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전통적 직업교육의 대안 탐색 - 교육철학적 반성과 연구방향을 중심으로: 전통적 직업교육의 대안 탐색
편경희(Pyun Kyung-Hee) 고려대학교 교육문제연구소 2006 敎育問題硏究 Vol.0 No.24
이 논문은 지금까지 교육철학 연구에서 ‘직업’에 대한 탐구가 상당히 소극적으로 그리고 부정적으로 전개되어 왔다는 문제의식에서 출발하여, 삶에 있어 직업의 가치를 재검토하고 직업의 교육적 성격과 가치를 정당하게 논의하기 위한 것이다. 이를 위해 최근 교육계에서 직업의 문제를 새롭게 조명하면서 주목하고 있는 평생 직업교육의 개념을 교육철학적 입장에서 반성적으로 검토하였다. 직업교육의 입장에서 평생 직업교육의 개념은 전통적 직업교육의 패러다임을 전환하는 새로운 아이디어로 제시된 것이다. 하지만 교육철학적 입장에서 보면 평생 직업교육이라는 것은 이원론적 사고방식의 산물로서 ‘전통적’ 직업교육에 대한 대안으로서의 성격이 상당히 약한 것이다. 이에 반해 삶, 교육, 나아가 직업의 관계를 일원론적으로 규정하고자 한 듀이의 철학사상에 근거해서 제안되는 직업은 삶의 초점이자 삶의 과정 자체이다. 이 논문에서는 이를 “삶으로서 직업”이라는 개념으로 정리하고 이 개념에 기초한 “삶으로서 직업 교육”, 한 마디로 “삶으로서 교육”의 아이디어야 말로 전통적 직업교육의 대안임을 밝히고 있다. 그리고 삶으로서 직업의 아이디어에 근간을 둔 교육은 삶과 교육, 직업교육과 자유교육의 일원론적 통합을 지향하는 “삶으로서 직업에 의한 평생교육”임을 명료화하고자 하였다. This dissertation aims to review the value of vocational activities in life and discuss its educational characteristics and value, beginning with the recognition of the problem that the educational philosophy has not been vigorous enough in its exploration into vocation. For that, this study reflected on the concept of life-long vocational education from the perspective of education philosophy, which is newly shed light on and coming into the spotlight in education circle in relation to the problem of vocation.<BR> The concept of life-long vocational education from the standpoint of vocational education is proposed here as a new idea that shifts the paradigm of traditional vocational education. Life-long vocational education, however, is the byproduct of dualistic way of thinking from the perspective of educational philosophy, and is not a viable alternative to the "traditional" vocational education.<BR> By contrast, the vocation presented according to the philosophy of Dewey, who tried to define the relation between life and education and even the vocation uniformally, is the focus of life and the process of life itself. In this dissertation, that is defined as the concept called “vocation as living”, and made clear that the idea of “the vocational education as living”, which is based on that concept, namely, the “education as living”, is the alternative to the traditional vocational education. And he tried to make it clear that the education based on the idea of ‘vocation as living’ would be the ‘life-long education based on the vocation as living’ which is oriented toward the uniform integration of the life, education, vocational education and liberal education.
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박철홍(Park Chul-Hong),편경희(Pyun Kyung-Hee) 한국교육철학회 2003 교육철학 Vol.24 No.-
This essay intends to reinterpret Dewey's view of education as growth by inquiring into the meaning of vocational activities. The main purpose of the essay is to bridge the theoretical gap between liberal and vocational education and to address the possibility of vocational activities as the content of liberal education. In reading carefully Dewey's writings on experience, education as growth implies liberation from the past state of living and meaning concerning practical, cognitive, emotional, and believing aspects and involves continual processes of setting up new relationships with environment. That is to say, growth is to liberate from the narrow past state of living and meaning by extending the previous meaning by way of learning by experience. The main part of individual life is associated with vocational activities, which occupy most of activating time. So, the activities can and should be the major instrument to achieve growth as liberal education. In conclusion, the significance of vocational activities can be addressed in three points in view of liberal education with respect to internal relationship between growth and freedom. (1) Vocational activities are equal to the process of living in itself in the very sense that they consist of the heart of individual life. So, they should be liberated above all, for one's life are able to be free. (2) Vocational activities as the heart of life can and should function as the main axis to form the ideal of one's life, which is formulated at the final stage of an growing experience. (3) Vocational activities have intrinsic values in the sense that they give new understanding and meaning to the experiencers and give significance to their lives.
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교육적 경험의 원리로서 계속성의 의미 : 종교적 경험양태의 작용방식을 중심으로 with respect to religious mode of experience
박철홍,편경희 교육철학회 2002 교육사 교육철학 Vol.28 No.-
The purpose of this essay is to put forward and elucidate the new meaning of continuity with regard to operation of religious mode of experience. Dewey defines education as a process of continuous reconstruction or reorganization of experience. Also he refers to interaction and contituity as the two criteria of educational experience. So, the meaning of continuity should be clarified in order to understand significantly Dewey's idea of educational experience. However, there is no clear allusion to the elaborate character and structure of the continuity, except a few simple words that there is continuity between antecedent and following experience. In any case, the continuity can be found and explained in an ongoing experience in ordinary life. The essay takes advantage of the concept of consummatory experience as a model of educative experience. Consummatory experience consists of three stages and is carried out by integrative working of modes of experience. Religious mode of experience is a mode of experience by which an whole ideal is consistutied in consummatory stage of an experience. It is obvious that very experience proceeds on background of whole results-a whole ideal of life-which all of previous experiences have attained. Thus, an ongoing experience can be continuous with previous experience by functioning religious mode of experience. Besides, the religious mode in the late stage of consummatory experience gives birth to a new ideal of whole life by integrating the results of an ongoing experience with all the results of foregoing experiences, or a preexistent whole ideal. The whole ideal is inseparably connected with future and coordinates the real with the ideal which he who performs the ongoing experience strives to achieve in future. In conclusion, the continuity can be effectively and systematically explained with religious mode working in consummatory experience. The significance of the continuity can be summed up as follows : 1) the continuity means an integrated past-present-future in an ongoing present experience: 2) it integrates the real with the ideal.
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