예비교사의 인문적 소양을 기르기 위한 교육고전 독서방안 탐색

이병승(Lee Byung Seong) 공주대학교 교육연구소 2009 교육연구 Vol.23 No.-

The aim of this thesis is to clarify the values of educational classics for cultivating humanistic qualities of student teachers, and to search some reasons of reading educational classics. And also it is to suggest the contents and methods of reading them effectively. Conclusions are as following. Firstly, I have explained educational classics as sources of humanistic qualities of teachers. For it always furnish educational wisdom demanded making some important decisions. Without reading them, teachers cannot solve many problems rationally and effectively. Secondly, I have researched reasons why read teachers educational classics. Then I have suggested four reasons: (i) finding and using of wisdom, (ii) widening of cognitive perspectives (iii) sources of effective instruction and suitable counseling, (iv) reflection of educational activities. Thirdly, I have classified educational classics as three categories: Korean classics, oriental classics(mainly, including Chinese and Japanese classics), and western classics. For this classification can help to widen and deepen humanistic mind of student teachers. Fourth, I have suggested some methods reading educational classics. Its methods are as following: (i) purposing, (ii) scheduling, (iii) balancing, (iv) re-reading, (v) noting, (vi) group reading, (vii) impressing. Also, I have introduced authorized reading methods such as syntopical method proposed by Mortimer Adler. 이 글에서 연구자는 예비교사들의 인문적 소양을 기르기 위한 교육고전 독서방안을 탐색하였다. 이를 위해 연구자는 첫째, 교육고전독서가 가지는 가치와 의의를 네 가지 관점, 즉 교육적 지혜의 발견과 활용, 교육적 안목의 확충, 좋은 수업 및 지도의 조건, 교육활동 반성의 기회의 관점에서 설명하고 정당화하고자 하였다. 둘째, 연구자는 교육고전의 선정기준과 목록을 제시하였다. 기존의 선정기준을 고려하여 교육고전을 3가지 분야, 즉 한국의 교육고전, 동양의 교육고전, 서양의 교육고전을 제시하였다. 셋째, 연구자는 교육고전을 효과적으로 읽어나가기 위한 독서의 규칙 11가지를 제시하였으며, <위대한 저서읽기 프로그램>에서 제시하는 토론규칙을 기초로 교육고전 독서토론의 규칙을 제시하였다. 아울러 연구자는 교육고전읽기의 정당화 작업이 본격적으로 이루어져야 하며, 교육고전에 대한 공동의 연구가 이루어져야 하고, 전문적인 안내서가 보다 많이 발간되어야 한다는 제언을 하였다.

