Dewey의 自由主義的 論理思想

趙鏞泰 한국교육철학회 1987 교육철학 Vol.5 No.-

自由主義 敎育思想과 女性敎育

趙鏞泰 대구효성가톨릭대학교 사회과학연구소 1981 女性問題硏究 Vol.10 No.-

Rousseau 自然主義 敎育論에서의 人間觀 및 自由觀

趙鏞泰 한국교육학회 대구·경북지회 1989 교육학논총 Vol.8 No.-

This paper was attempted to investigate Rousseau's view of man and freedom in his theory of naturalitic education. The aims to he achieved are as follows: 1) to analyze the concept of nature and the natural state, and to clarify the characteristics of natural man, 2) to analyze the concepts of natural, social and moral freedom, and to clarify the relations of them, 3) to study his theory of education on the basis of his view of natural man and natural freedom. Rousseau reacted against the superficiality and artificiality of the society of his day. We can read his intention in his notion of the word, 'nature'. His 'nature' has too vague a sense and has more than one meaning. Firstly, it is 'the original disposition' in man before being constrained by habits and corrupted by the other's opinions. Secondly, the word 'nature' has meaning of essence, order and purpose. Rousseau's 'state of nature' is an ideal state, which has the original attributes of man. Rousseau held that rest rather than motion is the characteristics of the natural state. The man in state of nature is solitary, self-sufficient, and not constrained from without, not dependent on the exterior power. There are different opinions on the question of the historical existence of the natural state among Rousseau-researchers, but most of them agree with the opinion that it is an established idea for Rousseau to explain the corrupted, artificial society of his day. Natural man is entirely for himself. He is self-dependent, and not relative existence but absolute one. He is numerical unity, the absolute whole, since his value is not determined by his relation to the social body. Natural man has original sentiment amour de sei. Amour de soi is always good and always in conformity with order. It inclines to watch over his own preservation and produces humanity and virtues. On the other hand, amour-propre is a relative self-love which is artificial, born in society. In amour-propre, the well-being of the self does depend on its standing relatively to other selves, and so on comparisons between itself and others. Man in state of nature has freedom. In this ease, the word, 'freedom' has more than one sense. In one sense, it is free from subjection to the authority, opion, interference of another as well as social conventions. Secondly, each man is self-dependent, in the sense that no man depends on the assistance of others for the satisfaction of his needs. In this sense, freedom means the equilibrium between needs and powers. Man in society loses his natural freedom which he has in state of nature, and instead, gains civil freedom. He gains it by obeying to the law which is manifestation of the general will. Moral freedom is free from the slavery of the mere impulse of appetite. It means to control the impulse of appetite by a law which we precribe to ourselves. Natural man in society is a man who lives in conformity to the general will as well as the particular will, and who acts according to the law of reason. Rousseau's cardinal principle in education is said to be that education is based on the nature of the individual. The education of natural man confines itself to fostering to the development of man's inherited traits, and the faculties connected with his preservation. The primary intention of his negative education is to prevent amour de soi from its turning into amour-propre, for amour-propre is the true source of man's dividedness. The wholeness, unity, singleness and innocence of man is the serious intention of education of natural man. To educate natural man in society, the teacher has to make an effort to preserve amour de soi which includes the seed of the general will, and pity as sympathetic understanding. In addition he should attend to eliminate competitive passions which are the source of vanity, pride and evils. Rousseau insisted not to make man alienated, generalized, and standardized one. The idea of freedom in education may be regarded as being the keynote of the 'Emile'. Liberal education makes man free. Free man is said to be master of himself, not living outside of himself. So real education is possible only when based on the principle of self-activity(self-education). Rousseau was against the authoritative method. He held that the teacher should influence the pupils in such a way that the child is uncounscious of the teacher's influences. The relation between child and education in Rousseau appears as one in which each treats the other as 'a thing' to be manipulated. Rousseau emphasized the individual's uniqueness in education of free man in direct contradiction to the universality and standardzing. Necessity is to be the real teacher. In the education of free man in society, the pupil must be trained for obeying to the general will, concerning on common good, and for controling the impulse of appetite by reason. Rousseau's theory of education based on natural man and freedom, influenced many educational philosophers and educational thoughts. He is the pioneer of progressivism and romanticism of the 20th century.

