교육 패러다임의 변화와 도덕교육

유재봉(Jae-Bong Yoo) 한국도덕교육학회 2000 도덕교육연구 Vol.12 No.2

Recently there has been a paradigm shift in education from liberal education which concerns with forms of knowledge to social practices-based education which concerns with social practices . This paradigm shift brings about the change of educational perspectives as a whole and of moral education. This article aims at exploring the assertions and logic this paradigm shift and its moral implications. The fundamental difference between liberal education and social practices-based education depends on what the good life is. The good life in liberal education is regarded as the pursuit of rational mind or theoretical rationality and thus this type of education addresses the transmission of theoretical subjects or disciplines so-called forms of knowledge . The good life in social practices-based education is connected with the maximisation of the overall desire satisfaction in the long run of the people engaged in the social practices and thus stresses practical rationality by initiating people into rational practices to which they belong. In conclusion, in so far as education and moral education is concerned with fulfilling the good life, it is natural to say that education and moral education should be understood in the light of rational practices developed by practical reason so as to maximise the satisfaction of human wants and desires.

종교와 도덕 측면에서 본 한국 교육철학 40년

유재봉 ( Jae Bong Yoo ) 한국교육철학학회 2005 교육철학연구 Vol.33 No.-

허스트의 실천적 이성과 교육

유재봉 ( Jae Bong Yoo ) 한국교육철학학회 2006 교육철학연구 Vol.36 No.-

허스트의 ' 사회적 실제에 기반을 둔 교육 ' : 교육내용관을 중심으로

유재봉(Jae Bong Yoo) 한국교육철학학회 2001 교육철학연구 Vol.25 No.-

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자유교육 기원에 관한 논쟁 검토: 뮤어(J. Muir)의 논의를 중심으로

유재봉 ( Jae Bong Yoo ),정철민 ( Chul Min Jung ) 한국교육철학학회 2010 교육철학연구 Vol.47 No.-

Liberal education as the pursuit of theoretical knowledge, which was elaborated by P.H Hirst, has been regarded as a typical form of (school) education. Hirst`s theory of liberal education developed the Aristotelian conception of liberal education. It is therefore taken for granted that the origin of liberal education was from Aristotle`s idea. However, J. Muir refuted the generally accepted view. The purpose of this study is to examine Muir`s view on the origin of liberal education. According to him, the common view on the origin of liberal education has a weak stance in two grounds, i.e. lack of historical facts and not justly considering the differences between the philosophical tradition and the educational tradition. He claims that the liberal education was from Isocrates`s idea, for Isocrates established his school prior to Aristotle`s one historically, as well as the school curriculum being based on the seven liberal arts. The question of whether Muir`s view is correct could be answered after examining the relationship between historical facts and philosophical arguments of liberal education, and the validity of his distinction between the philosophical tradition and the educational tradition in detail. Regardless of whether his view on the origin of liberal education is right, it should be noted that there is a striking difference between Hirst`s view and Muir`s view; which was fundamentally due to different conceptions of liberal education., i.e. liberal education as a principle for Hirst and liberal education as a programme for Muir.

초복잡성 사회에서의 대학 이념: 바넷(R. Barnett)의 논의를 중심으로

유재봉 ( Jae Bong Yoo ),정철민 ( Chul Min Jung ) 한국교육철학학회 2010 교육철학연구 Vol.50 No.-

The idea of a university plays a crucial role in that it shows the overall direction of education or the values of education. The purpose of this paper is to explore an idea of a university in a supercomplex society. To accomplish this end, we examine the limits of liberal education and market -led education as an idea of a university, and look at the idea of a university which is appropriate for a supercomplex society. Liberal ideal of education as a typical idea of a university aims at liberating human mind through the pursuit of whole or universal knowledge. This idea satisfies the common view on an idea of education, but it tends to overlook various social and practical needs. In contrast, market-led education as an idea of a university stresses on the enhancement of educational competition. This idea has dominated since the 1980s. Market-led education pursues educational effectiveness, but it does not always match with educational logic. Liberal education and market-led education as an idea of a university have a common limitation in that they reduce the idea of a university to knowledge its own sake or educational effectiveness, and they are not suitable for the idea of a university in a supercomplex society. A supercomplex society has the following four features: uncertainty, unpredictability, challengeability, and contestability. Two tasks of the idea of a university in a supercomplex society are: at the level of cognition, accepting the possibility of the coexistence of diverse perspectives and the new interpretation, and at the level of being, suggesting a self-identity which includes self-critical capacity and self-reflexiveness. In conclusion, Korean universities should explore and discuss the idea of a university, and change educational policy in general and curriculum in particular, which is suitable for a supercomplex society.