교사교육에 있어서 교육철학 교수의 역할

이병승(Lee Byung Seong) 공주대학교 교육연구소 2007 교육연구 Vol.21 No.-

이 글에서 연구자는 사범대학 및 교육대학의 교육철학 교수가 교사다운 교사를 기르기 위해 무엇을 어떻게 연구하고 가르쳐야 하는지를 밝히고자 하였다. 우선, 교사 연구자로서 교육철학 교수는 교사다운 교사를 길러내기 위해 교사에 관한 철학적 연구 즉 교사의 현실(現實)에 대한 비판적 연구와 교사의 이상(理想)에 대한 규범적 연구를 감행해야 하여 이를 토대로 교사 교육의 목적을 탐색하고 그 방향을 설정해 가야 한다는 점을 강조하였다. 다음으로, 교사 교육자로서 교육철학 교수는 교사다운 교사를 기르기 위한 방안으로 예비교사들이 합리적으로 사고할 수 있도록 가르쳐야 하며, 교육 현실을 보다 근원적으로 비판할 수 있도록 가르쳐야 한다는 점을 강조하였다. 또 그는 교사 자신의 교육행위에 대해 합리적인 이유를 제시하도록 가르쳐야 하며, 교육언어를 명료화하는 방법도 가르쳐야 하고 나아가 예비교사들이 교직윤리, 교수활동의 윤리, 연구 활동의 윤리를 가지고 교단에 설 수 있도록 가르쳐야 한다는 점을 강조하였다. The aim of this paper is to investigate important roles of professor of educational philosophy in teacher education. To elucidate it, researcher have studied roles of professor as researcher and instructor. The conclusions are as following: Firstly, professor of educational philosophy must try to research teacher’s realities critically as one foundation for rearing good teacher. He basically have interest with more deep consciousness and mind than superficial action of teachers. Then his researching method about teacher’s realities differs from scientific researching method. And then he must suggest some ideal image or model of teacher based on above researching on teacher’s realities. Furthermore, he must guide teacher education for more desirable direction. Secondly, professor of educational philosophy must suggest some philosophical teaching methods and procedures for rearing good teacher. For example, he must teach student teachers to think rationally. For rational thinking is an important quality to become a good teacher. He must teach student teachers to insight reality of our education more critically. He must guide student teachers to criticize educational system and themselves. And he must teach them methods and procedures of justification of educational activities. For they will acquire some intellectual or moral authorities only through this and that justification. Also he must teach them methods or procedures of clearing educational languages. Lastly, he must teach them to live with ethical consciousness about educational activities. Recently, professor of educational philosophy in college of education must take the responsibility of researching and teaching student teachers for making good teachers. But he must not deal with only one of two activities. For his critical researching about teacher and normative teaching for teachers are important conditions of teacher education. So that researching and teaching teacher are always considered as alpha and omega of teacher education.

Nietzsche의 초기 저작에 나타난 교육사상 탐구

이병승(Lee Byung Seong) 한국교육사상연구회 2005 敎育思想硏究 Vol.17 No.-

이 글은 니체의 초기 저작들에 나타난 교육관을 탐구함으로써 인간다운 인간을 길러내야 한다는 교육 본래의 취지로부터 벗어나 유용성, 대중성, 전문성을 지향하고 있는 우리의 그릇된 교육현실 및 교육풍토를 반성해 보려는데 목적을 두었다. 이러한 목적을 달성하기 위해 본 연구는 니체가 젊은 시절에 썼던 초기 작품들, 예컨대 “우리 교육기관의 미래에 대하여”, “삶에 있어서 역사의 공과”, 그리고 “교육자로서의 쇼펜하우어”등을 본격적으로 분석하였다. 연구자는 이 분석을 통해 교육에 대한 니체의 고뇌를 읽어내고자 하였다. 그의 교육기관, 교양교육, 교사에 대한 비판은 반시대적이지만 그것은 어디까지나 교육이 안고 있는 위선과 가식을 철저하게 폭로하고 고발함으로써 결국은 새로운 교육문화를 건설하려는 처절한 외침이요 몸부림으로 이해될 수 있다. 그러한 외침과 몸부림은 인간다운 인간의 육성을 통해 보다 수준 높은 휴머니즘의 교육문화를 이룩하려는 사람들에게 하나의 지적 자극제로서, 때론 지적 각성제로서 받아들여질 수 있을 것이다. The aim of this thesis is to investigate the Nietzsche's educational thought in his early works, and to find some educational meanings or implications from his thought. Conclusions as follows: Firstly, Nietzsche severely criticized incompetency of educational institutions in his age. He had judged established institutions of education cannot develope true cultured persons who can lift low culture to higher culture. Thus, he demanded entirely new ideal person in his early works. He expressed Schopenhauer as ‘great educator??who can save those degenerated world. After all, he thought Schopenhauer is an ideal model of all persons in his age. But he thought that great educator cannot educated by some established schools, but made or created for himself, that is, by overcoming some sufferings. Secondly, after researching prior studies about Nietzsche's educational thought, I found new fact that many researchers had not examined his thought fully. I think they could not thoroughly deal with educational ideas in his early works. As David Cooper pointed, I would like to suggest that study on his educational thought must be practise on basis of examination and re-examination about his early works. For educational ideas in Nietzsche's early works contains originality and archetype of his thought of later works. Thirdly, I suggested some educational implications based on discussions of Nietzsche's early works. (i) Our educational institutions must reflect our pseudo and pretended activities of education. They must try to recover their orignal aim to enhance or elevate level of our culture. (ii) Educators in our age must re-establish new concept of culture or cultured persons and then must investigate new contents and methods to teach them. (iii) Before teaching or leading students to higher culture, first of all, teachers must initiate into higher or noble culture.

