불교 "분별지"의 교육적 의의

김정래 ( Jeong Nae Kim ) 한국교육철학회 2009 교육철학 Vol.37 No.-

The paper has tried to demonstrate the educational significance of Vijna for attaining Prajna in the Buddhist context of arguments where the former is obviously contrasted with the latter. While the idea of Vijna is seen as the differentiating apparatus of wisdom, that of Prajna is as the integrative apparatus of wisdom beyond any kind of differentiation. Thus the Buddhist teaching has shown us that Prajna is the goal that we ought to attain through ascetic practices, whereas Vijna is the kind of obstacles to remove. But this teaching is to have a different story in the educational situations where we have ordinarily experienced so that this Buddhist maxim can virtually introduce us to the nihilist position and moral anarchy and whatsoever. By analysing the idea of Vijna has its own roles for Prajna, the three kinds of Vijna has been drawn: the source of worldly desires and wild fancy harassed, the necessary means for Prajna, and the self-similarity of Prajna. The arguments taken so far, however, shows us that kinds of differentiating operation of mind are to be required for attaining Prajna. Although the physiological eye should be given up for removing any kinds of obstacles to the real wisdom, the epistemological eye for the outward differentiation of mind should be required for attaining the inward eye of mind for the inward integration of mind seen as Prajna. The fact that the differentiating operation of mind should be required as an necessary means for attaining Prajna as the real wisdom, examined in the paper, is supported and also justified by the teachings in the Buddhist Sutras such as the Prajna Sutra, the Diamond Sutra, and the Sixth Great Mentor`s Precepts. The points demonstrated in the paper have also been justified in the education situations as such: the developmental, the epistemological, the practicable, and the moral aspects. In a word, two Buddhist conceptions of wisdom have the peculiar characteristics of self-similarity, where we never fail to ignore the significance of Vijna for attaining Prajna in the educational practices. This can be, as well-known metaphor in the Diamond Sutra, understood as the allegory of raft that should be eventually lay down for Nirvana, and still works in all sorts of educational situations as well.

교육이론의 두 가지 측면: 교육이론의 실제성과 실제적 지식의 언어화

김정래 ( Jeong Nae Kim ) 한국교육철학회 2008 교육철학 Vol.35 No.-

자유주의 맥락에서 본 존 스튜어트 밀의 자유론과 교육론

김정래 ( Jeong Nae Kim ) 한국교육학회 부산지회 2006 釜山敎育學硏究 Vol.19 No.1

권리와 권위의 차원에서 본 교권의 의미

김정래 ( Jeong Nae Kim ) 한국교육철학회 2014 교육철학 Vol.52 No.-

Recently there have been some controversial arguments on teachers` authority, which can be frequently interpreted, and sometimes misunderstood as their rights. The notion seems to be an ambiguous term because it refers to the sense of right and to that of authority as well as of power. Through critical examinations, the notion teachers` authority has these three meanings. Sometimes one of them is regarded as prior and superior to others, and sometimes vice versa. Thus the paper seeks to establish three levels of the notion so as to make sense of teachers` roles and tasks in the educational situations. One of conclusions is that teachers` rights can be exercised in the light of pupils` rights since the interests of pupils and teachers are reciprocal.

유학(儒學)의 관점에서 본 아리스토텔레스 중용(中庸)

김정래 ( Kim Jeong-nae ) 한국교육철학회 2020 교육철학 Vol.77 No.-

The paper concerns on the meaning of the mean in the Nicomachean Ethics by Aristoteles which may mislead us to the mediocre senses. These misunderstandings are to be examined under the six Confucian notions of it. First of all, the notion of the middle state has been settled for the arguments. The secularity and mediocrity cannot be considered as the valid sense of the Mean from the argument in the paper. Particularly the Aristotelian sense of Mean is seen and has been fallen into the intellectualist tone, whereas the Confucian is seen as focused on the phronesis tone. Above all, this paper is to contribute to the ordinary sense and uses of the Mean derived from the East and the West with which we cannot mislead ourselves any more.

교육이론 성격 규명을 위한 교육과정의 세 가지 모형 분석 - 목표모형, 내용모형, ‘메타프락시스’ 모형 -

김정래 ( Kim Jeong-nae ) 인하대학교 교육연구소 2016 교육문화연구 Vol.22 No.4

교육과정이론에서 논의되는 목표모형과 내용모형의 특징을 살펴보고, 이를 연장하여 메타프락시스 모형의 특징을 정리하였다. 이를 위하여 아리스토텔레스가 구분한 세 가지의 인간 활동에 근거하여 논의를 전개하였다. 목표모형은 평가모형, 설계모형으로 부르는 포이에시스에 근거한 모형이다. 내용모형은 실체모형으로 규정할 수 있으나, 그것이 테오리아에 국한되지 않음을 확인하였다. 오히려 프락시스에 관련됨으로써 교육활동의 성격을 언어로 규명하는 데 한계를 드러낸다. 교육활동의 이러한 성격은 프락시스의 메타적 성격, 즉 실천의 실천이라는 메타프락시스의 특징을 갖는다. 초실천모형으로 규정되는 메타프락시스 모형은 중층구조와 재귀형인 되먹작용을 한다는 점을 확인하였다. 결과적으로 세 가지 모형은 교육이론을 규명하는데 결정적으로 이론적 논거를 제공한다는 점을 확인하였다. 다만 교육활동의 어느 측면에 관심을 두는가가 교육이론을 어떻게 파악하는가를 결정한다는 점에 유의할 필요가 있다. The paper has tried to analyze the curriculum theories, of which three models have been reckoned in the light of Aristotelian conceptions of human activities. They are theoria, praxis, and poiesis, which Arendt also adopt to apprehend her own Vita Activa. As a result of analysis, the objective model corresponds to poiesis, the content and the meta-praxis models to praxis. These two are logically linked each other, which are under the meta-structure but cannot be explained with the conceptual apparatus such as means-ends, cause-effect, and expediency. While theory and practice are contrasted each other in the ordinary sense, their dualist conception cannot be applied to construe the educational theories. Another examination focused on the meta-activities shows us to enable to grasp meta-physis vs meta-praxis rather than meta-theory vs meta-praxis in order that we can understand the nature of educational theories and practices. Although there exist various kinds of educational theories such as the descriptive, the practical or prescriptive, and the meta-theory, the model of meta-praxis can show us the point beyond which these theories cannot.

