school education should include not only education for multicultural family students to understand our language and culture as the mainstream but also education for the majority of our society to understand and tolerate the cultures of minorities including immigrants from foreign countries, half‐blooded children from them, and North Korean defectors. The fundamental objective of Korean education is “to build up the people’s character under the ideology of Hongikingan (devotion to the benefits of mankind) and to equip individuals with abilities for independent life and qualities as a democratic citizen so that they may be able to lead a noble life and to contribute to the development of democratic state and the realization of the co‐prosperity of mankind.” Co‐prosperity of mankind is impossible without overcoming nationalism, which gives the top priority to the superiority and benefits of my own country. That is,the true co‐prosperity of mankind is possible only when we acknowledge and respect differences in history, culture, religion, language and customs between my people and others. This means that, in order to educate people required in the age of globalization, even the education of traditional culture should concentrate on raising global citizens from the viewpoint of multiculturalism.

本文主要考察作為詞彙教育範圍中的韓語漢字詞，並在此基礎上探討其在語言生活與學術領域中的地位及意義，進而探索開闊語言教育視野的模式。本文中所提到的漢字詞教育與現有的漢字教育之間存在著一定的差異。若說漢字教育是單字教育優先或者以單字為中心的教育，而漢字詞教育則是從實際運用的角度來對文本進行考察的教育。 韓國語的詞彙可分為固有詞、漢字詞、外來詞與外語詞。其中的漢字詞從其來源看，保留了許多與漢語相近或相同的元素，而從語用學的角度來看，亦具有同化於韓國語的一面。學術界對漢字詞概念的定義並不一致，可大體上將其定義為：“韓國語中能夠用漢字標記的單詞”或“不管其來源於中國、日本還是韓國，凡是能夠用漢字標記且能夠用韓國漢字音發音的詞，皆可歸屬於韓國漢字詞”。 漢字詞一般被認為是指‘詞’，但這裡的‘單詞’並不僅僅是指完全獨立的單詞。除了像以‘分明’、‘新鮮’、‘賢明’等詞來作詞根的詞彙以外，還有像‘不～’、‘非～’、‘生～’、‘洋～’等的詞頭，再有像‘～的’、‘～性’、‘～化’、‘～者’等的詞尾。就單詞的嚴格定義而言，這些都不屬於單詞範圍，但我們仍將它們歸屬於漢字詞的範圍中。除此之外，成語與簡單的漢文短句也時而在文本中扮演類似於漢字詞的角色。在韓語詞匯教育的方面，漢字詞具有如下特點：第一，漢字詞的指示意義精確分明。第二，漢字詞在表達抽象概念方面顯得非常有效。第三，漢字詞不僅蘊涵著豐富的語言文化背景，還反映、體現其獨有的社會文化的特性。第四，漢字詞在用語言表達高水準思維的這一方面擁有強大造詞生產能力的符號體系。我們應該如何鎖定‘國文’的範圍？