지식교육이 추구하는 앎의 상태에 대한 분석 = Philosophical Analysis of the State of Authentic Knowing in Education

다국어 초록 (Multilingual Abstract)

In education, rote memorisation of fragmented knowledge is often criticised as an improper state of learning. However, it is not always clear how the opposite state can be characterised. In this paper, I examined several views put forward by various scholars to explain the characteristics of the state of authentic knowing. The first is a view that explains the state of authentic learning as one in which a learner has direct experiences onthe object of knowledge. Such a view can be found, for example, in Rousseaus`s theory of learning by things. Plato`s analogy of cave and Meno`s delemma, I argue, also to some extent accept such a view in so far as they conceive knowledge as a direct awareness of the things to be known. The second view defines the state of proper learning in terms of the development of mental ability of thinking. Ryle`s argument that learning a propositional knowledge is in fact a matter of learning how-to, or Oakeshott`s destintion between `information` and `judgement`, the idea of faculty psychology and general thinking skills, and Bloom`s taxonomy of educational objectives can be taken as examples of this view. The third is that explanis the state of authentic learnign in terms of the development of cognitive structure. Bruner`s idea of the structure of knowledge, and Piaget`s theory of the cognitive development belong to this category. The fourth view takes more holistic approach in explaning knowledge. Here, knowing something is not just a matter of cognition; affective domain, or indeed the `whole responses` of human beings must be taken into accounts to understand the characteristics of knowledge. Polanyi`s idea of personal knowledge surely shows such a view. The last one I review is Wittgenstein`s idea of `agreement in judgement`. Here, the state of authentic knowing can be expected only when a person is initiated into the shared `form of life`. Although the five viewl I examined should not be regarded as providing a comprehensive list of possible approaches to explaining the state of authentic knowing, and the very criteria for the classification of these views are open to question, further studies on the relationships among the diverse approaches to the characteristics of the state of authentic learning would throw lights on, for example, clarifying the educational objectives in curriculum design.