This study researched the art-educational thoughts as a modern idea influenced with the social and philosophical transitions in the 19th century. Moreover, this study focused on Frank Lloyd Wright's educational thoughts, because those educational revolutions had appeared as one of the results that Western society's character was rapidly changed by those revolutions, so called, Industrial Revolution, American and French Revolution, and Cultural Revolution of Romanticism, from late 18th century, and eventually because that revolutionary educational ideas had closely and basically many relations with Wright's thought. As a result, even though Wright's education such an apprenticeship was a traditional shape, which was not the old-fashioned educational method discipling to the skillful man, but against the existing education through the self-learning from experiences in nature. That is similar to transcendentalists such as Emerson who searched for having an inspiration in Nature. Namely, Wright himself had struggled against the existing dualistic educational concepts through Wright's monistic thoughts on art-education including architecture based on not naturalism but the philosophy of nature by romantic idealistic philosophers such as Shelling, Fickle, Kant, Hegel including with his Master, Sullivan, and by revolutionary educators such as Freobel, Ruskin, Dewey, and above all by his Unitarian doctrine. However, Wright's thoughts was at that time so radical, and as Wright himself acknowledged that, 'because the philosophy back of it, of course, as you know, is midway I guess between East and West', such all philosophical objects to influence on Wright were so abstruse idea which is usually called 'Romantic' or 'Mystic' that is mingled with East's and West's essence. That is, because Wright himself catched that the theories and methods of the art-educational thoughts would not be easily perceived, and he judged that in a word as a character which could not be taught. After all, Wright's romantic progressivist art-educational thoughts have not been perceived, disseminated in general and widely.

본 연구는 惠崗 崔漢綺의 진보적 사상과 그의 사상이 교육적인 측면에서 어떤 의미를 지니고 있는가를 살펴본 것이다. 그의 進步思想은 氣 中心의 經驗 思想이 主流를 이룬다. 혜강의 사상을 교육적 관점에서 조명하여 보면, 첫째 自學 自得의 敎育觀을 강조하였다. 둘째, 經驗 重視 敎育觀을 제시하였다. 셋째, 一統 實薦 敎育觀을 주창하였다. 넷째, 推測 活用 敎育觀을 所重히 하였다. 등의 네가지로 요약될 수 있다. 惠崗의 進步思想과 敎育的 照明은 世界의 大勢가 이미 急速히 轉變되고 있으므로 그 변화에 맞춰 이를 개혁으로 대처해야 하며, 이 같은 急變 狀況에 대해 "變은 그 變으로 막을 것이며, 不變으로 그 變을 막을 수 없다"는 것으로 요약된다. 즉 전통적 유한 사상을 실증적·경험적·과학적· 근대화와 관련시켜 進步思想을 낳게 한 것으로, 실용에 도움이 된다면 요·순·주공·공자의 언행보다 나무꾼 말이라도 取用해야 한다는 주장이다. 혜강은 중세로부터 근세로 이행하는 개혁과정의 過渡的, 橋梁的 役割을 擔當한 先驅的 人物로, 그의 여러 교육관은 국가 경쟁력 제고와 교육 방법 및 교육경영 측면에서 현대 교육에 시사해 주는 바가 크며, 傳統文化 계승과 韓國 精神의 宣揚에도 괄목할 업적으로 평가된다.