혜강의 철학과 경험론적 교육사상

장사형 한국교육철학회 1994 교육철학 Vol.12 No.-

내러티브 탐구와 인간 경험의 이해

장사형 한국내러티브교육학회 2014 내러티브와 교육연구 Vol.2 No.1

최근 들어 포스트담론이 주요 담론으로 떠오르면서 인간의 앎의 방식과 다차원적인 삶의 측면들을 이해하고 표현하는 다양한 표상방식들에 대한 관심이 크게 확대되고 있으며, 이에 따라 경험을 조직하고 이해하며 지식을 구성하는 주요 사고양식으로서의 내러티브에 관한 연구가 활발하게 이루어지고 있다. 내러티브 탐구는 우리 인간이 삶에서 경험하는 다양한 사건이나 체험에서 구성적으로 형성되는 의미와, 그 의미가 효과적으로 전달되고 파악되는 관계망에 대한 탐구이다. 그리고 그것은 역설적으로, 인간의 경험을 시간과 공간의 맥락 속에서 계속적으로 해석하고 재해석하여 의미를 부여함으로써 인간의 유의미한 삶을 지속적으로 만들어나간다. 본 연구는 내러티브 탐구의 주요 대상이 되는 인간 경험에 대해 그 철학적 근원을 Dewey의 경험 개념에서 찾고, 그 경험의 존재론적 특징에 기초하여 내러티브 탐구가 인간 경험을 어떻게 해석하고 재구성하고 이해하는지를 알아보고자 한다. 이를 통해 내러티브 탐구의 가장 명확한 특징이 인간의 삶의 경험에 대한 연구라는 것이며, 이는 철저하게 Dewey 학파의 관점을 따른 것임을 보여 준다. 그리고 경험에 대한 Dewey학파의 관점이 세상에서 살아가고 있는 개인의 구체화를 인정하는 경험에 대한 내러티브 탐구를 가능하게 함을 보여 준다. Narrative inquiry is a study of the meanings that are structurally developed from the various different experiences or incidents in our human lives, and the network of relationship of how that meaning is effectively delivered and understood. Moreover, paradoxically, it creates a continuous life by giving humans a definition of significant living, from the continual interpretation and reinterpretation of human experiences in the context of time and space. The purpose of this study is to discover how narrative inquiry seek philosophical root of human experiences as the main subject of the narrative inquiry from Dewey’s concept of experiences, and based on that ontological qualities of the experience, how the narrative inquiry interpret, reconstruct, and understand the human experiences. Thus clearly proving that a significant characteristic of narrative inquiry is a study of human life experience, which is thoroughly according to the Deweyan view of experience. Furthermore, the Deweyan view of experience allows us to research narrative inquiry, which acknowledges individual embodiment of human beings in the world.

"삶의 형식"의 교육인식론적 함의

장사형 한국교육철학회 1997 교육철학 Vol.15 No.-

Hamlyn의 인식론에 근거한 학습의 논리적 토대 고찰

장사형 한국교육학회 대구·경북지회 1994 교육학논총 Vol.13 No.-

The purpose of this study is to investigate the presuppositons of learning based on Hamlyn's epistemology. For Hamlyn, learning is the growth of knowledge and understanding through experience, and it implies the initiation into the common and objective community of knowledge and understanding based on form of life. So, learning begins from recognition that the learner must be treated as a person in the community of life sharing the knowledge and understanding. As it were, the learner must be treated as human existence participating in the form of life, with common interest, need and feeling like us. Therefore, if we try to teach something to child, we have to treat the learner as a person. In other words, we must have the consciousness of respect for learner, with recognisig the learner as cenrer of consciousness and respecting his view of world. Especially, we have to take interest in chlid's emotional attitudes and responses which constitute the common form of life and personal relation.

포스트모던 교육에 대한 비판적 고찰

장사형 한국교육철학회 2001 교육철학 Vol.19 No.-

Postmodernism has become a main stream of overall discourses as well as the academic world today. I attempt to investigate its rationale that rejects and deconstructs the universal, objective world view and the principles of moral, ethical life based on the reason which is a common ground of intellectual and cultural tradition of western modern society. The postmodernist deconstruction of modernism is accomplished through the principles of interpritive thinking, deconstruction of self being the subject of reason, and rejection of historical sequences and progress. Postmodern arguments denigrate modern rationality, and entertain the idea of anarchism and nihilism. The anarchistic and nihilistic nature of postmodernism invites both of doubt and criticism about the practical results it can lead to. Furthermore, since education is a practical as well as theoretical, it is doubt whether the standpoint adopted by the postmodern principles can make a reformative alternative can be acceptible and justifiable in educational practice. I offer a critique of postmodernism with focus on its strengths and conceptual contradictions. And I point out the incompetence and emptiness of postmodern critique of modern education, and clarify the danger inherent in the postmodern educational thought.

