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李啓鶴 단국대학교 교육대학원 1989 敎育論叢 Vol.5 No.-
Modern education is knowledge education, while that of classical Confucianism is character education. When we consider the harmonious development of man to be ideal type of education, it seems necessary to keep the balance between the traditional character education and the modern knowledge education. And that is the main purpose of the present study on the characteristics of the classical Confucianist character education. For this purpose, a brief review of the Confucianist concept of education in general perspective is needed. Then, an examination of the classical Confucianist theory of Hyo education and of theNeo-Confucianist theory of Kyung education is attempted such that each of the two educational theories can be viewed in its own merits. Through this is intended a demonstration of the significance of each theory on modern knowledge- centered education. Some of the major literature of Confucianism have been studied to inquire into the characteristics of both the theory of Hyo education and that of Kyung education. The Analects of Confucius[論語] and book of Filial Piety[孝經] are examined for analysis of the theory of Hyo education, and the Book of Ten Pictures of Supreme Schorlarship[聖學十圖] by Lee Whang and the Selects of Supreme Schorlarship[聖學輯要] by Lee Yi, a renowned Confucianist scholar of the Mid-Chosun Dynasty, are examined for the analysis of the theory of Kyung education. The following few remarks can be given as the general conclusions of the present study. First, Confucianism takes perfect viruc[仁] to represent the essence of human nature. The concept in its wide sense means love and self-sublimation, both of which, of logical necessity, result in the return to the propriety[禮]. Thus a man of virtuc [君子] is the one who realized in his everyday life the perfect virtue, i.e., the model man of the propriety. In this sense he is the supreme scholar, the ultimate goal of the Confucianist education. Second, the concept of Kyung plays a central role as the principle of character education both in classical Confucianism and in Neo-Confucianism. The importance of Kyung in the Confucianist education can be explained when one sees the essential nature of the concept, that is, self-sublimation and return to the propriety. In other words, Kyung is the basic principlic that leads to the propriety. In Neo-Confucianism, however, Kyung comes to be regarded as the basic substance of human character and as the basis of all human knowledge. Third, Kyung in Comfucianism is not a psychological feeling of respect, but a philosophical concept. It seems that Kyung in the theory of Hyo education of the calssical Confucianism is the combination of love and fear, whereas Kyung in the Neo-Confucianism becomes the combinations of love and awe. Fourth, the process of character education through Hyo is in order of obeisance to parent[事親], devotion to king[事君], establishment in life[立身], practice of human duty[行道], and the process of character education through Kyung is in order of keeping of reverence[持敬], inquiry into reason[窮理], attainment of knowledge[致知], achievement of the essence of things[貫通]. Finally, the process of character education in Confucianism is the process of extending of reverence, and the growth of character is ultimately accomplished through the process of qualitative conversion.
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