오우크쇼트의 자유교육론에서 자유의 의미

방진하 ( Jin A Bhang ) 한국교육철학학회 2010 교육철학연구 Vol.48 No.-

This study is to explore the meaning of freedom in Oakeshott`s theory of liberal education. Freedom is usually regarded as an `ideal` or `purpose` of education. But nowadays there are few people who ask what a freedom means as a principle of education. In this study, the meaning of freedom in Oakeshott`s theory of liberal education is regarded not as results of educational management, but as conditions of educational `Practice`. This interpretation depends on the concept of `conversation` in his later works. By Oakeshott, education is an initiation into the skill and partnership of conversation. The classical type of justification of liberal education consists of a number of mutually-related philosophical doctrines concerning the nature of knowledge, the mind, the reality, and the relationship among them. But the freedom of education in view of conversation is related with knowledge as `self-understanding`. In conversation, one who seeks knowledge as `self-understanding` always invites another voices` responses. In conversation, the `facts` appear only to be resolved into the possibilities from which they were made. The modern type of argument for liberal education finds its ground on the nature of knowledge itself. To acquire knowledge is to become aware of experience as structured, organized and made meaningful by means of symbolic systems that have publically shared among human beings. But Oakeshott`s freedom of education comes from the idiom of contemplation which belongs to `voice of poetry`. Poetic imagination is not a preliminary to doing something, it is an end in itself. In poetic conversation, students have opportunities to make their own images of human inheritances. Education is a place for `play` which provides the freedom of examining one`s own voice and of enjoying images of human inheritance and of making images of one`s own.

아우구스티누스 신적조명론의 교육학적 시사

방진하(Bhang Jin-Ha) 한국교육사상학회 (구 한국교육사상연구회) 2012 교육사상연구 Vol.26 No.1

The purpose of this study is to interpret Augustine’s divine illumination theory from the educational point of view, especially through analyzing a conversation of De Magistro( On The Teacher). In the illumination theory, learning is represented by two kinds of self-knowledge. Firstly, self-knowledge means that divine attributes in the learner are applied to the empirical examples. In this case, self-knowledge becomes a standard which gives a meaning and validity to the knowledge of the object. But the fact that learning happens ‘in’ the learner does not necessarily mean that knowledge comes into existence ‘by’ himself. Therefore, the concept of illumination is required to explain the defects of individual human mind in the course of learning. Another meaning of self-knowledge is made by the demonstration of questioning of teacher which examines understanding of the learner ceaselessly. In the context of De Magistro, the meaning of knowing something as a concept appears in the middle of discussion which Augustine as a teacher converses with his son as a learner. The former meaning of self-knowledge emphasizes that the genuine learning is experienced by the learner himself. Further, another meaning of self-knowledge gives a significant implication to the object of learning and the role of teacher.

오우크쇼트의 ‘대화’ 개념 을 통한 소크라테스 논박술의 재해석: 철학과 삶의 기술

방진하(Bhang Jina) 한국교육사상학회 (구 한국교육사상연구회) 2015 교육사상연구 Vol.29 No.4

The purpose of this study is to reinterpret Socrates’ elenchos as a techne for life in viewpoint of Oakeshott’s conversation. This reinterpretation aims to explore possibilities which two thinkers might share a concept of ‘self-understanding’ that philosophy as an activity would arouse to interlocutors. According to Socratic elenchos, knowledge is always relate d with knowledge as ‘self-understanding’ while an oratory or a rhetoric skill just intends to persuade the crowds in pursuit of success or reputation. In viewpoint of Oakeshott’s poetic conversation which always invites another voices’ responses, Socrates’ elenchos can be reinterpreted as a good example of Oakeshott’s conversation. While So crates’ elenchos always seeks for an “eidos of dikaiosyne” , poetic conversation does not seem to follow any destination which is fixed as a common good or final end. Withoutstanding this difference, the philosophical asp ect of conversation suggests that poetic conversation provides freedom for self which postulates a ‘better’self - understanding by making h is own images and enjoy them.

아리스토텔레스 프로네시스 개념의 교육적 재해석

방진하(Bhang Jina) 한국교육사상학회 (구 한국교육사상연구회) 2016 교육사상연구 Vol.30 No.2

The aim of this paper is to reinterpret the meaning of Aristotelian phronesis as a unique form of experience that focuses on the particulars in view of the tentative universal-the ‘good’ or Aristotelian eudaimonia.-and makes an agent revise his own viewpoints. Aristotelian phronesis would be usually identified with the practical syllogism, which has both strengths and limitations on understanding the unique characteristics of phronesis. With the concept of aisthesis and the relation between phronesis and ethos, this paper tries to find a good possibility that education or learning as a praxis can promote the formation of phronesis with oblique ways-such as to enlarge a sphere of selection by producing alternative particulars or to promote the reciprocal references between the particulars and the universals. Finally, this paper tries to reveal that there is a considerable similarity between the phronimos and the well-educated person.