니체의 교사론 연구 : 『짜라투스트라는 이렇게 말했다』를 중심으로

이병승(Lee Byung Seong) 한국교육사상연구회 2003 敎育思想硏究 Vol.12 No.-

이 논문은 니체 사상의 정수를 담고 있는『짜라투스트라는 이렇게 말했다』에 나타난 이상적인 교사상(敎師像)을 탐구하는데 목적이 있다. 니체가 제시한 이상적인 교사란 바로 짜라투스트라이다. 짜라투스트라는 예언자요, 지도자요, 시인이기도 하기만, 대중을 초인(超人)에게로 이끌어 가는 위대한 교사이기도 하다. 교사로서 그는 대중을 초인에게 이끌기 위한 독특하고도 독창적인 방법론을 제시한다. 그는 창조적이고 실존적인 삶을 방해하는 것을 거침없이 고발하고 폭로하도록 가르친다. 그는 창조적이고 실존적인 삶이 무엇인지를 가르치기보다는 학생이 그것을 스스로 체험하도록 안내한다. 니체가 제시한 교사의 모습은 시대를 앞서는 것이며 때론 파괴적이어서 위험하기도 하지만 오늘날 교사문화를 지배하고 있는 허무주의, 매너리즘, 권위주의, 현실도피주의를 초극할 수 있는 지적 통찰과 지혜를 던져 줄 수 있을 것이며 포스트모던시대의 바람직한 교사상을 정립하는데 중요한 시사를 던져줄 수 있을 것이다. The aim of this thesis is to investigate the Nietzsche's ideas on teacher in his philosophical work, Also Sprache Zarathustra, is to suggest some image of ideal educator that we must achieve in our schools based on his view of educator. Conclusions as follows: Firstly, Nietzsche described Zarathustra as ideal teacher or great educator in his major work, Also Sprache Zarathustra. Zarathustra is to predict the future, to command to people, but fundamentally to teach most ideal way of life. Furthermore, Zarathustra guides people to superman. According to Nietzsche, Zarathustra is not god, but active people to contrive to solve our existential problems. Zarathustra as educator is a person who experience three stages as follows: camel stage, lion stage, and child stage. As experience those stages, he grows gradually as truly ripe and mature educator. Secondly, as researching the main patterns of teaching of Zarathustra as teacher, I found that he possess following capacities or qualities. That is, he possess capacities of teaching for self-education, teaching for creative life, and teaching for existential life. Thus, Zarathustra is not teacher which teaches given knowledge or traditional curriculum, but guide to struggle with new problems in our world. He emphasize of importance of strong will, creative ideas, and existential awareness in educational situation. Thirdly, Zarathustra as educator is evaluated positively or negatively. Gordon admired Zarathustra as devoted, sensitive, and creative teacher. But Jenkins criticised him as non-liberal and non democratic. Cooper as philosopher examined two positions in detail, then concluded that we can only define Zarathustra as educator after investigating adequately Nietzsche's educational works written intermittently in his life. Nietzsche's idea or thought in Also Sprache Zarathustra will suggest the hope, vision, and courage to many school teachers in our society. Although including some difficult points, it provide with us new attitude to teaching methods.