또래거부된 정신지체아동의 행동특성

조용태 한국특수교육학회 1996 특수교육학회지 Vol.17 No.1

학습장애아동의 사회적 기술과 문제행동의 관계

조용태 한국정서학습장애아교육학회 1998 정서ㆍ행동장애연구 Vol.14 No.2

본 연구는 학습장애아동의 사회적 기술의 특성과 문제행동과의 관계를 조사한 것이다. 즉, 아동의 성, 학년, 장애유무에 따라 사회적 기술에는 어떤 차이가 있으며, 학습장애아동의 사회적 기술과 문제행동간에는 어떤 관계가 있는지를 검토하였다. 연구 결과 전반적으로 학습장애아동들은 정상아동보다 사회적 기술이 낮으며, 성별로 살펴본 결과도 정상아동보다 낮은 것으로 나타났다. 또한 학습장애아동의 사회적 기술과 문제행동간에는 관계가 있다. 사회적 기술의 하위유형 가운데 협력기술과 자기통제기술이 주장기술보다는 문제행동과 더 밀접한 관계를 가지고 있으며, 문제행동 가운데 과잉행동과 더 관계가 있다. 따라서 교육현장에서 학습장애아동의 사회적 능력을 지도할 때는 이러한 요인들을 고려하여야 될 것이다. 동시에 앞으로 더 엄격하고 많은 연구들이 수행되어 더 구체적인 정보를 얻을 필요가 있다. This article examined relationships of social skills and problem behaviors of children with learning disabilities. The purpose of this research was differences of social skills to sex, grade, and with and without learning disabilities of children; differences of problem behavior to sex, grade, and with and without learning disabilities of children; relationships of sub-skills (cooperation, assertion, and self-control) of social skills and sub-behaviors (externalizing problems, internalizing problems, and hyper-activity) of problem behaviors on children with learning disabilities. Results founded that more low level in social skills of children with learning disabilities than normal children. And, founded that more frequencies of problem behaviors in children with learning disabilities than normal children; especially hyperactivity. Finally, founded that close relationships in social skills and problem behaviors of children with learning disabilities; especially each sub-skills of social skills and hyperactivity.

탐방 - 대구은행 본점

조용태,Jo, Yong-Tae 한국화재보험협회 1998 防災와 保險 Vol.77 No.-

大學의 理念

趙鏞泰 대구효성 가톨릭 대학교 1990 연구논문집 Vol.40 No.1

The purpose of this article has been to attempt to study the idea of a university by dint of identifying goals and functions of it, academic freedom, the autonomy of it, and by dint of analyzing the goals of the universities. The university should transmit knowledge and culture, and it must be helpful in the development of the society by inquiry of truth, learning, and by bringing up the leaders of the society. The university must not only the symbol of the continuing of culture, but also the symbol of the universality of knowledge. The university have to fulfil the functions of education, research and social service. Three functions of a university should be developed in balance and harmony, but research must be the base of education and service. The ideal of a university is not so much mere knowledge as imaginative power. The justification of a university is found in uniting of the young and the old in the imaginative consideration of learning. . The university. of which characteristic is creative and critical intelligence, should have academic freedom and autonomy to perform its functions and goals. Academic freedom includes teaching-freedom (Lehrfreiheit) and learning-freedom (Lernfreiheit). Teaching-freedom of professors is the freedom to choose lecture subjects, to select problems for research, to draw one's own conclusions about truth, and to express research-products. Learning-freedom of students is the freedom to choose what to study (to choose lecture), to decide when and how to study, and to make up one's mind. Academic freedom has not only the outer interfering elements related to political, religious and economic problems, but also the inner ones, e,g, the conflicts among the members of the university and collisions between teaching-freedom of professors and learning-freedom of students. All conflicts and collisions in the university should be resolved according to 'the rules of evidence' and 'logic' to which there is common consent. University's governance is based not on numbers or the rule of the majority but on 'knowledge' or 'truth'. The autonomy of a university means that the university decides its own rules and standards, according to which it executes its academic affairs, and in deciding and practising its all politics the university depends on the independent judgment without the outer interference. The autonomy of a university should be respected and the university must have autonomous mind, morality and accountability for society. By the result of analyzing the goals of Korean universities we can find that they emphasize the function of education more than all. On the contrary American universities emphasize the function of research and service generally. Korean universities place higher rating on output goals than process goals which are needed for system maintenance. So they incline to disregard democratic management of university, expansion of facilities and materials and maintenance of the atmosphere of free expression, in the area of process goals. American universities take the reversed view-point, they place higher rating on process goals. In the prefered level, the faculty and students of Korean universities place higher rating on process goals. Therefore the climate and atmosphere of Korean universities might be improved. In the case of Hyosung Womens University, the five top-ranked objects in the perceived goal area were; (1) academic training (2) catholic womanship (3) Bringing up of social leaders (4) (religious) value orientation (5) atmosphere of free learning. The five top-ranked objects in the prefered goal area were; (1) the atmosphere of learning by expansion of facilities and materials (2) academic freedom (3) bringing up of social leaders (4) intellectual orientation (5) academic training. In the above, we can find out that the faculty and students of Hyosung Womens University take higher rating on output goals than process goals in the preceived state, but in the prefered level, they take higher rating on process goals than output goals.

