회원작품-파크사이드 재활의학병원

서상문,Seo, Sang-Mun 대한건축사협회 2007 建築士 Vol.2007 No.5

Merleau-Ponty 행동의 구조 분석에 의한 학습의 교육철학적 함의

서상문(Seo, Sang-Moon) 한국교육철학회 2008 교육철학 Vol.36 No.-

The epistemological critic for the learning theory which is considered as an exclusive possession of educational psychology is the self-definition for this study.I n fact, until now, the study for the learning theory which focuses a cognitive process or behavioral structure hardly exist in the educational philosophy areas.I n this context, Merlau-Ponty is a significant reference for the philosophical approach on the learning theory, I think. What Merlau-Ponty showed in the analysis of behavioral structure is not clearness but ambiguity of the structure of behavior.A nd this fundamental ambiguity of the behavioral structure changed the foundation of learning from the structure as the solid framework to the relation ship as the changing structures of behavior. Just as the physiological explanation on the behavior supposes the systemic synthesis of the reflex arc, the phenomenology of Merlau-Ponty insists on the intentional arc of body that determines concrete behavioral units each time.T he phenomenological body as an intentional arc that is the seeing, the understanding and the acting at the same time is situated in the core of learning.In the phenomenological approach of Merlau-Ponty, the learning is no longer the products of the mind and intelligence, rather shows itself as the products of the behaviors which is constructed by body.Eac h behavioral structure which is analyzed elaborately by Merlau-Ponty inquiries the phenomenon of learning each time by the relationship of the structures which is involved in behaviors 'now'.W e will pay attention to the aspects and relation of the behavioral structures which is operated always differently, and related with the learning in the intentional arc of body.

Ricoeur 전유(轉有)의 교육해석학적 함의와 도덕교육

서상문 ( Sang Moon Seo ) 한국교육철학회 2010 교육철학 Vol.40 No.-

The ground of argument that the classroom is found as a hermeneutic text is justified from the textual aspects that the educational performances of classroom make meanings in the dialectic structure of the explanation and understanding. The actions of classroom show the educational meanings and intentions surely only in the reading of text related them. The reading text is a finding and making the meaning through the dialectic interaction between the explanation as a development and the understanding as a envelopment. And the dialectic of the reading text of classroom is converged in the form of interpretation as a concrete method of the understanding. However, from the beginning the completion of interpretation in the educational phenomena and actions is concluded by the confliction and opposition with the letter which is generated in the process of establishment from the phenomenon of classroom to the text of it, that is the appropriation as a hermeneutic narrowing. The appropriation of Ricoeur is realized in the very unique forms and aspects of the `play` in classroom text. As the process and relation of teaching/learning are replaced those of play which changes the world and reality, the intended results of the interaction and development in the teaching/learning are also a metamorphosis of the world and reality. Because the play itself a `heuristic fiction` from the changed world and reality in the hermeneutic horizon, the process fo teaching/learning is also the process of inquiry and discovery that reorganizes the structure of world and generates the meaning newly. Moreover, the role and identification are also modified in the educational performance of the play. An author as a playful figure and a reader as a playful figure at the same time impose the role and responsibility each other, and construct the real inter-subjectivity. The clue that the classroom is confirmed as a text and is found as an educational essence really the educational practice of an appropriation which is embodied as an aspect of the play. Finally, the territory of axiology which the hermeneutic text of Ricoeur is reached demonstrates that the educational practice of appropriation is pursuing the foundational value of the moral education. The meaningful implications of the appropriation of play in the educational performance and relationship show that the `narrowing` mechanism of appropriation is a recovery of the broken relationship of education in itself and a cure of the educational essence which is hurt. If the traditional performances of education cause the severe isolation and alienation in the educational relationship unconsciously, the education of appropriation considers itself as an alternative and effective remedy against the fundamental alienation. The Ricoeur`s hermeneutics that adopts an absolute and fundamental otherness as its origin starts from the infinite responsibility on the other in the hermeneutic approach for the moral education, and takes notice of the originally moral attitude. The study insists that the start point of the whole educational implications renovated from the educational hermeneutics of appropriation according to the postmodern context.

