M. 하이데거의 실존주의 현상학, 사고와 교육

임태평 ( Lim Tae Pyeung ) 동국대학교 교육연구소 2020 교육연구 Vol.5 No.2

현대 실존주의 현상학의 철학자들은 “학파” 철학의 개념에 너무나 반대한다. M. 하이데거의 철학은 그 방법에서는 현상학이나 그 내용에서는 존재론이고 해석학적이다. 그는 철학의 방법으로서 후설의 현상학을 수용했으나 그의 스승의 현상학적 접근의 한계를 인정하고 실존을 뜻밖에 그의 철학의 내용에 넣게 되었다. 따라서 그의 철학은 총칭적으로 실존주의 현상학이라고 말한다. 사고하는 방법의 교수와 학습의 필요성을 인간의 삶과 철학적 사고의 방식과 관련하여 본고는 다음과 같은 세 가지 주요한 주제(theme)를 개설하려고 한다. 첫째, 하이데거의 철학을 그 방법으로서 현상학적 측면과 그 내용으로서 존재의 학(the science of Being), 즉, 존재론과 그 해석학적 측면에서 고찰한 다음, 둘째, 실존주의 현상학과 사고의 유형에서는 1. 실존주의 현상학: 총칭적 개념과 주제를 개설하고 2. 하이데거의 사고 개념에서는 두 가지 사유 유형인 타산적 사고와 명상적 사고의 차이를 논술하며, 그리고 셋째, 실존주의 현상학, 사고와 교육에서는 실존주의 현상학에서 사고와 교육 그리고 그 실제(교수/학습)를 분석 및 종합하여 마지막으로 이러한 그의 사고 개념과 사고의 교수/학습 이론이 오늘날 우리의 교육현실에 시사하는 바를 추론함으로써 결론에 대신하려고 한다. Contemporary thinkers tend to avoid identification with any philosophical label. Philosophers of Existential Phenomenology strongly suggest that they are much opposed to the notion of “school” philosophy. The reasons they give for their opposition are entirely consistent with their approach to philosophy. Heidegger‘s philosophy in its method is phenomenology, but in its content is ontology and ontological hermeneutics. Therefore, His philosophy also is called existential phenomenology. Philosophers of Existential phenomenology have rejected Husserl's Transcendental Phenomenology, but they remain indebted to him for his initiation of a new philosophical attitude and method. In this paper I will outline three main themes as a way into a phenomenological introduction of teaching/learning of thinking with reference to the human living and philosophical thinking and their implications for education(teaching/learning). To sum up: 1. M. Heidegger's Phenomenology and Existentialism: 1) Phenomenology as method of philosophy, 2) Existentialism as content of philosophy. 2. M. Heidegger's Existential phenomenology and Thinking: 1) Existential phenomenology: generic notions and basic themes 2) M. Heidegger's Two Types of Thinking: calculative thinking and meditative thinking, 3. Existential Phenomenology, Thinking and Education: 1) Existential phenomenology, education and its practice, 2 Existential phenomenology, thinking and teaching/learning. 4. Conclusion: Another generic notion of existential phenomenology is that literature and arts can cooperate with philosophy in identifying man and teaching the world about man. Then the way of thinking(Denkart) can be teach and learn? we can teach it. And Heidegger says in What is called Thinking, In order to be capable thinking, we need to learn it first. What is learning? Man learns when he disposes everything he does so that it answers to whatever essentials are addressed to him at any given moment. We learn to think by giving our mind to what there is to think about. Thinking can be teach and learn, but the way of the question "what is called thinking ?" lies even now in the shadow of four weakness. This weakness can be described in four statements: 1. Thinking does not bring knowledge as do the sciences. 2. Thinking does not produce usable practical wisdom, 3. Thinking solves no cosmic riddles 4. Thinking does not endow us directly with the power to act. Heidegger says, as long as we still subject thinking to these four demands, we shall overrate and overtax it. Therefore, Both excesses prevent us from thinking.