다원주의 사회의 도덕교육

趙鏞泰 한국교육학회 대구·경북지회 1999 교육학논총 Vol.19 No.2

Dewey 敎育思想에서의 人間性과 自由

趙鏞泰 대구효성가톨릭대학교 사회과학연구소 1980 女性問題硏究 Vol.9 No.-

This study attempts to achieve four-fold aims; 1) to analyze the ideas of Dewey's human nature, 2) to analyze the concept of Dewey's freedom, 3) to examine the relations between human nature and freedom, 4) to seek the significances of these in democratic and moral education. Firstly, according to Dewey human nature is formed and moulded by the interactions among habit, impulse and intelligence. Dewey's human nature is different from that of traditional philosophers and it has the following characteristics. (1) Dewey's human nature is not firmed and unchangeable, but growing and changeable. (2) The acquired and empirical aspect of human nature is more emphasized than the natural and transcendental aspect of human nature. (3) Dewey takes serious view of natural impulse and desire as well as in telligence and reason, so he emphasizes the harmony between the intellectual phase and the emotional phase of human nature. (4) Human nature is defined neither good nor evil, rather it is "plascity of impulse" which can be moulded for good or evil in the social context. Secondly, Dewey's Freedom is neither natural one which is supposed to be so deeply rooted in the very nature of men, nor circumstantial one which is possessed by any individual who, under favorable circumstances, is able to act as he wishes for his own good. Dewey objects to the idea of free will acting independently as an autonomous power. His freedom, as an acquired one, can be understood and realized meaningfully in a situation that involves the individual and his environment in continuous interaction with each other in such a way that an aim is successfully accomplished in experience. Accordingly Dewey's freedom is an acquired capacity to observe, judge and choose intelligently, that man may control the primitive impulse. In brief, his freedom is a capacity to control, choose and execute choices, forseeing the consequences and ends. Thirdly, the relations between human nature and freedom are as follows: (1) As Dewey's human nature is 'plascity of impulse' which can be moulded for good or evil, freedom and control are needed alike. Yet neither unrestricted freedom nor unrestricted control is allowable. (2) The factor of freedom can be found in the acquired, growing and changing human nature. Freedom makes human nature grow and change. Therefore, without freedom which is the power to forsee the problem, to choose and execte, human nature neither grows nor changes. In brief, as human nature is enlarged, freedom is realized more, and as human nature is growing, man will be more free. Fourthly, according to Dewey the significances of human nature and freedom in democratic and moral education are as follows. (A) In democratic education; (1) We must have much trust and hope to human nature and the foundation of democratic education should be humanism. (2) In democratic education, we have to cultivate the capacity to act in accordance with intelligent freedom. (3) By the way of democratic education, we must bring up the attitude and power to seek harmonious valance between two opposing values, for instances, freedom and control, self and others, and intelligence and impulse. (4) Democratic attitude will naturally ensue if people were trained from childhood to examine social and ethical problems in the same way that scientists investigate their subject matter. Therefore, in solving social and ethical problems, we need to form the scientific attitude, that is, reflective thinking and practical intelligence. (B) In moral education; (1) Education for freedom means an ongoing process of growth and Dewey's goodness is impossible without growth. So moral education should give the basic foundation to growth of human nature. Accordingly the school must attach sufficient importance to the child's spontaneous instinct and impulses. (2) The school must afford the conditions necessary for the formation of good judgment. Mere acquiring information never develops the power of judgment. So the passive method of learning should be converted into moral method of learning in which the child can use his activitives, imagination, producing capacity, and creative power. The child must have an opportunity to select for himself, and to attempt to put his selections into execute. With this process the child can cultivate 'a mental perspective'. (3) In moral education, we should give importance to clarification of emotion, for Dewey respects the harmony between intellectual aspect and emotional aspect of human nature alike, and that the material of ethical knowledge is supplied by emotional responsiveness. (4) The school should cultivate child's social intelligence to seek harmony between impulse and desire of individual and needs of society. (5) With cultivating of children's moral judgment, we have to put stress on the practical side of morality rather than the cognitive side of morality.