비명제적 지식의 교육적 전달 가능성 논의 ― 라일의 방법적 지식과 폴라니의 암묵적 지식을 중심으로 ―

김정래 ( Kim Jeong-nae ) 한국교육철학학회(구 교육철학회) 2018 교육철학연구 Vol.40 No.3

이 글은 라일의 방법적 지식과 폴라니의 암묵적 지식에 초점을 맞추어 비명제적 지식이 왜 교육에 필요한가를 논의하였다. 두 가지 비명제적 지식의 특성을 정리하고 논의하였다. 이를 토대로 비명제적 지식의 교육전달 가능성을 탐색하면서 새로운 사고 패턴이 요구된다는 것을 지적하였다. 명제를 전달하는 데 전제된 ‘것’-중심 사고를 벗어나 행동의 지성화와 개별화된 지식의 고양을 기할 수 있는 ‘일’-중심 사고로 전환해야 함을 확인하였다. The paper has tackled the problems of non-propositional knowledge which mainly comprises knowing-how by G. Ryle and tacit knowing by M. Polanyi. Even though there is the same point between the two, such as procedural knowledge, we never fail to note that there is a significant difference. Whereas Ryle has focused on procedural knowledge within behaviour linked to tendency, Polanyi has focused on procedural knowledge within mind linked to personal knowing. Since two kinds of procedural knowledge examined are defined as non-propositional knowledge, we can raise the question how this knowledge is to contribute to education, that is, its educability. On condition that non-propositional knowledge provides us with a chance to enhance our educational possibility, we have to recognize the new pattern of thinking, which is definitely based on and derived from both Ryle’s knowing-how and Polanyi’s tacit knowing. As shown in the paper, I dub it ‘happening’-centered thinking, quite different from ‘thing’-centered thinking that has had a long philosophical tradition since the pre-Socratic era. Some arguments of it have already been done by Dewey and Oakeshott, whose terminologies are respectively ‘habit’ and ‘language’(or ‘judgement’). However, the new pattern of thinking should be taken seriously in the educational situations further if this is to play a role of paradigm shift asserted by Kuhn.

교육목적으로서 "자기실현"의 재음미 : 매슬로우의 이론을 단초로 한 논의

김정래 ( Jeong Nae Kim ) 한국교육철학학회 2014 교육철학연구 Vol.36 No.2

상식적 수준에서 교육목적으로 받아들여지는 ``자기실현``을 매슬로우 이론을 단초로 하여 분석·논의하였다. 그 결과 ``자기실현``은 구조적 측면보다는 기능적 측면에 크게 의존한다는 점과 함께, 매슬로우 이론 자체가 지니는 몇 가지 이론적 맹점을 확인하였다. 교육목적을 기능적인 측면에서 보면 ``종결상태``로 파악하는 오류를 범하게 되어 교과의 논리적인 측면과 교육목적으로서 타당성을 상실하게 된다. 교육목적 논의에서 교과의 구조적인 측면이 중요함에도 불구하고 ``자기실현``이 기여하는 바는 교육받고자 하는 사람이 막연하게 지니는 일종의 성취동기를 지니게 하는 ``동기화``에 있다. 그러나 ``자기실현``으로 표현되는 동기화의 상태를 논리적으로 상이한 교육받은 사람이 지니는 ``마음의 상태``와 혼동해선 안 된다는 점을 지적하였다. Since Plato, "self-realization" has been regarded as an important aim of education both in the ordinary and the theoretical levels. The paper has particularly focused on the concept of "self-realization" in Maslow`s view on meeting various needs, and tried to demonstrate that his conception based on the functions of mind is unduly recognized in the educational discourse. The defect of his theory also lies in the "hierarchy of needs" wrongly established and thus misplaced which has undermined its validity and logical ground. The aims of education in terms of "self-realization" cannot be tackled such as an "end-state" in the linear system, but rather some significant structures of school subjects and disciplines are to be taken seriously in the light of the complex system, spiral structure and so on. It is simply because these structures constitute the ones of mind rather than its functions operated. As shown, however, the concept of self-realization has a practical possibility to contribute to the educational discourse in that it provides the motivational grounds to the un-educated persons. Nevertheless, it has been argued that this cannot be confused with the particularly logical features of the educated person.

아동권리협약의 정신과 그 발전적 이행을 위한 한 논의-제2차 국가보고서를 중심으로-

김정래 ( Jeong-nae Kim ) 한국아동권리학회 2000 아동과 권리 Vol.4 No.1

아동권리협약 채택 10주년과 한국의 아동의 권리

김정래 ( Jeong-nae Kim ) 한국아동권리학회 1999 아동과 권리 Vol.3 No.2