對於這一問題，從語言學、認識論角度的思維方式一直支配著1945年光復以來語文政策及國語教育的方向。光復以後樹立的語文政策方向就是專用韓字的文字政策。該政策確立以後，語文政策的基本方針不斷朝著專用韓字的方向展開。其政策方向則出於國文即韓字的意識。但有些人仍堅持國文應包括漢字的立場，與現行的文字政策形成鮮明對比。他們的理據就是：因世宗創制“訓民正音”之前的國文，還有其後幾百年間的國文，大多是用漢字寫的，故應將漢字加入到國文的範圍中。隨著時代的變遷，兩方的勢力經歷了盛衰浮沉，漢字教育也受其影響在教育現場中反復進入和退出。儘管教育現場經歷著種種混亂，但教育的基本方向是專用韓字的標記。 專用韓字的文字標記政策不僅僅意味著標記的一元化，還闡明“能念字就能理解文章”的立場。其政策的前提就是單靠韓字標記既可實現圓滿的語言生活，又可進行學術與教育活動。但現在的問題就出現在各種讀物（包括學術性專書）通常處理為用韓字標記的漢字詞上。鑒於學術用語、專門用語等高級詞彙的大部分是漢字詞，專用韓字的文字標記不易於對這些漢字詞的正確、深入瞭解。 若我們將用韓字標記漢字詞的方式看作是一種語言文化現象，我們可以從兩個方向解釋其韓字標記的語言符號。一是“a＝b”式、辭典式、文脈式解釋；二是對其原漢字詞的意義解釋。第一種解釋是國語教育在解釋詞彙時所採取的方式，而第二種解釋則是漢字教育所要求的方式。 歷史、科學等課程在課堂上所進行的新詞彙教育大部分採用第一種解釋方式，即採取介紹新概念詞後引進與該詞相應的解釋方式。這種學習模式會使得“a”與“b”之間的關係疏遠，以至於容易失去能夠理解該概念詞的端緒。不僅如此，其方式在鑽研兩者關係後才能獲得的創新思維的培養、創造能力的提高這一方面避免不了存在缺陷。 現在的漢字詞教育傾向於通過採用如上兩種方式進行解釋。但難以確保課時的漢字、漢文課程並沒有將其意義解釋方式的有效性證明給學生看的機會。從詞彙教育的本質方面來看，這兩種方式需要互相補充。如今只靠第一種方式進行的漢字詞教育，讓學習者能夠明白教育者的傳達意義並充分吸收、深入理 解其中含義的高效教學，確實是難以實現的。 我們不僅需要以理解其原意及其形成過程作為基礎，還需要考慮其在語脈中所具有的意義。其在語脈中的意義大致通過結合上下文的脈絡、在同一文中與其他詞彙之間的關係以及背景知識來可得知一二。但對於漢字詞本身形成其意義的過程，若沒有對個別漢字的學習以及造詞特點的理解，就難以全面理 解。在回顧整個教育環境時，由於國文系毫不關注漢字知識的有效性，而漢文系對漢字詞的關注程度日益下降，韓國的漢字詞教育處於教育死角地帶。教育界對此問題的漠不關心，近來造成了私立教育的繁榮。其中具有代表性的就是漢字能力水準考試的出現。該類考試既為突出漢字學習的有效性做出了一定的貢獻，又在激發學生的學習動機方面起到積極作用。可是，從語言教育這一宏觀角度及本質層面來看，其考試題型側重於片面性的，故沒有將運用於實際生活中的文章脈絡積極考慮進去，以致於釀成隻看重結果不看重過程的弊端。 與漢文課程在教育現場所占地位相反，漢字教育本身是成為不斷被關注的對象。從有關漢字教育在語言生活方面的意義和價值的研究，到有關有效教學、學習方法的研究，其研究範圍越來越廣泛了。雖然我們不能說探討漢字詞教育的重要性的研究一點兒都沒有，但大部分研究主要以‘漢字’作為討論的中心。其中也許存在著一絲能通漢字就能通漢字詞與漢文的期待。現在，我們不該看重漢字而該看重漢字詞，並需要考慮如何運用以漢字詞為中心的多種教育方法。而有關方面的研究，尤其是有關以漢字詞為核心的教育模式方面的基礎調查遠遠不足。因此，今後我們應以廣泛調查運用在實際日常生活中的詞彙作為基礎課題。 我們學習語言就是為了實際運用，因此我們需要考慮所學習的物件所反映的語脈與背景。就這一點而言，漢字詞教育不應只停留於片面的詞彙學習層面上。將漢字詞放在其所在的文本範圍裡進行教育，才使漢字詞具備其真正意義。學習者經過聯想漢字詞在其所在的整個語脈並判斷其在文中運用的合理性等過程，培養他們的理解與表達能力。漢字詞教育應幫助學生培養以適當詞彙來表達自己思維和正確理解文中所用詞彙的能力，並由此培養實際場合中溝通交流的能力。不僅如此，越是專業的文本，使用頻率較低的專業詞的出現就越多。漢字詞教育應在專業知識的圓滿傳達及再生產方面扮演一定的角色。 漢字詞教育還應關注漢字詞所具有的多方位連貫性。漢字詞不僅起著作為溝通和交流工具的作用，還反映著社會制約和文化習慣。漢字詞教育通過培養正確選擇、使用符合於社會規範、價值、文化傳統、情緒的漢字詞的能力，為有品位的語言生活做出貢獻。文本結合詞彙與詞彙以外多種因素產生出特定意義或情感。此時，作為詞彙的漢字詞的作用不僅比任何因素還要強大，而且還是決定性的。