성윤리 교육을 위한 리꾀르의 해석학적 이야기

서상문 ( Sang Moon Seo ) 한국교육철학학회(구 교육철학회) 2011 교육철학연구 Vol.33 No.1

본고는 해석학적 성교육을 구성할 수 있는 이론적 토대를 정초하기 위하여 리꾀르의 프로이드 분석 및 재해석의 텍스트에 우선적으로 주목하였다. 프로이드의 성의 심리적 기제를 기초로 한 정신분석학 체계와 의식수준의 인식과 행위 장악을 주된 동기로 삼은 무의식의 존재로 규정된 인간의 성적 존재성이 어떻게 해석학적 지평에서 분석되어질 수 있는지가 첫 번째 연구주제가 되었다. 리꾀르는 ``의미화``, ``타자``, ``정신적 실재`` 그리고 ``경험``이라는 4가지 해석학적 기준을 통해 프로이드의 이론체계가 어떻게 해석학적으로 증명되고 분석되는지를 보여주었다. 이들 중 선행의 3개 기준을 포괄적으로 수렴하는 경험의 해석학적 기준은 정신분석의 세계가 이야기의 지평으로 확장될 교두보를 만들고, 다시금 이야기의 원초적 도덕성을 밝혀내는 기능을 위임받음으로써 ``수렴하고 다시 확산하는`` 접점으로서의 역할을 한다. 해석학적 이야기가 지향하는 근원적 도덕성은 서사적 이야기가 경험들의 교환기술로서 규정되는 해석학적 전통으로부터 유래한다. 문명의 계승을 담보하고 있는 인류 역사만큼이나 오래된 이야기의 전승은 그 속에 면밀히 이어오는 실천적 지혜의 목적론적이고 의무론적인 성격을 보편적 경험들의 공유로부터 찾았던 것이다. 그리고 이로부터 이야기의 3가지 윤리적 목표를 설정한다. 리꾀르는 이야기에 내재된 그 도덕적 특성을 ``좋은 삶``, ``타자``, ``정의로운 제도``로부터 찾았다. 그리고 이들 각각의 윤리적 목표는 의미론적으로 성의 무의식을 분석하고 해명하는 기본 3가지 해석학적 기준과 조합하면서 성윤리 교육의 해석학적 준거를 구성하는 것이다. 첫째, 이야기가 자아내는 오래된 좋은 삶의 원형은 성적 무의식의 지평을 어떠한 방식으로 의미화해야 해야 할지에 대한 대안을 형상화한다. 즉, 성적 욕망의 무의식을 진정한 삶의 의미로 전환하는 아름다운 이야기를 구성하는 것이다. 둘째, 타자와 함께, 그리고 타자를 위한 좋은 삶의 추구는 이야기 속 자기의 진정성을 타자를 범하고 지배하고자 하는 성적 욕망이 아니라 그/그녀를 통해 자기를 완성하고 실현하는 관계적 소망으로 변형시킨다. 셋째, 이야기가 구현하는 정의로운 제도의 원형은 그 이야기가 발생한 역사적 공동체의 에토스, 즉 관습과 습관들 속에서 현상한다. 무의식의 성적 삶이 향유하는 정신적 실재들의 도덕적 재정립도 역사적 공동체의 윤리적 관습과 맥락 속에서 가능해지는 것이다. This study noticed the analysis and reinterpretation of Freud`s text by Ricoeur in the first place in order to construct the theoretic foundation for the sex education on the base of hermeneutics. In the context, how to analyze and interpretate the system of Freud`s psychoanalysis and the human unconsciousness conditioned by the sexual traits in the horizon of hermeneutics is become the first theme. Ricoeur showed how to be proved the theoretic system of Freud in the 4 hermeneutic criteria(semantics, another person, psychical reality and experience). The fundamental morality oriented by the hermeneutic narrative is derived from the hermeneutic tradition which defines the narrative stories as the exchanging art of experience. The narrative that is as long as human history with the civilization found the deontological and teleological natures of the practical wisdom in the public ownership of the universal experience. And then, Ricoeur established the 3 ethical aims of narrative from them. He declared the 4 moral traits in the narrative. They are good life, another person and just institution. These ethical aims are combined with the hermeneutic criteria which can interpretate the sexual unconsciousness semantically and the combination constructed the hermeneutic standards for sex ethic education finally. First, the old archetype of good life which is derived from the narrative has an alternative how to make the horizon of sexual unconsciousness meaningful. That is to construct the beautiful stories that change from the unconsciousness of sexual desire to the genuine meaning of life. Second, the pursuit of good life with others and for others is related with not the sexual desire which controls others but the relational hope which completes oneself by others in the narrative. Third, the archetype of just institution in the narrative shows itself in the ethos of historical community, in other words customs and public habituation. The moral reestablishment of psychic realities that are realized by the sexual life of unconsciousness is also significant in the ethical customs and contexts of historical community.