로크의 인식 자율성 원리와 교육

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2003 교육철학 Vol.23 No.-

논문 : 루소의 자연관과 교육이론

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2006 교육철학 Vol.30 No.-

논문 : 루소의 자연주의 교육관: 비판적 고찰

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2007 교육철학 Vol.31 No.-

쉴러의 미학과 인간성의 미적인 교육

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2010 교육철학 Vol.40 No.-

In this article, I shall try to analyze and consider Schiller`s aesthetic education of humanity and to draw some implications from his Ideas for Korean reality of education. Friedrich Schiller is a true eclectic: on one side of his mind a Kantian, while on the other both classicist by training and intellectual sympathy, and a romanticists by literary affiliation. In a letter to Goethe, with reference to his position in Aesthetics and philosophy, Schiller had written: The poetic mind generally got the better of me when I ought to have philosophized, and my philosophical spirit when I wanted to be a poet. In the eighteenth century the romantics put forwarded an alternative view of human nature. On the one hand, Rousseau took the view that power in the hands of the few will lead them to reinforce their position which itself results in tyranny; on the other, Schiller wrote of his Utopia as an aesthetic state, In 27th Letter, He argued, "In dem asthetischen Staate ist alles-auch das bienende Werkzeug-ein feier Burger, der mit dem edelsten gleich Rechte hat." Summing up: 1. Schiller`s Aesthetics and philosophy: 1) His Works and Philosophical Influences on Him; 2) The Historical Background of the Letters. 2. The Aesthetic Education of Humanity: 1) The Historical Background of His Letters; 2) The Concept of Education as Bildung. 3. Humanity and Aesthetic Education: 1) Education of Human Perfection; 2) Aesthetic Education of Humanity. 4. The implications of Schiller`s Aesthetic Education for Korean Education: 1) Education as the Highest Good; 2) Schiller`s Criticism against the Fatuous Intellectualism.

존 로크의 경험론에 있어서 오성의 능력과 교육

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2002 교육철학 Vol.21 No.-

The principal aim of this paper is to discuss a capacity of the understanding and education which is relevant to the cultivation of the intellect in John Locke`s empiricism. To sum up: In this paper, first of all, John Locke`s educational thinking has an implication for Korean education even today. He emphasizes the importance of observing children, and of planning their education in the light of the observation, for he realized the starting-point of education is the child and his needs, Secondly, the influence of Locke in his empiricism and realist (gentleman) education was widespread and profound. In philosophy, according to Codarsco, his empiricism influenced Berkeley, Hume, and Kant; in education, his views Rousseau, Basedow, Pestalozzi, and Herbart.. If Locke`s great importance lies in his investigation of the problem of epistemology, his importance in the history of education lies in his analysis of human nature as it is before experience and without innate ideas. Thirdly, no thinker can be properly understand apart from the historical context in which he belongs; for Locke both reflects the mind of his age and also contributes to the renewal and redirection of that mind: in his Essay Concerning Human Understanding, the great revolution towards empiricism begins, and in his Some Thoughts Concerning Education and Of the Conduct of the Understanding, his theories of gentleman education and disciplinarian education can be accomplished.

