유가철학의 관점에서 본 인성교육과 그 실천방법

정상봉 한국문화융합학회 2019 문화와 융합 Vol.41 No.4

This paper aims to study ‘Humanity Education’ from the viewpoint of Confucianism. It has been 10 years since the joint debate on humanity education began in Korea, and more than three years have passed since the Act on the Promotion of Humanity Education was promulgated. Nevertheless, there is no common ground regarding the recognition of “humanity.” The conceptual understanding of humanity should, therefore, be checked in order to form the content of humanity education and to implement measures designed to promote our humanity. Humanity education is focused on creating “human-likeness” in a society where people live with others, rather than developing skills or talents that are limited to individuals. Having ‘human-likeness’ makes one ask what the nature of human being is. Among various philosophical ideas, Confucianism looked at people from a positive perspective with. Confucius emphasized the love present in various human relationships. Mencius, meanwhile, put forward the theory of humanity, that is xingshanshuo性善說. Concretely speaking, we have the good humanity of ren仁 yi義 li禮 zhi智. However Zhuxi’s and Dasan’s interpretation regarding this theory of humanity are different with. Dasan insists that we have an inclination toward goodness. In addition, these four virtues are going to be achieved through performing the psychological mind of Four Beginnings四端. I think Dasan's theory of humanity toward goodness makes it easier to obtain the consent of the majority. Dasan laid stress on shu恕. Shu implies the understanding other people’s minds through your own mind, and already has a lot of respect, interest, and consideration for others. Shu, as an ethical practice, allows people living in diverse human relationships to secure moral authority when dealing with things or others. Using these methods of moral practice can help people to cultivate humanity. Shu in Confucianism can elevate our culture in the future. This is the contemporary meaning of Shu.

