프레이리의 변증법적 교육론, 두 가지 측면으로 바라보기

다국어 초록 (Multilingual Abstract)

This study is to look into Freirean pedagogy from both sides, assuming that it contains some limits as well as possibilities. One of the most important key-word here is 'dialectics'. I regard as possibilities one side that some heterogeneous components which constitutes his pedagogical thoughts are blended in accordance with dialectical unity. And as limits the other side that has a kind of disorders or contradictions from the dialectical view points. It is the latter that my critics are concentrated on.
What I've looked at 'Freire' from both sides contains the followings.
One Side : If one ask me a question, "What's the dialectics got to do with Freire?", surely will I answer like this - Dialectics is everything to Freirean pedagogy. Every part of his thoughts keeps the principle of dialectics and it has formed and developed in accordance with that principle.
The Other Side : From the dialectical perspectives, Freirean pedagogical thoughts also have some limits. On his pedagogical thought, although sometimes he presents us with awesome dialectical initiatives, and on the other hand frequently we can find out its inconsistency. Moreover, owing to his peculiar sentimental rhetorics we can not help being confused with what the Freirean pedagogy's nature is and to what point he fixes his direction.
I approached Freirean pedagogy with Marxist framework because I regarded it as an important criterion in order to clarify the identity of his thought on the whole. My basic view point is that Marxism is not only the chief background of the Freirean pedagogy but also the core which incur some confusions and inconsistencies in his thought. It is true that Freire's thought generally contains Marxist components. But the problem is whether it coincides with the essence of Marxist fundamental rules. My conclusion is that it is far from Marxism and he therefore can not be classified as a Marxist thinker.
And with regard to the logic of concepts, Freirean thoughts have some problems relating to originality and ambiguity. Contrary to his fame known to the general public, his main pedagogical concepts such as 'banking education' and 'conscientization' are the result that he borrowed them from other thinkers. Additionally, Freire's logics are equivocal and non-scientific as a rule. It is due to his discourse style rhetorics emphasizing not so much reason or rationality as emotion or ideal. But above all, such is I think caused by his indiscretion in understanding the nature of Marxism. I applied Lenin's thesis "Three Sources And Three Component Parts of Marxism" to an analysis of Freire's track with reference to Marxism. By this analysis, I demonstrated that none of these three component parts of Marxism - dialectical & historical materialism, surplus-value theory and doctrine of class struggle - is not properly reflected in Freire's pedagogical thoughts.
Being free of Marxist dialectics, Freire's pedagogical theory also has some incongruities in respect of commonsense and universal principle of dialectics. I dealt with this point as a problem of an extreme bi-polarity. While some bi-polarities of Freire's are very exquisite, others are nearly close to dichotomy. A typical case of the latter is "banking education vs. problem posing education" which is his main pedagogical concept.
Admittedly, suggesting Paulo Freire's readers should look at his 'Pedagogy' from both sides now, this study is inclined to focus on the side that the general readers are not acquainted with. It is the point that I wish to inform my readers and the little bit of value that this humble study may have is about that point.
In this country, it is not until the middle of 1980s that we can get in touch with Freire's works. Even so, among the books 'Politics of Education' is the only one that is translated by educational specialist. Such sterility has its origin in the peculiar reality of Korean contemporary history. In short, in relation to Freirean pedagogy this society has been experiencing a kind of cultural lag, as it were. That's the reason why a critical approach to Freire we need to make even though it may be late.
We can hardly read without feeling so good in reading Freire's books. But so far as it concerned, to be good is one thing and to be useful is quite another. Nevertheless, there is one thing to be definitely certain. With all the limits of his theory, Freire is still valid to us. As a thinker of praxis, he is a paragon for those who dare to teach. His manifesto "every education is political" will be true forever, as far as oppressions and exploitations exist in this old world.

목차 (Table of Contents)

• Ⅰ. 서 론 1
• Ⅱ. 접근의 기초 배경 11
• 1. 존재와 역사 11
• 1) 즉자적 라틴 12
• 2) 대자적 라틴 18
• 3) 존재와 역사 20
• 4) 인식론의 전환 29
• 2. 프레이리 변증법의 전경(全景) 32
• 1) 철학적 배경 32
• 2) 변증법적 존재론 37
• 3) 변증법적 인식론 39
• 4) 비판과 가능성의 언어로서의 변증법 42
• Ⅲ. 페다고지, 성격 48
• 1. 가능성 49
• 1) 주관-객관의 변증법 49
• 2) 가능성의 교육 54
• 2. 당파성 62
• 3. 역설의 유토피언 70
• 1) 역설의 변증 72
• 2) 낮은 곳으로의 해방 76
• Ⅳ. 페다고지, 실천 원리 83
• 1. 교육과 프락시스 84
• 2. 교육의 원리, 대화 89
• 3. 문해, 세상 읽기 95
• Ⅴ. 페다고지, 가르치는 자 102
• 1. 기꺼이 가르치려는 이들에게 102
• 2. ‘존재’에서 ‘관계’로 110
• 1) ‘존재’냐 ‘관계’냐 111
• 2) 관계맺음의 교육 116
• Ⅵ. 프레이리 교육론 비판 122
• 1. 프레이리의 정체성 122
• 1) 분석의 의의와 틀 122
• 2) 맑시스트 논쟁 128
• 2. 개념상의 문제들 141
• 1) 분파주의 141
• 2) 의식화 149
• 3) 억압-피억압 154
• 4) 해방의 전위 157
• 3. 그 밖의 문제들 165
• 1) 개념의 독창성 문제 165
• 2) 극단의 양극 대비 168
• 4. 진테제: 프레이리와 그람시의 연관 178
• Ⅶ. 요약 및 결론 185
• 1. 요약 185
• 2. 결론 189
• * 참 고 문 헌 193
• * 영 문 초 록 206

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