플라톤의 Protagoras와 The Republic: 교양의 결과로서 철학과 교육

임태평 ( Lim Tae-pyeung ) 대구가톨릭대학교 교양교육연구센터 2021 융합교양연구 Vol.8 No.1

옥스퍼드 대학 출판부 Past Masters라는 총서 중에서 하나인 R. M. Hare의 Plato라는 책에는 편집장인 Kaith Thomas의 서평이 있다. 그 내용은 다음과 같다. “비록 플라톤이 가장 초기의 철학자이고 그의 작품이 아주 광범하게 잔존하지만 23세기 후 사상가들은 여전히 그의 사상을 무시할 수 없다. 논리학에서, 형이상학에서, 그리고 도덕철학과 정치철학에서 플라톤은 여전히 출발점이다. 철학이란 무엇인가? 이 물음에 우리가 쉽게 연상할 수 있는 철학자는 특히 서양에서는 소크라테스와 플라톤이다. “대부분의 철학자들은 철학이 놀람에서 시작하며, 인간 본성 그 자체 내 어딘가에 그 뿌리를 갖고 있다고 믿는다. 인간은 아마 놀랄 수 있는 유일한 피조물이다. 이러한 놀람에서 고대 그리스에서 두 사람이 오늘날 우리가 알고 있는 실재의 본질과 인간의 실재와의 관계로서 철학을 창시했다(Rauch, 1965: 5). 플라톤의 많은 대화편들에서 교육과 관련하여 경험과학적인 측면에서 쓰인 대화편은 『프로타고라스』(Protagoras)라고 한다면 철학적 측면에서 쓰인 대화편은 『국가』(The Republic)이다. 전자에서 플라톤은 경험과학 철학인 소피스트인 프로타고라스의 철학과 ‘덕의 교육 가능성’을 기술하고 있다고 한다면 후자에서는 소크라테스의 영향을 받는 플라톤은 자신의 교육개념인 인격형성으로서의 교육을 기술하고 있다. 그러나 양자의 철학적 입장은 전자가 경험과학 철학에서 덕의 교육가능성을 논증하려고 한 반면에 후자는 전자의 경험과학적 입장에 비판적이었던 소크라테스의 입장에서 플라톤은 인격형성으로서 교육을 논증하고 있다. 이러한 경험과학적인 교육개념과 철학적 교육개념과의 대비에 의한 두 대화편인 플라톤의 Protagoras와 Republic에서 교양의 결과로서 철학을 논구하는 것이 본 연구의 목적이다. 본 연구의 그 주요한 주제는 다음과 같다. In this paper, I shall try to consider philosophy as ‘result of culture’ and education from three important viewpoints of Sophist’s philosophy and Socrates’, or Plato’s philosophy. What is philosophy? Most philosophers believe that philosophy begins in wonder, and thus has its roots somewhere in human nature itself. Men are probably the only creature who can wonder. They can wonder at the mystery of man’s existence, and at the fact that the world exists or, finding no such “mysteries,” can wonder about the nature of the world and the nature of man’s knowledge of it. Out of this wonder, two men in ancient Greece created philosophy as we know it today. By Rauch’s Indication, Plato’s philosophy have had impact and influence on Western philosophy and educational theory(Rauch, 1965: 5). Thus Plato regarded the human soul as a complex whole, consisting of three ‘forms’, ‘kinds’, or ‘parts’, as he variously calls them. The first of these, beginning at the lower end in the scale of worth, is ‘appetite’. The second element in the Platonic analysis of the soul is not quite so easily described or understood, but commonly translated ‘spirit’, and the third element in Plato’s mind the highest, is that which he call ‘philosophic’(Nettleship, 1951: 9-14). Therefore, Plato was not only an unsurpassed philosopher and a brilliant author but a great philosopher of education whose practical vocation in life was that of an educator. In a Dialogue of Plato’s works, Protagoras begins by maintaining that virtue can be taught(he is a professional teacher). Socrates holds that virtue cannot be taught. By the time the dialogue ends. the two men have apparently reversed their positions. Protagoras now says that virtue cannot be taught, Socrates now says that virtue can be taught. This is not, however, a genuine reversal of position. Socrates has merely re-fined what we are to mean by virtue. His position was consistent from beginning to end: if what we mean by virtue is the conventional morality of society, then this is not taught. But virtue is something entirely different from conventional morality. Virtue is knowledge, and in this sense alone can we say that virtue can be taught(Rauch. 1965: 104-105). In this article “virtue can be taught” sophistic and Plato’ points of view shall be considered the following subject. To sum up: I. Socratic concept of Education. II. Sophism and Education 1. Sophistic Concept of Education 2. Sophistic Education of Virtue. III. Plato’s Philosophy and Education 1. Plato’s Concept of Education. 2. Education as Character Training 1V. Conclusion: Sophistic and Plato’s Philosophies as Result of Culture.