기독교교육 목적의 하나로서 그리스도인의 인간성 문제 고찰

임창호 한국기독교교육학회 2011 기독교교육논총 Vol.26 No.-

Generally speaking, they call the modern society an age of loss of humanity. It is the byproduct of overbearing free competition and extreme selfishness found in highly developed capitalistic society that fosters survival of the fittest. Especially, the traditional Korean culture in which people pursue success oriented lifestyle based on academic achievement and human relationship played a key role in destroying the humanity education by putting top priority on academic achievement in schools. Humanity refers to certain qualities that makes human beings to be human beings. It generally has meant morality. Accordingly in the area of education, humanity was equal to morality. From Socrates to Herbart, the ultimate purpose of education was the completion of morality. In other words, the ultimate purpose of education is completion of humanity. Since 1990s in Korea, it is interesting to note that the destruction of education and school system as social problems have indicated as its reason the lack of humanity education in school education. It means that the lack of humanity education leads directly to the destruction of education. In an attempt to resolve this social issue, the alternative solution that the ministry of educational science and technology proposed the recovery of morality. Considering this fact, we can see that humanity education is equal to morality education. Korean churches and church education since 1990 has rapidly deteriorated. It is noteworthy that the timing for the destruction of general public education falls into same period. If there is a certain aspect of educational content that needs to be recovered in church education, what should it be? Is it a humanity education? If we are dealing with Christian humanity, how is it different from general humanity?Starting from the above mentioned issues, this researcher has dealt with general understanding of humanity from the morality perspective; Christian understanding of humanity from the perspective of new commandment of Jesus. As a result of the research, this researcher finds out that in contrast to the issue of general humanity and morality, which is understood fairly passive ways, the interpretation of Jesus’ new commandment has quite active and moving aspects which is beyond general morality. In other words, Jesus’ new commandment goes beyond general morality that considers others, and it is names as the law of love which indicates the actual practice in life accompanied by active service and sacrifice for others. This law of love was demonstrated by Jesus’ own life, and this lifestyle is demanded for all Christians who need to imitate Jesus. In conclusion, Christian humanity that was demonstrated by Jesus is both Christian mode of existence and practical mode of expression, and it is both the content that has to be realized and sought as the ultimate purpose of Christian education and a possible content to be expansively applied as a purpose of education of public schools. 일반적으로 오늘날 현대사회를 인간성 상실의 시대라고도 부른다. 적자생존을 유도하는, 고도로 발달된 자본주의 사회의 극단적 이기주의와, 과도한 자유경쟁주의가 생산해 낸 산물들이다. 특히, 출세지상주의를 추구하는 한국의 전통적 학력사회, 인맥사회는 학교교육의 현장을 성적제일주의로 이끌면서 인간성 교육을 말살하는 데 중심 역할을 해 왔다. 인성이란 인간을 인간답게 만드는 그 어떤 속성을 일컫는 말로서, 일반적으로 그것은 도덕성을 의미해 왔다. 따라서 교육계에서는 인간성을 도덕성과 동일시 해온 것이다. 소크라테스 이후 헤르바르트(Herbart)에 이르기까지 교육의 최종목적을 도덕성 완성으로 보아왔는데, 환언하면 교육의 최종목적은 인간성의 완성이라고도 말할 수 있는 것이다. 90년대 이후 한국의 사회문제로 등장한 교육붕괴, 학교붕괴 현상을 학교교육에 있어서 인간성교육의 부재로 지목한 것은 흥미로운 일이다. 인간성교육의 부재는 곧바로 교육의 붕괴로 이어진다는 말이다. 이를 해결하기 위해 교육과학기술부가 내놓은 대안이 도덕성 회복이라는 것을 보면, 인성교육이 도덕성교육과 동일시되고 있음을 알 수 있다. 한국교회와 교회교육이 90년대 이후 급격하게 퇴조해 왔는데, 일반 공교육이 무너지는 시기와 때를 같이하고 있다는 점은 주목할 만한 일이다. 만일 교회교육의 현장에서 다시 회복되어야 할 교육내용이 있다면 그것은 무엇이어야 하는가? 인성교육인가? 만일 그리스도인의 인간성을 말한다면 그것은 일반적 인간성과 어떤 차이가 있는 것인가?본 연구자는 이상과 같은 문제의식에서 출발하여 일반적 의미의 인간성 이해를 도덕성의 관점에서, 그리스도인의 인간성 이해를 성경에 나타난 예수의 새 계명의 관점에서 살펴보았다. 본 연구의 결과 일반적 의미에서의 인간성과 도덕성의 문제가 소극적 관점에서 이해되고 있는 데 비해, 예수의 새 계명적 해석은 도덕성을 넘어서는 매우 적극적이며 동적인 면이 있음을 발견하였다. 즉, 예수의 새 계명은 타인을 배려하는 차원의 도덕성을 넘어, 사랑의 법으로 명명된 것으로서 타인을 위한 적극적인 섬김과 희생을 동반하는 삶의 실천을 의미하는 것이었다. 이러한 사랑의 법은 예수 자신이 실천적 삶으로 보여준 양식이며, 예수를 닮아가야 하는 모든 그리스도인들에게 요구되는 삶의 양식이기도 하다. 결론적으로, 예수가 보여준 그리스도인의 인간성은 그리스도인의 존재양식인 동시에 삶의 실천적 표현양식으로서, 기독교교육의 최종 목적으로 구현화하고 실제화해야 할 내용일 뿐 아니라, 일반교육의 교육목적으로서도 확대 적용이 가능한 내용이라고 본다.

기독교대학 인성교육을 위한 교과목 개발

박향숙 한국기독교교육학회 2022 기독교교육논총 Vol.- No.72

The purpose of this study is to develop liberal arts subjects for humanity education in Christian universities. Christian universities need to attempt Christian humanity education through Christian educational interpretation of humanity. This study defines the humanity not character or personality but rather humanity. Humanity is starting from an understanding of human conditions. And it is a perspective toward oneself and others based on human ontological questions and life style. Human is a being with developmental crises and are marginal being with existential anxiety. Therefore, humanity education of Christian universities should be a place to face the void of finite humans in order to understand what kind of existence they are and to transform their epistemology to understand self and the world. Christian humanity education will be realized by two approaches. The first is a theoria approach that extends from a two-dimensional understanding of the self and experienced reality to the speculative and introspective pursuit of the ultimate truth, The second is a praxis approach that consist of the interaction of reflection to human’s act and reflective behavior. Therefore, this study develops a subject focused on a speculative and reflective understanding of humanity as an case of a liberal arts subject for humanity education in a Christian university, and a subject focusing on the understanding of reflexively participating in the actual social situation, which is the context of humanity.

