Dewey의 敎育目的論과 探究

鄭浩杓 한국교육철학회 1987 교육철학 Vol.5 No.-

자아의 해체이론과 교육

정호표 한국교육철학회 1999 교육철학 Vol.17 No.-

정서의 접근유형과 그 교육적 의의

정호표 한국교육철학회 2002 교육철학 Vol.21 No.-

實驗主義의 敎育目的 形成準據

鄭浩杓 慶北大學校 1980 論文集 Vol.29 No.-

This study aims to investigate the formative criteria of educatinnal objectives in experimentalism, This placed the emphasis on the formation and structure of educational values, character and ideological criteria of educational objectives based on educational values, and the structure and practical criteria of educational objectives. The conclusions are summarized as follows. First, experimentalism has the point of instrumentality and relativity in the axiological phase. So the educational values play a role of hypothetic proposition and they have the practical, proximate, and factual status. It does not attempt to divide educational values, but present the inclusive concept of life value as a real and objective property. The desirable choice from the various sequences of educational activities mainly relies on the desirable choice from the various sequences of educational activities mainly relies on the situational experiences and intelligence as its controller. Second, experimentalism decides its educational objectives according to the growth of living capability rather than the metaphysical assumption or epistemological consummation. So it takes the criteria from the biological human nature based on the evolution and development without regard to the normative human nature. Third, it formulates the educational objectives by the standard of autonomy and internal procedures of educational process. And because of the naturalistic viewpoints, it is very difficult to verify the normative and objective property, and the scientific approach are represented. Because of these verifiability and internalism, it fails to suffice the integral coordination of factors in education.

敎育目的設定에 있어 準據의 問題

鄭浩杓 경북대학교 교육대학원 1983 논문집 Vol.15 No.-

This study aims to inquire the formative process of educational values and investigate the procedural and substantial criteria of educational aims establishment. The following conclusions are drawn. Educational values must be established by the relativity based on the various viewpoints of human nature, social structure, and function though they can abstract some assumptions from absolute principles. In the formative process of educational values, normative and descriptive systems must be harmonized. Logical criteria of educational aims establishment may be investigated by the four structures constituted through two contrasted aspects. These criteria include the content synopsis and prescriptivity, the mental state and substantive object, explicit and implicit aspects, and the ultimate and proximate aspects. The formative procedure may depend either on the firm criteria based on the universal principles or on the relative criteria based on the instrumental principles. This process must place emphasis on the ethnography of invidividual rationality and positivistic approach of scientific rationality together. The concrete and substantive criteria include the social and psychological factor. Social criteria are justified as far as education intends to internalize and reify the social construction of reality from the viewpoint of social legitimacy. Psychological criteria are justified as far as education emphasizes to satisfy the individual needs and interests. Though they are not self-sufficient criteria, they can be regarded as procedural criteria of aims.

敎育的 價値와 그 社會思想的 土台

鄭浩杓 慶北大學校 人文科學硏究所 1991 人文 科學 Vol.7 No.-

This study aims to investigate the formative criteria of educational value from freedom perspective, and the problems of freedom in educational practice, and the analysis of self-realization through freedom. The conclusions are as follows. The spirit of freedom has logical and conceptual connection with educational value but its exercise and development require the consideration of empirical and factual conditions. So freedom in education must be discussed according and factual conditions. So freedom in education must be discussed according to educational relevance and metaphoric switch. It serves as a fundamental value of education and as a requirement for formation of other educational values. The freedom in educational practice depends on the results of arguments involving the following factors : context of educational situation, the educational role of teachers, judgment about the rational ability and long-term interest of learners, enlargement of worth of liberty for learners, and non-indoctrinatory teaching. Welfare rights of learners must be based on the social minimum principle and option rights must be guaranteed for autonomous ability and judgment of learners. Self-realization in education presupposes development of potentiality involving normative and social validity, so learners ought to choose and realize capability within this limitation. Self-realization as an educational value entails rationality and procedural principle. So freedom can be necessary condition, but not sufficient condition for self-realization.

Philadelpia Academy와 Franklin의 敎育的示唆

鄭浩杓 慶北大學校 1979 論文集 Vol.27 No.-

This study aims to investigate and analyze the educational views and implications of Benjamin Franklin. It places emphases on the analytical discussions of educational views by his socio-political philosophy and the curriculum of‘Proposals relating to the Education of Youth in Pennsylvania’. The conclusions are as follows. External control factors in education: First, in order to perform the function as a social unification, non-sectarian secularism in education is represented. Second, education is a sub-means for establishing the national identity. So he underestimates the individual and psychological aspects of education. Third, he emphasizes the bourgeoisie education instead of the gratis education of mass at the public expenses. In this respect his educational implications are negative in mass, negro, and woman education. Internal deterministic factors in education: First, he takes a priority in the industrial and practical affairs in the hierarchy of educational value systems. In this respect he is an educational utilitarian and a non-formal disciplinist. Second, with regard to the morality of education he accepts the educationl modification through social flexibility, so he implies the socio-cultural determinism of education. Third, he regards the form and utility as the criteria of curriculum making. In this point he implies the harmonious development of classical trivium and quadrivium. But he overestimates the socio-economic values of educational contents without regard to the intrinsic value of a subject.