한나 아렌트에 있어서 탄생성, 사랑과 교육

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2015 교육철학 Vol.55 No.-

In the fields of political theory, philosophy, modem and cultural studies, Hannah Arendt(1906-75) is a critical thinker and an acknowledged figure, and particularly also is an odd, even awkward figure to turn to if one is seeking to inquire her philosophy of natality: It is very difficult to understand Arendt`s philosophy of natality, for her philosophy is based on the phenomenological, existential, and christian theological background, ``Natality`` is central to Hannah Arendt`s understanding of political life. It refers to the fact that human beings are constantly born into the world, and are continually in need of introduction to the world and one another. This is what makes natality the "essence of education." Therefore, Arendt`s term for the notion of human beginning is natality by which she describes three human experiences; factual natality, political natality; and theoretical natality. And then the first birth is factual natality in which humans are born into the world, the second birth is political natality, in which we insert ourselves into the human world with word and deed, and the third birth is theoretical natality, timelessness of thought what Rousseau called the second birth. Hannah Arendt offered a critique of "progressive education" in the United States. And also Arendt inveighed against a narrow instrumentalism, an approach that imagines that education is centrally about imparting the skills needed to work in the marketplace of the day, In this paper, I shall try to analyze and consider "natality, love, education in Hannah Arendt," and to inquire its implications for Korean reality of education. Finally, I think that Arendt`s philosophy of natality can be applied directly to the situation of education we face today, Summing up: I. Arendt`s life and philosophical background. II Natality as philosophical theme: 1, Human experience and natality; 2, Natality and mortality; 3, Category of natality and love. Ⅲ. Natality, amor mundi and education: 1, Natality as essence of education; 2. The condition of natality and amor mundi, 3. Amor mundi and education.

하이데거의 철학과 존재론적 교육

임태평(Lim, Tae-Pyeung) 한국교육철학회 2016 교육철학 Vol.58 No.-

Marin Heidegger(1889-1976) is German existential philosopher in the twentieth century, but his methods of philosophy is by phenomenology and hermeneutics. Heidegger, although was not a student of Husserl's, was influenced by Husserl's philosophy. He studied Husserl's major works and worked as assistant from 1920-1923 at the University of Freiburg. In this paper, I shall try to analyze and interpret Heidegger's philosophy and ontological education which he reinterprets Plato's famous “allegory of cave” in the Republic. To sum up: 1. The Preliminary Fundamental Analysis of Dasein: Being-in designates a constitution of being of Dasein, and is an existential. Thus, a phenomenological fundamental structure of Dasein is being-in-world, and its existential meaning is care as being. 2. Heidegger's Philosophy of Ontological Education: Through a hermeneutic excavation of Plato's famous “allegory of the cave” in the Republic, Heidegger seeks to look for the most influential understanding of “education” in Western history: Plato's conception of paideia. It is against false interpretation of education in Western history of education that Heidegger advances his conception of real or genuine education(echte Bildung), the essence of paideia. What Bildung expresses is twofold: Bildung means forming in the sense of impressing character that unfolds, but at the same time this forming impresses a character, one education from without(Metaphysical Education) and the other education from within(Ontological Education). Finally, Heidegger suggested the ontological education: education of negative freedom and education of positive freedom. But the real freedom(positive freedom) is attained only in 3 stage in Plato's “allegory of cave” by not instructing, but teaching, because learning culminates in teaching.

붓다의 가르침과 평생교육

임태평 ( Tae Pyeung Lim ) 한국교육철학회 2004 교육철학 Vol.26 No.-

The Buddha`s teaching(Buddhism) is becoming popular today not only in Korea but also in western countries. This paper seeks to analyse and consider the Buddha`s teaching(Dhamma) and it`s learning techniques that could be applied to lifelong education today, and discuss how they may be utilized as tools of lifelong learning. According to Johnson, the Buddha`s Teaching as a philosophical inquiry and as a practical, experimental learning pedagogy is becoming increasing popular in Western societies, because it contains a system of practice(learning), which can continue at all wakeful moments and in all life situations, and fulfills the philosophical requirements for lifelong education, namely opportunity, motivation and educability. In this point of view, It is suggested myself to me that Buddha`s Teaching can be applied to lifelong education and utilized as tools of lifelong learning in Korea also today. Summing up: Ⅰ. Introduction. Ⅱ. The Buddha as a Teacher. Ⅲ. The Buddha`s Teaching (Dhamma). Ⅳ. The Learner and the Noble Eightfold Path. Ⅴ. Implications for Lifelong Education. Ⅵ. Conclusion.