Dewey 敎育哲學에 있어서 "權威" 槪念

林泰平 한국교육철학회 1987 교육철학 Vol.5 No.-

교육철학으로서 Platonism과 Pragmatism

林泰平 동국대학교 경주대학 1996 東國論集 Vol.15 No.-

It is sometimes said tnat Platonism and pragmatism are considered contradictory philosophy, because the "mission" of the pragmatic movement in philosophy appears in its opposition to intellectualism and all forms of totalitarian thinking (e.g. Platonism). Such consideration is well founded if one sees pluralism as essential to pragmatism, and identifies Platonism with a dosed monistic system. But I think that there are some similarities in the philosophizing methods, the concepts of education and schooling, and the relationship of philosophy and education among the two isms. First of all, both Platonic or Deweyan thoughts show in extraordinary preoccupation with education. For Plato and Dewey the most important use to which the products of education could be was service to the state and society: The one saw the state as the most effective instrument that could be devised and employed for leading men to the higher life in the realm of ideas and to the philosopher-kings; The other, to the intellectual life in the democratic society and the democratic citizens. Thus, they were primarily the philosophers, and secondarily tbe educationists, for they had the philosophical positions that have become famous and wrote a number of the philosophical works that have had an impressive influence on the contemporary educational thoughts. This paper aims to critically compare and to re-examinate some major problems in Platonism and Pragmatism as the philosophies of education: 1) The Philosophy of Harmony, 2) The Meanings of the Education and Schooling, and The Philosophy and Theory of Education: that is to say, Philosophy and Education in their Relations.

人格槪念의 分析과 道德敎育의 課題

林泰平 東國大學校 敎育問題硏究所 1990 교육문제연구 Vol.6 No.-

In this paper, whether moral education for chracter-building can be achieved by the recitation learning or utilitarian education through the transmission of morality in the cognitive level will be considered with the key subjects as follows : 1) The meaning of character and its nature ; 2) Character and moral development ; ⅰ)the Elements and uses of character and ⅱ) character and moral development ; and 3) The approaches and tasks of moral education. To sum up : In the psychological sense, one's character is his distinctive nature, that which makes him himself rather than another. In the ethical sense, the term "character" means that quality of human nature which makes for dependability. The latter is used with relation to general moral principles (or rules). Then, the nature of its meaning must be moral. In his psychology of character, Peters distinguishes the uses of character in the three senses. The devisinon is useful in discussing moral education for character-building. For peters, "character is built up by decisions while personality is understood to development withou the suggestion of inner effort ro decision. " The term "character" is distinguished one's nature and personality. Character, as Peters defines it, refers only to the style or manner in manner in which one does things as contrasted to the content of those things. He devided character in the three senses : 1)the non-commital use, 2)a type of character, and 3)having a character. Thus, the term "character" can be used in differing ways. It is said by theorists of moral development (e.g, Piaget, Kohlberg) that one's forms of thinking of morality develop. Especially, Peters, who synthesised their theories of moral development, advances a four-stage theory of moral development. He distinguishes three levels of life, the second of which he divides into two stages. This four stage theory amalyamates ideas from Freud, on the one hand, and from Piaget (together with Kohlberg), on the other hand. According to this stages of moral development, the uses of character and training character is schematized as follows : ◁표 삽입▷ (원문을 참조하세요) Moral education in general can be achieved through training character in particular on the stages of moral development. This is paradox of moral education that is the complex tasks of moral education. Therefore, moral education for character-building in the early stage of moral development can be achieved by practical approach of moral education, in the second and third stages by cognitive and practical approgches, and in the later stage by cognitive approach. It follows that moral education for character-building is impossible only by transmission of morality in the cognitive level.