『월든』에 나타난 소로우의 실존적 삶과 자기교육

이병승(Lee, Byung-Seong) 한국교육사상연구회 2010 敎育思想硏究 Vol.24 No.3

이 글은 소로우의 『월든』에 나타난 그의 삶이 실존적이었다는 점에 주목하면서 그가 『월든』 숲에서 보여준 주체적인 선택과 결단, 상식을 뛰어넘는 용기, 그리고 자기각성, 자기계발, 자기완성 과정이 오늘날 본래적인 삶으로부터 점차 멀어져가고 있는 현대 문명사회 구성원들에게 어떤 시사점을 던져주는지를 교육적으로 논의하려는데 목적을 두었다. 그는 『월든』을 통해 가치있는 삶이란 진실하고 소박한 태도를 통해 실현될 수 있다는 점을 보여주었으며, 그 스스로 자발적 빈곤을 선택하였다. 그는 다양한 실험과 체험의 삶을 통해 인간의 존엄성과 자연의 숭고함을 깨달았으며 그러한 깨달음이 인류구원과 자연회복의 길임을 보여주었다. 그가 오늘을 사는 우리에게 던지는 중요한 교육적 메시지는 자기교육, 즉 스스로의 선택과 결단을 통해 주체적이고 독립적인 삶을 살아가야 한다는 것이다. 그가 현대 문명인들에게 던지는 또 다른 교육적 메시지는 소박하게 사는 삶의 방식을 배우고 실천해야 한다는 것이다. 소박하게 사는 일은 단순히 경제적으로 유익하기 때문만이 아니다. 그것은 인간생태학(human ecology)적으로 유익하기 때문이다. 소박한 삶을 살아야 한다는 그의 주장은 성인들의 경구처럼 진부해 보이기도 하지만 그것은 여전히 가속화되어 가는 물질문명 한 가운데서 개인의 영혼을 구원하고 이웃을 살리고 나아가 자연을 살리는 중요한 교육원리로 자리를 잡아야 하고 실천에 옮겨져야 할 소중한 지적 자산임에 틀림없다. The aim of this thesis is to research the process of existential life and self-education of Henry David Thoreau included in his main work, Walden and to suggest some meaningful implications to common persons in our modern civilized society based on this process. Conclusions are followings. Firstly, researcher found that important values in his Walden are generally more spiritual or transcendental than material or worldly. For example, he emphasized consistantly truthfulness, sincerity, simplicity, ascetic practice, purity, freedom, independent mind and so on. These values are rigorous principles of life that guide him to more higher spiritual world. Secondly, researcher investigated how Thoreau tried to realize these essential values of life. He attempted to achieve this task through two experiments. One is reading of classics to recover inherent humanity or human existence. The other is contact with Nature and observation of Nature. To him, classic books are very important space of self-education for living existential life. And Nature too is very essential place to find other self and to purify material-oriented life. It is very interesting that reading books and observing Nature in his life are not devide into two different activities. Rather, this two activities to him are integrated process for living independent and subjective life. Thirdly, researcher suggested some meaningful implications to our educational practices based on process of self-education aiming to realize his existential life. Thoreau’s existential life give us hopeful possibilities of self-education or self-learning. And his life provide us good chance to discuss seriously integrated contents between humanities and natural sciences, and to reexamine individualized educational methods.