한국인성교육과 그 철학적 기초

정상봉 ( Jeong Sang Bong ) 한국철학사연구회 2016 한국 철학논집 Vol.0 No.51

이 논문은 한국 인성교육의 철학적 이론 기초에 대한 고찰을 목표로 삼고 있다. 연구 배경으로는 한국에서 2015년 7월 21일부터 「인성교육진흥법」이 시행되고 있지만 사람의 존재본질로서의 인성의 정확한 함의가 무엇인지 대부분의 사람들이 정확히 모른다는 점을 꼽을 수 있다. 물론 몇몇 선행 연구논문들은 인성함양의 교육 프로그램 연구에 초점이 맞춰져 있지만 우리에게 공동의 인식기반은 제공해 주지 못하고 있다. 따라서 우리가 한국 인성교육의 실질적 성과를 산출해 내기에는 어려움이 따를 것으로 보인다. 이에 우리는 인성교육의 기본 토대부터 상호 인식의 틀을 마련해야 한다. 아리스토텔레스는 사람의 잠재적 역량으로서 덕(德: arete)를 실천적 행동을 통해 실현해 내야 한다고 하였다. 그는 이것이 자아실현의 길이라고 보았다. 다산은 주자철학에서 말하는 것처럼 인의예지의 도덕본성이 사람의 마음에 선천적으로 구비되어 있다고 보는 인성본선론을 비판·부정하였다. 그는 향선(向善)의 경향성을 잘 살려서 선(善)을 실현해 낼 것을 강조하였다. 향선의 경향성을 살리는 실천적 노력을 통해 사람은 덕을 갖춘 선한 사람이 될 수가 있다고 보았다. 다산의 관점은 아리스토텔레스의 관점과 유사하다. 이처럼 가능태를 현실태로 바꾸는 노력에 의해 사람은 인성을 함양할 수가 있는 것이다. 이에 다산의 인성향선론을 한국 인성교육의 이론적 토대로 제시하고자 한다. 물론 인성향선론에 맞는 다양한 교육프로그램을 찾고 그것을 교육과정 전체적으로 시행해야 할 것이다. This paper aims at investigating the philosophical theory for the foundation of humanity education in Korea. As for the research background, we can point out that although the law for the promotion of humanity education from on July 21st in Korea, few people has no idea of humanity education. A few research articles have been focused on the educational program for cultivating human nature. They indicate the various viewpoints about humanity education. But they did not give us the theoretical co-understanding basement for humanity. It is not easy for us to make some practical achievements for humanity education in Korea. So we have to make the co-understanding frame about the humanity education. Aristotle argues: Human being has the arete as the potentiality. Therefore we have to make a practice repeatedly so that the arete can be realized. He has considered it as the way toward the self-realization. Da San has critisized and denied the theory of mind and heart of Zhu Xi`s philosophy that human being has the Ren·Yi·Li·Zhi as the apriori innate humanity. Da San insists that human being has the inclination or disposition toward goodness. So if we made a cultivation for this inclination, we can be a good person that has a good virtue. Da San`s viewpoint is very similar to Aristotle`s. That is to speak, if we tried to let the potentiality make the actuality, everybody can make a cultivation for humanity. So now and here I suggest Da San`s the theory of human nature toward goodness for humanity education in Korea. It is necessary for us to find the diverse education programs fitted for the theory of human nature toward goodness and carry out them through the entire education procedure.