成層圈循環의 特異性과 長期豫報

徐相文(Sang moon Seo) 한국기상학회 1968 Asia-Pacific Journal of Atmospheric Sciences Vol.4 No.1

Derrida의 ‘로고스 해체’와 그 교육학적 함의

서상문(Seo Sang-Moon),장사형(Chang Sha-Hyung) 한국교육철학회 2006 교육철학 Vol.30 No.-

  From the ancient age, the question of the foundation and the substance has been a important theme in the history of western philosophy, and the process of solving the question has conditioned the structure and the system of science. Thus, all kinds of sciences are activities that elaborate the question of the foundation/substance and that organize the system of explanation about the question. Education as a systematic science accepted a universal scientific duties, and by building a formal system/structure established the scientific identification.<BR>  The deconstructive strategy of Derrida defines the foundational character of science in depending on the foundation and the substance as logocentrism, and tries to reverse the unconditional dependence on the foundation of the logocentrism from the bottom. Especially, the logocentric tradition of western metaphysics accompanies the presence of speech/phone, that is the identification of logos, and violent system of dualism that is deduced from the presence of logos. Therefore, Derrida perceives the clue of deconstruction that breaks up and destroy the logocentric dualism in the hierarchical system of dualism paradoxically, and embody it as the logic of supplement and the language of pharmakon in the text of Plato where logos was born too. The pharmakon of Plato is the absence of the writings substituting for the presence of the speech/phone, and is the language of the Death and Mimesis substituting for the language of the Life and Creation. Thus, the supplement of pharmakon denies the self-identification of Logos, but suggests the logic of ambiguity and ambivalence that is delayed forever. Nevertheless, this is the real explanation of the real and origin world in which we are living, and this shows us, he insists, what is happening in the world. The world is a text that is making a meaning by weaving the texture.<BR>  The educational metaphor of pharmakon is a starting point that exposes the limit of logocentric education, and a message of the hope that develops a new education. This article showed properly that the violence of Logos threatened the educational Ideal in the fields of educational praxis, at the same time dissolved sensitive(excessive) allergic response to the language of deconstruction that is related with pharmakon in the application of education. Furthermore, we re-conceptualized the foundational concepts of logocetric education, and demonstrated that the education of identity/reasonability/ structure should be substituted for the education of non-identity/non-reasonability/ structureless in the article. Derrida"s khora guides that non-identity/non-reasonability/ structureless education is making the maternal tolerance, acceptance, and caring bosom in the educational reality. Education is not the paternal violence and ruling any more.<BR>  Finally, the education of pharmakon is focusing on the mimic gesture of the supplement logic. The mimesis of pharmakon is a kind of resistant language that resists the creation of Logos. While the traditional education of Logos concentrates on the transcendental Idea in the mythos of Creation, the radical education of pharmakon considers the value of ordinary mimesis of life that supports the growth and development of the human being. However, the creation in the logic of pharmakon is equal to the ordinary mimesis, because the meaning of creation is melted in the ordinary activities in which we live and learn. In conclusion, the mimesis education of pharmakon substituting for the creation education of Logos tries to correct properly the twisted phenomenon of education by the violence and obligation of modern education, and to recover the education itself absolutely. The contextual reconstruction of creation in the contemporary educational philosophy -the creation is defined as the novelty and the reasonability of evaluation at the same time- can be re-read properly and c