平等思想과 女性敎育

趙鏞泰 대구효성가톨릭대학교 사회과학연구소 1979 女性問題硏究 Vol.8 No.-

Not only equality is one of the social ideals which has been aspired after by man since the beginning of human history, but it has the important and special meaning in the democratic way of life. To clarify the meaning of equality in education and to draw some implications for equal women-education, this study attempts to achieve the threefold aims; 1) to analyze the ideas of J.J.Rousseau and J.Dewey on equality, 2) to compare the findings to decide agreements and disagreements between two men and define the concept of equality based on these agreements, 3) to draw the implications for equal women-education out of this concept of equality. Rousseau's concept of equality is based on nature, in other word, good. This could be known by his insistence that equality consits in the state of nature and that the general will that is a universal good pursues equality. Therfore his concept of equality is static, moral and absolute. In brief his equality is a liberalistic one that is derived from the thought of natural law. Dewey's concept of equality is considered as the product of society, so it is functional, active and relative. We may say that it is a socialistic equality that attempts to establish the perfect welfare society. In spite of these differences, the present writer find out the following agreements: (1) Both of them agree that as man is unequal in his natural endowments and capabilities, it is needful for us to operate the lawful and systematic un equality to balance the natural unequality, what is called the compensatory systems. (2) Both of them insist that man should have an equal opportunity for education. (3) Both of them emphasize the individual's desires and needs with consideration of individuality and uniqueness. Out of this ideas of equality the present writer draw the implications for the equal women-education as follows: First of all there should be the expansion of an educational opportunity for women both in the school education and in the continuing education after school. According to the various statistics, we can find out the population of female in university, graduate school and high school should be enlarged. Especially the attention should be given to the fact that the ratio of women collegians has been reduced since 1975 and last year (1978) the population of women in university and college in Korea is only 24.5 percent of the totality. In many respects the positive and epoch-making systems and policies are needed for the enlargement of an educational opportunity for women. Secondly there is need of the compensatory systems for women, not only because they have been treated unduly, but because they are in the disadvantageous situation now as the minority group. To women, the advantageous conditions should be given in the entrance sysem, the scholarship, the continuing education after school and the increase of student number. In terms of the compensatory systems and sexual differences that are beneficial for women, we can expect the balance between both sexes. Thirdly there should be an individual and unique education based on desire and need of women. Accordingly there needs a consideration of women's speciality in the curriculum and the greatest possibility of choice for the growth of their own special capability. Lastly, the above ideas of equality are ones only for the equality of input, therefore, some changes in the view of value and the structure of consciousness of both sexes should be accompanied for the achievement of the equality of output, which is the realization of real equality in a modern sense. In addition all men and women have to get out of their traditional bad habits and prejudice formed in the masculine-centered culture. In this sense more efforts are needed in women's side for the realization of equality and just relationship between both sexes. The programs such as 'Women's Study' are useful for women to understand what they were, what they are, and what they should be.