다원주의 사회에서 몬테소리 유아인성교육의 의미

차상희(Cha, Sang-hee) 한국열린유아교육학회 2019 열린유아교육연구 Vol.24 No.1

본 연구는 다양한 가치가 혼재하는 다원주의 사회에서 유아인성교육의 의미를 몬테소리가 제시하는 유아인성개념과 인성교육에서 탐색하여 오늘날 다원주의 사회에서 요구되는 바람직한 유아인성교육의 의미를 제시하고자 하였다. 이를 위해 몬테소리 저서와 강연집 뿐만 아니라 인성과 관련되는 국․내외 자료를 탐색하여 몬테소리가 강조하고 있는 인성과 인성교육의 의미를 분석하였다. 그 결과 몬테소리의 인성의 의미는 첫째, 자연과학적 인간 둘째, 자유로운 인간 셋째, 종교적 인간 넷째, 총체적 인간으로서 인성개념을 나타낸다. 다원주의 사회에서 몬테소리 유아인성교육은 이러한 인성개념을 바탕으로 첫째, 경험중심, 활동중심 유아인성교육을 강조한다. 둘째, 유아 인성교육은 자유로운 유아의 정신을 확장하는 교육되어야 한다. 셋째, 종교적 인간본성을 기초로 자연의 실재뿐 아니라 영성, 경외심, 자연과 초자연에 대한 상상력을 함양하는 교육을 강조한다. 넷째, 총체적 인성개념으로서 몬테소리 유아인성교육은 통합성, 다원성, 배려, 연대성, 창의성 등을 강조하는 전인교육을 의미한다. The study aims to propose the proper meaning of early childhood humanity education demanded in today"s pluralistic society by examining the meaning of early childhood humanity education in pluralistic society composed of various values within early childhood humanity concept and education suggested by Montessori. For this end, this study analyzed the meaning of humanity and humanity education emphasized by Montessori and I explored not only the books and lectures of Montessori, but also the national and international materials related to humanity. As results, the meaning of humanity by Montessori has first, natural scientific human, Second, a free human being, Third, a religious human being, and Forth, an overall human being. Within a pluralistic society, Montessori humanity education for early childhood takes its ground on such concept of humanity and emphasizes following: First, humanity education for early childhood should be experiential and include activities. Second, humanity education for early childhood should be aiming for extending free spirit of children. Third, humanity education for early childhood should be based on the religious human nature and cultivate not only the reality of nature, but also the imagination of spirituality, admiration, as well as nature and supernatural. Fourth, Montessori humanity education for early childhood, as a concept of overall humanity, stands for holistic education emphasizing integration, pluralism, consideration, solidarity, and creativity.

Re-examination of Confucian theories of human natural tendency from pre-Qin to Sung period

( Jiang Ri-tian ) 성균관대학교 유교문화연구소 2006 儒敎文化硏究(中文版) Vol.6 No.-

人性論問題是中國古代哲學的基本問題之一。孔子罕言性與天道,但他講仁者爰人, 仁善是人的基本品性。自孟子以來, 人性善被提出來, 確定了中國古代人性論的主調。此后雖有荀子的性惡論, 漢代董仲舒、唐代韓愈等的性三品, 以及性无善惡種種人性論諸說, 但追尋至極處, 各家論人性, 都以性善爲立論的邏輯前提。關于人性善的問題自孟子明確提出來以后, 至宋儒發明最力, 達到最高水平。 近幾年來, 先秦至宋的人性論問題依舊是熱門話題, 發掘出許多新視角、新觀点。一些學者强調人性善論是先秦至宋人性論的深層義涵, 而宋儒心性論是對先秦自孔孟以來人性善思想的系統展開。一些學者則認爲人性惡、性三品、性无善惡, 皆以人性善爲旨歸。許多學者詳盡地闡述了先秦性命之學的源頭活水和修養之方。還有的學者則闡述了中國古代所特有的人之自我超越方式, 逈異于西方的宗敎外在之超越, 其根基在于人性善論。從大文化比較的角度看, 人性善論具有終極意義和普世价値。 The humanity is a basic problem of the Chinese ancient philosophy. Confucian scarcely talked about the universal rule, but he said that the person of humane could be called the true human. Humane person care for human, humanity is the basic character of human. Since Mengzi, Chinese ancient humanity theory was certified the topic, when humanity was referred to. Thereafter, although there were Xunzi’s theory of evil humanity and theory of three classes of humanity by Dong Zhong shu of han period and han yu of tang period and the other theories about the humanity, all of these theories’ precondition were good humanity. The good humanity, since Mengzi referred to it, mostly developed in song period and reached the summit. Around the years, humanity theory from qin to song is still popular topic. Many, new angles and views about the theory have been dig out. Some scholars emphasize that good humanity theory was the connotation of qin to song’s humanity theory. Humanity at heart in song period branched out good humanity theory from which Confucian and Mengzi. Some scholars say that good humanity, humanity of three classes, neither good nor evil humanity, these are all resort to the good humanity. Many scholars elaborately account for the origin and method of destiny learning in qin period. Some account for Chinese unique method of exceeding by oneself distinguished it from west religious exceeding, due to theory of good or evil humanity. In the view of comparison of culture, humanity theory has great significance and value. [Article in Chinese]

