덕성교육의 이해적 접근 = An Understanding Approach to Character Education

다국어 초록 (Multilingual Abstract)

This paper intends to investigate two theoretical models or perspectives to understand character education. One of them is the ``formative`` approach to character education which is eager to transform the non-moral subject into a moral one, whereas the other tries to interpret and understand the experience of character education as moral experience which I am willing to call an ``understanding`` approach. The standpoint of the one seems mostly to be represented by the theories of moral education based on the virtue ethics or the caring ethics, It is to call a ``formative`` approach because it tries to form the morality itself or to mold moral persons through character education, According to that approach, the educational practice as well as the subject who takes part in that practice are located outside moral criteria. It enables us to grasp the common structure of cognitive, moral and aesthetical educations as ``internalization`` on the one hand; it can be estimated as a problematic position in so far as it regards the character education as a pre- or non-moral practice which lies outside the morality on the other hand. Therefore it deserves to be criticized on account of the failure in understanding the characteristics of the educational practice named character education. The second approach which I intended to maintain and compare with the first makes efforts to understand the constitutive and regulative principles of the educational practice called character education. That is definitely to find in Kant`s moral philosophy. According to Kant, character education can not be regarded as a practice to form moral subjects or morality itself, because it can start only on condition that the moral spontaneity of the subjects is presupposed. When character education accepts that condition as its own limits, it can be identified with a practice which helps the subjects to realize their own morality. To put it shortly, the subjects who take part in character education are already moral ones. They are moral beings, except that they have not yet arrived at such a maturity as to exercise their own autonomy independently. Therefore concrete practices in character education should be such that can help the participants to give mature forms to their own morality. With a word, character education is a moral practice in itself, in the sense that it leads the presupposed moral spontaneity of the participants to its maturity.

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