John Dewey의 形而上學과 存在論

林泰平 동국대학교 경주대학 1982 論文集 Vol.1 No.-

John Dewey is not usually thought of a metaphysician. According to what he says, "If philosophy be criticism, metaphysics is a ground-map in the province of criticism." Although general aspects of Dewey's metaphysics were discussed in connection with his psychology and epistemology, his book EXPERIENCE AND NATURE is probably most important work in his naturalistic metaphysics, the substance of which lies within the field of ontology. His ontology has to do merely with events or functions. He is no more willing to accept idealism, or the mind as an entity, than to accept materialism. His ontology sums itself up as follow: (1) The concept "entity" of his ontology is the complex of events; that is, the event has two categories: "structure" and "process". (2) The distinction that events are either "structure" or "process" is relational and functional one. Such distinction is not fixed and absolute. In short, the relation is that of means and end. (3) That to which both mind and matter belongs is the complex of events that constitute nature. They are not aspects and static structure that a curve is distinguished like the concave and convex, but functional characters. Matter is not an entity, but that which constitutes the event. For Dewey, matter of materialism and mind of idealism are not entity, but functional characters of the events. (4) Dewey's system of metaphysics, like Aristotle who went beyond nature, and tried to classify the necessary and ultimate problems in nature, provided the elablation of a metaphsics of nature, a comprehensive philosophy of existence. There is a striking similarity which neither Dewey's structure and process, nor Aristotle's matter and form refers to separately existing parts. Despite this similarity to the Aristotelian division of matter and form, Dewey's distinction between structure and process differs in two important respects. First, the subject of analysis in Dewey's ontology is not individual things, as for Aristotle, but a complex of events. Secondly, the structure of a complex of events for Dewey is their function in a given context.

Socrates의 回想說과 學習理論

林泰平 동국대학교 2007 慶州大學論文集 Vol.9 No.-

孔子의 正名主義와 敎育理論

林泰平 한국교육학회 대구·경북지회 1999 교육학논총 Vol.19 No.2

Confucius was neither a prophet nor a revealer, but the first person who taught large numbers of students in a private capacity, by whom he was accompanied during travels in differant ststes, and was China's first private teacher. His ideas are best known through the Confucian Analects (or Lun Yu¨). He is a Ju and the founder of the Ju school. Confucius is more than a ju in the common sense of the word, and is portrayed merely as an educator. Because he wanted his disciples to be "rounded men" who would be useful to state and society, and taught them various branches of knowledge based upon four liberal arts(孔門四科). Threfore, Confucius was neither the auther, nor even editor of any of the classics. In this view, to be sure, he was a conservative who upheld tradition. Confucius also had his own ideas about the individual and society, heaven and man. he hold that the most important thing in order to have a well-ordered society is to carry out what he called the rectification of names. Once upon a time a disciple(Tsze-lu^: 子路) asked him what he would do first if he were to rule a state. Confucius replied: "What is necessary is to rectify names." On another occasion the duke Ching, of Ch'i^(齊景公) asked Confucius about government, to which he answered: "There is government, when the ruler is ruler, and the minister is minister; when the father is father, and the son is son." These are the origins of theory of Confucius' retification of names. Thus, if a ruler acts according to a way of the ruler, he is then truly a ruler, in fact as well as in name. But if he does not, he is no ruler, even though he may popularly be regarded as such. In this paper I will attempt synoptically to re-examine theories of Confucius' rectification of names and teaching-learning known through the Confucian Analects, and look for its implications for Korean educational theory and reality today.

John Dewey의 成長論理와 敎育

임태평 동국대학교 교육연구원 1988 한국교육문제연구 Vol.5 No.-

Michael Oaseshott의 대학교육관

林泰平 동국대학교 경주대학 1993 東國論集 Vol.12 No.-

A university, according to Oakeshott, is a number of people engaged in a certain sort of activity. Thus, a university is not a machine for achieving a particular purpose or producing a particular result ; it is a manner of human activity. The Middle Ages called it studium ; we may call it 'the pursuit of learning.' A university, moreover, is a home of learning, a place where a tradition of learning is preserved and extended. Those who compose a university are three classes of person : the scholar, the scholar who is also a teacher, and the undergraduate who come to be taught. And the presence of these three classes, and the relations that prevail between them, determine the distinction place of a university in the wider enterprise that the pursuit of learning is called. The university, to the scholars, is a place where they expect to devote an unbroken leisure to learning his fellows having the advantages of their knowledge from their conversation and writings, to the scholars as teachers, is a place where they will engage themselves to teach as well as to learn, and to the undergraduates is a place where they have the opportunity of education in conversation with their teachers, their fellows and themselves. And here again, it is the special manner of the pedagogic enterprise which distinguishes a university. This article aims to consider Oakeshott's view of university education. In order to do so, the following questions will be analyzed : 1) His view of education based on the view of a person. 2) The distinctions between school-education, vocational education, and university education in his idea of university. 3) The roles of scholars, scholars as teachers and undergraduates, the components of a university, with priority given to the functions of it, that is, pursuit of learning and 4) Finally, the results of university education under the point of the undergraduates.

John Dewey의 形而上學과 存在論

林泰平 동국대학교 경주대학 1982 慶州大學論文集 Vol.1 No.-

人格槪念의 分析과 道德敎育의 課題

임태평 동국대학교 교육연구원 1990 한국교육문제연구 Vol.6 No.-