소외된 인성의 길 찾기:

김보경(Kim Bo Kyoung) 동양사회사상학회 2015 사회사상과 문화 Vol.18 No.3

본 글은 현재 인성교육의 법제화와 함께 그동안 합의되고 인정된 인성 개념이 부재했다는 것에 대한 반성과, 그 반성을 딛고 새롭게 제시할 인성 개념을 위해 유교와 불교의 인성론에 대한 고찰을 담으려 하였다. 유교와 불교의 인성논의에서는 서구 근대의 세계관에서의 개인주의적이고 독립적인 인간과는 다른 관계를 통한 인간됨을 이뤄야 함을 강조한다. 유교의 인간은 대우주의 이치를 담고 있는 소우주적 자아이며, 불교의 인간은 완전한 인격을 전제로 하는 불성(佛性)적 자아이다. 인간은 본성적으로 완전함의 가능을 내재한 존재이긴 하지만 완전함에 근접한 정도는 개인마다 다르며 인간은 그 불완전성을 현실에서 관계를 맺는 모든 것을 통해 보완하고 완전함으로 나아간다. 전체 없는 나는 없으며, 나 없는 전체도 없는 것이다. 인간이 완전함을 내재한다는 관점의 인간관은 인성교육의 내용을 인간의 본성을 이끌어낼 수 있는 세부 방법의 수립으로 이어지게 한다. 교육의 내용은 유, 불에서 제시하고 있는 인성을 밝혀내고, 삶 속에서 실천으로 이어지게 하는 것이다. 인성교육은 무명(無明)에 빠지기 쉬운 인간의 의지를 연마하고 단련하는 문제인 동시에 오랜 기간 반복적인 실천을 통해 생활화, 습관화하는 문제이며 그 지향점은 본성의 회복, 자아 발견의 방향으로 향하고 있는 것이다. 유. 불교에서는 각각의 역사 속에서 인성교육 방법이 다양하게 행해져 왔다. 그들 공부방법과 수행방법의 고찰은 새로운 인성 교육의 방법 개발에 좋은 아이디어를 제시할 수 있다. 이미 교육현장에서는 전통 속에서 행해졌던 이들 방법이 접목되고 있기도 하며 이에 대한 연구는 계속 진행되어야 할 것이다. This study reflects on the lack of an agreed upon notion of humanity within the community, and reviews the notions of humanity found in Confucianism and Buddhism so as to establish a new notion of humanity. The discourse on humanity found in Confucianism and Buddhism, both of which take a monistic and organic view of the world, suggests an image of people that differs from the prevailing worldview in the modern West. It emphasizes the need to be a rightful man based on relationships. While man in Confucianism is defined as a microcosmic ego in which the logic of the great universe is embedded, man in Buddhism is viewed as a Buddhist-natured ego premised on a complete personality. Although man is a being in which completeness has been naturally embedded, the proximity to such completeness differs across individuals. Man moves towards completeness by supplementing his ncompleteness through actual relationships. There is no me without the entire world, and there is no entire world without me. The view of completeness being embedded in man leads to the establishment of detailed measures from which the nature of man can be derived based on the contents of humanity education. These contents of humanity education are based on the analysis of humanity suggested in Confucianism and Buddhism, and the practical analysis in one’s everyday life. Humanity education is designed to cultivate and improve the will of man, which can easily fall into darkness, while at the same time transforming will into one’s daily habits through prolonged and repetitive practice. Humanity education is as such oriented towards the recovery of human nature and the discovery of the self. Various humanity education methods have been implemented throughout the history of Confucianism and Buddhism. An in-depth consideration of the humanity education study and training methods found in Confucianism and Buddhism may suggest novel ideas in terms of the development of new humanity education. Traditional methods have been applied at actual education sites. In this regard, continuous research will be needed on this subject.

