교육과정 통합의 한계와 탈한계 = The Possibility And Limitation of Curriculum Integration

다국어 초록 (Multilingual Abstract)

The post-modern charge involves the restoration of meaning and the demolition of modern paradigm that separates bricks of truth and values and facts, and curriculum. The fundamental quest is the search for meaning and basic human capacity for this search is experienced in the hermeneutic process, the process of interpretation of the curriculum text. This is the search for critical understanding that motivates and satisfies us. The act of theorizing is an act of faith. It is an expression of the holistic vision in future. In this sense, post-modern curriculum study begins with the de-construction of grand narrative that impose through the traditional approach of modern curriculum theory. Integral to post-modern is the critique of reason, totality, universal principles, and meta-narratives. My this work has allowed me to evaluate critically the shortcomings of competitive curriculum models-Tyler`s model and content-experience model-and see the wisdom of post-modern alternatives. Likewise, the modern technological approach and content-experience model to curriculum field will continue to avoid the questions of the reformation and Bildung of self-creation. Because these models empathize the educational goal and content of course through teaching and learning. In models, curriculum integration illustrates the problems of curriculum content. To do this, the practical aspects of curriculum integration is prepared to cope with the whole of our lengthy discussion of the nature of knowledge and its implications for the content of the curriculum. It seems important that practising teachers should be aware of conveyance of subject-matters and engaging students should be aware of consumption of integrated curricula. These structure of teaching and learning must have been content-centrism. But post-modern paradigm of curriculum seeks to re-territorialize the curriculum terrain as re-conceptualization by Mom(body and mind) discourse. For example, phenomenological curriculum research calls us back to the body and to understand curriculum as a de-constructed text is tell stories that never end, stories in which the listener, the narratee, may become a character or indeed the narrator of lived aspects of entering the world of the text. In eastern tradition, self-cultivation of human energy[欲望] involves a movements into a larger experience, an experience that belongs to the self, not as a possession, but only as a possibility. It is called a self-transcendence. Learning requires a self-transcendence which displaces subjectivity. If self-transcendence starts from the self, self-transcendence is an opening out toward own possibilities, a venturing into the unknown Self. In conclusion, to re-territorialize the curriculum terrain directs us to the Buildung or self-formation of Mom. Buildung(sichbilden) involves transformation of self. It is more than the mere cultivation of given talents. This understanding of emerging curriculum field is of more special interest to us than effective teaching and learning into meta-education.