친족관계의 변화와 형법상 효과 - 친양자제도 도입에 따른 문제를 중심으로 -

서상문(Seo, Sang-Moon),고형석(KO, Hyoung-Suk) 원광대학교 법학연구소 2010 圓光法學 Vol.26 No.1

형법에 있어서 친족관계는 범죄의 성립, 형의 가중, 감면 또는 친고죄의 해당 여부를 결정하는 중요한 요소이며, 사법과 달리 생명ㆍ자유 등의 기본권을 제한하는 형법에 있어서는 다른 법분야보다 그 중요성은 더 크다고 할 것이다. 형법에서는 친족관계에 대하여 독자적으로 규정을 두고 있지 않으며, 민법상 친족관계에 관한 규정에 따르고 있다. 따라서 친족관계의 변화는 단지 사법에서의 법률관계의 변화에 국한되지 않고 형법에 있어서도 커다란 영향을 미친다. 이러한 친족관계의 변화 중 2005년 민법개정에 의하여 2008년부터 시행되고 있는 친양자제도는 기존의 양자제도와 달리 종전 친족관계를 소멸시키는 제도이기에 형법상 친족관계와 관련이 있는 범죄에 대하여 어떠한 영향을 미치는 것인가를 규명할 필요가 있다. 즉, 형법에서는 직계비속의 직계존속에 대한 범죄에 대하여 패륜을 이유로 가중처벌하고 있으며, 일정한 친족간의 범죄에 대하여 법의 가정내 개입의 최소화원칙에 따라 형의 면제 또는 친고죄로 정하고 있다. 따라서 친양자로 입양된 자가 종전의 직계존속에 대하여 가중처벌되는 범죄를 범한 경우 가중처벌될 수 있는가의 문제가 제기된다. 그러나 직계비속의 행위에 대하여 가중처벌하는 근거인 패륜에 있어서 윤리는 법 이전의 윤리 그 자체가 아닌 법상 포섭된 윤리이며, 직계존속은 법률상 개념이기 때문에 친양자 입양에 의하여 혈족관계가 소멸된 자간에 대하여 이를 적용할 수는 없다고 할 것이다. 반면에 친양자가 종전 친족에 대하여 범한 범죄에 대하여도 현행법하에서는 친족의 개념을 민법상 친족으로 정하고 있기에 친족상도례에 관한 규정을 적용하여 형의 면제 또는 친고죄로 할 수는 없다고 할 것이다. 그러나 친족상 도례의 근거인 가정내 법 개입의 최소화라는 점을 고려할 때, 친양자와 종전 친족간 사실상 친족관계가 유지될 수 있으며, 친양자입양에 있어서 친양자와 모든 친족의 의사가 반영되지 않다는 점 및 자연적 혈연관계를 법적으로 단절할 수 없다는 점 등을 고려할 때, 친양자와 종전 친족간에 이루어진 범죄에 대하여도 친족상도례를 적용할 필요성은 인정된다. 다만, 현행 친족상도례는 형의 면제 또는 친고죄로 규정하고 있지만, 친양자에 대한 친족상도례에서는 이를 양분할 것이 아니라 친고죄로 단일화하는 것이 바람직할 것이다. Relative Relationships is important in criminal law because they can be a crime-constituting condition or a condition aggravating or exempting criminal penalties for some crimes. Therefore, it is very important in the application of criminal law whether there exist familial relationships between a criminal and a victim. These changes in civil law attract attention on whether such changes will affect the application of criminal law. Although relative relationships are also important in criminal law, criminal law itself does not have provisions regulating the establishment, change, and termination of relative relationships. Thus, the civil law changes will inevitably affect the application of criminal law because the revised civil law provisions will apply to criminal law cases. It would therefore be necessary to consider how far the civil law changes should apply to criminal law cases. To illustrate this further, in order to punish a criminal's immorality, criminal law aggravates criminal penalties for a certain crime if it is committed by a person against his lineal ascendant. On the other hand, however, for some cases where crimes have been committed against relatives, criminal law exempts from criminal penalties or sets them as crimes indictable upon a complaint in order not to intervene in domestic matters. Consequently, the issue whether a full-adopted child has committed a crime against his birth parents should get aggravated penalties for his immorality. Because a lineal ascendant is legal conception and familial relationships are terminated under the full adoption system, aggravated penalties are not applicable to such case. Also, under the current criminal law, the provisions on larceny committed against one’s relatives will not apply to a case in which a full-adopted child commits larceny against his birth parents because the law borrows the civil law definition of relatives and there no longer exist familial relationships between the criminal and victim under civil law. Therefore, the larceny committed by a full-adopted child in that case may not be exempt from criminal penalties or be entitled to a crime indictable upon a complaint.