對漢字詞字體的全面瞭解可啟動有關語源方面的知識，且開闊與本義有關的背景知識。此會使學習者展望存在於“意義”之外的其他東西。這樣的能力注重組成漢字詞的成分以及圍繞漢字詞的關係網，來提高語言思維能力，並增強語言意識。與此同時，漢字詞教育幫助學習者培養接受人文學資產的素質及文學素質，且有助於古典漢文的習得。人在五歲已基本完成在形態學、句法學方面的語言習得。其後語言能力質的不同水準在於詞彙能力上。學齡期以後詞彙量的劇增與兒童形態學方面的知識增加關係密切。所謂的形態學方面的知識是指以組成詞彙的形態結構資訊作為端緒來推理出其意義的。漢字詞本來是結合具有獨立意義的漢字而成的。因此隨著形態學方面知識的增加、形態學方面的直觀能力的提高，亦可推理出未曾學過的詞彙的意義。 學習漢字詞的過程即是積累形態學方面資訊的過程。已積累的資訊有助於習得新詞彙，而到了一定的階段甚至發展到詞彙量的劇增。詞彙量的增加不僅僅具有數量上的意義。掌握豐富的詞彙量是既流暢又富有創意的語言能力的核心因素。在影響閱讀能力的諸多變因中，詞彙量是作為單一變因顯示出關係最密切的數值。值得注意的是：詞彙在人的腦子裡不是以獨立的形式存在。語言的意義在龐大的知識或概念體系的網路中纏繞在一起，我們稱這樣的知識體系為“背景知識（schema）”。可以說：在此體系中，詞彙量越多，相關知識也越豐富。運用形態學方面的資訊不斷習得漢字詞，由此我們可以自由地摸索擴大“背景知識”。 因漢字詞教育處於教育死角地帶，故很難設計出與特定領域有關的明確的教育方針。雖然我們承認教育界存在著如此難點，但仍然認為我們有必要探索能成為多種活動或多種“教學－學習”方法之標準的“有關教育內容的基本原則”。應考慮學習的連續性。個別漢字詞應在學習的連續性方面具備一定的秩序。 第二，要重視學習的階段性。過去的漢字教育將筆劃簡單並容易與具體事物對應的漢字安排在初級階段。但本文認為因為我們需要從語言教育的角度去對待漢字詞教育，故要立足於語言發育階段來分清層次階段。在分清層次時，我們可以將從日常生活詞到專業詞，從高頻率到低頻率，從小學、初中、高中到大學等問題考慮進去。除此以外，還需要注重的因素之一就是對詞彙理解的透明度問題。作為語言教育的漢字詞教育需要積累有關方面的研究成果，並需要具備運用該成果的基礎條件。首先，需要關注在詞彙教育過程中所出現的多種錯誤事例。過去，這些錯誤主要從診斷、修改的觀點來處理。但現在，把它看作是有關語言發育過程的可提供、參考的資訊。因此我們需要搜集、分析錯誤事例，把它作為分清學習者所知和所不知的部分的重要資訊之一。其次，有必要研究以漢字詞為基礎的獨到的語言文化傳統、社會文化上的含義以及有關素質等方面。在語言教育裡，實際的運用性比任何因素都重要，因此我們需要對特定情況或場合下使用率較高的漢字詞和成語進行整理。除此之外，還有必要研究一直傳承下來的漢字詞的文化根基與蘊涵，在這些詞被用為表達思維或判斷價值的工具之時，為其正確有效的使用提供一定條件。最後，需要對韓、中、日三國的漢字詞進行比較。不僅要考察三國個別漢字詞的歷史背景以及它們之間的相關關係，還要關注它們的用法。這些調查應按照同形異義、異形同義等類別來進行整理、分析、歸納。本文著眼於漢字詞教育的意義與作用，以試圖摸索了開闊語言教育視野的模式。在漢字詞教育方面，相關制度的確立尤為緊迫。但在其無法立即得以改善的情況下，我們需要轉換視角去面對部分、個別的漢字詞。我們可以通過認識與個別漢字詞連接在一起的豐富意蘊與可能性來付其意義於教育現場，哪怕是在有限的範圍之內。

지구과학 분야에서 대기와 해수의 운동을 이해하는 데 필수적인 개념인 전향력의 이해를 돕고자 전향력 실험장치를 개발하였다. 기존의 교과서에 제시된 전향력 실험 장치는 구슬을 내려 보내는 굴림대가 회전원판과 함께 회전하지 않으므로 구슬의 궤적을 이용하여 지구 위에서 전향력에 의해서 일어나는 대기나 해수의 운동을 바르게 설명할 수 없었다. 이러한 문제점을 개선하여 굴림대(빗면)를 원판에 부착하여 원판과 함께 회전하면서 구슬을 보낼 수 있는 새로운 실험 장치를 개발하였다. 개발한 장치와 기존의 장치를 사용하여 전향력 실험을 각각 실시하여 교과서의 실험 장치와 개발한 실험 장치의 특성을 비교하였다. 그 결과 교과서의 실험 장치는 구슬이 원판에 부딪히는 순간에 운동이 매끄럽지 못하여 구슬의 궤적을 분석하는 데 어려움이 있었던 반면에 개선된 실험 장치는 구슬의 궤적을 분석하기 쉬웠으며, 구슬의 속도를 다르게 할 수도 있어서 구슬의 속도가 다를 때 궤적을 서로 비교하는 것이 용이하였다.

