공감이론의 도덕교육적 함의에 관한 연구 : 마틴 호프만(Martin Hoffman)을 중심으로 = (A) study on implications of moral education from theory of empathy : focusing on theory of empathy by Martin Hoffman

다국어 초록 (Multilingual Abstract)

This study is to find moral-educational implications in Hoffman's Theory of Empathy, examining his Theory of Empathy critically appeared his later work. The present writer decides Hoffman's writing 『Empathy and Moral Development』 published after 2000, as basic text. Hoffman's Empathy is a study about how people care about other people and those cares connect with morality. He asserts that empathy is more appropriate emotional reaction to others than oneself. These meanings put inside of Empathy's definition include from innocence bystander who have to decide whether he or she will help people in pain or not to moral conflict between justices and cares related to pro-social behavior. To sum up, this is in the following.
At First, I examine features of definition of empathy brought up by Hoffman. When Hoffman asserted that empathy is emotional reaction, it include not only simple feeling to other people but also a cognitive feeling that understand and divide other people's pain.
Generally, when victims exist, mode of empathic arousal operates. These arousal modes are consist of non-spontaneous immature arousal mode to cognitively mature arousal mode. Hoffman provided important clues for acquirement of information and restoration by arranging arousal modes may appear while process of empathy is on the way, yet he could not conceptionize the arousal problems emerge from actual process of empathy. Especially, immature modes of empathic arousal are not classify in the process of empathy.
Therefore, I classify modes of empathic arousal by phase of physical, expression and experience respectively. This way of grouping is not simple arrangement of arousal modes but classify the modes of empathic arousal comprehensively, and solve the problem, non-spontaneous arousal mode, present on the way of process of empathy and provides ground where expressions and experiences exist simultaneously.
Secondly, I examine the process of development of empathy. Development of empathy needs minimum cognitive capacity and cognitive feeling gradually developed experiences mature empathy. Especially when children have getting clear feeling about dividing oneself and others, it accompany a qualitative transformation of empathicl distress and it become sympathetic distress partially.
In moral education, qualitative transformation of empathic into sympathic distress is related to empathy's position. I examine the transformation of empathy asserted by Hoffman through both psychological and philosophical ground.
psychological ground for qualitative transformation is in the following. Empathic distress asserted by Hoffman is divided with empathy and personal distress. While empathy is vicarious emotional reaction to others, personal distress is a state of feeling pains related to oneself. Hoffman tried to separate egoism from altruism intentionally through the Batson's experience. Egoism can not explain the sympathy qualitatively transformed from empathy. And Hoffman put an emphasis on sympathy than empathy. Because he just needs empathy as a tool to acquire others' feelings and consider it as psychological guider. It is impossible to understand others' distress only with empathy.
Philosophical ground of qualitative transformation is in the following. Hoffman seek a qualitative transformation from empathy to sympathy in Max Scheler's philosophical ground. Max Scheler assert that being distinct empathy and sympathy is similar to classifying 'vicarious emotion' and 'fellow feeling'. Max Scheler considers that transformation of sympathy that occurs when others are in pain so people try to help and vicarious others' emotion as oriented-emotion. Oriented-emotion has hierarchy system, bestow order and accord on human's obscure emotion.
Structure of emotion asserted by Max Scheler is separated as sensing, value preference and negligence, love and hate. Hoffman gained grounds of Emotion's qualitative transformation by introducing Scheler's Emotional Hierarchy Theory. Hoffman said that feelings of empathy and sympathy has their own value individually and tried to connect this feelings with morality.
Empathic distress against others transforms into various emotions according to causes of pain. Sometimes people experience self-responsibility or feeling of guilty that criticize himself because they can not help miserable other. When guilty is internalized, it is tend to be leaded to pro-social behavior.
And in a moral requirement conflict with his or her egoistic desire that is in a moral encounter, parents' inductive discipline influence children to internalize guilty based on empathy.
Thirdly, I examine the process of connection between sympathy and a justice a qualitative transformation of empathy. To maintain structural stability Empathic emotion has and to get over empathic bias, Hoffman assert a relevance with justice by introducing moral principle an abstract cognitive concept. When Hoffman assert a qualitative transformation from empathy to sympathy, an observer experiences state of emotion that understand and divide victim's state of unhappiness, but connection between sympathy and justice do not come from cognitivity such as moral reasoning.
When Hoffman assert qualitative transformation of empathy, I think the emotion he really want to describe is not sympathy but compassion. Compassion is a emotional state that understand others' painful condition.
For the children, the motive of justice comes out from stimulus to emotion rather than complex reasoning. Hoffman underestimate emotionality of justice as it is.
Connection between sympathy and justice does not start with lofty Socratic insight. If there is a certain connection between sympathy and emotion of justice, it is said that there is an interaction between emotion of sympathy in one side and emotion based on justice in the other side.
About the motive of justice, Hoffman quotes rationalists' point of view excessively. Emotions of compassion and resentment based on justice that cause of others' pain do not need cognitive reasoning to motivative justice. It can be appropriate explanation about motive of justice when sympathy and emotion of justice interchange or balance each other.

목차 (Table of Contents)

• Abstract = i
• I. 서론 = 1
• 1. 연구의 목적 = 1
• 2. 연구의 방법 및 범위 = 3
• II. 공감개념의 특징 = 5
• 1. 공감 개념 = 5
• 1) 공감의 정의(definition) = 6
• 2) 공감과 유사개념들 = 15
• 3) 공감의 구성요소 = 20
• 2. 공감의 복합구조와 각성 = 28
• 1) 인지와 정서의 복합구조 = 28
• 2) 공감 각성의 형태 = 32
• III. 공감의 발달과 도덕성 = 43
• 1. 공감의 발달단계 = 43
• 1) 타인에 대한 인지적 느낌의 발달단계 = 43
• 2) 타인에 대한 공감적 고통의 발달단계 = 48
• 2. 공감적 고통의 질적 변환가능성 = 54
• 1) 공감적 고통의 질적 변환 = 54
• 2) 질적 변환의 심리적 근거와 철학적 근거 = 58
• 3) 질적 변환에 따른 도덕성과의 관계 = 66
• IV. 공감이론의 도덕교육적 함의 = 75
• 1. 공감교육에 대한 정서중심 접근 = 75
• 1) 죄책감의 촉진을 통한 도덕적 내면화 = 76
• 2) 귀납적 훈육(inductive discipline)을 통한 도덕적 내면화 = 80
• 3) 귀납적 훈육을 통한 죄책감의 내면화 과정 = 84
• 2. 공감교육에 대한 인지중심 접근 = 87
• 1) 도덕원칙의 역할 = 88
• 2) 공감과 도덕원칙의 상관관계 = 93
• 3) 정의(justice)의 발달 = 99
• 3. 공감교육에 대한 호프만 이론의 비판과 그 대안 = 105
• 1) 공감개념과 정의의 연결에 대한 비판 = 105
• 2) 공감의 질적 변환과 실제적 정서에 대한 비판 = 118
• 3) 대안: 감정적인 덕들과 정의와의 연결 방안 = 136
• V. 공감교육의 방향 = 142
• 1) 공감교육의 의의와 한계 = 142
• 2) 공감교육의 방향 = 150
• Ⅵ. 결론 = 154
• 參考文獻 = 158