敎育에 있어 社會正義의 問題

鄭浩杓 慶北大學校 1983 論文集 Vol.36 No.-

This study aims to analyse the concept of justice and to clarify the principles of justice. Based on the above analysis, this proceeds to investigate the criteria of social justice expressed in social system including politics and law. Also this aims to propose educational model for the realization of social justice. The conclusions are summarized as follows. First, a just thing means to have a just reason for itself. Justice concerns itself with a procedure of distribution and allocation instead of a goal for quantitative increase of social benefits. The concrete principles of justice must satisfy the following principles: fairness, equality, difference, humanity, and happiness of life. Second, political justice consists in the imposition of equal right and freedom. But it includes the uniform limitations without infringement of equal rights of others. Political justice can be ascertained by the following principles: optimal procedure, consent, common good and minimum essentials. Social development needs the harmony between political justice and other social values. Law, based on the contract, may be the paradigm for the satisfaction or reasonable expectation. Social justice from the legal viewpoint includes the legislative and interpretative function. It consits in the satisfaction of procedural fairness, the method of grouping, fairness to legal approach, and correspondence of right to legal responsibility. Third, education for social justice requires the internalization of social reality through a critical consciousness against the fixed explanation system of taken-for-granted-reality. It requires the just criteria for organization and development of curriculum so as to remove the gap among cultural relativities. Education for freedom requires individual self-consciousness which can involve interpretation, judgment, and personal transformation against reification of social reality. Social justice can not be achieved through the education for productivity, social efficiency, and technological knowledge which are derived from liberalism, technicism, and meritocracy. So the just education may emphasize the interest for the least favored and compensatory education for redress. It must regard all the abilities and performances of schooling as the social assets rather than the distributive mechanism for social status and role. The equality of educational opportunity must be examined by the contribution for the equality of social opportunity of educational results rather than equality of educational input.

Locke敎育論의 德性訓練 考察

鄭浩杓,金敏男 경북대학교 1978 논문집 Vol.10 No.-

This study was undertaken to investigate and consider the principles of Lockeian morality. In addition, this aimed to clarify the method and process of moral formation in his political and educational theory. The main conclusion of this study can be summarized as follows. First, the moral state supporting the freedom and equality of man can be attained through the cultivation of the ethical and practical reason, not the speculative reason and demonstrative knowledge. Pleasure and pain determine the judgement criteria of moral acts. So the moral principles are made up of various empirical criteria and products of relation of ideas. Therefore the evidence means for moral behaviors consists of several and supplementary factors so far as it coincides with the reason. His moral and human viewpoint is not a predeterminism of good or evil but a relativistic individualism formed by direct experience in the environment. Second, the formation of moral character proceeds gradually through self-control and self-negation like the principle for physical discipline. He defines the formation of moral character as an artificial habituation, namely an ethical conditioning process. In order to build this secondary natural habit through the denial of natural inclination, he attempts to coordinate self-government and self-expression properly, according to the practicability, rationality and usefulness in each situation. In this respect his process of moral discipline is a middle-of-the-road way, not an unconditioned and absolute principle. Third, he implies the definite methodological differences of moral discipline between the heteronomous and autonomous stage. In the former the authority and vigorous hard training are emphasized to rear an other-respect inclination, but in the latter the methodology puts emphasis on imitation by direct experience based on the human relationship of mutual understanding. But this imitation method can be effective only when the ability of self-legislation is within the understanding. Therefore the mere analogous and intuitive method of moral discipline must be unproper.

Rawls의 正義觀과 自我實現의 敎育

鄭浩杓 慶北大學校 1985 論文集 Vol.39 No.-

This study aims to investigate educational background condition for equal liberty. Based on the above point, this proceeds to interpret self-respect, children's rights, and the process of self-realization according to Rawls's viewpoint of justice. The conclusions are summarized as follows. First, all educational activities must accept the subjectivity of self, and impartial respect for individuals, and rational human relationship. Self is regulated by the just motive, not by attitudinal change through social interaction. Altruistic love may cause the division of subjectivity because of the disposition to agree to all the desires. Educational implication of love must derive from the judgment about the means for the intrinsic function of education and goods of every child. Educational love should center on the self-respect and value of himself. Second, education intends to develop the independent and autonomous ability to choose and carry out the rational life plan. General egoism evaluates all values according to the contingencies and instrumentalities of self-interest. So in order to develop self-respect, egoism must be enhanced to the state of morality. Third, Rawls's interpretation of welfare right including children's desires justifies the paternalistic choice through vicarious judgment. Children's desires here can be accepted as welfare rights only in terms of social primary goods. The limitation of option right requires the identification of the consequence caused by arbitrary option. The justification of children's rights in education must be based on the judgment of the long-term interest for children and social reality. Educational aim is to develop children's abilities to carry out their rights for themselves. Fourth, in Rawls, self-realization is to choose his way of life and to regard his own interest, not to be the means for others. Self-realization implies preference to the unity and intricacy of the structure. The actualization of potential ability is motivated by Aristotelian psychological evidence. Also, Rawls makes use of Aristotelian principle as the motive for social interdependency. The principles of psychological motive and social union operate as educational criteria for self-realization.