영국의 종교교육: 학교에서의 종교교육의 가능성 탐색

유재봉 ( Jae Bong Yoo ) 한국교육과정학회 2013 교육과정연구 Vol.31 No.2

The purpose of this paper is to explore the possibilities of religious education in light of the history of religious education in England. Over the past 70 years, religious education in England has shifted both in terms of the approach and the nature of religious education: from a ``confessional`` approach to a ``phenomenological`` approach, and to a ``reflective`` approach; from ``religious instruction`` to ``studies of religions``, and to ``religious education``. Currently, religious education is mandatory in England, as embodied in the 1988 Education Reform Act, religious education curricula and syllabuses, i.e. agreed syllabuses, are determined locally. I suggest three possibilities for religious education in schools: an educational approach rather than a religious approach to religions, moral education imbued with religion, and the cultivation of spirituality in education. Regardless of the option chosen, religious education should not remain at a catechetical or faith formation level or at an inculcation of information about religion level.

대학 이념으로서의 자유교육: 뉴먼(Newman)의 “총체적 지식” 개념을 중심으로

유재봉 ( Jae Bong Yoo ),정철민 ( Chul Min Jung ) 한국교육철학학회 2010 교육철학연구 Vol.49 No.-

A typical idea of a university, which is often called to an `Ivory Tower`, has characterized the cultivation of intellect in general and the pursuit of knowledge. It means that the idea of a university is conceptually connected to the realization of the ideal of liberal education. The purpose of this paper is to explore Newman`s view on liberal education as the idea of a university and to examine his view. To accomplish this end, we dealt with the following questions: what kind of knowledge should we pursue at university? How can we understand Newman who is a theologian and liberal educationist and what is the place of theology in liberal education? how do we understand Newman`s conception of universal knowledge with regard to the idea of a university? The logic of Newman`s thesis goes the followings: the idea of a university is related to the realization of the idea of liberal education. Liberal education aims at liberating human (mind) through the pursuit of whole or universal knowledge. Theology plays a crucial role in forming a universal knowledge in that it is a portion of universal knowledge as well as integrating all knowledge. Indeed, according to Newman, the realizing liberal idea of a university at that time has failed due to the elimination of theology in university curriculum. In short, Newman`s idea of a university can summarized as the following two propositions: `all knowledge forms one whole`, and `theology is not only a portion, but a condition of universal knowledge`. Newman shows that the reason why university should realize the idea of liberal education, that the idea of liberal education can realize through initiating people into universal knowledge, and that theology plays a key role in forming universal knowledge. However, Newman`s idea of a university should overcome internal tasks and external challenges. His idea should elucidate and elaborate the internal tasks, i.e., the relationship between whole person education and universal knowledge, and the role of theology in universal knowledge. Newman`s idea of a university also should answer the external challenges. i.e., supercomplexity in a social dimension and post-modern value in a temporal dimension in order to be suitable for contemporary idea of university.

교육받은 인간에 대한 논쟁 검토: Peters에 대한 Martin의 비판을 중심으로

유재봉 ( Jae Bong Yoo ),임정연 ( Jeong Youn Lim ) 한국교육과정학회 2007 교육과정연구 Vol.25 No.4

The purpose of this paper is to explore educational implications for the educated person through examining the debate on the educated person between Richard S. Peters and Jane L. Martin. To accomplish this end, I explain Peters`s conception of the educated person and Martin`s critiques on his claims. After that, I evaluated some arguments regarding two views of the educated person and discuss the possibility of reconciling between them. For Peters, the concept of education are logically connected to the concept of the educated man. He defined education as initiating people into worthwhile activities, i.e., several forms of knowledge. His conception of the educated man portrays: someone who have a fuller understanding of the forms of knowledge, cognitive perspective and the rational passion. Martin criticised Peters`s conception of the educated person from the perspective of feminism. According to her, Peters`s conception of educated person addressed the traits of productive processes such as rationality, cognition, analysis, whereas it overlooked the traits of reproductive processes such as empathy, nurturance, supportiveness, compassion, sensitivity, and so on. Peters`s conception of the educated man seems to reflect the traditions of male dominant society in some sense, regardless of his intention. Martin shows that there are differences between male traits and female traits and education should consider both traits. Hence, she suggests that education should be gender-sensitive. The debate asks us redefining the educated person in our context.

개인연구 : 화이트의 자유교육론의 비판적 검토

유재봉(Jae Bong Yoo) 한국교육철학학회 2001 교육철학연구 Vol.26 No.-

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