반계(磻溪)를 통(通)해 본 실학(實學)의 성격(性格)과 철학적(哲學的) 사유토대(思惟土臺)

장사형 경북대학교 퇴계학연구소 1994 퇴계학과 유교문화 Vol.22 No.-

교육에서 내러티브의 실천적 적용을 위한 방법론적 탐색

장사형 한국내러티브교육학회 2023 내러티브와 교육연구 Vol.11 No.3

인간의 앎의 방식과 다양한 삶의 측면들을 이해하고 표현하는 방식에 대한 관심이 증가하면서, 인간의 경험을 조직하고 이해하며 지식을 구성하는 주요 사고양식으로서 의 내러티브에 관한 연구가 많은 분야에서 활발하게 이루어지고 있는 가운데, 교육 분 야에서도 많은 연구들이 축적되고 있다. 그러나 학교 현장의 교사들은 이 내러티브를 자신의 교육실천에서 구체적으로 어떻게 적용시킬 것인가에 대해 고민이 크다. 본 연구 는 내러티브가 교육실천에 적용될 수 있는 몇 가지 방안들을 고찰해 본 것으로서, 교사 들이 자신의 수업에 그대로 적용하여 활용할 수 있는 아주 구체적인 방법들을 제시하기 보다는 내러티브의 교육적 가치와 교육 현장에의 적용가능성을 밝히고, 그것이 어떻게 적용될 수 있는지에 대한 몇 가지 방향성만을 보여주고자 하였다. 이를 통해 교사들이 자신의 수업에 내러티브를 적용하여 교육의 효과를 증진시킬 수 있는 보다 구체적인 방법을 스스로 구안해 내고, 그 가치를 평가해 볼 수 있기를 기대해 본다. As the interest in understanding the ways of human knowing, multi-dimensional aspects of life and the express of representation types increases, many studies in various fields related to its narrative as understanding and organizing of human experience and constituting of knowledge are taking place, while a number of researches are accumulating within the field of education. However, teachers in the field of school are mostly concerned about how to apply this narrative into their own educational practice in detail. Thereupon, this study considers several methods on applying the narrative in educational practice. This study is to provide the educational value of the narrative and determine the possibility of application within the educational field, and show several directions on how that could be applied to education, rather than providing specific methods of application directly to their class for the teachers. With this, teachers are expected to be able to increase educational effectiveness by developing concrete methods of applying the narrative into their classes and evaluating its worth.

교육담론에서 합리성과 도덕성

장사형 경북대학교 사범대학부속 중등교욱연구소, 1998 중등교육연구 Vol.42 No.-

[토론 1]“광복 70년 한국사회 통치체제의 변화와 교육”에 대 한 토론

장사형 한국교육사상연구회 2015 한국교육사상연구회 학술논문집 Vol.2015 No.3

학교 도덕교육의 문제점과 대안적 방법론의 모색

장사형 한국교육철학회 2000 교육철학 Vol.18 No.-

The field of moral education has been confronted by a serious paradoxical situaion. On one hand, there are a variety of theorizing in the methodology of moral education and thrift of research branches; on the other hand, it assumes the decline of moral quality primary area of moral education for young people, and the increasing of antisocial and immoral behavior following it. These times, called as 'postmodern period', typifies the conflict and disharmony in selection of moral values and behaviors for the young people. Yet, moral education in the school shows powerless in overcoming this trenchant moral crisis. This study argues that moral education in school is limited by their exclusive focus on moral reflection or reasoning and their neglect of moral habit, effect and commitment. Hence I suggest a new significant role of school in moral education. Moral growth in young people cannot simply be achieved by moral reflection and reasoning alone. It requires necessary moral belief and commitment in order to assure justifiable moral conduct. Therefore, the whole moral growth needs consistent intergrative growth between one's insightful moral reflection, reasoning and one's deep-seated emotional, behavioral response system as integral part of moral development. In order to have far-reaching effect on young people's moral conduct, I consider, school must join with all the institutions including families, churches, youth programs to provide a clear and coherent set of expectations for young people, and the other community organizations contact and affect them frequently. Through the channels of communication with various institutions, school must establish a consensus about certain core system of moral belief and values that need to be passed on to the next generation, and provide them to the young people consistantly. This co-operation across institutions can promote the development of responsible moral habits, mature moral reflections, a sense of self identity with moral concerns, and an integration of habit and reflection, morality and the self.