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申次均(Shin Cha Gyun) 국민대학교 교육연구소 1985 교육논총 Vol.4 No.-
A great deal of contemporary educational discussions proceeds from the distinction between the pursuit of intrinsic and extrinsic values in education. Those activities which seem essentially instrumental are thought an improper concern of the educational system. According to this point of view, education is an activity for its own sake and not for further objectives and interests lying outside itself. This particular conception of education is sometimes labled as ""liberal education"". But the nature and the meaning of it is uncertain. The purpose of this study is to ascertain the essential feature of and the justification for the conception of liberal education. The notion of liberal education originated from ancient Greeks; espcially from the educational theory of Plato and that of Aristotle. It was rooted in a number of related philosophical doctrines about the nature of knowledge, the mind, the reality, and the relationships among them. For example, that it is the peculiar activity of the mind to pursue knowledge; that the pursuit of knowledge is the fulfilment of the mind and, therefore, an essential element in the good life; that the mind comes to know the essential nature of things and can apprehend what is ultimately real and immutable. From these doctrines there emerged the idea of liberal education as a process concerned simply and directly with the pursuit of knowledge. A classical justification that the doctrines lend to this conception of education is threefold. First, such an education is based on what is true and not on uncertain opinions and beliefs. It therefore has a finality which no other form of education has. Secondly, knowledge itself being a distinctive human virtue, liberal education has a value for the person as the fulfilment of the mind. Thirdly, because of the significance of knowledge in the determination of the good life as a whole, liberal education is essential to man"s understanding of how he ought to live. But these doctrines that originally supported the classical conception of liberal education have lost their grounds. Especially, the doctrine of epistemological realism has become not convincing. Because knowledge is no longer seen as the understanding of reality but merely as the understanding of experience. Being deprived of its original philosophical backings however, the classical conception of liberal education never disappeared. There is a constant demand for an education whose definition and justification are based on a permanent ground. Having satisfied this demand, the classical conception of liberal education has constantly reappeared at crucial points in the history of education. A new argument for liberal education has its ground on the nature of knowledge itself. It is argued that there is a, logical relationship between the concept of ""mind"" and the concept of ""knowledge"", from which it follows that the achievement of knowledge is necessarily the development of mind in its most fundamental aspect. Whatever else in the phrase, to have ""a rational mind"" certainly implies experience structured under some form of conceptual scheme. The various manifestations of consciousness are intelligible only by virtue of the conceptual apparatus by which they are articulated. Thus the relationship between knowledge and the mind seems to be maintained without depending on metaphysical grounds. But if the relationship can be identified, what then of the question of its justification? The answer is that; the acquisition of knowledge and rational beliefs, as well as development of rational mind can be justified by the way of a ""transcendental argument"". The point of the argument is as follows. To ask for a justification of the pursuit of rational knowledge itself presupposes some form of commitment to what one is seeking to justify. In other words, the questioning itself depends on accepting the very ground
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申次均(Shin Cha Gyun) 국민대학교 교육연구소 1986 교육논총 Vol.5 No.-
Aristotle is one of conspicuous figures who originated the notion "liberal education", which is the most popular and commonplace conception of education today. In order to understand the essential features of liberal education it is convenient to examine Aristotle"s curriculum theory. The curriculum theory, I mean, is a systematic thought about how to educate people and why. It consists of some prescriptions for the content and method of education, and systematic explanations which justify the prescriptions. Aristotle approaches the meaning of education from twe sides: from the social and the individual. On its social side, education is part of the supreme art of politics. It is education that makes a multitudes of diverse individuals one and common, and that maintains constitutional stability. Education must be one for the sake of the unity of a constitution, and should be a matter of public concern. On its individual side, education is a process of self-realization from with-in. It enables individual man to live his best life. This approach to the meaning of education is based on Aristotle"s psychological doctrine of the nature and structure of human soul. For Aristotle, the human soul can be divided into three parts, one that does not possess reason, though it is capable of obeying reason, and another that possesses practical reason, the other that possesses theoretical reason. Among three, the part of theoretical reason is the best, and its action is the end of the best life, for the action of a better part of the soul is more choiceworthy. Therefore education for the best life in its true sense is education for the development of theoretical reasoning. The educational program of Aristotle can be distinguished into four stages according to the age of student. The first stage, from birth to seven, is a period of rearing. Education in its true sense begins at seven. The second stage, from seven to puberty, is concerned primarily with the education of the body. The third stage, from puberty to twenty-one, is concerned primarily with the education of the soul. It is suggested that the fourth stage which begins at twenty-one is concerned with intellectual education. Unfortunately Aristotle"s opinion on this stage has been lost and leaves nothing to us. There are four subjects in Aristotle"s program; reading and writing, physical training, drawing, and music. They usually entered into education at that time. Aristotle thought that any subject of education should be useful and necessary for life and for the next stage of education. On this ground, he thought, reading and writing, physical training, and drawing should be taught. But if they make the body, soul, or intellect of free man unserviceable for the use and exercise of goodness, they must not be taught. He also thought that those subjects which were suitable for leisure activity of free man should be taught. Music was the case. Those subjects should be taught in order for the betterment of human life. The notion, "noble leisure" or "civilized pursuits during leisure" is the central idea with which Aristotle justifies his curriculum proposal. For him, the whole life can be divided into two parts, work and leisure, war and peace, the useful and the noble. The latter parts are more valuable and choiceworthy. We choose work for the sake of leisure, war for peace, and the useful for the noble. Happiness, the highest aim of life belongs to the life of leisure. Therefore the highest aim of education is to prepare for the right enjoyment of leisure. For Aristotle, contemplation, the activity of theoretical reason is the noblest and most suitable activity for leisure. Because theoretical reason is the best part of human soul. The life of contemplation is that of our truest self, and this highest and happiest life is one which we live in respect of having a div