인성교육과 교과교육: 인성교육은 가능하고 필요한가?

박종덕 한국도덕교육학회 2014 道德敎育硏究 Vol.26 No.1

Humanity education is commonly regarded as another separate educational activity from teaching school subjects. According to this view, humanity education can be done through extracurricular activities such as teaching the proprieties, performing attendance for others and so on. In contrast with this common view, Piaget’s psychology leads us to give due attention to the fact that humanity is cultivated through learning school subjects. Compared to the psychology of Vygotsky, his view could be accepted as less viable guide to making explicit the problems of the cultivation of humanity which is possible only through learning school subjects, in that he regards humanity as the cause (or causal condition) given in prior to learning school subjects. In this sense, the Neo-confucianist viewpoint of connecting humanity education and teaching school subjects deserves to get considerable attention. According to Neo-confucianism, humanity education is not another different activity from teaching school subjects but the meaning (in proper words, logical condition) which can be realized through teaching school subjects. As is especially apparent in the Doctrines of the Mean(中庸, Chung-yung), humanity is cultivated only by its manifestations, namely school subjects, and possessed individually in direct proportion to human endeavor to establish school subjects as the medium of the humanity. 대체로 인성교육은 교과교육과 무관한 또 하나의 교육활동으로 간주된다. 이러한 관점에서 보면, 인성교육은 예절교육이나 봉사활동 등 교과 이외의 활동에 의해서 실현가능한 것으로 된다. 이에 비하여, 피아제의 심리학은 교과가 인성함양에 주는 영향에 정당한 관심을 기울이게 한다. 다만, 비고츠키의 심리학과 비교해 볼 때, 피아제의 심리학은 인성을 교과교육에 앞서서 주어져 있는 인과적 원인으로 파악함으로써, 인성은 교과를 배워 함양된다는 점을 충분히 드러내지 않았다고 말할 수 있다. 이 점에서 교과교육과 인성교육의 관련에 관한 성리학의 설명은 주목의 대상이 된다. 성리학에 의하면, 인성교육은 교과교육과 상이한 또 하나의 교육활동이 아니라, 교과교육이 실현해야 할, 교과교육의 의미(더 정확히는, 논리적 조건)에 해당한다. 「중용」에 명백히 나타나 있듯이, 인성은 그것이 표현되어 있는 교과를 통하여 비로소 함양되며, 또 그 교과를 인성 함양의 매체로 확립하려는 실천적 노력에 비례하여, 정확히 그 만큼 자신의 것으로 된다고 볼 수 있다.

이광수 소설의 인류애

강헌국(Hun Kook Kang) 한국현대소설학회 2014 현대소설연구 Vol.- No.57

Humanity has not received much attention by the researchers who were interested in Yi Kwangsu’s thought and literature. Humanity appears in Jaesaeng for the first time in the developing process of Yi Kwangsu’s novel. The existing studies understood that concept as an one-time phenomenon or another face of enlightenment. But I get different position to those existing studies and regard the humanity in Jaesaeng as the climax at which Yi Kwangsu arrives. The thought of Yi Kwangsu which has progressed in upward direction surpasses nationality and flies to the level of mankind through Jaesaeng. The humanity of Yi Kwangsu may not be explained with enlightenment because the concept of mankind is different from that of nationality. The composition of thought which crowns humanity, could have some difficulty to process love as a private emotion. It is seemed that Yujeong and Sarang are the products of the trouble which Yi Kwangsu has underwent to arrange the position of love to humanity. In Yujeong, the problem of desire which can be motive power of love, is exhaustively considered. The avenue to humanity is sought with that consideration. But Yi Kwangsu just confirms the violent reality of desire instead of finding that avenue. The experience in the creation of Yujeong has an effect Yi Kwangsu in the writing of Sarang, so he accepts humanity as an axiom. He does not try to arrange the relation between love and humanity any more. The narrative of Sarang is structured like a process of demonstration which shows the meaning and value of humanity, and the problem of desire is concealed or avoided in the course of that narrative. The demonstration which is made in Sarang, dose not aim at the salvation of mankind. It just confirms the superiority and sanctity of the disciples who serve the ideology of humanity. And the intention of the disciples who despise and banish those humble and inferior beings, secretly hides behind the demonstration. Therefore the humanity can be connected with the survival of the fittest of imperialism. Is the avenue to the pro-Japanese made by such a process in Yi Kwangsu’s literature?