장자의 소요유(逍遙遊)와 오우크쇼트의 놀이(play) 개념 비교 연구

방진하 ( Jina Bhang ),이성미 ( Seong Mi Lee ) 한국교육철학학회 2015 교육철학연구 Vol.37 No.3

The purpose of this study is to compare the concept of “逍遙遊” by Zhuangzi with the concept of “play” by Michael Oakeshott. This comparison aims to explore possibilities which two thinkers might share a way of understanding the world, a view of the political activities and a way of living a life. Even if they do not share the same philosophical outlook or foundation, this comparison is to be hoped to clarify their contributions to understand both the meaning of education and the limits of overly intentional trials in education. Oakeshott cites Zhuanzi’s stories 4-5times within his whole works in order to criticize modern Rationalism’s totalitarian or teleological ideas on knowledge, civilization and politics. From Zhuangzi’s original point of view, education is a kind of intentional act (有爲), whereas Oakeshott is regarded as a protector of western civilization and liberal education. Withoutstanding this kind of clear but superficial contrast, we suggest that they might share an attitude for life as “merry wandering(or going rambling)” without any destination which is fixed as a common good or final end. If the concepts of ‘逍遙遊’ and ‘play’ represent the manner of enjoying self and the world without any anxieties for satisfying wants, these are the very aims of education they want to preserve.

음악 교과 사례를 통해 본 교과서와 교사의 판단

방진하 ( Bhang Jina ) 한국교육철학학회 2020 교육철학연구 Vol.42 No.3

This study attempts to infer, by analyzing cases such as elementary school music textbooks, teacher's guides, and instructional plans, the nature of judgement that teachers make when they teach music through textbooks. According to Michael Oakeshott, the information that remains in the form of letters in textbooks is that which originates from someone's knowledge. The knowledge he refers to exists as an “ability” or “abilities” that know(s) how to do something, and teachers must first infer what the “abilities” the textbook author intends to implement in the students’ mind through the textbook information. At the same time, teachers should organize classes so that those abilities are created by seeing the individual intelligence that their students exert as they practice the infomation they have learned. This study tries to analyze how the textbook author's intention to teach 'what music expresses' through the contrast between the absolute music and the programme music which are revealed in the textbooks, and how such intentions can be understood or misunderstood in the explanations and illustrations in the textbooks. Through this, the study tries to understand the nature of the judgment of the teacher who teaches music through textbooks.

복합 실제로서의 학교 교육에서 공동선의 의미

방진하 ( Bhang Jina ) 한국교육철학학회 2017 교육철학연구 Vol.39 No.2

This paper explores the nature of the difficulties faced by teachers and the meaning of the common good pursued in education through the characteristics of school teaching as a multi-practice. Based on the debate between Alasdair MacIntyre and Joseph Dunne on the theme of whether or not teaching is a practice and a follow-up study of the debate, this study will examine the complex characteristics of school teaching. Next, this study will identify the purposes of activities that constitute school education based on the three concepts of “good” by MacIntyre. In particular, with reference to the characteristics of the “local community” proposed by MacIntyre in Dependent Rational Animals, this study will try to elaborate the characteristics of a “class community” as a “local community”. In addition, a school(or class) community suggests two ways of coordinating the personal good and the common good, which will contribute to raise a practical reasoner who considers both independence and alleged dependence in a balanced way. Teachers not only allow students to develop independence through the initiation into the practices of school subjects, but also empower them to experience genuine membership by exercising his or her authority to represent students with alleged dependencies. Finally, I would like to discuss the implications of the characteristics of local community for our Korean education.

맥킨타이어 서사적 자아(narrative self) 개념의 교육적 의미 탐색

방진하 ( Jin A Bhang ) 한국교육철학학회 2014 교육철학연구 Vol.36 No.2

The purpose of this study is to investigate the educational meaning of the “narrative self” appeared in Alasdair MacIntyre`s After Virtue. The previous educational-philosophical discussions on MacIntyre`s virtue ethics have mostly focused on the problem of curriculum organization or the nature of subject in relation to the concept of “practices.” It will be analysed that the ideas in the concepts of “practices”, “a narrative unity of the human life” and “traditions” might be interpreted as the features of thinking process of the narrative self in contrast to the emotivist self. I attempt to explain the influence of education in developing the narrative self and the implication of this study for Korean education today.

교육 논의에서 과학과 예술의 관련 방식 고찰

방진하(Bhang Jina) 한국교육사상학회 (구 한국교육사상연구회) 2018 교육사상연구 Vol.32 No.2

Educational philosophy has generally criticized the monopolistic position of scientism closely combined with industry, and has been paying attention to art as an alternative approach to focus on the human aspect of education or the value of humanity which is difficult to be captured by scientific approach. However, in this paper, first, I would find out that the science that is reigning as a dictator in our society is a science combined with industry, and distinguish the meaning of scientific thinking, which is the aim of education, from the science combined with industry. In addition, we would find the main function of art in the conversation of human inheritance is to prevent a voice from monopolizing a conversation of human activity, and that art also has limitations that need to be checked by the wholeness of human activities, including science. In this article, I will first briefly summarize how science and arts are handled in education or philosophy of education, and then compare it with the previous argument by explaining in more detail the relationship between science and art that Michael Oakeshott advocated. Lastly, I will examine what kind of topography of science and art we can find in well-educated human beings.