중국 초등학교 도덕교과서 （4-6학년） 분석 : 아리스토텔레스의 우애와 정의 개념을 중심으로

다국어 초록 (Multilingual Abstract)

Abstract
This study takes the concepts of philia （friendship） and dikaiosynē
（justice） in Nicomachean Ethics as its theoretical foundation to conduct a
systematic analysis of the relational structure of moral education in
upper elementary grades in China. The basic point of departure of this
study is that an understanding of moral education that remains at the
level of whether certain values are presented in curriculum texts or
textbooks is insufficient to grasp its deeper logic, rather, the more
critical question lies in the kinds of relational-experiential structures
within which these values are organized and arranged, and how their
meanings are gradually generated within students’ lived experiences.
Based on the preceding examination of curriculum structures,
orientations of moral education, and textbook content, it can be observed
that although moral education in upper elementary grades takes the
formation of relationships as its central task, the way these relationships
are organized is not arbitrary but grounded in a certain ethical structure
（Tan, 2017, Zhu, 2014）. In other words, the key issue in moral education
does not lie in whether certain values are present, but in how these
values are organized within particular structures of relational experience.
At the theoretical level, this study reinterprets Aristotle’s relevant
concepts. Philia is not understood as a mere emotional relationship, but
as a relational virtue grounded in goodwill, trust, and shared life, with
its core lying in mutual recognition and connection between individuals.
Dikaiosynē, in turn, is not limited to the observance of rules or laws,
but is manifested as a normative arrangement concerning distribution,
responsibility, and order, serving as the fundamental condition for
maintaining the stability and sustainability of relationships. Although
these two differ in function, they are inherently interdependent within
communal life: philia provides the internal bond through which
relationships are generated, while dikaiosynē provides the normative
boundaries through which relationships are maintained （Aristotle,
1984/2009, Yu, 2013, Liao, 2018）.
On this basis, the study further transforms philia and dikaiosynē into
two core dimensions of an analytical framework—reciprocity and justice
（fairness）—and uses these as tools to conduct a comprehensive
examination of moral education in upper elementary grades in China
across three levels: curriculum structure, goal structure, and textbook
content.
The findings indicate that moral education in Chinese primary schools
exhibits clear structural characteristics overall. First, at the institutional
level, moral education is incorporated into a unified curriculum system
through the course “Morality and the Rule of Law,” forming close
connections with legal education, civic education, and national identity
education, thereby demonstrating a strong integrative orientation
（Ministry of Education of the People’s Republic of China, 2022）. Second,
in terms of content organization, the curriculum typically begins with
students’ everyday life experiences but does not remain confined to them,
rather, it rapidly expands toward public norms, structures of
responsibility, and institutional arrangements, transforming relationships
from interpersonal interactions into institutional relationships （Lu, 2000）.
Third, in textbook presentation, relationships and norms are not treated
as separate domains but are interwoven within concrete contexts,
enabling students to gradually understand their intrinsic connections
through experience.
This structural feature becomes particularly evident at the upper
elementary level. Through content such as class self-governance,
rule-making, public life, legal norms, and rights and obligations, the
curriculum introduces relationships from simple interactional experiences
into normative and institutional frameworks. In this process, students are
not only participants in relational experiences but are also constructed as
practical agents capable of understanding norms, assuming
responsibilities, and engaging in public life （Li, Kuang, ＆ Liang, 2020）.
It is noteworthy that within this structure, the dimension of reciprocity
is not absent, however, it does not appear as an independent principle
but is embedded within normative and institutional structures, functioning
as a relational condition for sustaining communal life. This feature also
corroborates the view in moral education research that relational
experience must undergo a process of meaning transformation within
normative structures （Biesta, 2010）.
Overall, this study demonstrates that moral education in upper
elementary grades in China does not revolve around a single value.
Instead, it organizes relationships within a specific ethical structure and
incorporates reciprocity into an overarching framework through normative
and institutional pathways. In doing so, it enables students to gradually
develop relational understanding and public consciousness within a
normative structure, ultimately contributing to the formation of moral
subjects oriented toward life within a community.
Keywords: friendship, justice, reciprocity, fairness, Aristotle, moral education,
Primary School Moral Education

목차 (Table of Contents)

• I. 서론 1
• 1. 연구의 필요성 및 목적 1
• 2. 연구 내용 7
• 3. 연구 방법 9
• Ⅱ. 아리스토텔레스의 ‘우애’와 ‘정의’ 개념 13
• 1. 아리스토텔레스의 ‘우애’ 개념 15
• 2. 아리스토텔레스의 ‘정의’ 개념 30
• 3. 우애와 정의의 관계 42
• Ⅲ. 중국 초등학교 『도덕과 법치』교과서의 성격과 내용 47
• 1. 『도덕과 법치』교과서의 목표와 구성 체계 48
• 2. 4-6학년 『도덕과 법치』 교과서의 주요 내용 57
• 가. 4학년 교과서 57
• 나. 5학년 교과서 63
• 다. 6학년 교과서 70
• Ⅳ. 중국 초등학교 4—6학년 『도덕과 법치』교과서 분석 78
• 1. 우애의 관점에서 본 관계 형성 방식 79
• 2. 정의의 관점에서 본 관계 조정 방식 107
• V. 논의 132
• 1. 생활관계에서 공공적·제도적 공동생활로의 확장 133
• 2. 우애의 재구성: 상호적 경험을 중심으로 138
• 3. 생활 속 규범 이해와 공정성 판단의 과제: 비판적 판단의 형성 · 142
• 4. 종합: 관계와 규범의 결합이 갖는 교육적 의미 146
• Ⅵ. 요약 및 결론 151
• 1. 요약 151
• 2. 결론 153
• 3. 연구의 시사점 157
• 4. 연구의 한계 및 향후 연구 방향 160
• 참고문헌 163
• Abstract 175