존 듀이의 교육철학에 대한 피터스의 비평 고찰

이병승(Lee Byung Seong) 공주대학교 교육연구소 2010 교육연구 Vol.24 No.-

이 글에서 연구자는 교육이론과 교육실제 사이에 존재하는 여러 가지 이원론(dualism)을 극복하려고 했던 듀이의 노력을 비판적으로 평가한 피터스의 논평을 고찰하였다. 피터스는 듀이가 교육계에 끼친 공적을 인정하면서도 그가 여전히 이원론을 해결하지 못하였다고 지적한다. 즉, 교육목적으로서의 성장 개념은 낭만적으로 이상화(理想化)되었으며, 교육과정 구성 원리로서 ‘실제적 관련성’에 대한 지나친 강조 역시 다양한 경험의 확장을 가로막는 결과를 가져왔다는 것이다. 또한 그는 듀이가 학교와 사회와의 상호작용을 지나치게 강조함으로써 학교의 본래적 기능을 약화시켰으며, 권위주의적인 교사를 추방하려다가 오히려 교사의 권위를 실추시키는 결과를 초래케 했다고 지적한다. 전반적으로 듀이는 교육이론과 실제 사이에 존재하는 그릇된 이원론을 극복하려고 하다가 양극단을 이상하게 얼버무리는 실수를 범했다는 것이다. 물론 이러한 피터스의 비판이 듀이 주장의 특정 부분에 국한된 것이기는 하지만 듀이가 미처 통찰하지 못한 은닉된 이원론을 드러내 비판했다는 점에서 듀이를 재평가할 수 있는 근거를 제공했다고 할 수 있다. 날카로운 칼날이 사람을 해치기 때문에 그 칼날을 무디게 해야 한다는 주장이 옳지 않듯이, 교육이론의 각도가 너무 날카롭다고 해서 그 각을 깎아 무디게 해야 한다는 듀이의 주장은 재고되어야 할 필요가 있다. 이상하게 얼버무려진 교육이론이 오히려 교육의 본질을 훼손할 수 있기 때문이다. The aim of this thesis is firstly to introduce Richard S. Peters’ critical comments about John Dewey’s philosophy of education, and then to examine some his critical views. Conclusions are following: Firstly, I examined Peters’ arguments about John Dewey’s views of education, educational aims, curriculum, school, and teacher. As a result, I found that Peters is not positive advocate, but austere critic of educational philosophy of John Dewey in many perspectives. Peters concluded that Dewey has contributed to modern educational theories and practices, but has some serious problems in his view. Secondly, I confirmed that critical argument of Peters is partly right and appropriate, but not sufficient to justify his argument. That is, he has not examine enough some effect of Charles Darwin on John Dewey, and has not sufficiently discussed importance of experience as key concept in Dewey’s educational theory. Also he has not understood concept of ‘relevance’ of Dewey in more broader field. Although some difficulties of Peters’ argument, I think Peters will provide some important criteria of evaluating Dewey’s educational philosophy and theories. For he picked up some merits and demerits in abstruse and complicated Dewey’s philosophy

