성선(性善)에 기초한 맹자(孟子)의 교육관 비판 = Criticism of Mencius’ View on Education Based on The Theory of Human Nature

다국어 초록 (Multilingual Abstract)

This study aims to critically analyze the limitation of education based on the Mencius’ theory of the innate goodness of human nature. In Confucianism, education contributes to the restoration of human relationships and the continuous maintenance of social order in daily life by revealing human qualities in the moral aspect. Mencius made it the aim of education to follow inner morality based on the innate goodness of human nature and reveal humanity through self-discipline. That is, the aim of education was to expand virtue through his moral recognition, and based on it, concretely acquire the Oryun (five moral rules governing five human relations), and apply them to human life. This has the meaning of guaranteeing not only the completion of the individual as a moral human being but also the ethical order of society. Moral recognition and self-discipline based on the theory of the innate goodness of human nature pursued ‘Wangdo' [just rule of kings](王道) in a political aspect. Wangdo represented: 1) morality of a king; 2) economic stability through the policies supporting people; 3) recruitment of proficient officials; 4) imposition of appropriate taxation; and 5) stipulating moral reform to the people. Specifically, Wangdo suggests social division of labor called Bungong (分功). Regardless of applicability to realities, Wangdo was derived from strong ethical morals and historical consciousness. While it contained abundant content that can be meaningful even in modern society, it also has limitations in contemporary society that could be viewed as an unrealistic idealism at that time. Mencius' view on education is based on the theory that the innate goodness of human nature is a theoretical assumption for the realization of personally and socially desirable human models. However, it contains essential contradictions that cannot be resolved with the theory. Considering human desires and the spirit of the times, it is necessary to re-examine and critically recognize the traditional view of education, and newly understand it.

참고문헌 (Reference)

1 김일환, "현대사회와 유교의 사회적 덕목 — 충서와 노블레스 오블리주를 중심으로 —" 한국유교학회 (32) : 5-35, 2008

2 신창호, "유교의 교육학 체계" 고려대학교출판부 2012

3 정은재, "선진유가의 교육사상에 관한 연구 : 공자와 맹자를 중심으로" 대구한의대학교 대학원 2004

4 김인, "맹자의 정치사상과 교육" 한국도덕교육학회 30 (30): 1-16, 2018

5 최정묵, "맹자의 이상정치론 ― 입론의 근거와 실현의 공효를 중심으로" 대동철학회 (40) : 67-85, 2007

6 문현상, "맹자의 교육사상 비판" 한국동북아학회 1 (1): 1996

7 이성순, "맹자와 순자의 인성론과 교육론" 인하대학교 대학원 2012

8 김상래, "맹자와 순자의 인간이해, 그 윤리적 변별성" 온지학회 (37) : 249-274, 2013

9 엄연석, "맹자와 순자 왕패론의 相對的 논리와 相補的 논리" 동아시아문화연구소 (56) : 377-411, 2014

10 신정근, "맹자와 순자 사상의 결정적 차이" 동양철학연구회 (67) : 117-146, 2011

11 황갑연, "맹자 왕도정치론의 虛와 實 - 王道政治論의 긍정적 가치 그리고 유감 -" 유학연구소 27 : 219-251, 2012

12 한국교육철학회, "교육과 성리학" 학지사 2017

13 김상래, "荀子의 孟子批判, 그 윤리적 의의" 동양철학연구회 (84) : 133-159, 2015

14 "荀子"

15 신창호, "孟子의 마음 修養論과 교육적 인간상 고찰" 동양고전학회 14 : 2000

16 조원일, "孟子의 敎育思想에 관한 硏究" 한국동서철학회 63 : 293-308, 2012

17 전재성, "孟子의 修養論과 敎育思想" 한국철학사연구회 (18) : 403-424, 2006

18 "孟子"

19 "史記"

20 孫培靑, "中國敎育史" 山東師範大學出版社 2000

21 신창호, "『맹자』 ‘心學’의 이론적 근거" 동양고전학회 (44) : 7-30, 2011

22 하상규, "『孟子』를 통해서 본 君子의 교육적 의미" 한국교육사학회 22 (22): 2000