‘인간의 인간다움’ : ‘교양교육’의 지향점-휴머니즘에 대한 하이데거의 사유를 중심으로-

문동규 범한철학회 2017 汎韓哲學 Vol.87 No.4

The purpose of this article is to argue that the aim to pursue in liberal arts education is to teach and cultivate the humanity of human. In fact, the Latin word ‘humanitas’ which means ‘humanity’, is a translation of the Greek word ‘παιδεία(paideia)’ which means ‘culture(liberal arts)’. However, ‘Humanitas’ is a peideia inherited from later Greeks and is a concept that is opposed to the barbarous human. So, the humanism that pursues humanity comes from the romanian humanitas. And the humanism is centered on elevating reasoning ability by defining human as a rational animal. Then, we can call liberal arts education as the ‘humanity of human’ education, ‘humanism' education. However, the humanity of human is the ‘way of Being' of the human who keeps ‘original dignity of human’. In fact, according to Heidegger’s thinking, the humanity of human is a ‘Ek-sistenz’ in which the humanity of human is more than a rational animals predicated on traditional Humanism. It is to care about Being as being in the truth of Being coming to man. That is, It is to care all that is revealed by the truth of being. In other words, the human who is in the truth of Being is to keep and be intimately connected with the being revealed in the ‘Da' of Dasein. Therefore, it is not the humanity of humanism based on the traditional metaphysical thinking but to teach and nurture the humanity of human revealed in the ‘Da' of Dasein that the liberal education should aim and pursue. 이 글의 목적은 교양교육에서 추구해야 할 지향점이 인간의 인간다움을 가르치고 기르는 것임을 주장하는 것이다. 인간의 ‘인간다움’을 뜻하는 라틴어 ‘후마니타스(humanitas)’는 ‘교양’을 의미하는 그리스어 ‘파이데이아(παιδεία)’의 번역어이다. 그러나 이 후마니타스는 후기 그리스인들로부터 물려받은 파이데이아(교양)이며, 야만적인 인간의 야만성과 대립된 개념이다. 그래서 인간다움을 추구하는 휴머니즘은 로마인의 후마니타스에서 유래한다. 그리고 휴머니즘은 인간을 이성적 동물이라고 규정하면서 이성 능력을 고양하는 데에 중심을 둔다. 그렇다면 우리는 교양교육을 이러한 ‘인간의 인간다움’ 교육, ‘휴머니즘’ 교육이라고 부를 수 있을 것이다. 그러나 인간의 인간다움은 그러한 것이 아니라 ‘인간의 본래적 존엄성’을 품고 있는 인간의 ‘존재방식’이다. 사실 하이데거의 사유를 따를 때, 인간다움은 전통적인 휴머니즘에서 전제하고 있는 인간이 이성적 동물 이상인 ‘탈-존’이다. 이것은 인간에게 다가오는 존재의 진리 내지는 존재의 훤한 밝힘 안에 내존해 있는 것으로서 존재에 대해 마음 씀, 말하자면 존재의 진리에 의해 훤히 밝혀지는 존재하는 모든 것을 고려하고 배려하고 염려하는 것이다. 다시 말해 존재의 진리에 내존해 있는 인간이 현존재의 ‘현’에서 드러나는 존재자를 참답게 간직하고 그것과 친밀하게 지내는 것이다. 그래서 교양교육이 지향하고 추구해야하는 것은 전통형이상학적인 사유에 근거를 두고 있는 휴머니즘의 인간성이 아니라 바로 이러한 인간의 인간다움을 가르치고 기르는 것이다.