Habermas 의 합리성 과 그 교육에의 적용가능성 = J. Habermas` Theory of Rationality and It`s Educational Applicability

다국어 초록 (Multilingual Abstract)

`Rationality` is generally used as the evaluatung standard of our activity and social system. Education as a social system pursues the ideal of rationality along with autonomy, morality, and creativity as one of its basic values. But there are various and sometimes contradictory answers to `What is rationality?` Therefore, the establishment of valid concept of rationality and its clarification is considered very important. Now, rationality is the main concept of Habermas` numerous books on social philosophy. In other words, his primary concern of philosophical investigation is rationality. His rationality principle is, in substance, understood as the normative vision to build a rational society toward enlightenment and emancipation, and it is also recommended as a criterion of rational educational practice. (Hirst, Gibson, Young, etc) The purposes of this study are to investigate the nature(typical characteristics and condition) of Habermas` theory of rationality, and then apply it to some main educational problems. From the resulf of this attempt, the following conclusions are drawn. (1) `Purposive rationality` as one aspect of his concept of rationality is scientific(technological, empirical, positivistic) action, and it is concerned with success-oriented (instrumental, strategical) action. This scientific rationality is, in one sense, the driving force of social progress through the growth of productive forces and extention of power of technical control. But, in other sense, it damages the norms of lifeworld, and consequently causes the paradox of rationality. So purposive rationality has its limits in the respect of social rationality. (2) On the other hand, `communicative rationality` is another aspect of Habermas`, idea of rationality, and concerned with orientation toward reaching understaning. In Habermas` comprehensive theory of rationality, communicative rationality has the priority to purposive rationality, for truth and norm-validity are grounded on the intersubjectivity of the speaking and acting subjects. And this fact is, he believes, the key to rational behavior. (3) Therefore, it is a reasonable approach for the participants to solve the problems in question through argumentations connecting `validity claims` (intelligibility, efficiency and truth, rightness, authenticity) with `universal realities`(language, objectivating nature, society, inner world), (4) `Ideal speech situation` is a condition of rationality premised for rational consensus. It is regurded as an effective standard required for criticizing distorted communication and institutionalization of discoures, even though it is conterfactual presuposition. (5) Habermas` idea of rationality, when it is applied to educational theory, rejects scientific reduction and aims at broad sense of educational theory. The reason is that practical educational theory is, above all, normativc, value-based enterprise. (6) Habermas` idea of rationality as educational aim is intrinsic aim(like Dewey, Peters). And it is characterized by the fact that the development of students` communicative competence is more important than their inner thinking ability. (7) Habermas` theory of rationality can be taken as an index of rational(nonindoctrinatory) teaching and learning, which can be achieved only through free and equal participation, self-reflection, and criticism. (8) Therefore, Habermas` theory of rationality can be applicable to a criterion for rational educational practice.