Ricoeur의 이야기 주체와 도덕교육

서상문 ( Sang Moon Seo ) 교육철학회 2009 교육철학연구 Vol.46 No.-

교육철학과 도덕교육에 있어 해석학적 접근의 토대를 잡는 것이 현대 교육실천의 당면문제들을 근원적으로 대처하는 데에 절실하며 긴요하다는 각성이 본 연구의 기본방향이며 출발점이다. Ricoeur의 이야기 정체성을 통한 주체성의 해명 및 교육주체의 구성은 근대 교육학이 탄생시킨 무제약적 이성주체의 근원적 한계성과 모순성을 명확히 밝히고, 이를 통해 교육이 있어야 할 제자리를 찾으며 교육이 의도해야 할 이념의 원래모습을 회복하고자 하는 기획의 일환이다. Ricoeur를 참조한 이러한 교육해석학의 주체성 구성은 이야기 주체의 독특한 자기실현과 자기전개의 방식, 즉 이야기 속에서 주체의 1인칭과 대상의 3인칭을 모순 없이 매개하는 서사의 기제를 통해 교육현상에서 빈번히 발생하는 주객 대립의 근원적 갈등을 해소할 실마리를 제공해 준다. Ricoeur의 해석학이 역설하는 이야기의 도덕성은 이야기에 관여하는 다양한 주체들의 무한한 도덕적 책무감에 근거한다. 이 책무감은 자기성의 존재론적 근거가 되는 수많은 타자들에 대한 도덕적 책무감이다. 그리고 이야기에 등장하는 범주화된 사건 명목들의 표면화된 가치 너머로 간단치 않고 단순하지 않은 도덕적 판단의 이야기가 이야기 주체의 궤적을 따라 지루하게 연장된다. 교육의 수행이 이야기의 뮈토스로 재편되는 공간에서 필요한 것은 오히려 이러한 도덕적 판단의 유보이고 기다림이며 주저함이다. The reflection that establishing the foundation of hermeneutic approach in the philosophy of education and moral education is needed and urgent for defending the various problems of education today is the basic orientation and stae fog point of this stouy. This hermeneutic application of education has an alternative implication for the modern educational stouy which is based on the scientific positivism poiditionally. Espe eduly, the pursuit of exactness and objectiveness in the education mide the subjects and the objects distfogumened strictly and the education became a mead h of modern science that give an absolute authority of jougment to the reasonal subject. The explication of subjectivity and the construction of educational subject through the narrative identity of Ricoeur is a kind of project that criticizes the fundamental limitation and contradiction of reasonal subject in the modern education, and then recovers the original ideas of education. According to the understanding of Ricoeur`s hermeneutics, the education is a muthos as a narrative construction based on the context and description, and various educational events and phenomena are mimesis that fill up the contents of muthos. In the view point of educational hermeneutics, the original form of educational subject constructs in the process of threefold circulation(MimesisⅠ-Ⅱ-Ⅲ) of the mimesis and exists in the educational interactions. The hermeneutic construction of subject by the philosophy of Ricoeur provides the clues which can dissolve the fundamental confliction of the opposition between subject and object in many educational situations with mediating the first person of subject and the third person of object in the narrative. The estrangement of the educational phenomena form the educational ideals and values-just like collaboration, harmony, coexistence, autonomy, maintenance of system and development of society, sound and ethical productivity and efficiency, pursuit of public good, prosperity of self and others, love of humanity, contribution for the society and community in self realization, and so on- has a healing possibility in the hermeneutic reconstruction and narrative explanation about the identity of educational subject. And these analyses guide us to the moral education in order to solve the problems of subject in the educational hermeneutics, as the hermeneutics of Ricoeur revolves to the ethics after all. The morality of narrative in the hermeneutics of Ricoeur depends on the moral responsibility of the subjects who are involved in the narrative. And the responsibility is for the others who are the ontological foundation of the selfhood. The narrative of moral judgment which is not simple and not easy is postpone with the trace of the narrative subject boringly, beyond the surface value of the categorized nominalism in the narrative events. What is needed in the space where the performance of education is converted to the muthos of narrative is the reservation of moral judgement, waiting and hesitation. Therefore, in the standpoint of Ricoeur, the immediate and prescriptive moral judgments and value evaluations are not the truth of moral education. Even the simplest moral events and items with loading the value of good or evil clearly should be reconstructed and reevaluated in the narrative. The developing process of this moral judgement harmonizes the constructive process of educational subject in the narrative. Just like the narrative identity of selfhood revealed and completed with the other, in the hermeneutic intuition of Ricoeur, the moral education of educational subject can start form the narrative hesitation and waiting that reverses all kind of moral judgements in the fundamental relationship of the other.