Merleau-Ponty 몸 담론의 교육적 의미 탐구

이병승(Lee, Byung-Seong) 한국교육사상연구회 2005 敎育思想硏究 Vol.15 No.-

본 소고는 몸의 현상학자로 알려진 메를로-퐁티의 몸 담론을 고찰한 후 그의 담론을 토대로 오늘날 우리 교육의 현실을 반성하고자 하는데 목적을 두었다. 앞에서 논의한 내용들을 근거로 연구자가 내린 결론을 요약하면 다음과 같다. 첫째, 메를로-퐁티의 몸 담론으로부터 건져낼 수 있는 가장 큰 수확은 지금까지 교사와 부모에게 사소하고 지엽적인 것으로 보였던 몸의 작용과 몸의 현상들을 새로운 관점에서 해석할 수 있는 가능성을 열 수 있게 되었다는 점이다. 둘째, 메를로-퐁티의 몸 담론은 몸이 인식의 근원이며 지식과 경험의 원천임을 보여주었다. 이러한 그의 담론은 몸의 작용이 아니고는 그 어떤 인식도 불가능하며 그 어떤 지식과 경험의 축적도 불가능함을 보여주었다. 이러한 그의 주장은 자연히 몸이 교육의 출발점이어야 한다는 점을 환기시켜준다. 셋째, 메를로-퐁티의 몸 담론은 학습이 외부에서 주어지는 자극에 반응할 때 일어나는 것이 아니라 주체로서의 몸이 생활세계와의 상호작용을 통해 의미를 발견해 가는 능동적인 과정임을 보여준다. 이러한 관점에서 볼 때 우리는 학습의 내용과 방법에 관심을 가지기보다는 학습의 주체에 더 큰 관심을 가져야 할 것이다. The aim of this thesis is to investigate discourse on human body in philosophy of Merleau-Ponty and reflect some educational problems of today based on his discourse. It can be concluded from what has been discussed so far. Firstly, researcher has clarified meaning of concept of ‘body' in which Merleau-Ponty has said in his works as such Phenomenology of Perception. Although it's concept is ambiguous, I have clarified it in four categories: a priori complexity, original root of perception, intention into the world and unclear ambiguity. To him, body's perception is the root of reason, consciousness, and all experience. So, without activities of body's perception, no rational mind, emotional feeling, and conative capacity arise. His discourse on body make us rethink or reflect on relation of mind and body, and knowledge and body. As he said, if knowledge and experiences based upon human body, educators will be interested in body of students more seriously in teaching-learning activity Secondly, according to Merleau-Ponty, human being learns from embodied experience. To him, learning is not the results of stimulus-response. For human is not a passive being who response only to outside world, but an active being who learns new knowledge or experience through his perception of body. All experiences are not educative. When some experiences are based on human body, it is called as 'educative experience'. Therefore, educators make effort to development of teaching-learning methods which are based on embodied experiences. Thirdly, student's body in schooling today has been controlled unilaterally by rules and disciplines prescribed by teachers, masters, and educational authorities. From the discourse of Merleau-Ponty, body of students must not be controlled, but must be free from non-educative constraints. School must not bring up slaves. Therefore, to perform intrinsic function of school, educators must be interested in body of students, and more must respect for various expressions of body. In the end, researcher would like be to emphasize that human body should be always studied as central theme in educational theories and practices.

존 듀이 의식이론의 교육적 의미 탐구

이병승(Lee, Byung-Seong) 한국교육철학회 2009 교육철학 Vol.39 No.-

The aim of this study is to analyse of elements and structure of consciousness theory in the 1887 psychology written by John Dewey, and to research its educational implications. Conclusions are as follows : Firstly, consciousness theory articulated in first edition of Dewey's psychology was influenced by neo-Hegelian G. S. Hall, and then characteristics of its theory was metaphysical and idealistic. But after of researching the work of William James, his approach to consciousness changed surprisingly from idealistic to experimental. His experimental approach and scientific attitude to it influenced the formation and development of advanced theories in his epistemology, axiology and pedagogy. Secondly, the structure of consciousness expressed by Dewey has three forms such as knowledge, feeling and will(or volition). This forms are too dynamic and unitary. Dewey considered cognition, feeling, will to be integral functions of each self. The tripartite functions of self, moreover, are unified in will. In other word, will combines subjective feeling and objective knowledge as one self. Will regulates impulse because it powers some stimulus into activity of self. In this view point, his theory of consciousness differs from traditional theories about consciousness for emphasizing dynamic relations and functions. Thirdly, Dewey's theory of consciousness will give some important implications to educational field. It is necessary to fundamental arguments about conscious conditions of learners as a human. For it is impossible to establish some aim of learning, to organize meaningful contents of learning, and also to create some effective methods of learning without consideration of this conditions. And it is important to construct and organize the contents and methods of learning for widening and deepening of educational experiences. Then consciousness and experiences of learners interact each other, so then they will produce some meaningful results of learning in this process.

