전통문화를 통해 본 교사의 위상과 바람직한 교사상 = The Position of Teachers and the Desirable Image of Teachers as Seen through Traditional Cultures

국문 초록 (Abstract)

오늘날 중요한 사회적인 관심으로 대두되고 있는 한국인으로서의 정체성 확립과 가치관의 혼란에 따른 도덕성 회복의 문제 역시 현 시대의 교육과 관련하여 논의할 수 있는 대표적인 주제이자 내용일 것이다. 그것은 급변하는 오늘날의 현실에서 자신의 올바른 가치관을 정립하고 그에 따라 자신의 삶의 지표를 세우고 타인과 더불어 행복하게 살아가는 것이 우리 삶의 궁극적인 목적이 되며, 이러한 목적을 이루는데 있어서 교육의 역할은 무엇보다 중요하기 때문이다. 따라서 우리는 전통적인 가치관을 바탕으로 하여 바람직한 가치관을 형성하여야 함은 말할 것도 없고, 전통적 가치관의 계승이라는 측면과 함께 변화된 사회에서 요구하는 바람직한 미래지향적인 교육을 위해 노력해야 할 것이다. 유학의 학문적 전통은 덕목을 통한 덕성(德性) 함양과 실천적인 덕행(德行) 교육이라는 측면에 있어서 현재까지도 직접적으로 우리의 학문과 교육 및 문화에 영향을 주고 있다. 유학의 보편적 가치를 기반으로 하고 있는 전통적 가치관의 철학은 내면적 수양과 외면적 실천에 근거하고 있으며, 전통적 사도관(師道觀) 역시 이와 같은 도덕적 미덕인 유학의 보편적 가치를 추구하고 있다는 점에서 유학의 학문적 전통과 그 궤를 같이 하고 있다. 교사는 있어도 스승은 없고, 학생은 있어도 제자는 없다`라는 말이 있다. 교사와 스승을 대비하여 말하자면, 교사는 전문적인 지식이나 기술을 전달하는 직업인을 가리킨다. 그러나 스승은 이러한 교사로서의 역할뿐만 아니라 진리애(眞理愛)와 제자애(弟子愛)로 학생들을 인격적으로 감화시키는 사람(role model)을 가리킨다. 전자를 경사(經師), 후자를 인사(人師)라고 할 수 있다. 우리의 현실을 볼 때 교사의 사회적 지위나 경제적인 조건이 열악하고, 과중한 행정 업무 등 교육 외의 요소들이 인사(人師)로 표현되는 스승으로서의 본연의 역할을 감당하는 데 있어서 부정적으로 기능하고 있음은 분명하다. 그러나 교사는 학생을 직접적으로 교육하는 위치에 있으므로 이러한 문제 극복의 1차적인 책임이 교사 본인에게 있다는 것을 무조건 부인하기만은 어렵다. 따라서 그 책임을 국가나 사회에만 떠맡겨 교사로서의 본연의 임무를 저버려서는 안 된다. 전통을 현실에 맞게 설명하고 운용하려면 비판적 작업이 선행되어야 하기 때문에 결코 쉬운 일은 아니다. 그럼에도 불구하고 이러한 기초적인 노력이 있어야만 우리가 현실에 존재하는 이유를 설명할 수 있게 될 것이다.

다국어 초록 (Multilingual Abstract)

The issues of the establishment of one`s identity as a Korean and the recovery of morality lost due to confusion in values, which have emerged as important matters of social concern today, are representative topics that can also be discussed in relation to education in the present era. This is because establishing one`s own upright values in the swiftly changing reality of today, establishing the guideposts of one`s life accordingly, and living happily together with others are the ultimate goals of our lives and, to attain such goals, the role of education is of foremost significance. Consequently, we must not only establish desirable goals based on traditional values but also properly inherit traditional values and devise desirable and future-oriented education demanded by a changed society. The academic tradition of Confucianism lies in the cultivation of moral character through virtues and practical education for virtuous conduct and directly affects our learning, education, and culture even today. Grounded on the universal values of Confucianism, the philosophy of traditional values is based on inner cultivation and outer praxis, and traditional view of the duty of teachers is akin to the academic tradition of Confucianism because it likewise pursues the universal values of Confucianism, which thus are moral virtues. One has surely heard the expression “Although there are teachers, there are no mentors; although there are students, there are no disciples.” When teachers and mentors are contrasted, the former designate professionals who transmit expert knowledge or techniques. On the other hand, mentors designate those who, in addition to playing this role as teachers, morally influence students with their love of the truth and of their disciples (role model). The former can be called “teachers of classics” (jingshi) while the latter can be called “teachers of men” (renshi).It is clear that, in our reality, the social status or economic conditions or teachers are adverse and that factors outside education such as burdensome administrative duties function negatively in teachers` fulfillment of their true role as mentors, which can be expressed as being “teachers of men.” However, because teachers are in a position directly to educate students, it is difficult categorically to deny that the primary responsibility for overcoming such problems lies with teachers themselves. Consequently, teachers must not forsake their true duty as teachers, leaving the responsibility solely to the state or society. Because they must be preceded by critique, the explication and employment of tradition in a manner suitable to reality are by no means easy tasks. Nevertheless, it will be possible to explain the reasons for our existence in reality only after such basic efforts. The issues of the establishment of one`s identity as a Korean and the recovery of morality lost due to confusion in values, which have emerged as important matters of social concern today, are representative topics that can also be discussed in relation to education in the present era. This is because establishing one`s own upright values in the swiftly changing reality of today, establishing the guideposts of one`s life accordingly, and living happily together with others are the ultimate goals of our lives and, to attain such goals, the role of education is of foremost significance. Consequently, we must not only establish desirable goals based on traditional values but also properly inherit traditional values and devise desirable and future-oriented education demanded by a changed society. The academic tradition of Confucianism lies in the cultivation of moral character through virtues and practical education for virtuous conduct and directly affects our learning, education, and culture even today. Grounded on the universal values of Confucianism, the philosophy of traditional values is based on inner cultivation and outer praxis, and traditional view of the duty of teachers is akin to the academic tradition of Confucianism because it likewise pursues theniversal values of Confucianism, which thus are moral virtues. One has surely heard the expression “Although there are teachers, there are no mentors; although there are students, there are no disciples.” When teachers and mentors are contrasted, the former designate professionals who transmit expert knowledge or techniques. On the other hand, mentors designate those who, in addition to playing this role as teachers, morally influence students with their love of the truth and of their disciples (role model). The former can be called “teachers of classics” (jingshi) while the latter can be called “teachers of men” (renshi). It is clear that, in our reality, the social status or economic conditions or teachers are adverse and that factors outside education such as burdensome administrative duties function negatively in teachers` fulfillment of their true role as mentors, which can be expressed as being “teachers of men.” However, because teachers are in a position directly to educate students, it is difficult categorically to deny that the primary responsibility for overcoming such problems lies with teachers themselves. Consequently, teachers must not forsake their true duty as teachers, leaving the responsibility solely to the state or society. Because they must be preceded by critique, the explication and employment of tradition in a manner suitable to reality are by no means easy tasks. Nevertheless, it will be possible to explain the reasons for our existence in reality only after such basic efforts.

참고문헌 (Reference)

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3 "論語"

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14 "退溪集"

15 "荀子"

16 "禮記"

17 "孟子"

18 "四書大全"

19 "周易"

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