도덕과 교육과정의 생명윤리 영역 비판과 현상학적 재구성: Merleau-Ponty 몸의 현상학을 토대로

서상문 ( Sang Moon Seo ) 한국초등도덕교육학회 2010 초등도덕교육 Vol.0 No.34

본 논문은 도덕과 교육과정에 편재되어 있는 생명윤리의 교육적 실효성을 극대화하고 실제적으로 도덕적 삶과 사회의 구성에 기여할 수 있는 생명윤리교육 및 교육과정의 재구성에 연구의 초점이 맞추어졌다. 비평의 대상이 된 현행 제7차 초등학교 도덕과 교육과정의 개정 과정이 보여주는 ``생명윤리``의 위상 및 의미는 상당히 제한적으로 평가된다. 종전의 제7차 초등학교 도덕과 교육과정과 현재 개정 진행 중인 개정교육과정은 생명윤리를 위한 도덕교육적 구조화 및 배치에서 많은 결함을 드러내고 있다. 이에 Merleau-Ponty의 몸 현상학을 토대로 한 초등학교 수준의 생명윤리를 위한 도덕교육의 틀이 구조화되고 내용적 비평이 구성되어져야 할 필요성이 제기된다. 생명윤리를 위한 Merleau-Ponty의 현상학적 분석 및 구성은 몸을 매개로 한 강력한 존재론적 도덕교육의 가능성 및 그로부터 자연스럽게 유도되는 윤리적 책무성의 가치를 극대화할 수 있다는 도덕교육의 이론적 기반을 정초한다. Both the previous 7th elementary moral subject-matter curriculum and the changing amendment curriculum show much deficiency in the structuralization and allocation of moral education for bioethics. The educational and philosophical intention and consistency of allocation are totally overlooked. Moreover, the consideration on the dynamic relation and intrinsic link between the individual virtue of bioethics and the whole moral education curriculum were nearly neglected. And the process of philosophical critic and reflection for the construction of text wasn`t also performed. Therefore, the necessity for the construction of critical contents and the organization of framework for bioethics in the level of elementary education on the ground of the perceptual phenomenology from Merleau-Ponty. The phenomenological analysis and construction of Merleau-Ponty for bioethics provide the theoretical foundation of moral education that maximizes the value of ethical responsibility from the strong ontological possibility of moral education. Through the philosophical reflection on the flesh as the phenomenological origin of body, the whole world of body putting together all things from various lives to mineral environment is developed in the horizon of the phenomenology of Merleau-Ponty. On this ground, the moral educational indexes for the bioethics as moral subject-matter are summarized as the following three ideas. First, for the reconstruction of the bioethics unit in the 6th grade level, we can project the curriculum construction pursuing the emotional sensitivity and ontological reality of bioethics as including the philosophical analyses of death education. Second, for the reconstruction of the bioethics unit in the 3rd grade level, we can reorganize the contents of curriculum in order to experiment the performance of phenomenological freedom considering the stages of student development. Third, we can prospect the possibilities of recomposition of the curriculum system and text unit appling the ecological ideas from the phenomenological horizon. This is related with a new try that induces the fields of ecological bioethics under the extended moments of moral education.

Dewey "경험의 이론"에 대한 교육철학적 고찰 : Dewey 교육철학의 "경험" 개념에 대한 Dewey의 핵심적 개념들 간의 관계분석 연구

서상문 ( Sang Moon Seo ) 한국교육철학회 2008 교육철학 Vol.34 No.-