환경교육의 철학

이병승(Lee, Byung-Seong) 한국교육사상연구회 2001 敎育思想硏究 Vol.10 No.-

The aim of this study is to investigate the theoretical backgrounds of philosophy of environmental education, to propose the ideas, principles, roles of it, and to suggest the implications to its educational practices. First, researcher investigated that philosophy of environmental education is based upon some important environmental philosophy or ethics. Generally speaking, environmental philosophy or ethics is divided into three streams, as it were, anthropocentrism, biocentrism, and ecocentrism. Philosophy of environmental education supported more assumptions of biocentrism, and ecocentrism than anthropocentrism. From this point of view, it must be different from traditional philosophy of education based on assumptions of anthropocentrism. Secondly, researcher discussed on the characteristics and structures of philosophy of environmental education and on the relations of science of environment and philosophy of environment. And I suggested some general principles of philosophy of environmental education that people must pursue with one's belief and passion. Those principles are included: reverence for life, respect for nature, and commensalism or 'sang seng'(in korean word). Those are principles of education for human beings as well as environment, and furthermore, ultimate moral principles of life of human and all living things. Thirdly, researcher discussed on the roles of philosophers of environmental education. They have to work well analytic, critical, and normative functions to solve the problematic situation related to the environment around human-beings. The main roles of them are followings: clarification of concepts or terms related to environmental education, and cultivation of effective models or methods of environmental education, justification on the reasons for love, reverence, respect, caring about all living things in nature, and reconstruction of rules and principles of environmental education. Therefore, environmental education has to concern with change the modes of thought and way of life fundamentally.

교육철학에 대한 몇 가지 편견들

이병승(Lee Byung Seong) 공주대학교 교육연구소 2006 교육연구 Vol.20 No.-

이 글은 일반철학자들, 교육과학자들, 그리고 일선 교사들이 가지고 있는 교육철학에 대한 그릇된 편견들을 드러내고 이를 적극적으로 비판함으로써 교육 철학의 학문적 정체성과 존재의의를 확인하려는데 목적을 두었다. 방법론상의 엄밀성을 내세워 교육철학을 순전히 일반철학의 하위분야로 바라보는 일반철학자들의 태도는 수정되어야 한다. 그들은 교육철학의 학문적 성장 및 발전에 도움을 줄 수 있는 방법이 무엇인지를 모색해야 한다. 또 교육실제와의 적합성에 비추어 교육철학을 바라보려는 교육과학자들의 편향적인 태도 역시 바뀌어야 한다. 교육학의 균형 잡힌 발전을 위해서 교육과학과 교육철학의 협동과 협력은 절대적이다. 교육철학의 도움을 받지 않는 교육과학의 탐구는 공허하며 교육과학의 도움을 받지 않는 교육철학적 탐구는 맹목적이다. 또 교육철학을 단지 교사가 되기 위해 이수해야만 하는 교과목 정도로만 인식하고 있는 교사들의 생각도 바뀌어야 한다. 교사에게 교육철학은 자신들의 교육활동과 무관한 것이 아니라 교사의 존재근거를 밝히고 교사의 교육활동을 정당화하는 ‘교사의 교육철학’으로서 인식되어야 한다. The aim of this paper is to investigate some prejudices about philosophy of education be produced by scholars such as philosophers, educational scientists and school teachers, and is to remove that prejudices for establish identity of philosophy of education. The conclusions is as following. Firstly, philosophers of education must try to construct identity of philosophy of education through academical dialogue and corporation with many philosophers. They must not try borrow the methodology from philosophers, but try to investigate educational problems and phenomena with unique or autonomous ways. Now, they have to contribute much to researching of philosophers. Secondly, philosophers of education must also dialogue and corporate with many educational scientists to product and reconstruct good educational theories. So, they have to try two tasks: one to examine critically some results by educational scientists, the other to advice educational scientists to revise their methodology or research attitudes. And they too must judge ethically or morally after full examination about scientific results. Thirdly, philosophers of education must concern much with broad or deep educational experiences of school teachers to construct good theories for rearing good teachers, that is ‘philosophy of education for teachers’. To making good theories for teachers, they must first contact with school teachers, then dialogue. And so that, their theories for teachers were practised effectively in school.