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申次均(Shin Cha Gyun) 국민대학교 교육연구소 1987 교육논총 Vol.6 No.-
A theory of education, I think, is a systematic thought about how to educate people, and this thought is supported by particular value orientations towards and images of man and his world. In order to understand an educational theory, it is needed to examine particular world views and value orientations of those who hold the theory, and to examine the social environments and historical circumstances in which that theory is practiced. This study is intended to identify the conspicuous features of the renaissance theory of education and its differences from the Greek notion of liberal education. The term "renaissance" is commonly employed to denote the wonderful awakening of human spirit that heralded the significant departure from medieval world and the dawn of modern times. During that period, great changes have taken place in various aspects of human life. Feudalism, the medieval political order has broken down and ecclesiastically oriented world view has lost its power. Commerce and manufactures have grown up rapidly, cities have become the center of economic activities and a new social class, "the third estate" has emerged. These social changes made their influences felt in the sphere of education almost at once. The humanists who initiated a revolution in education focused attention on the studia humanitatis that included the study of classical literature as the central core of curriculum. But the rise of humanist education was not an entire re-organization of curriculum; it was rather a change in emphasis. The main feature of humanist education is a re-orientation from the divine to the human, and a consequent shift of emphasis from logic as the instrument of theological argumentation to rhetoric as the tool of a human persuasiveness. The passage from traditional to humanist education can in general be defined in terms of a change from a theocentric to an anthropocentric concern in intellectual and moral problems. The humanists believed that man was a creature peculiarly gifted with a capacity for learning. To develop such a native bent, however, methodical training and experience were necessary. The humanists thought that education consisted of three elements; nature, training and practice. Man"s nature provided the potential; training and practice actualized it. The humanistic image of education was one of moulding. It was rather a process of artificial endeavour than of natural growth from within. It was a process to transform the initially given through a process of selective acculturation. In this process, the part played by language was crucial. The essential method of humanist education was imitating the best models which were provided by classical literature, and achieving excellence in style and delivery through repeated exercises. Therefore humanists emphasised classical literature which had the best rhetorical authority. Renaissance humanism in its historical development responded to a certain dissatisfaction with the way in which personal and political values were structured by the transcendent values of christianity. The developing lesson of the renaissance was that man was to create himself within a given social environment through art and artifice; the offsprings of learning and experience, of control and accomplishment. The ideal of life, the ultimate goal of education has changed from a life of contemplation to a life of action. The new orientation was no longer to contemplation and silence, but to expression and action. The notion of man as artificer, exercising his cultural and political arts in time, characterized a movement which resulted in the tremendous expansion of secular culture and learning which it brought about in the area of literature, architecture and moral thought. Humanist education by its nature is not a vocational or professional but a liberal education. It was an education f
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申次均(Shin Cha Gyun) 국민대학교 교육연구소 1984 교육논총 Vol.3 No.-
Since Confucian Doctrine was major content of traditional education in Korea, instruction was centered about Confucian classics. Book "Joong-yong", one of those classics, was highly influential on moral life of Korean people. This essay on the "Joong-yong" is an attempt to ascertain ethical doctrine which was set forth in the book, and its implications on moral education today. Ethical doctrine of the book can be construed as four major concepts; "joong-yong(principle of the mean)," "tao (the right way of action)", "seong (keeping right)" and "seong-in (great person)". "Joong-yong (principle of the mean)" can be interpreted as a maxim which means keeping the right way of action or acting appropriately for situations that are given. "Tao (the right way of action)" is the way of moral conduct which complies with "human nature (seong)". There are five phases of "the right way of action" corresponding to five patterns of human relations respectively. There are t재 senses in "seong (keeping right way of action)"; achievement sense and task sense. In achievement sense, it represents state of affairs where the right way of action being kept. The state of affairs reveals rule of nature. In task sense, it represents eagerness to behave rightly. It consists of five methodological principles-thorough learning, careful asking, deliberate thinking, clear discriminating, and diligent practicing. "Seong-in (great person)" is an ideal man who is always successful in keeping the right way of action. The doctrine explicated above suggests an idea of moral education, that can be construed as "soo-do (making efforts to keep the right way of action)". Since the right way of action means acting in accordance with "human nature (seong)", the criterion of judging right or wrong exists in "human nature". Therefore, process of moral education is a process of unfolding something from within, rather than imparting something from without. It is a struggling process of students for fitting themselves to inner standards, for becoming a "great person" is the final goal of moral education. It seems that two related assumptions lie in this idea of moral education; firstly, every man is equipped with "seong (human nature)" which is conceived as innate attribute, secondly, "seong" is good and acting in accordance with it is morally sound. These assumptions can"t be tested by any factual evidences. But their exact meanings can be pursued further. What is the meaning of human nature (seong)? Does it mean physiological and psychological attributes of human being? If so, the second assumption can"t be accepted. For accepting it makes a kind of natualistic fallacy. Then what"s it? It can be interpreted as nature of "man as a social being". Man exists in relationship with others and becoming a person equipped with some social attributes. It is a vital factor for being a person in the child"s upbringing that parents and other people treat the child as a person and not just as a thing; there is a constant respect for feeling, care, love, and so on. These treatments make the origin of the "seong". But what does it mean acting in accordance with "seong"? Though "seong" can be interpreted as social nature of man that comprises general ground of moral life, it can"t prescribe any particular moral principle. So it can"t be ultimate cirteria of moral judgement. The Criteria can only be found in social tradition. One unpalatable conclusion of this essay is that moral education should be grounded in social tradition.
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