This study was carried out to investigate the succession patterns of dietary culture and to find out all the educational problems with female college students in both countries as the central figure. The results are as follows. The degree of knowledge acquisition about food of annual custom is 58% in Korea and 72% in Japan. What the rate of knowledge acquisition is high among both countries’ similar food of annual custom are 「Seolnal(Gantan)」, 「Sambok(Doyonohi)」, and 「Chuseok(Tsukimi)」. Cooking experience of festive food is 45% in Korea and 58% in Japan. Among both countries' common festive food what cooking experience is high in Korea are 「Seolnal」 and 「Chuseok」, which are over 97%. In Japan those are 「Gantan」 and 「Tsukimi」, which are over 80%. Regarding learning experience of festive food 「Seolnal」 and 「Gantan」 are beyond 80% and 「Chuseok」 is 88%. In Japan 「Tsukimi」 is 71% and 「Omisoka」 is 85%. The learning sources of food of annual custom are parents and schools in common, and Korea has another learning sources, mass communication. Festive food that is cooked shows much similarity between two countries, but each country has originality. As common food of annual custom 「Seolnal」 has nine kinds of food, 「Sambok」 has three kinds, and 「Chuseok」 has five kinds in Korea In Japan 「Gantan」 has fourteen kinds of food, 「Doyonohi」 has three kinds, and 「Tsukimi」 has five kinds. The successive consciousness about food of annual custom is concentrated on a specific food in Korea. And Japanese consciousness is shown as an expansion-type on diverse food. Korean successive consciousness is 69.4% and Japanese consciousness is 82%. The higher the rate of knowledge acquisition, cooking experience, and learning experience are in both countries, the higher successive consciousness is. So we must note for the importance of home and school’s education.

본 연구에서는 예비전문상담교사의 교육실습 경험을 Giorgi의 현상학적 연구방법을 통해 교육 실습의 과정을 살펴보고 주관적 경험을 심층적으로 살펴보고자 하였다. 이를 위해 교육대학원 전문상담교사 2급 양성과정 이수자 및 1년 이내 교육실습을 경험한 7명의 연구 참여자를 선정하여 심층 면담을 진행하였다. 본 연구의 결과로 예비전문상담교사의 교육실습 경험에 대해 21개의 하위 구성요소와 7개의 구성요소가 도출되었다. 도출된 상황적 구조의 7개 구성요소는 ‘교육실습 전 복합적인 감정을 느끼나 별다른 대비를 하지 않음’, ‘실습 학교를 배정받거나 자신이 직접 찾기 위해 노력함’, ‘교육실습 과정에서 만난 타인과의 관계에서 지지와 갈등을 경험함’, ‘마냥 행복하고 유익하지만은 않은 교육실습’, ‘일관성 없는 교육실습 내용’, ‘전문상담교사의 역할에 대한 통합적 인식 및 진로확신 증가’, ‘현실을 직시하고 대안을 제시함’으로 나타났다. 본 연구의 결과는 예비전 문상담교사의 교육실습 운영 과정 개선하는데 활용될 수 있을 것을 기대한다.

문해 기반 문화에서 디지털 문화로의 변화는 개방성, 편리함, 그리고 효율성을 가져다 준 대신 전형적인 경련성 행동 방식을 악화시키고 시간을 들이는 깊이 있는 사고와 관찰의 중요성을 앗아가고 있다. 특히 효율성만을 추구하는 디지털 읽기 방식이 야기하는 뇌자동화(brain-on-autopilot)와 그로 인한 주의의 빈곤(scarcity of attention) 현상은 현재 심각한 수준에 이르렀다. 이러한 현상은 인간의 뇌가 가진 내재적 가소성에 의한 것으로 디지털 기반 문화 세대는 깊이 있는 사고의 과정과 자신의 신념 체계를 발전시킬 기회를 갖지 못하는 상황에 놓인 채로 이들의 유비적 사고력과 비판적 사고력은 점차 약화되고 있다. 이를 바탕으로 본 연구는 의학 및 신경미학 분야의 선행 연구와 Maryanne Wolf의 뇌활성화 연구, Howard Gardner의 다중지능이론(multiple intelligences)과 Abigail Housen의 미적 발달 단계에 이르기까지 다양한 이론 및 실질적 사례를 바탕으로 예술감상교육이 유비적 사고력 증진과 비판적 사고력 함양에 미치는 영향과 시사점을 논한다. 마지막으로 예술이 가진 다층적 요소와 공간적 지능으로서의 특징을 토대로 시각적 사고 전략(VTS) 및 전통적 감상 모형과 교과과정화를 위한 개선 및 보완점을 제안하여 예술감상 훈련법의 방향을 구체화하고 시대의 흐름에 맞는 교육 방법을 제시한다. 이를 통해 뇌자동화 현상에 의한 주의분산 및 관찰력, 통찰력, 유비적 사고와 비판적 사고 능력 약화의 개선과 예방의 처방전으로서의 로드맵이 되기를 기대한다.