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김종건,임병덕 한국교육과정학회 1998 교육과정연구 Vol.16 No.2
이 연구는 자유교과의 성격과 가치를 규명하고, 그 결과를 토대로 자유교과의 교육과정적 지위를 정당화하는 근거를 찾기 위한 것이다. 이러한 목적을 위하여 연구에서는 아리스토텔레스, 허친스, 허스트의 자유교과관을 검토하여 그 각각의 한계와 가능성을 밝힌 뒤에, 그 한계를 극복하고 가능성을 살리는 대안적 관점을 제시한다. 이 연구에서 제시되는 대안적 관점은 '실재'를 정당화의 근거로 해석하며, 자유교과로서의 지식의 형식을 실재의 다양한 표현양식으로 이해한다는 것을 특징으로 한다. 이 관점에 의하면, 지식의 형식의 가치는 다른 무엇에 의존할 필요없이 그것이 실재의 다양한 표현양식이라는 점에 의하여 확립된다. 그리고 자유교과의 정당화에 필수적요소로 포함되는 마음과 지식의 관련은 그 양자가 모두 실재의 양상으로서 공적 전통은 그 자체가 시간 계열 속에 나타난 실재로서, 자유교육을 실재를 향한 여정으로 볼 수 있게 하는 근거가 된다. 이 연구의 의의는 이 대안적 관점을 교육과정 연구의 새로운 관심사로 부각시킨다는 데에 있다. Despite some predicaments which liberal education encountered in recent centuries, liberal studies has succeeded in maintaining its pivotal status in school curriculum. But this does not mean that liberal studies has been successfully justified with well-grounded discourses. Indeed, the status of liberal studies has been only provisionally stable, and the justification of liberal studies has been a everlasting concern in the field of curriculum studies. For our purpose of finding out a form of justification for liberal studies which are appropriate to the contemporary setting, it is very helpful to probe deep into the examplary conceptions of liberal studies: 'schole'(Aristotle), 'great works'(Hutchins), and 'forms of knowledgs'(Hirst). Schole(leisure)and theoria(contemplation) as epistemological aspect of it are the most decisive criteria by which the Greek and medieval scholars distinguish liberal arts from servile works. Schole has consisted in part of the raison d'e^tre of liberal studies by virtue of Aristotle' works. However, the very concept of schole hangs on the notion of reality as transcendent being, which forbids thye approach of modern minds. Hutchins endeavored to restore the liberal studies which had been overwhelmed with Progressive Education. He reinterpreted the Greek and mediaeval ideal of liberal education to the contemporary democratic society. What he porposed as a result of embodying his idea of liberal studies was 'Great Works'. But his proposal was little appealing to the public. Hutchins can not be said to do much for justification of liberal studies. For Hirst, liberal studies must consist of 'forms of knowledge'. Because of the interrelation between the concept of rational justification and the pursuit of knowledge, the justification of 'forms of knowledge' is the case in whcih the justification can be significantly asked only at the cost of self-contradiction. But Hirts's transcendental argument can not provide a successful justification for liberal studies in that it destitutes of the ideals and the passions caused by it, which is necessary to move peoples' mind and heart. As a result of such review, we have reached a form of justification made applicable to the contemporary setting. Liberal studies can be successfully justified by taking 'reality' as its ground. But it does not mean that we must retrogress toward Aristotle' conception of liberal studies. In this case, reality can be read as something like 'public tradition', meant by the activities of learning and teaching liberal studies, and construed as a common ground of mind and knowledge. Developing these findings into a theory of liberal education may be a promising task in the field of curriculum studies.